1- Göklerde ve yerde olanlar, Allah’ı tesbih ederler. O Azîzdir, Hakîmdir.
2- Göklerin ve yerin hükümranlığı yalnız O’nundur. O, hayat verir ve öldürür. O, her şeye gücü yetendir.
3- O, hem ilktir, hem sondur; hem zâhirdir, hem bâtındır. O, her şeyi en iyi bilendir.
4- O, gökleri ve yeri altı günde yaratan, sonra da Arş’ın üzerine istivâ edendir. O, yere gireni de oradan çıkanı da, gökten ineni de oraya yükseleni de bilir. Nerede olursanız olun O, sizinle beraberdir. Allah yaptıklarınızı çok iyi görendir.
5- Göklerin ve yerin hükümranlığı yalnız O’nundur. Bütün işler Allah’a döndürülecektir.
6- Geceyi gündüze ekler, gündüzü de geceye ekler. O, kalplerde olanları çok iyi bilendir.
(Medine’de inmiştir. 29 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1. Yüce Allah, azamet ve celalini, egemenliğinin genişliğini, göklerde ve yerde bulunan konuşan ve konuşmayan bütün canlı ve cansızların, Rablerini hamd ile tesbih edip celâline yakışmayan şeylerden O’nu tenzih ettiklerini haber vermektedir.
Hepsinin Rablerine itaat edip izzetine boyun eğdiklerini, bunların üzerinde hikmetinin etkilerinin açıkça görüldüğünü bildirmektedir. Bundan dolayı da:“O, Azîzdir, Hakîmdir” buyurmaktadır.
Bu buyruk ile ulvi ve süfli âlemdeki bütün yaratıkların bütün hallerinde Rablerine muhtaç oldukları ve bunun hepsi için geçerli olduğu beyan edildiği gibi; O’nun izzetinin her şeye boyun eğdirdiği ve O’nun hikmetinin hem yaratmasında hem de emrinde her şeyi kapsadığını açıklamaktadır.
Daha sonra Yüce Allah, mülk ve hükümranlığının genelliğini de haber vererek şöyle buyurmaktadır:
2. Yani bütün yaratıkları yaratan, rızıklarını veren, kudreti ile bütün işlerini çekip çeviren O’dur. “O, her şeye gücü yetendir.”
3. “O hem” kendisinden önce hiçbir şey bulunmayan “ilktir, hem” kendisinden sonra hiçbir şey bâkî kalmayacak olan “sondur. Hem” kendisinin üstünde hiçbir şey bulunmayan “zâhirdir, hem” kendisinden öte hiçbir şey var olmayan “bâtındır.”
“O, her şeyi en iyi bilendir.” O’nun ilmi zâhirdekileri de bâtındakileri de, gizli ve saklı olanları da, öncekileri de sonrakileri de bütünüyle kuşatmıştır.
4. “O gökleri ve yeri” ilki pazar, sonuncusu da cuma günü olmak üzere “altı günde yaratan, sonra da Arş’ın üzerine” celâline yakışır şekilde “istivâ edendir.” Bütün yaratılmışların üstündedir.
"O,” tohum, hayvan, yağmur vb. gibi “yere gireni de oradan” bitki, ağaç, canlı vb. gibi “çıkanı da, gökten” melek, ilâhî takdir, rızık vb. gibi “ineni de oraya” melekler, ruhlar, dualar, ameller vb. gibi “yükseleni de bilir.”“Nerede olursanız olun O sizinle beraberdir.” Bu Yüce Allah’ın şu buyruğunu andırmaktadır: “Üç kişi fısıldaştığında mutlaka O, onların dördüncüleridir. Beş kişi olmasınlar mutlaka O, onların altıncılarıdır. İster bundan daha az ister daha çok olsunlar, nerede bulunurlarsa bulunsunlar O, mutlaka onlarla beraberdir.”(el-Mücâdele, 58/7)
Buradaki “beraber oluş”, ilim ve haberdar olmak anlamındaki beraberliktir. Bundan dolayı Yüce Allah, devamla amellerin karşılığını vereceğini hem vaat hem tehdit anlamında bildirmektedir:“Allah yaptıklarınızı çok iyi görendir.” Yani O, yaptığınız amelleri, bu amellerin kaynaklandığı iyi ve kötü hallerinizi çok iyi görendir. Bu yüzden bu amellerinizi tespit etmektedir ve onların karşılığını size verecektir.
5. Bunlar mülkiyetleri itibari ile O’nun olduğu gibi, O’nun tarafından yaratılmışlardır ve hepsi de O’nun kullarıdır. Onlarda dilediği şekilde, Rabbânî hikmetine uygun olarak cereyan eden kaderî ve şer’î emirleri ile tasarrufta bulunan O’dur. Ameller de amellerde bulunanlar da dahil “bütün işler Allah’a döndürülecektir.” Kullar kendisine arz olunacak, O da iyiyi kötüden ayırt edecektir. İyilikte bulunan kimseye iyiliğinin, kötülükte bulunan kimseye de kötülüğünün karşılığını verecektir.
6. Yani geceyi gündüzün üzerine getirir ve böylelikle gece karanlığı yaratıkları örter. Hareketten kesilir ve sükûn bulurlar. Sonra da gündüzü gecenin üzerine getirir, yeryüzündeki karanlık gider ve ortalık aydınlanır. Kullar harekete geçerler. Maslahatlarını gerçekleştirmeye ve geçimlerini sağlamaya koyulurlar.
Yüce Allah, geceyi gündüze, gündüzü de geceye bürüyüp durur. Eksiltmek, artırmak, uzatmak ve kısaltmak sureti ile bunların yerlerini değiştirip durur. Nihâyet bu yolla mevsimler meydana gelir, zamanın akışı doğru bir şekilde sağlanmış olur ve bu yolla pekçok maslahatlar da gerçekleşir.
Kullarına gizli ve açık nimetleri ihsan eden, pek cömert, lütfu pek bol, âlemlerin Rabbi olan Allah’ın şanı ne büyüktür, ne yücedir!“O kalplerde olanları” bütün mahlukatın kalplerinde bulunanı “çok iyi bilendir.” O bakımdan ehil olduğunu bildiği kimselere ilâhî tevfikini verir, hidâyetine lâyık olmadığını bildiği kimseleri de yardımsız bırakır.
Which was revealed in Madina
The Virtues of Surat Al-Hadid
Imam Ahmad recorded that `Irbad bin Sariyah said that the Messenger of Allah ﷺ used to recite Al-Musabbihat before he went to sleep, saying,
«إِنَّ فِيهِنَّ آيَةً أَفْضَلُ مِنْ أَلْفِ آيَة»
(In them there is an Ayah that is better than a thousand Ayat.) Abu Dawud, At-Tirmidhi and An-Nasa'i collected this Hadith; At-Tirmidhi said, "Hasan Gharib." The Ayah referred to in this Hadith is -- and Allah knows best --
هُوَ الاٌّوَّلُ وَالاٌّخِرُ وَالظَّـهِرُ وَالْبَـطِنُ وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ
(He is Al-Awwal and Al-Akhir, Az-Zahir and Al-Batin. And He is the All-Knower of everything.)(57:3) Allah willing, we will again mention this subject. Upon Allah we trust and our total reliance and dependence are on Him, and sufficient He is to us as Supporter and Helper.
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
Everything that exists glorifies Allah and mentioning some of His Attributes
In this Ayah, Allah states that everything that exists in the heavens and earth praises and glorifies Him, including creatures and plants. Allah said in another Ayah,
تُسَبِّحُ لَهُ السَّمَـوَتُ السَّبْعُ وَالاٌّرْضُ وَمَن فِيهِنَّ وَإِن مِّن شَىْءٍ إِلاَّ يُسَبِّحُ بِحَمْدَهِ وَلَـكِن لاَّ تَفْقَهُونَ تَسْبِيحَهُمْ إِنَّهُ كَانَ حَلِيمًا غَفُورًا
(The seven heavens and the earth and all that is therein, glorify Him and there is not a thing but glorifies His praise. But you understand not their glorification. Truly, He is Ever Forbearing, Oft-Forgiving.)(17:44) And His saying:
وَهُوَ الْعَزِيزُ
(and He is the Almighty,) meaning the One to Whom all things submit humility,
الْحَكِيمُ
(All-Wise.) in His creating, commanding and legislating,
لَهُ مُلْكُ السَّمَـوَتِ وَالاٌّرْضِ يُحْىِ وَيُمِيتُ
(His is the kingdom of the heavens and the earth. It is He Who gives life and causes death;) He is the absolute Owner of His creation, bringing life and death and granting what He wills to whom He wills,
وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ
(and He is Able to do all things.) whatever He wills, is, and whatever He does not will, will never be. He said,
هُوَ الاٌّوَّلُ وَالاٌّخِرُ وَالظَّـهِرُ وَالْبَـطِنُ
(He is Al-Awwal and Al-Akhir, Az-Zahir and Al-Batin.) This is the Ayah indicated in the Hadith of `Irbad bin Sariyah that is better than a thousand Ayat. Abu Dawud recorded that Abu Zamil said, "I mentioned to Ibn `Abbas that I felt something in my heart. He said, `Doubts' and then laughed. Next, he said, `No one can escape this. Allah the Exalted stated,
فَإِن كُنتَ فِي شَكٍّ مِّمَّآ أَنزَلْنَآ إِلَيْكَ فَاسْأَلِ الَّذِينَ يَقْرَءُونَ الْكِتَـبَ مِن قَبْلِكَ لَقَدْ جَآءَكَ الْحَقُّ مِن رَّبِّكَ
(So if you are in doubt concerning that which We have revealed to you, then ask those who are reading the Book before you. Verily, the truth has come to you from your Lord.)(10:94)' He then said to me, `When you feel any of this in your heart, recite,
هُوَ الاٌّوَّلُ وَالاٌّخِرُ وَالظَّـهِرُ وَالْبَـطِنُ وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ
(He is Al-Awwal and Al-Akhir, Az-Zahir and Al-Batin. And He is the All-Knower of everything.)"' There are about ten and some odd number of different sayings collected from the scholars of Tafsir regarding the explanation of this Ayah. Al-Bukhari said, "Yahya said, `Az-Zahir: knowing all things, Al-Batin: knowing all things."' Our Shaykh Al-Hafiz Al-Mizzi said, "Yahya is Ibn Ziyad Al-Farra', who authored a book entitled Ma`ani Al-Qur'an." There are Hadiths mentioned about this. Among them, Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ would recite this supplication while going to bed,
«اللْهُمَّ رَبَّ السَّموَاتِ السَّبْعِ، وَرَبَّ الْعَرْشِ الْعَظِيمِ، رَبَّنَا وَرَبَّ كُلِّ شَيْءٍ، مُنْزِلَ التَّوْرَاةِ وَالْإِنْجِيلِ وَالْفُرْقَانِ، فَالِقَ الْحَبِّ وَالنَّوَى، لَا إِلهَ إِلَّا أَنْتَ، أَعُوذُ بِكَ مِنْ شَرِّ كُلِّ شَيْءٍ أَنْتَ آخِذٌ بِنَاصِيَتِهِ، أَنْتَ الْأَوَّلُ لَيْسَ قَبْلَكَ شَيْءٌ، وَأَنْتَ الْاخِرُ لَيْسَ بَعْدَكَ شَيْءٌ، وَأَنْتَ الظَّاهِرُ لَيْسَ فَوْقَكَ شَيْءٌ، وَأَنْتَ الْبَاطِنُ لَيْسَ دُونَكَ شَيْءٌ. اقْضِ عَنَّا الدَّيْنَ، وَأَغْنِنَا مِنَ الْفَقْر»
(O Allah, Lord of the seven heavens and Lord of the Magnificent Throne! Our Lord, and the Lord of everything, Revealer of the Tawrah, the Injil and the Furqan, the Splitter of the grain of corn and the date stone! I seek refuge with You from the evil of everything whose forhead You have control over. O Allah! You are Al-Awwal, nothing is before You; Al-Akhir, nothing is after You; Az-Zahir, nothing is above You; and Al-Batin, nothing is below You. Remove the burden of debt from us and free us from poverty.) Muslim recorded this Hadith via Sahl, who said, "Abu Salih used to order us to lay on our right side when we were about to sleep, and then say,
«اللْهُمَّ رَبَّ السَّموَاتِ وَرَبَّ الْأَرْضِ وَرَبَّ الْعَرْشِ الْعَظِيمِ، رَبَّنَا وَرَبَّ كُلِّ شَيْءٍ، فَالِقَ الْحَبِّ وَالنَّوَى، وَمُنْزِلَ التَّوْرَاةِ وَالْإِنْجِيلِ وَالْفُرْقَانِ، أَعُوذُ بِكَ مِنْ شَرِّ كُلِّ ذِي شَرَ أَنْتَ آخِذٌ بِنَاصِيَتِهِ، اللْهُمَّ أَنْتَ الْأَوَّلُ فَلَيْسَ قَبْلَكَ شَيْءٌ، وَأَنْتَ الْاخِرُ فَلَيْسَ بَعْدَكَ شَيْءٌ، وَأَنْتَ الظَّاهِرُ فَلَيْسَ فَوْقَكَ شَيْءٌ، وَأَنْتَ الْبَاطِنُ فَلَيْسَ دُونَكَ شَيْءٌ، اقْضِ عَنَّا الدَّيْنَ، وَأَغْنِنَا مِنَ الْفَقْر»
(O Allah, Lord of the seven heavens and Lord of the Magnificent Throne! Our Lord, and the Lord of everything, Revealer of the Tawrah, the Injil and the Furqan, the Splitter of the grain of corn and the date stone! I seek refuge with You from the evil of everything whose forhead You have control over. O Allah! You are Al-Awwal, nothing is before You; Al-Akhir, nothing is after You; Az-Zahir, nothing is above You; and Al-Batin, nothing is below You. Remove the burden of debt from us and free us from poverty.) And he used to narrate that from Abu Hurayrah from the Prophet ."
Toda Su creación en los cielos y la Tierra proclama la gloria y la pureza de Al-lah. Él es el Todopoderoso invencible, el Sabio en Su creación y Su medida.
Allah tôn vinh và vinh danh Ngài khỏi mọi thứ không xứng đáng với Ngài có trong các tầng trời và trái đất, và Ngài là Đấng Toàn Năng, không gì có thể vượt qua quyền năng của Ngài, Ngài là Đấng Sáng Suốt trong Tạo hóa và Quản lý.
Yüce Allah'ın göklerde ve yerde var ettiği tüm canlılar O'nu tenzih eder ve yüceliğini ikrar eder. O; kimsenin kendisine galip gelemediği Azîz, yaratmasında ve takdir etmesinde Hakîm (hikmet sahibi) dir.
Some of the Merits of Surah Al-Hadid
It is recorded in Abu Dawud, Tirmidhi and Nasa'i that Sayyidna ` Irbad Ibn Sariyah ؓ said that the Messenger of Allah ﷺ used to recite Al-Musabbihat before he went to sleep and said: "In them there is a verse that is more meritorious than a thousand verses." The collective name of the series Al-Musabbihat refers to the following five Surahs: [ 1] Al-Hadid; [ 2] Al-Hashar; [ 3] As-Saff; [ 4] Jumu'ah; and [ 5] At-Taghabun. Having cited this Hadith, Ibn Kathir says that the best verse referred to in Surah Al-Hadid is verse [ 3] هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ ۖ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ (He is the First and the Last, and the Manifest and the Hidden, and He is All-Knowing about everything....57:3] Among the five Surahs, the first three, namely Al-Hadid, Al-Hashr and As-Saff commence with the past perfect tense 'sabbaha' [ purity has been proclaimed ] whilst the last two, namely Al-Jumu` ah and Al-Taghabun commence with the imperfect tense yusabbihu [ purity is proclaimed ]. This implies that the purity of Allah should be declared at all times, the past, the present and the future. [ Mazhari ]
"Semua yang berada di langit dan yang berada di bumi ber-tasbih kepada Allah (menyatakan kebesaran Allah). Dan Dia-lah Yang Mahaperkasa lagi Mahabijaksana. KepunyaanNya-lah kera-jaan langit dan bumi. Dia menghidupkan dan mematikan, dan Dia Mahakuasa atas segala sesuatu. Dia-lah Yang Awal dan Yang Akhir, Yang Zhahir dan Yang Bathin; dan Dia Maha Mengetahui segala sesuatu. Dia-lah yang menciptakan langit dan bumi dalam enam masa; Kemudian Dia bersemayam di atas Arasy. Dia menge-tahui apa yang masuk ke dalam bumi dan apa yang keluar darinya dan apa yang turun dari langit dan apa yang naik kepadanya. Dan Dia bersama kamu di mana saja kamu berada. Dan Allah Maha Melihat apa yang kamu kerjakan. KepunyaanNya-lah kerajaan langit dan bumi, dan kepada Allah-lah dikembalikan segala urusan. Dia-lah yang memasukkan malam ke dalam siang dan memasuk-kan siang ke dalam malam. Dan Dia Maha Mengetahui segala isi hati." (Al-Hadid: 1-6).
Madaniyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(1) Allah سبحانه وتعالى mengabarkan tentang keagungan dan kemulia-anNya, serta keluasan kekuasaanNya, bahwasanya ﴾ مَا فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ ﴿ "semua yang berada di langit dan yang berada di bumi," dari makhluk yang dapat berbicara hingga yang tidak dapat berbicara, dan juga benda-benda padat, bertasbih memuji Rabbnya dan menyucikan-Nya dari segala sesuatu yang tidak pantas bagiNya. Semuanya taat kepada Rabbnya dan tunduk kepada kekuasaanNya. Pada semua benda tersebut terlihat pengaruh-pengaruh hikmahNya. Karena itulah Allah سبحانه وتعالى berfirman, ﴾ وَهُوَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ ﴿ "Dan Dia-lah Yang Maha-perkasa lagi Mahabijaksana." Di dalam ayat ini terdapat penjelasan bahwa seluruh makhluk yang ada di langit maupun di bumi me-merlukan Allah سبحانه وتعالى di berbagai kondisinya secara umum, kekuasaan dan keperkasaan Allah سبحانه وتعالى atas segala sesuatu dan kebijaksanaan Allah سبحانه وتعالى dalam mencipta dan menetapkan urusan.
(2) Kemudian Allah سبحانه وتعالى mengabarkan kepemilikanNya yang menyeluruh seraya berfirman, ﴾ لَهُۥ مُلۡكُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ يُحۡيِۦ وَيُمِيتُۖ ﴿ "Kepunya-anNya-lah kerajaan langit dan bumi. Dia menghidupkan dan mematikan." Maksudnya, Dia-lah yang menciptakan semua itu, Yang Memberi rizki dan Mengatur dengan kekuasaanNya. ﴾ وَهُوَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٌ ﴿ "Dan Dia Mahakuasa atas segala sesuatu."
(3) ﴾ هُوَ ٱلۡأَوَّلُ ﴿ "Dia-lah Yang Awal," yang sebelumNya tidak ada sesuatu pun, ﴾ وَٱلۡأٓخِرُ ﴿ "dan Yang Akhir," yang sesudahNya tidak ada sesuatu pun, ﴾ وَٱلظَّٰهِرُ ﴿ "Yang Zhahir," yang di atasNya tidak ada sesuatu pun, ﴾ وَٱلۡبَاطِنُۖ ﴿ "dan Yang Bathin," yang di bawahNya tidak ada sesuatu pun, ﴾ وَهُوَ بِكُلِّ شَيۡءٍ عَلِيمٌ ﴿ "dan Dia Maha Mengetahui segala sesuatu," pengetahuanNya meliputi segala sesuatu yang nampak dan yang tersembunyi, meliputi segala rahasia dan segala hal yang telah terdahulu dan yang akan terjadi kemudian.
(4) ﴾ هُوَ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ فِي سِتَّةِ أَيَّامٖ ﴿ "Dia-lah yang menciptakan langit dan bumi dalam enam masa," dimulai dari Hari Ahad dan ber-akhir pada Hari Jum'at, ﴾ ثُمَّ ٱسۡتَوَىٰ عَلَى ٱلۡعَرۡشِۖ ﴿ "kemudian Dia bersemayam di atas 'Arasy," bersemayam dengan cara yang sesuai dengan ke-agunganNya di atas seluruh makhlukNya. ﴾ يَعۡلَمُ مَا يَلِجُ فِي ٱلۡأَرۡضِ ﴿ "Dia mengetahui apa yang masuk ke dalam bumi," baik yang berupa biji-bijian, hewan, hujan, dan lainnya, ﴾ وَمَا يَخۡرُجُ مِنۡهَا ﴿ "dan apa yang keluar darinya," baik berupa tumbuh-tumbuhan, pepohonan, hewan, dan lainnya, ﴾ وَمَا يَنزِلُ مِنَ ٱلسَّمَآءِ ﴿ "dan apa yang turun dari langit," yaitu para malaikat, ruh, takdir, dan rizki, ﴾ وَمَا يَعۡرُجُ فِيهَاۖ ﴿ "dan apa yang naik kepa-danya," yaitu para malaikat, ruh, doa, amalan-amalan shalih, dan lainnya. ﴾ وَهُوَ مَعَكُمۡ أَيۡنَ مَا كُنتُمۡۚ ﴿ "Dan Dia bersama kamu di mana saja kamu berada," ini semakna dengan Firman Allah سبحانه وتعالى,
﴾ مَا يَكُونُ مِن نَّجۡوَىٰ ثَلَٰثَةٍ إِلَّا هُوَ رَابِعُهُمۡ وَلَا خَمۡسَةٍ إِلَّا هُوَ سَادِسُهُمۡ وَلَآ أَدۡنَىٰ مِن ذَٰلِكَ وَلَآ أَكۡثَرَ إِلَّا هُوَ مَعَهُمۡ أَيۡنَ مَا كَانُواْۖ ﴿
"Tiada pembicaraan rahasia antara tiga orang, melainkan Dia-lah yang keempatnya. Dan tiada (pembicaraan antara) lima orang, melainkan Dia-lah yang keenamnya. Dan tidak (pula) pembicaraan antara (jumlah) yang kurang dari itu atau lebih banyak, melainkan Dia ada bersama me-reka di manapun mereka berada." (Mujadilah: 7).
Allah سبحانه وتعالى bersama hambaNya maksudnya adalah Allah سبحانه وتعالى selalu mengetahui dan melihat (mereka). Karena itulah Allah سبحانه وتعالى membe-rikan peringatan akan adanya pembalasan atas segala perbuatan dengan berfirman, ﴾ وَٱللَّهُ بِمَا تَعۡمَلُونَ بَصِيرٞ ﴿ "Dan Allah Maha Melihat apa yang kamu kerjakan." Maksudnya, Allah سبحانه وتعالى mengetahui apa saja yang kalian kerjakan serta kebaikan dan keburukan yang muncul dari pekerjaan tersebut, selanjutnya kalian akan diberi balasan dan Allah سبحانه وتعالى memelihara balasan amal itu untuk kalian.
(5) ﴾ لَّهُۥ مُلۡكُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۚ ﴿ "KepunyaanNya-lah kerajaan langit dan bumi," kerajaan, makhluk, dan hamba. Allah سبحانه وتعالى mengatur semuanya sesuai dengan yang dikehendaki berupa takdir dan syariat yang berlaku berdasarkan hikmah rabbani. ﴾ وَإِلَى ٱللَّهِ تُرۡجَعُ ٱلۡأُمُورُ ﴿ "Dan kepada Allah-lah dikembalikan segala urusan," segala pekerjaan dan perbuatan. Semua manusia akan memperlihatkan amalannya kepada Allah سبحانه وتعالى dan Allah سبحانه وتعالى membedakan antara yang buruk dan yang baik, ke-mudian orang yang berbuat baik dibalas karena kebaikannya dan yang berbuat buruk dibalas karena keburukannya.
(6) ﴾ يُولِجُ ٱلَّيۡلَ فِي ٱلنَّهَارِ وَيُولِجُ ٱلنَّهَارَ فِي ٱلَّيۡلِۚ ﴿ "Dia-lah yang memasukkan malam ke dalam siang dan memasukkan siang ke dalam malam," mak-sudnya, Allah سبحانه وتعالى memasukkan siang ke dalam malam kemudian diselimuti dengan kegelapan sehingga manusia merasa aman dan tenang. Selanjutnya Allah سبحانه وتعالى memasukkan malam ke dalam siang sehingga kegelapan yang ada di bumi pun sirna. Bumi disinari dan manusia pun bergerak melakukan pekerjaan demi kepentingan dan kehidupan mereka. Allah سبحانه وتعالى senantiasa memutar siang ke dalam malam dan malam ke dalam siang dengan adanya tambahan dan pengurangan waktu serta panjang dan pendeknya waktu, sehingga musim dan masa menjadi stabil dan berbagai kepentingan pun di-dapatkan. Mahasuci Allah سبحانه وتعالى, Rabb seluruh alam. Mahaagung dan Mulia Allah yang memberi nikmat kepada seluruh hambaNya dengan berbagai macam nikmat yang nampak dan yang samar. ﴾ وَهُوَ عَلِيمُۢ بِذَاتِ ٱلصُّدُورِ ﴿ "Dan Dia Maha Mengetahui segala isi hati." Maksud-nya, Allah سبحانه وتعالى mengetahui seluruh isi hati makhluk di seluruh alam ini. Allah سبحانه وتعالى memberikan taufik pada siapa saja yang diketahui Allah سبحانه وتعالى sebagai orang yang pantas untuk menerimanya dan me-rendahkan orang yang diketahui sebagai orang yang tidak patut menerima hidayahNya.
Tout ce qui se trouve dans les Cieux et sur la Terre sanctifie et célèbre Allah. Il est le Puissant à qui personne ne tient tête, le Sage dans ce qu’Il crée et détermine.
Nagpawalang-kapintasan kay Allāh at nagbanal sa Kanya ang anumang nasa mga langit at lupa kabilang sa mga nilikha Niya. Siya ay ang Makapangyarihan na hindi nadadaig ng isa man, ang Marunong sa paglikha Niya at pagtatakda Niya.
Every creation of His in the heavens and the earth proclaims the glory and purification of Allah. He is the almighty whom no one can overpower; the Wise in His creation and His measure.
Semua makhluk yang ada di langit dan di bumi menyucikan Allah dan membersihkan-Nya. Dia Mahaperkasa yang tidak ada sesuatu pun yang mampu mengalahkan-Nya, lagi Mahabijaksana dalam penciptaan dan takdir-Nya.
Sva stvorenja, i na nebesima i na Zemlji, iskazuju slavu i veličaju Allahu. On je Silni kojeg niko ne može savladati, i On je Mudar u svemu što je stvorio i odredio.
Glorificano ed esaltano Allāh le Sue creature nei Cieli e in Terra, ed Egli è il Potente, Colui che non può essere vinto, Saggio nella Sua Creazione e Provvidenza.
To Him alone belongs the kingdom of the heavens and the earth. He gives life to whoever He wishes to give life to, and causes death to whoever He wishes to cause death to. He is capable of everything; nothing is outside His ability.
Hanya milik-Nya semata kerajaan langit dan bumi. Dia menghidupkan siapa saja yang dikehendaki-Nya untuk dihidupkan, mematikan siapa saja yang dikehendaki-Nya untuk dimatikan, dan Dia Mahakuasa atas segala sesuatu, tidak ada sesuatu pun yang melemahkannya.
Lui solo è il Detentore dei Cieli e della Terra, Colui che concede la vita a chi vuole far vivere, e che fa morire chi vuole far morire, ed Egli è Onnipotente, nulla può ostacolarLo.
Lui Seul est le possesseur des Cieux et de la Terre. Il fait vivre celui qu’Il veut faire vivre et fait mourir celui qu’Il veut faire mourir. Il a pouvoir sur toute chose et rien ne Lui est impossible.
Mọi vương quyền trong trời đất đều thuộc về một mình Ngài, Ngài muốn vật gì sống thì nó sống, muốn vật nào chết thì nó chết và Ngài toàn năng trên tất cả mọi việc, không gì làm Ngài bất lực.
Samo Njemu pripada vlast na nebesima i na Zemlji, On život daje kome hoće i usmrćuje koga hoće, On sve može i ništa Ga ne može spriječiti.
Sa Kanya lamang ang paghahari sa mga langit at lupa. Nagbibigay-buhay Siya sa sinumang niloloob Niya na bigyang-buhay at nagbibigay-kamatayan Siya sa sinumang niloloob Niya na bigyang-kamatayan. Siya sa bawat bagay ay May-kakayahan: walang nagpapawalang-kakayahan sa Kanya na anuman.
Solo a Él pertenece el reino de los cielos y la Tierra. Él da vida a quien quiere y decide a quién le designa la muerte. Él lo puede todo, nada está fuera de Su poder.
Göklerin ve yerin mülkü yalnızca O'na aittir. Dilediğini yaşatan ve dilediğini de öldürendir. O, her şeye kadirdir. Hiçbir şey O'nu aciz bırakamaz.
Él es el Primero, nada existió antes de Él. Él es el último, nada existirá después de Él. Él es el Manifiesto, no hay nada por encima de Él. Él es el Íntimo, nada subsiste sin Él y Él lo conoce todo, no hay nada que Él ignore.
Ngài là Đấng Đầu Tiên, Đấng mà không có bất cứ thứ gì tồn tại trước Ngài; Ngài là Đấng Cuối Cùng, Đấng mà không có bất cứ thứ gì tồn tại sau Ngài; Ngài là Đấng Bên Trên mọi thứ, Đấng mà không có bất cứ thứ gì bên trên Ngài, Ngài là Đấng không có bất cứ thứ gì nằm ngoài tầm kiểm soát của Ngài; và Ngài là Đấng thông toàn tất cả mọi thứ, không gì nằm ngoài sự hiểu biết của Ngài.
Siya ay ang Una na walang anuman bago Niya at Siya ay ang Huli na walang anuman matapos Niya. Siya ay ang Nakatataas na walang nasa ibabaw Niya na anuman at ang Nakalalalim na walang nasa ibaba Niya na anuman. Siya sa bawat bagay ay Maalam: walang nakalulusot sa Kanya na anuman.
Egli è il Primo, che non ha precedenti, e l'ultimo, che non ha successori, ed Egli è Il Manifesto, Colui al di sopra del Quale non vi è nulla, L'Invisibile, Colui al di sotto del Quale non vi è nulla, L'Onnisciente, nulla può sfuggirGli.
O; Evvel, kendisinden önce hiçbir şey olmayan; Ahir, kendisinden sonra hiçbir şey olmayan; Zahir, üstünde hiçbir şey bulunmayan; Bâtın, O'ndan daha yakını olmayan; O her şeye kadir olandır. Hiçbir şey O'na gizli kalmaz.
Remedy for Diabolical Whisperings
Sayyidna Ibn ` Abbas ؓ said that if the Shaitan casts an evil scruple in anyone's heart, and thus causes skepticism about Allah and the religion of truth, he should softly recite the following verse [ 3]: هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ (He is the First and the Last, the Manifest and the Hidden and He is All-Knowing about everything.)
What is meant by Allah's being First and Last, and Manifest and Hidden? There are more than ten different interpretations of these attributes, and they are not contradictory. The scope is wide enough to accommodate all interpretations. The meaning of the attribute al-awwal [ the First ] is more or less fixed, signifying that ontologically there was nothing before Allah, and that He created everything and He is the First Cause of all existent things. The attribute Al-'akhir [ the Last ] means that He will exist even after everything will perish, as the following verse testifies: كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ (Everything has to perish except His Countenance... [ 28:88]. It should be noted that death or perishing covers two possibilities, either actual death or potential death. Therefore the verse means that all existent creatures will either actually perish on the Day of Judgment, or they may not actually perish, but potentially they could perish. They have the inherent capacity for death and destruction. Thus despite their being existent they may still be described as halik or fani [ perishing ]. As for instance, Paradise and Hell, and the righteous or unrighteous inmates entering them will not actually perish, but potentially they have the inherent capacity to perish. Only the Supreme Being of Allah is such that neither non-existence has ever occurred to Him, nor can death overtake Him. Thus Allah is Al-'Akhir [ the Last ].
Imam Ghazali (رح) has another explanation. He interprets the attribute 'Akhir [ the Last ] from the point of view of ma'rifah [ Knowledge ] in the sense that knowing Allah Ta’ ala is the ultimate goal which man hopes to achieve. He moves in the direction of this goal, passing on the way through all the different stages and stations until he attains the Divine Knowledge. [ Ruh ul Ma’ ani ]
The attribute Az-zahir [ the Manifest ] signifies a Being whose manifestation is superior to everything. Since 'manifestation' is an offshoot of 'existence', and the Existence of Allah is First and superior to all existent entities, the Divine Manifestation surpasses the manifestation of all other beings. Nothing in this universe is more manifest than Him. The manifestation of His wisdom and His power is visible in every particle of this world.
The attribute Al-batin [ the Hidden ] means that the accurate nature and essence of Allah's Being is hidden in the sense that the Divine Essence [ dhat ] is beyond human perception. No intellect or thought can ever reach the accurate and Intrinsic Essence of Allah.
اے برتراز قیاس و گمان و خیال و وھم
و زھرچہ دیدہ ایم شنیدہ ایم وخواندہ ایم
He is far beyond any hypothesis, any guess, any assumption, any imagination,
And who is far beyond whatever we have ever seen, heard or read about.
اے بروں از جملہ قال و قیلِ من
خاک بر فرق من و تمثیل من
He is beyond all our discussions and debates.
Whatever example I cite to explain Him is no more than a sheer failure.
Dialah Mahaawal yang tiada sesuatu pun sebelum-Nya, Mahaakhir yang tiada sesuatu pun sesudah-Nya, Mahalahir yang tiada sesuatu pun di atas-Nya, dan Mahabatin yang tiada susuatu pun tersembunyi dari-Nya. Sungguh, Dia Maha Mengetahui segala sesuatu, tidak ada yang luput dari-Nya.
On je Prvi, prije Njega nije bilo ništa, On je Posljednji, poslije Njega neće biti ništa, On je Dominantni, iznad Njega nema ništa, On je u bit svega Pronicljivi, On sve zna i ništa mu ne promiče.
Il est le Premier, dont l’existence n’est précédée par aucune autre, et le Dernier, après qui rien ne subsistera. Il est l’Apparent au-dessus duquel il n’y a rien, le Caché sous lequel il n’y a rien. Il est Connaisseur de toute chose et rien ne Lui échappe.
He is the First; nothing existed before Him. He is the Last; nothing will exist after Him. He is the Apparent; there is nothing above Him. He is the Intimate; there is nothing without Him, and He knows everything, He does not miss anything.
Allah's Knowledge, Power and Kingdom are Limitless
Allah the Exalted states that He created the heavens and earth, and all that is between them, in six Days and then rose over the Throne after He created them. We discussed this before in the explanation of Surat Al-A`raf, so it is not necessary to repeat the meaning here. Allah's statement,
يَعْلَمُ مَا يَلْجُ فِى الاٌّرْضِ
(He knows what goes into the earth), indicates His knowledge in the amount of seeds and drops of water that enter inside the earth's surface,
وَمَا يَخْرُجُ مِنْهَا
(and what comes forth from it) of plants, vegetation and fruits. Allah the Exalted said in another Ayah,
وَعِندَهُ مَفَاتِحُ الْغَيْبِ لاَ يَعْلَمُهَآ إِلاَّ هُوَ وَيَعْلَمُ مَا فِى الْبَرِّ وَالْبَحْرِ وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلاَّ يَعْلَمُهَا وَلاَ حَبَّةٍ فِى ظُلُمَـتِ الاٌّرْضِ وَلاَ رَطْبٍ وَلاَ يَابِسٍ إِلاَّ فِى كِتَـبٍ مُّبِينٍ
(And with Him are the keys of all that is hidden, none knows them but He. And He knows whatever there is in the land and in the sea; not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record.)(6:59) Allah's statement,
وَمَا يَنزِلُ مِنَ السَّمَآءِ
(and what descends from the heaven), pertains to rain, snow, hail and whatever Allah decides descends from heaven of decisions and commandments brought down by the honorable angels. Allah's statement,
وَمَا يَعْرُجُ فِيهَا
(and what ascends thereto.), refers to angels and deeds. In the Sahih, there is a Hadith in which the Prophet said,
«يُرْفَعُ إِلَيْهِ عَمَلُ اللَّيْلِ قَبْلَ النَّهَارِ، وَعَمَلُ النَّهَارِ قَبْلَ اللَّيْل»
(To Him ascend the deeds of the night before the day falls and the deeds of the day before the night falls.) Allah said,
وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
(And He is with you wheresoever you may be. And Allah is the All-Seer of what you do.) meaning, He is watching over you and witnessing your deeds wherever you may be, on land or at sea, during the night or the day, at home or in open areas or deserts. All of that is the same before His knowledge and all of it is under His sight and hearing. He hears your speech and sees where you are. He knows your secrets and your public statements,
أَلا إِنَّهُمْ يَثْنُونَ صُدُورَهُمْ لِيَسْتَخْفُواْ مِنْهُ أَلا حِينَ يَسْتَغْشُونَ ثِيَابَهُمْ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ
(No doubt! They did fold up their breasts, that they may hide from Him. Surely, even when they cover themselves with their garments, He knows what they conceal and what they reveal. Verily, He is the All-Knower of the (secrets) of the breasts. )(11:5) Allah the Exalted said,
سَوَآءٌ مِّنْكُمْ مَّنْ أَسَرَّ الْقَوْلَ وَمَنْ جَهَرَ بِهِ وَمَنْ هُوَ مُسْتَخْفٍ بِالَّيْلِ وَسَارِبٌ بِالنَّهَارِ
(It is the same (to Him) whether any of you conceals his speech or declares it openly, whether he be hid by night or goes forth freely by day.)(13:10) Surely, there is no deity worthy of worship, except Allah. In the Sahih, there is a Hadith in which the Messenger of Allah ﷺ answered Jibril, when he asked him about Ihsan:
«أَنْ تَعْبُدَ اللهَ كَأَنَّكَ تَرَاهُ، فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاك»
(To worship Allah as if you see Him, and even though you cannot see Him, He surely sees you.) Allah's statement,
لَّهُ مُلْكُ السَّمَـوَتِ وَالاٌّرْضِ وَإِلَى اللَّهِ تُرْجَعُ الاٍّمُورُ
(His is the kingdom of the heavens and the earth. And to Allh return all the matters.) asserts that Allah is the King and Owner of this life and the Hereafter. Allah said in another Ayah,
وَإِنَّ لَنَا لَلاٌّخِرَةَ وَالاٍّولَى
(And truly, unto Us (belong) the last (Hereafter) and the first (this world).)(92:13) Surely, Allah is praised for this attribute, just as He said in other Ayat,
وَهُوَ اللَّهُ لا إِلَـهَ إِلاَّ هُوَ لَهُ الْحَمْدُ فِى الاٍّولَى وَالاٌّخِرَةِ
(And He is Allah, La ilaha illa Huwa, all praise is His in the first and in the last.)(28:70), and,
الْحَمْدُ للَّهِ الَّذِى لَهُ مَا فِى السَّمَـوَتِ وَمَا فِى الاٌّرْضِ وَلَهُ الْحَمْدُ فِى الاٌّخِرَةِ وَهُوَ الْحَكِيمُ الْخَبِيرُ
(All the praise is Allah's, to Whom belongs all that is in the heavens and all that is in the earth. His is all the praise in the Hereafter, and He is the All-Wise, the All-Aware.)(34:1) Allah owns everything that is in the heavens and earth, and all their inhabitants are servants to Him and humble before Him, just as He said,
إِن كُلُّ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ إِلاَّ آتِى الرَّحْمَـنِ عَبْداً - لَّقَدْ أَحْصَـهُمْ وَعَدَّهُمْ عَدّاً - وَكُلُّهُمْ ءَاتِيهِ يَوْمَ الْقِيَـمَةِ فَرْداً
(There is none in the heavens and the earth but comes unto the Most Gracious as a servant. Verily, He knows each one of them, and has counted them a full counting. And every one of them will come to Him alone on the Day of Resurrection.) (19:93-95) This is why Allah said here,
وَإِلَى اللَّهِ تُرْجَعُ الأُمُورُ
(And to Allah return all the matters.) meaning that all matters will be referred to Him on the Day of Resurrection and He will judge His creation as He wills. Indeed, He is the Most Just, Who never falls into injustice, not even the weight of a speck of dust; if one performs even one good deed, Allah will multiply it up to ten times,
وَيُؤْتِ مِن لَّدُنْهُ أَجْراً عَظِيماً
(and gives from Him a great reward. )(4:40),
وَنَضَعُ الْمَوَزِينَ الْقِسْطَ لِيَوْمِ الْقِيَـمَةِ فَلاَ تُظْلَمُ نَفْسٌ شَيْئاً وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَى بِنَا حَـسِبِينَ
(And We shall set up Balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And sufficent are We to take account.)(21:47) Allah's statement,
يُولِجُ الَّيْلَ فِى النَّهَارِ وَيُولِجُ النَّهَارَ فِى الَّيْلِ
(He merges night into day, and merges day into night,) meaning, He does what He wills with His creatures. He alternates the night and day and measures them by His wisdom, as He wills. Sometimes, He makes the night longer than the day, and sometimes the opposite. Sometimes, He makes the length of night and day equal. Sometimes, He makes the season winter, then changes it to spring, then summer then autumn. All this He does by His wisdom and His due measure of everything in His creation,
وَهُوَ عَلِيمٌ بِذَاتِ الصُّدُورِ
(and He has full knowledge of whatsoever is in the breasts.) He knows the secrets, no matter how concealed they are.
On je taj koji je stvorio nebesa i Zemlju u šest vremenskih perioda (dana). Stvaranje je počelo u nedjelju, a završilo se u petak, a On je sposoban i moćan da to sve stvori za jedan treptaj oka. Nakon toga se uzvisio i uzdigao iznad Arša, onako kako to Njemu dolikuje. On zna šta u zemlju ulazi, poput kiše, sjemenki i dr., i šta iz nje izlazi, poput bilja, ruda i dr. Zna šta se s neba spušta, poput kiše, Objave i sl., i zna šta se k njemu penje, poput meleka, ljudskih djela i njihovih duša. On je s vama Svojim znanjem, o ljudi, gdje god vi bili, ništa Mu nije skriveno. Allah vidi šta vi radite, nijedno vaše djelo nije Mu skriveno i On će vas za ta djela nagraditi ili kazniti.
Egli è Colui che ha creato i cieli e la terra in sei giorni, iniziando di domenica e concludendo il Venerdì, ed Egli è in grado di crearli in meno di un batter d'occhio; dopodiché si innalzò, gloria Sua, sul trono, in un modo che Gli si addice, gloria Sua: Egli è consapevole della pioggia, dei semi o altro che penetrano nella terra, ed è Consapevole di ciò che ne esce, piante, minerali e altro, e di ciò che scende dal Cielo, pioggia, rivelazione o altro, e degli angeli che ascendono con le azioni delle creature e con le loro anime; ed Egli è con voi in ogni luogo in cui siate, con la Sua Sapienza, nulla sul vostro conto Gli è nascosto, e Allāh è Vigile riguardo ciò che fate: nessuna vostra azione Gli è nascosta e vi giudicherà per questo.
C’est Lui créa les Cieux et la Terre en six jours, en commençant un dimanche et en terminant un vendredi, sachant qu’Il a le pouvoir de les créer en en moins de temps qu’il n’en faut pour cligner de l’œil. Puis Il s’éleva et s’établit sur le Trône d’une manière qui Lui sied. Il est au fait de la pluie, des graines et d’autres choses qui entrent dans la Terre et de ce qui en sort comme plantes, métaux et autres. Il est également au fait de la pluie, de la Révélation et d’autres choses encore qui descendent du Ciel mais aussi des anges, des œuvres et des âmes des serviteurs qui remontent vers Lui. Ô gens, Il est avec vous par Sa connaissance où que vous soyez et rien vous concernant ne Lui échappe. Allah voit tout ce que vous faites: rien de vos agissements ne Lui est inconnu et Il vous rétribuera selon leur nature.
وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ (...And He is with you wherever you are, ...57:4) No man is able to comprehend the essential nature of Allah's company or His being with us, though it is absolutely true that He is with us, because no man can exist or do any work without it. The Divine Will [ mashiyyah ] and power is necessary for everything. Therefore, Allah is with every human being in every situation, at every place. Allah knows best!
Dialah yang menciptakan langit dan bumi dalam enam hari, dimulai dari hari Ahad dan berakhir pada hari Jumat, dan Dia Mahakuasa untuk menciptakannya lebih cepat dari kedipan mata. Kemudian Dia -Subḥānahu- meninggi dan bersemayam di atas Arasy dengan cara semayam yang patut bagi-Nya. Dia mengetahui apa yang masuk ke dalam bumi seperti hujan, benih-benih dan selain keduanya, apa yang keluar dari bumi seperti tumbuh-tumbuhan, barang-barang tambang dan selain keduanya, apa yang turun dari langit seperti hujan, wahyu dan selain keduanya, serta mengetahui apa yang naik ke langit seperti malaikat, amal perbuatan manusia dan roh-roh mereka. Dia senantiasa bersama kalian di mana saja kalian berada -wahai manusia- dengan ilmu-Nya, tidak ada dari kalian sesuatu yang tersembunyi dari-Nya. Allah Maha Melihat apa yang kalian kerjakan, tidak ada dari amal perbuatan kalian yang tersembunyi dari-Nya, dan Dia akan membalas kalian atas amal perbuatan kalian itu.
Ngài là Đấng đã tạo hóa ra các tầng trời và trái đất trong thời gian sáu ngày, bắt đầu vào chủ nhật và kết thúc vào thứ sáu trong khi Ngài thừa sức tạo hóa tất cả nhanh hơn chớp mắt. Xong Ngài an vị bên trên chiếc 'Arsh (Ngai Vương) theo bản chất siêu phàm và vĩ đại của Ngài. Ngài am tường mọi thứ chui vào lòng đất như nước mưa hoặc các thứ khác, am tường mọi thứ chui lên từ đất như sự đâm chồi, kho báu, quặng mỏ và các thứ khác, am tường mọi thứ rơi xuống từ trời như nước mưa, lời mặc khải và các thứ khác, am tường mọi thứ thăng lên trời như Thiên Thần, hành động của con người, linh hồn của người chết. Và Ngài luôn đồng hành cùng với các ngươi - hỡi con người - bằng kiến thức của Ngài, không điều gì của các ngươi giấu được Ngài, Ngài luôn thấy rõ nhất cử nhất động của các ngươi, theo đó Ngài sẽ thưởng phạt các ngươi.
He is the one who created the heavens and the earth in six days, starting from Sunday and finishing on Friday, yet He is capable of having created them in less than the duration of the blinking of an eye. He then rose over His Throne as befits Him (may He be glorified). He knows everything that enters the earth, i.e. every drop of rain and every seed etc.; He knows everything that emerges from it, i.e. every shoot, mineral etc.; He knows everything that descends from the sky i.e. rain, revelation etc., and He knows everything that ascends to it i.e. angels, souls and deeds of the servants etc. And He is with you wherever you are O people, in terms of His knowledge: nothing is hidden from Him and He sees everything you do. None of your actions are hidden from Him, and He will requite you for them.
Siya ay ang lumikha ng mga langit at lupa sa anim na araw. Nagsimula ito sa araw ng Linggo at nagwakas ito sa araw ng Biyernes, gayong Siya ay nakakakaya ng paglikha sa mga ito sa higit na maikli sa isang kisap mata. Pagkatapos pumaitaas Siya at umangat Siya – kaluwalhatian sa Kanya – sa trono ayon sa kataasang nababagay sa Kanya – kaluwalhatian sa Kanya. Nakaaalam Siya sa anumang pumapasok sa lupa na ulan, binhi, at iba pa; anumang lumalabas mula rito na halaman, mga mina, at iba pa; anumang bumababa mula sa langit na ulan, kasi, at iba pa; at anumang pumapanik doon na mga anghel, mga gawain ng mga tao, at mga kaluluwa nila. Siya ay kasama sa inyo nasaan man kayo, O mga tao, sa pamamagitan ng kaalaman Niya: walang nakakukubli sa Kanya mula sa inyo na anuman. Si Allāh sa anumang ginagawa ninyo ay Nakakikita: walang nakakukubli sa inyo mula sa mga gawa ninyo na anuman at gaganti sa inyo sa mga ito.
Él es quien creó los cielos y la Tierra en seis días, comenzando el domingo y terminando el viernes. Sin embargo, pudo haberlos creado en menos de un parpadeo. Luego se estableció en Su trono de acuerdo a Su voluntad. Él conoce todo cuanto ingresa a la Tierra, es decir, cada gota de lluvia y cada semilla, etc. Él conoce todo cuanto surge de ella, es decir, cada brote, mineral, etc. Él conoce todo lo que desciende del cielo, es decir, la lluvia, la revelación, etc., y conoce todo lo que asciende a él, es decir, los ángeles, las almas y las obras de los siervos, etc. Y Él está con ustedes dondequiera que se encuentren en Su conocimiento: nada está oculto para Él y Él ve todo lo que hacen. Ninguna de sus acciones Le son ocultas, y Él los recompensará por ellas.
O, gökleri ve yeri altı günde yaratandır. Yaratmaya pazar günü başlamış ve cuma günü bitirmiştir. O göz açıp kapamaktan daha kısa bir sürede bunları yaratmaya kadirdir. Sonra Allah -Subhanehu ve Teâlâ- kendisine yaraşır bir şekilde arşın üzerine yükselmiştir. Yeryüzüne yağmur, tohum ve bu ikisinden başka toprağa giren diğer her şeyi; ekin, maden ve bu ikisinden başka topraktan çıkan diğer her şeyi hakkıyla bilendir. Gökten inen yağmur, vahiy, bu ikisi ve diğerlerini, göğe yükselen melekleri, kulların amellerini ve ruhlarını da hakkıyla bilendir. -Ey insanlar!- O, ilmi ile her nerede olursanız olun, sizinle beraberdir ve sizden hiçbir şey O'na gizli kalmaz. Yüce Allah; yapmakta olduklarınızı görendir, amellerinizden hiçbir şey O'na gizli kalmaz. Buna göre size karşılığını verecektir.
Samo Njemu pripada vlast na nebesima i vlast na Zemlji, i sve se Njemu vraća. Stvorenja će na Sudnjem danu račun polagati pred Njim i On će ih shodno njihovim djelima, tretirati, nagraditi ih ili kazniti.
To Him alone belongs the kingdom of the heavens and the earth, and to Him alone return all affairs. He will then take the creations to account on the Day of Judgement and requite them for their deeds.
Lui solo è il Detentore dei Cieli e il Detentore della Terra, e a Lui solo tornano tutte le cose, ed Egli giudicherà le creature nel Giorno del Giudizio e le giudicherà per le loro azioni.
Göklerin ve yerin mülkü yalnızca Yüce Allah'ındır. Bütün işler yalnızca O'na döner. Kıyamet günü mahlukatını hesaba çekecek ve amellerine göre onların karşılığını verecektir.
Hanya milikNya semata kerajaan langit dan bumi dan hanya kepada-Nya semata segala urusan dikembalikan, lalu Dia menghitung amal perbuatan semua makhluk pada Hari Kiamat dan memberi balasan atas amal perbuatan mereka.
Solo a Él pertenecen el reino de los cielos y la Tierra, y solo a Él se remiten todos los asuntos. Entonces llevará a los seres creados a rendir cuentas en el Día del Juicio y las recompensará por sus obras.
Ngài là Đấng duy nhất toàn quyền quản lý các tầng trời và trái đất, rồi cũng Ngài duy nhất mà tất cả vạn vật phải trở lại trình diện trước Ngài trong Ngày Tận Thế để chịu sự thưởng phạt của Ngài.
A Lui Seul appartiennent les Cieux et la Terre et c’est vers Lui Seul que tout retournera. Il demandera alors des comptes aux gens le Jour de la Résurrection et les rétribuera pour leurs œuvres.
Sa Kanya lamang ang paghahari sa mga langit at ang paghahari sa lupa. Tungo sa Kanya lamang pababalikin ang mga usapin para magtuos Siya sa mga nilikha sa Araw ng Pagbangon at gumanti Siya sa kanila sa mga gawa nila.
Fa penetrare la notte nel giorno, così da far giungere l'oscurità, in modo che la gente possa dormire, e fa penetrare il giorno nella notte, così da far giungere la luce, in modo che le persone possano uscire per i loro affari; ed Egli è Consapevole di ciò che le persone celano nei loro animi, nulla di tutto ciò Gli è nascosto.
Nagpapapasok Siya ng gabi sa maghapon kaya sumasapit ang dilim at natutulog ang mga tao. Nagpapapasok Siya ng maghapon sa gabi kaya sumasapit ang tanglaw kaya humahayo ang mga tao sa mga gawain nila. Siya ay Maalam sa anumang nasa mga dibdib ng mga lingkod Niya: walang nakakukubli sa Kanya na anuman mula roon.
Geceyi gündüze katar, akabinde karanlık gelir ve insanlar uyur. Gündüzü de geceye katar, akabinde aydınlık gelir ve insanlar işlerine doğru yola koyulur. O kullarının kalbinde olanların hepsini bilendir. Bu hususta hiçbir şey O'na gizli kalmaz.
Al-lah hace que la noche ingrese en el día para que llegue la oscuridad y la gente duerma, Él hace que el día ingrese en la noche para que llegue la luz y la gente se ocupe de sus asuntos. Él conoce todo lo que contienen los corazones de Sus siervos, nada de eso Le es oculto.
Il fait pénétrer la nuit dans le jour, faisant ainsi que l’obscurité soit propice au sommeil des gens. Il fait aussi pénétrer le jour dans la nuit, faisant que la lumière soit propice à leur activité. Il connaît le mieux le contenu des cœurs des gens et rien ne Lui échappe.
On daje da nakon dana nastupa noć, pa kada se tama spusti, ljudi spavaju. I daje da nakon noći dođe dan, pa nastupi svjetlost, te se ljudi pokrenu ka svojim poslovima i obavezama. On zna šta je u prsima Njegovih robova i ništa Mu nije skriveno.
Ngài nhập ban đêm vào ban ngày để tạo ra bóng tối và để con người ngủ nghỉ, Ngài nhập ban ngày vào ban đêm để tạo ra ánh sáng và để con người lao động, và Ngài luôn tận tường mọi tâm tư ẩn sâu trong lòng ngực của đám nô lệ của Ngài, không gì giấu giếm được Ngài.
He enters the night into the day and so the darkness arrives and people sleep; He enters the day into the night and so the light arrives and people go about their business. He is aware of everything that the hearts of His servants contain; none of it is hidden from Him.
Dia memasukkan malam ke dalam siang sehingga datanglah kegelapan agar manusia bisa beristirahat dan Dia memasukkan siang ke dalam malam sehingga datanglah sinar terang agar manusia mulai berangkat menuju pekerjaan mereka. Dia Maha Mengetahui apa yang ada di hati hamba-hamba-Nya, tidak ada dari hal itu yang tersembunyi dari-Nya.
The universe, in its silent language, sings the praises of and describes the attributes of its Creator. In the Quran, those same attributes have been put into words. When a thing comes into being here, it has manifestly been brought into existence by the Supreme Being. Its end itself announces its termination by the Supreme Being. The fact is the universe is the vehicle of God’s praises, while the Quran is their verbal recitation.
[ 1] The original word used in the text is 'mustakhlafin' which has two meanings: 'deputies' and 'successors'. Taken in the first meaning, the verse indicates that the wealth held by human beings originally belongs to Allah, but He has made them His deputies or representatives to use it according to His directions. Although He has allowed them to use it for their own benefit, it should always be subject to the rules prescribed by Him in Shari'ah. Once it is believed that one is not the absolute owner of this wealth, it should not be difficult for him to spend according to the command of its absolute Owner. This is the interpretation of the verse according to the majority of commentators. However, some other exegetes have taken the word 'mustakhlafin' in the sense of 'successors'. In this case the verse reminds us that whatever wealth we have in our hands today has reached us from other people who owned it before us. We have succeeded them in its ownership, and ultimately it will be passed on to some others through any mode of transfer including inheritance. All kinds of wealth are thus in transit, moving from one person to another. Therefore, one should not hesitate in spending it in Allah's way, because it has to be passed on to some others in any case. (Muhammad Taqi Usmani)
Các ngươi hãy tin tưởng vào Allah, hãy tin tưởng vào Thiên Sứ của Ngài và hãy xuất tài sản mà Allah đã ủy quyền cho các ngươi sử dụng nó, hãy phân chia nó phù hợp với luật lệ đã qui định cho các ngươi. Đối với ai trong các ngươi đã tin tưởng Allah và đã xuất tài sản cho chính nghĩa của Allah thì họ sẽ hưởng được phần thưởng vĩ đại, đó là Thiên Đàng.
Sumampalataya kayo kay Allāh at sumampalataya kayo sa Sugo Niya. Gumugol kayo mula sa yaman na ginawa Niya kayo na mga pinag-iiwanan nito: magsagawa kayo rito ng alinsunod sa isinabatas Niya para sa inyo. Kaya ang mga sumampalataya kabilang sa inyo kay Allāh at nagkaloob ng mga yaman nila sa landas ni Allāh, ukol sa kanila ay isang gantimpalang sukdulan sa piling Niya, ang paraiso.
Credete in Allāh e credete al Suo Messaggero, ed elargite i beni che Allāh vi ha affidato e che amministrate secondo ciò che Allāh vi ha prescritto: quelli, tra di voi, che hanno creduto in Allāh e che hanno elargito i loro beni per la causa di Allāh otterranno una grande ricompensa, da parte Sua, ovvero il Paradiso.
"Berimanlah kamu kepada Allah dan RasulNya dan nafkah-kanlah sebagian dari hartamu yang Allah telah menjadikan kamu menguasainya. Maka orang-orang yang beriman di antara kamu dan menafkahkan (sebagian) dari hartanya memperoleh pahala yang besar. Dan mengapa kamu tidak beriman kepada Allah pada-hal Rasul menyeru kamu supaya kamu beriman kepada Rabbmu. Dan sesungguhnya Dia telah mengambil perjanjianmu jika kamu adalah orang-orang yang beriman. Dia-lah yang menurunkan kepada hambaNya ayat-ayat yang terang (al-Qur`an) supaya Dia mengeluarkan kamu dari kegelapan kepada cahaya. Dan sesung-guhnya Allah benar-benar Maha Penyantun lagi Maha Penyayang terhadapmu. Dan mengapa kamu tidak menafkahkan (sebagian hartamu) pada jalan Allah, padahal Allah-lah yang mempusakai (mempunyai) langit dan bumi? Tidak sama di antara kamu orang yang menafkahkan (hartanya) dan berperang sebelum penaklukan (kemenangan). Mereka lebih tinggi derajatnya daripada orang-orang yang menafkahkan (hartanya) dan berperang sesudah itu. Allah menjanjikan kepada masing-masing mereka (balasan) yang lebih baik. Dan Allah mengetahui apa yang kamu kerjakan." (Al-Hadid: 7-10).
(7) Allah سبحانه وتعالى memerintahkan seluruh hambaNya agar beriman padaNya, beriman kepada RasulNya dan risalah yang dibawanya. Allah سبحانه وتعالى juga memerintahkan agar para hambaNya membelanja-kan harta yang diberikan Allah سبحانه وتعالى pada mereka dan juga menjadi-kan mereka sebagai khalifah dalam menggunakan harta itu. Allah سبحانه وتعالى mendorong mereka untuk membelanjakan harta tersebut di jalanNya dengan memberitahukan pahala yang akan didapatkan. Allah سبحانه وتعالى berfirman, ﴾ فَٱلَّذِينَ ءَامَنُواْ مِنكُمۡ وَأَنفَقُواْ لَهُمۡ أَجۡرٞ كَبِيرٞ ﴿ "Maka orang-orang yang beriman di antara kamu dan menafkahkan (sebagian) dari hartanya memperoleh pahala yang besar." Dan pahala yang paling besar adalah keridhaan Rabb mereka serta memperoleh tempat kemuliaanNya yang berisi berbagai kenikmatan abadi yang disediakan Allah سبحانه وتعالى untuk mereka yang beriman dan berjihad tersebut.
(8) Kemudian Allah سبحانه وتعالى menyebutkan sebab yang mendorong mereka untuk beriman dan jangan berpaling dari keimanan seraya berfirman, ﴾ وَمَا لَكُمۡ لَا تُؤۡمِنُونَ بِٱللَّهِ وَٱلرَّسُولُ يَدۡعُوكُمۡ لِتُؤۡمِنُواْ بِرَبِّكُمۡ وَقَدۡ أَخَذَ مِيثَٰقَكُمۡ إِن كُنتُم مُّؤۡمِنِينَ ﴿ "Dan mengapa kamu tidak beriman kepada Allah padahal Rasul menyeru kamu supaya kamu beriman kepada Rabbmu. Dan sesungguhnya Dia telah mengambil perjanjianmu jika kamu adalah orang-orang yang ber-iman." Maksudnya, apakah gerangan yang menghalangi kalian untuk beriman, padahal Muhammad a adalah rasul terbaik dan penyeru paling mulia yang menyeru kalian menuju Allah سبحانه وتعالى. Inilah faktor yang seharusnya mengharuskan mereka untuk segera me-menuhi seruan beliau menuju kebenaran yang dibawa beliau dan Allah سبحانه وتعالى telah mengambil perjanjian dari kalian untuk beriman, jika memang kalian adalah orang-orang yang beriman.
(9) Namun demikian, meski Nabi Muhammad a bersifat lemah lembut dan begitu memperhatikan kalian, tidak cukup hanya karena seruan rasul yang sebenarnya adalah makhluk paling mulia, akan tetapi Allah سبحانه وتعالى menguatkannya dengan berbagai muk-jizat dan menunjukkan kalian akan kebenaran apa yang beliau bawa melalui ayat-ayat yang terang. Oleh karena itu Dia سبحانه وتعالى berfirman, ﴾ هُوَ ٱلَّذِي يُنَزِّلُ عَلَىٰ عَبۡدِهِۦٓ ءَايَٰتِۭ بَيِّنَٰتٖ ﴿ "Dia-lah yang menurunkan kepada hamba-Nya ayat-ayat yang terang (al-Qur`an)" maksudnya, tanda-tanda yang jelas yang menunjukkan orang-orang yang memiliki akal akan kebenaran seluruh yang beliau bawa, dan bahwasanya ia adalah kebenaran yang pasti. ﴾ لِّيُخۡرِجَكُم ﴿ "Supaya Dia mengeluarkan kamu" dengan mengutus seorang Rasul kepada kalian, serta al-Kitab dan as-Sunnah yang diturunkan Allah سبحانه وتعالى di tangannya, ﴾ مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِۚ ﴿ "dari kegelapan kepada cahaya." Maksudnya, dari gelapnya kebodohan dan kekufuran menuju cahaya ilmu dan iman. Inilah di antara kasih sayang dan cintaNya kepada kalian, karena Dia adalah Maha Pemurah kepada seluruh hambaNya melebihi cinta seorang ayah terhadap anaknya, ﴾ وَإِنَّ ٱللَّهَ بِكُمۡ لَرَءُوفٞ رَّحِيمٞ ﴿ "dan sesungguhnya Allah benar-benar Maha Penyantun lagi Maha Penyayang terhadapmu."
(10) ﴾ وَمَا لَكُمۡ أَلَّا تُنفِقُواْ فِي سَبِيلِ ٱللَّهِ وَلِلَّهِ مِيرَٰثُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۚ ﴿ "Dan mengapa kamu tidak menafkahkan (sebagian hartamu) pada jalan Allah, padahal Allah-lah yang mempusakai (mempunyai) langit dan bumi," maksud-nya, apa gerangan yang mencegah kalian untuk membelanjakan harta di jalan Allah سبحانه وتعالى yang merupakan jalan seluruh kebaikan, mengapa kalian bersikap kikir padahal kalian sama sekali tidak memiliki apa pun, tapi ﴾ وَلِلَّهِ مِيرَٰثُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۚ ﴿ "Allah-lah yang mempu-sakai (mempunyai) langit dan bumi," dan seluruhnya akan berpindah dari tangan kalian atau dipindahkan dari kalian kemudian kepe-milikannya akan berpindah pada Pemilik sejatiNya yang Mahasuci dan Mahatinggi. Untuk itu manfaatkan harta kalian untuk berinfak selagi masih berada di tangan kalian dan gunakanlah kesempatan tersebut secara maksimal.
Kemudian Allah سبحانه وتعالى menjelaskan perbedaan tingkat amal ber-dasarkan kondisi dan hikmah ilahiyah seraya berfirman, ﴾ لَا يَسۡتَوِي مِنكُم مَّنۡ أَنفَقَ مِن قَبۡلِ ٱلۡفَتۡحِ وَقَٰتَلَۚ أُوْلَٰٓئِكَ أَعۡظَمُ دَرَجَةٗ مِّنَ ٱلَّذِينَ أَنفَقُواْ مِنۢ بَعۡدُ وَقَٰتَلُواْۚ ﴿ "Tidak sama di antara kamu orang yang menafkahkan (hartanya) dan berperang sebelum penaklukan. Mereka lebih tinggi derajatnya daripada orang-orang yang menafkahkan (hartanya) dan berperang sesudah itu."
Yang dimaksud penaklukan (kemenangan) dalam ayat ini adalah perjanjian Hudaibiyah, pada saat terjadinya perjanjian antara Rasulullah a dengan kaum Quraisy yang merupakan penaklukan (kemenangan) terbesar, sehingga Islam pun tersebar luas, kaum Muslimin juga berbaur dengan orang-orang kafir untuk diseru masuk ke dalam Agama Islam tanpa adanya halangan apa pun. Kala itu tidak sedikit orang-orang masuk Islam secara bergelom-bang, sehingga Islam menjadi kuat dan besar.
Sebelum terjadinya perjanjian Hudaibiyah ini, Kaum Muslimin sama sekali tidak mampu menyeru orang-orang untuk masuk Islam selain di tempat-tempat yang penduduknya telah masuk Islam sebelumnya seperti Madinah dan sekelilingnya. Dan sebelum ter-jadinya perjanjian Hudaibiyah ini, orang-orang yang masuk Islam yang berada di kawasan kafir mendapatkan siksaan dan merasa takut. Karena itu, orang yang masuk Islam sebelum peristiwa Hudaibiyah, membelanjakan harta serta berjihad, itu pahalanya lebih besar dari orang yang masuk Islam, berperang dan membe-lanjakan hartanya setelah peristiwa Hudaibiyah sesuai kebijakan Allah سبحانه وتعالى. Karena itulah sebagian besar generasi pertama yang masuk Islam serta para pembesar sahabat masuk Islam sebelum penaklukan Hudaibiyah.
Mengingat pembedaan pahala amal antara kedua masa terse-but bisa menimbulkan kesalahpahaman yang membuat seseorang meremehkan amalan yang pahalanya lebih kecil, Allah سبحانه وتعالى mencegah pintu kesalahpahaman tersebut seraya berfirman, ﴾ وَكُلّٗا وَعَدَ ٱللَّهُ ٱلۡحُسۡنَىٰۚ ﴿ "Allah menjanjikan kepada masing-masing mereka (balasan) yang lebih baik." Maksudnya, orang-orang yang masuk Islam, berjihad dan berinfak, baik sebelum maupun sesudah kemenangan Hudaibiyah, semuanya dijanjikan surga oleh Allah سبحانه وتعالى karena Allah سبحانه وتعالى bersaksi atas keimanan mereka dan menjanjikan surga bagi mereka, ﴾ وَٱللَّهُ بِمَا تَعۡمَلُونَ خَبِيرٞ ﴿ "dan Allah mengetahui apa yang kamu kerjakan," Allah سبحانه وتعالى akan membalas masing-masing dari kalian berdasarkan amalan yang dikerjakan.
(11) Kemudian Allah سبحانه وتعالى menganjurkan untuk berinfak di jalanNya, sebab aktivitas jihad bergantung pada tersedianya dana serta harta untuk mempersiapkan jihad, seraya berfirman, ﴾ مَّن ذَا ٱلَّذِي يُقۡرِضُ ٱللَّهَ قَرۡضًا حَسَنٗا ﴿ "Siapakah yang mau meminjamkan kepada Allah pinjaman yang baik," yaitu infak yang baik yang diberikan secara ikhlas se-mata karena Allah سبحانه وتعالى dan demi mengharap ridhaNya yang berasal dari harta halal yang diberikan secara suka rela. Inilah di antara kemuliaan Allah سبحانه وتعالى yang menyebut infak dengan pinjaman, padahal harta yang dibelanjakan itu adalah harta Allah سبحانه وتعالى dan manusia pun milikNya. Allah سبحانه وتعالى menjanjikan pahala yang berlipat ganda padanya dan Dia-lah Yang Mahamulia lagi Maha Pemberi. Pahala yang dilipatgandakan tersebut berlaku di Hari Kiamat, yaitu suatu hari yang masing-masing orang terlihat dengan jelas kefakirannya yang amat memerlukan balasan baik meski sedikit.
Karena itu Allah سبحانه وتعالى berfirman,
Tengan fe en Al-lah y en Su Mensajero, y gasten de la riqueza de la que Al-lah les ha hecho administradores, usándola de acuerdo con lo que Al-lah ha legislado para ustedes. En cuanto a aquellos que tienen fe en Al-lah e invierten sus riquezas en Su camino, para ellos habrá una gran recompensa con Él, que es el Paraíso.
7- Allah’a ve Rasûlü’ne iman edin. Sizi emaneten yetkili kıldığı mallardan da infâk edin. Zira içinizden iman edip infâk edenler için büyük bir mükâfat vardır.
8- Peygamber sizi Rabbinize iman etmeniz için davet etmekteyken üstelik Allah da sizden kesin bir söz almış bulunuyorken size ne oluyor da Allah’a iman etmiyorsunuz? Şayet iman edecekseniz (bu sebepler fazlasıyla yeterlidir).
9- Sizi karanlıklardan aydınlığa çıkarmak için kuluna apaçık âyetler indirin O’dur. Şüphesiz Allah, size karşı çok şefkatli, pek merhametlidir.
10- Göklerin ve yerin mirası yalnız Allah’ın olduğu halde size ne oluyor ki Allah yolunda infâk etmiyorsunuz? İçinizden fetihten önce infâk edip savaşanlar (diğerleriyle) bir olmaz. Onların dereceleri fetihten sonra infâk edip savaşanlardan daha büyüktür. Bununla beraber Allah hepsine de en güzeli vaat etmiştir. Allah yaptıklarınızdan haberdardır.
11- Kim Allah’a güzel bir borç verirse Allah onun mükafatını ona kat kat fazlasıyla verir. Ayrıca o kimse için çok değerli bir mükâfat da vardır.
7. Yüce Allah, kullarına kendisine, Rasûlü’ne ve onun getirdiklerine iman etmelerini, nasıl amelde bulunacaklarını ortaya çıkartmak için onlara vermiş olduğu ve üzerlerine yetkili kıldığı mallarından da kendisinin yolunda infâk etmelerini emretmektedir.
Onlara bu emri verdikten sonra bunun karşılığındaki mükâfatı da söz konusu ederek bu emri yerine getirmeye teşvik etmekte ve şöyle buyurmaktadır:
"Sizden iman edip infâk edenler için büyük bir mükâfat vardır.” Yani Allah’a ve Rasûlüne iman etmekle birlikte O’nun yolunda mallarını harcayanlar için pek büyük bir mükâfat vardır. Mükâfatın en büyük ve değerlisi de Rablerinin rızasını elde etmek, O’nun lütuf ve ihsan yurduna ulaşıp Allah’ın mü’min ve cihâd edenler için hazırlamış olduğu ebedi nimetlere kavuşarak kurtuluşa ermektir.
8. Daha sonra Yüce Allah, onların iman etmelerini gerektiren sebebi ve bu konu hiçbir mani olmadığını söz konusu ederek şöyle buyurmaktadır:
"Peygamber sizi Rabbinize iman etmeniz için davet etmekteyken üstelik Allah da sizden kesin bir söz almış bulunuyorken size ne oluyor da Allah’a iman etmiyorsunuz?” Yani peygamberlerin en faziletlisi, Allah’a davet edenlerin en değerlisi, sizi imana çağırmakta iken iman etmenizi engelleyen nedir? Bu durum onun çağrısını kabul etmekte ve getirdiği hak çağrısına uymakta eli çabuk tutmayı gerektiren bir husustur.
Üstelik Allah, imana dair sizden kesin ve sağlam bir söz almış bulunmaktadır. Eğer sizler, gerçekten iman edecekseniz bu sebepler yeterlidir.
9. Bununla birlikte O’nun size lütuf ve inâyeti pek çoktur. Zira O, sadece alemlerin en şereflisi olan rasûlün daveti ile yetinmemiş, bir de onu mucizelerle desteklemiş ve getirdiklerinin doğruluğunu sizlere apaçık belgelerle göstermiştir.
Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Sizi” size peygamber göndermek suretiyle ve Allah’ın onun üzerine indirdiği Kitap ve hikmet vasıtasıyla cahilliğin ve küfrün sebep olduğu “karanlıklardan aydınlığa” ilmin ve imanın nuruna “çıkarmak için kuluna” akıl sahibi kimselere getirdiklerinin hepsinin doğru, kesin ve tartışılmaz gerçek olduğuna delil teşkil eden “apaçık âyetler indiren O’dur.”
İşte bütün bunlar, O’nun size olan merhametinden ve şefkatinden dolayıdır. Çünkü O, kullarına annenin evladına olan merhametinden daha çok merhametlidir:“Allah, size karşı çok şefkatli, pek merhametlidir.”
10. Allah yolunda infaktan -ki bu bütün hayır yollarını kapsar- sizi alıkoyan ve sizi cimriliğe iten nedir? Halbuki sizin sahip olduğunuz hiçbir şey yoktur. Aksine “göklerin ve yerin mirası yalnız Allah’ın”dır. Bütün mallar sizin elinizden başkasına intikal edecektir. Yahut siz o malları bırakıp gideceksiniz. Sonra her şeyin mülkü, şanı yüce ve mübarek olan gerçek sahibine dönecektir. O halde bu mallar ellerinizde iken infakta bulunmayı ganimet bilin ve bu fırsatı değerlendirin.
Daha sonra Yüce Allah, amellerin farklı durumlara ve ilâhî hikmete göre değişik değerlerde olduğunu söz konusu ederek şöyle buyurmaktadır:“İçinizden fetihten önce infâk edip savaşanlar (diğerleriyle) bir olmaz. Onların dereceleri fetihten sonra infâk edip savaşanlardan daha büyüktür.” Buradaki fetihten kasıt Hudeybiye sulhüdür. Allah Rasûlü ile Kureyş arasında yapılan bu antlaşması en büyük fetihlerdendir. Çünkü bu, İslâm’ın yayılmasına vesile olmuş, kâfirlerle müslümanlar bir araya gelme imkanı bulmuş ve herhangi bir karşı koyma söz konusu olmaksızın Allah’ın dinine davet rahatça yapılabilmiştir. O vakit insanlar, Allah’ın dinine büyük kitleler halinde girmeye başlamışlar ve İslâm’ın gücü de büyük çapta artmıştır.
Bu fetihten önce ise müslümanlar, Medine ve oraya bağlı yerler gibi ahalisi İslâm’a giren toprakların dışında dine davet etme imkânını bulamıyorlardı. Gerek Mekke gerek Mekke dışındaki müşriklerin yurtlarında İslâm’a giren kimseler, işkencelere maruz kalıyor ve korkutuluyordu. İşte bundan dolayı fetihten önce İslâm’a giren, infak eden ve savaşanların dereceleri, mükâfatları ve ecirleri fetihten sonra İslâm’a giren, savaşan ve infâk edenlerinkinden daha büyüktür. Nitekim hikmet de bunu gerektirmektedir. Bundan dolayı ashab-ı kiramın faziletlerinin ve öncülerinin çoğunluğu fetihten önce İslâm’a girmişlerdir.
Bu iki durum arasında fazilet farkı olmasından, faziletçe daha az olan kimselerin kusurlu olduğu yahut eleştirildiği gibi bir mana çıkma ihtimali bulunduğundan dolayı Yüce Allah, böyle bir yanlış anlamayı önlemek üzere şöyle buyurmaktadır:“Bununla beraber Allah hepsine de en güzeli vaat etmiştir.” Yani ister fetihten önce ister sonra olsun İslâm’a girip savaşmış ve infâk etmiş bulunanların hepsine Allah cenneti vaat etmiştir. İşte bu, ashab-ı kiramın tümünün -Allah onlardan razı olsun- faziletine delildir. Çünkü Allah, onların imanlarına şahitlik etmekte ve onlara cenneti vaat etmektedir.
"Allah yaptıklarınızdan haberdardır.” Her birinize yaptığını bildiği ameline göre karşılık verecektir.
11. Yüce Allah, kendi yolunda infâk etmeyi teşvik etmektedir. Çünkü cihad, bu uğurda yapılacak infâk ve harcamalara, onun için gerekli hazırlıkları yapmak için malî fedâkârlıklarda bulunmaya bağlıdır. “Güzel bir borç”, Allah için ihlâsla yapılan, O’nun rızasına uygun, gönül hoşluğu ile helâl ve temiz olan maldan yapılan infâktır.
Buna Yüce Allah’ın “borç” adını vermesi, O’nun bir lütfudur. Yoksa mal O’nun malı, kullar da O’nun kullarıdır. Üstelik buna pek çok kat fazlası ile mükâfat vereceğini de vaat etmektedir. Çünkü O, çok cömerttir, bol bol verendir.
Bu kat kat vermenin yeri ve zamanı ise kıyamet günüdür. O günde her insanın fakirliği ve güzel mükâfatın asgarisine dahi muhtaç olduğu açıkça ortaya çıkmış olacaktır. Bundan dolayı Yüce Allah şöyle buyurmaktadır:
Croyez en Allah et en Son Messager, et dépensez des richesses qu’Allah vous a confiées et dont vous disposez, selon ce qu’Il vous a prescrit. Ceux d’entre vous qui croient en Allah et dépensent de leurs richesses pour la cause d’Allah recevront une immense récompense de Sa part, à savoir le Paradis.
Vjerujte u Allaha i vjerujte u Njegova Poslanika, udjeljujte imetak koji vam je Allah dao kao nasljedstvo, onako kako vam je to propisano. Oni koji među vama budu vjerovali u Allaha i svoj imetak davali na Allahovom putu, imat će kod Njega veliku nagradu, tj. Džennet.
Bring faith in Allah and bring faith in His Messenger, and spend from the wealth that Allah has made you deputies in, using it according to what Allah has legislated for you. As for those of you who have faith in Allah and spend their wealth in His path, for them is a great reward with Him, which is Paradise.
Ordering Faith and encouraging spending
Allah the Exalted and Blessed orders having perfect faith in Him and in His Messenger, and that one should persist on this path adhereing firmly to it. Allah encourages spending from what He has made mankind trustees of, the wealth that you - mankind - have, that He has lent you. This wealth was in the hands of those before you and was later transferred to you. Therefore, O mankind, spend as Allah commanded you from the wealth that He entrusted to you for His obedience. Otherwise, He will hold you accountable and punish you for your ignoring what He ordained on you in this regard. Allah's statement,
مِمَّا جَعَلَكُم مُّسْتَخْلَفِينَ فِيهِ
(of that whereof He has made you trustees.), indicates that you - mankind -- will surrender this wealth to someone else. In this case, those who will inherit from you might obey Allah with their wealth, and thus acquire more happiness than you on account of what Allah has granted them. They might disobey Allah, and in this case you will have helped them commit evil and transgression. Imam Ahmad recorded that `Abdullah bin Ash-Shikhkhir said, "I came to Allah's Messenger ﷺ as he was reciting and saying,
أَلْهَـكُمُ التَّكَّاثُرُ
يَقُولُ ابْنُ آدَمَ: مَالِي مَالِي، وَهَلْ لَكَ مِن مَالِكَ إِلَّا مَاأَكَلْتَ فَأَفْنَيْتَ، أَوْ لَبِسْتَ فَأَبْلَيْتَ، أَوْ تَصَدَّقْتَ فَأَمْضَيْتَ؟»
((abundance diverts you.)( The Son of `Adam claims, "My wealth, my wealth." But is there anything belonging to you, except that which you consumed, which you used, or which you wore and then it became worn or you gave as charity and sent it forward) Muslim also collected with the addition:
«وَمَا سِوَى ذلِكَ، فَذَاهِبٌ وَتَارِكُهُ لِلنَّاس»
(Other than that, you will go away from it and leave it behind for other people.) Allah's statement,
فَالَّذِينَ ءَامَنُواْ مِنكُمْ وَأَنفَقُواْ لَهُمْ أَجْرٌ كَبِيرٌ
(And such of you as believe and spend, theirs will be a great reward.) encourages having faith and spending in acts of obedience. Allah the Exalted said,
وَمَا لَكُمْ لاَ تُؤْمِنُونَ بِاللَّهِ وَالرَّسُولُ يَدْعُوكُمْ لِتُؤْمِنُواْ بِرَبِّكُمْ
(And what is the matter with you that you believe not in Allah! While the Messenger invites you to believe in your Lord;) meaning, "what prevents you from believing, while the Messenger is among you calling you to faith and bringing forward clear proofs and evidences that affirm the truth of what he brought you" And we have reported the Hadith through different routes in the beginning of the explanation on the chapter on Faith in Sahih Al-Bukhari, wherein one day the Messenger of Allah ﷺ said to his Companions,
«أَيُّ الْمُؤْمِنِينَ أَعْجَبُ إِلَيْكُمْ إِيمَانًا؟»
(Who do you consider among the believers as having the most amazing faith) They said, "The angels." He said,
«وَمَا لَهُمْ لَا يُؤْمِنُونَ وَهُمْ عِنْدَ رَبِّهِمْ؟»
(And what prevents them from believing when they are with their Lord) They said, "Then the Prophets." He said,
«وَمَالَهُمْ لَا يُؤْمِنُونَ وَالْوَحْيُ يَنْزِلُ عَلَيْهِمْ؟»
(What prevents them from believing when the revelation comes down to them) They said, "Then us." He said,
«وَمَالَكُمْ لَا تُؤْمِنُونَ وَأَنَا بَيْنَ أَظْهُرِكُمْ؟ وَلكِنْ أَعْجَبُ الْمُؤْمِنِينَ إِيمَانًا، قَوْمٌ يَجِيئُونَ بَعْدَكُمْ، يَجِدُونَ صُحُفًا يُؤْمِنُونَ بِمَا فِيهَا»
(What prevents you from believing, when I am amongst you Actually, the believers who have the most amazing faith, are some people who will come after you; they will find pages that they will believe in.) We mentioned a part of this Hadith when explaining Allah's statement in Surat Al-Baqarah,
الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ
(who believe in the Ghayb (unseen).)(2:3) Allah's statement,
وَقَدْ أَخَذَ مِيثَـقَكُمْ
(and He has indeed taken your covenant,) is similar to another of His statements,
وَاذْكُرُواْ نِعْمَةَ اللَّهِ عَلَيْكُمْ وَمِيثَـقَهُ الَّذِى وَاثَقَكُم بِهِ إِذْ قُلْتُمْ سَمِعْنَا وَأَطَعْنَا
(And remember Allah's favor to you and His covenant with which He bound you when you said: "We hear and we obey.")(5:7), which refers to giving the pledge of allegiance to the Prophet . Ibn Jarir said that the covenant mentioned here, is that taken from mankind, when they were still in Adam's loin. This is also the opinion of Mujahid, and Allah knows best. Allah said,
هُوَ الَّذِى يُنَزِّلُ عَلَى عَبْدِهِ ءَايَـتٍ بَيِّنَـتٍ
(It is He Who sends down manifest Ayat to His servant) clear proofs, unequivocal evidences and plain attestations,
لِيُخْرِجَكُمْ مِّنَ الظُّلُمَـتِ إِلَى النُّورِ
(that He may bring you out from darkness into light.) from the darkness of ignorance, disbelief and contradictory statements to the light of guidance, certainty and faith,
وَإِنَّ اللَّهَ بِكُمْ لَرَءُوفٌ رَّحِيمٌ
(And verily, Allah is to you full of kindness, Most Merciful.) by revealing the Divine Books and sending the Messengers to guide mankind, eradicating doubts and removing confusion. After Allah commanded mankind to first believe and spend, He again encouraged them to acquire faith and stated that He has removed all barriers between them and the acquisition of faith. Allah again encouraged them to spend,
وَمَا لَكُمْ أَلاَّ تُنفِقُواْ فِى سَبِيلِ اللَّهِ وَلِلَّهِ مِيرَاثُ السَّمَـوَتِ وَالاٌّرْضِ
(And what is the matter with you that you spend not in the cause of Allah And to Allah belongs the heritage of the heavens and the earth.) means, spend and do not fear poverty or scarcity. Surely, He in Whose cause you spent is the King and Owner of the heavens and earth and has perfect control over their every affair, including their treasuries. He is the Owner of the Throne, with all the might that it contains, and He is the One Who said,
وَمَآ أَنفَقْتُمْ مِّن شَىْءٍ فَهُوَ يُخْلِفُهُ وَهُوَ خَيْرُ الرَّازِقِينَ
(And whatsoever you spend of anything, He will replace it. And He is the best of providers.)(34:39), and,
مَا عِندَكُمْ يَنفَدُ وَمَا عِندَ اللَّهِ بَاقٍ
(whatever is with you, will be exhausted, and whatever is with Allah will remain.)(16:96) Therefore, those who trust in and depend on Allah will spend, and they will not fear poverty or destitution coming to them from the Owner of the Throne. They know that Allah will surely compensate them for whatever they spend.
The Virtues of spending and fighting before the Conquest of Makkah
Allah's statement,
لاَ يَسْتَوِى مِنكُم مَّنْ أَنفَقَ مِن قَبْلِ الْفَتْحِ وَقَـتَلَ
(Not equal among you are those who spent before the conquering and fought.) meaning those who did not fight and spend before the Conquest are not equal to those who spent and fought. Before Makkah was conquered, things were difficult for Muslims and only the righteous ones embraced Islam. After Makkah was conquered, Islam spread tremendously throughout the known world and people embraced the religion of Allah en masse. Similarly He said:
أُوْلَـئِكَ أَعْظَمُ دَرَجَةً مِّنَ الَّذِينَ أَنفَقُواْ مِن بَعْدُ وَقَـتَلُواْ وَكُلاًّ وَعَدَ اللَّهُ الْحُسْنَى
(Such are higher in degree than those who spent and fought afterwards. But to all Allah has promised the best (reward).) The majority considers the Conquest here to be the conquest of Makkah. Ash-Sha`bi and several others said that the Ayah refers to the treaty at Al-Hudaybiyyah. There is proof for this opinion found in a Hadith from Anas, collected by Imam Ahmad. Anas said, "Khalid bin Al-Walid and `Abdur-Rahman bin `Awf had a dispute. Khalid said to `Abdur-Rahman, `You boast about days (battles) that you participated in before us.' When the news of this statement reached the Prophet he said,
«دَعُوا لِي أَصْحَابِي، فَوَالَّذِي نَفْسِي بِيَدِهِ لَوْ أَنْفَقْتُمْ مِثْلَ أُحُدٍ أَوْ مِثْلَ الْجِبَالِ ذَهَبًا، مَا بَلَغْتُمْ أَعْمَالَهُم»
(Do not bother my Companions, for by He in Whose Hand is my soul! If you spend an amount of gold equal to (Mount) Uhud, (or equal to the mountains), you will not reach the level of their actions.)" It is a known fact that Khalid bin Al-Walid, whom the Prophet addressed this statement to, embraced Islam during the period between the treaty of Al-Hudaybiyyah and the conquering of Makkah. The dispute between Khalid and `Abdur-Rahman occurred because of the battle of Bani Jadhimah. The Prophet sent Khalid bin Al-Walid to them after the conquest of Makkah, and they said, "Saba'na," instead of saying, "Aslamna" (we embraced Islam). So Khalid ordered their execution and the execution of their prisoners (of war); `Abdur-Rahman bin `Awf and `Abdullah bin `Umar opposed him. This is the reason behind the dispute that occurred between Khalid and `Abdur-Rahman. But in the Sahih, the Messenger of Allah ﷺ said,
«لَا تَسُبُّوا أَصْحَابِي، فَوَالَّذِي نَفْسِي بِيَدِهِ لَوْ أَنْفَقَ أَحَدُكُمْ مِثْلَ أُحُدٍ ذَهَبًا، مَا بَلَغَ مُدَّ أَحَدِهِمْ وَلَا نَصِيفَه»
(None should revile my Companions, for by He in Whose Hand is my soul! If one of you were to spend as much gold as Uhud, it would not reach the level of them equal to an amount as much as one Mudd of one of them or half of it.) Allah said,
وَكُلاًّ وَعَدَ اللَّهُ الْحُسْنَى
(But to all Allah has promised the best (reward).) meaning, those who spent before and after the conquest of Makkah; they all will gain a reward for their good deeds, even though some of them vary in rank and earn a better reward than others as Allah said,
لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ وَالْمُجَـهِدُونَ فِى سَبِيلِ اللَّهِ بِأَمْوَلِهِمْ وَأَنفُسِهِمْ فَضَّلَ اللَّهُ الْمُجَـهِدِينَ بِأَمْوَلِهِمْ وَأَنفُسِهِمْ عَلَى الْقَـعِدِينَ دَرَجَةً وَكُـلاًّ وَعَدَ اللَّهُ الْحُسْنَى وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلَى الْقَـعِدِينَ أَجْراً عَظِيماً
(Not equal are those of the believers who sit (at home), except those who are disabled, and those who strive hard and fight in the cause of Allah with their wealth and their lives. Allah has preferred in grades those who strive hard and fight with their wealth and their lives above those who sit (at home). Unto each, Allah has promised good, but Allah has preferred by a great reward those who strive hard and fight, above those who sit (at home).)(4:95) There is a Hadith in the Sahih that states,
«الْمُؤْمِنُ الْقَوِيُّ خَيْرٌ وَأَحَبُّ إِلَى اللهِ مِنَ الْمُؤْمِنِ الضَّعِيفِ، وَفِي كُلَ خَيْر»
(The strong believer is better and more beloved to Allah than the weak believer; both have goodness in them.) The Prophet ended his statement this way to draw attention to the second type of believer, so that their own qualities are not forgotten in the midst of preferring the former type. In this way, the latter is not dismissed as being degraded in the Hadith. Therefore, the Prophet ended his statement by praising the second type -- the weak believers -- after giving preference to the first type. Allah said:
وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
(And Allah is All-Aware of what you do.) meaning, since Allah is perfectly aware of all things, He made distinctions between the rewards of the believers who spent and fought before the Conquest and those who spent and fought afterwards. Surely, Allah does this by His knowledge of the intention of the former type and their perfect sincerity to Him, all the while spending in times of hardship, poverty and dire straits. This is found in the Hadith,
«سَبَقَ دِرْهَمٌ مِائَةَ أَلْف»
(Spending one Dirham is preceded over a hundred thousand.) There is no doubt that the people of faith consider Abu Bakr As-Siddiq to be the person who has the best share according to the meaning of this Ayah. He was the chief of those who implemented it, among all followers of all Prophets. He spent all of his wealth seeking the Face of Allah, the Exalted and Most Honored. He did it voluntarily too, not to repay a debt or a favor that anyone from mankind had on him. May Allah be pleased with him.
The Encouragement to make a Handsome Loan in the Cause of Allah
Allah said,
مَّن ذَا الَّذِى يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا
(Who is he that will lend Allah a handsome loan:) `Umar bin Al-Khattab said that this Ayah refers to spending in Allah's cause. It was also said that it pertains to spending on children. What is correct is that it is more general than that. So all those who spend in the cause of Allah with good intentions and a sincere heart, then they fall under the generality of this Ayah. This is why Allah the Exalted said in another Ayah:
مَّن ذَا الَّذِى يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ
(Who is he that will lend Allah handsome loan: then (Allah) will increase it manifold to his credit (in repaying),) and in another Ayah,
أَضْعَافًا كَثِيرَةً
(many times) (2:245), meaning, being handsome reward and tremendous provisions: Paradise on the Day of Resurrection. Ibn Abi Hatim recorded that `Abdullah bin Mas`ud said, "When this Ayah,
مَّن ذَا الَّذِى يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ
(Who is he that will lend Allah handsome loan: then (Allah) will increase it manifold to his credit (in repaying),) was revealed, Abu Ad-Dahdah Al-Ansari said, `O Allah's Messenger! Does Allah ask us for a loan' The Prophet said,
«نَعَمْ، يَاأَبَا الدَّحْدَاح»
(Yes, O Abu Ad-Dahdah.) He said, `Give me your hand, O Allah's Messenger,' and the Prophet placed his hand in his hand. Abu Ad-Dahdah said, `Verily, I have given my garden as a loan to my Lord.' He had a garden that contained six hundred date trees; his wife and children were living in that garden too. Abu Ad-Dahdah went to his wife and called her, `Umm Ad-Dahdah!' She said, `Here I am.' He said, `Leave the garden, because I have given it as a loan to my Lord, the Exalted and Most Honored.' She said, `That is a successful trade, O Abu Ad-Dahdah!' She then transferred her goods and children. The Messenger of Allah ﷺ said,
«كَمْ مِنْ عَذْقٍ رَدَاحٍ فِي الْجَنَّةِ لِأَبِي الدَّحْدَاح»
(How plentiful are the sweet date clusters that Abu Ad-Dahdah has in Paradise!)" In another narration, the Prophet said,
«رُبَّ نَخْلَةٍ مُدَلَّاةٍ، عُرُوقُهَا دُرٌّ وَيَاقُوتٌ، لِأَبِي الدَّحْدَاحِ فِي الْجَنَّة»
(How many a date tree that has lowered down its clusters, which are full of pearls and gems in Paradise for Abu Ad-Dahdah!)
Berimanlah kepada Allah, berimanlah kepada Rasul-Nya, dan berinfaklah dengan harta yang Allah telah menjadikan kalian memilikinya dan menggunakannya sesuai dengan yang diperbolehkan untuk kalian. Orang-orang yang beriman kepada Allah dan menyisihkan hartanya di jalan Allah di antara kalian, bagi mereka ada pahala yang besar di sisi-Nya, yaitu surga.
Yüce Allah'a ve Rasûlüne iman edin ve Yüce Allah'ın sizi üzerinde yetki sahibi kıldığı mallardan infak edin. Sizin için din olarak belirlediği şeye uygun tasarrufta bulunun. Sizden, Yüce Allah'a iman eden ve Allah yolunda mallarını sarf edenler için katında büyük mükâfatlar vardır. O da cennettir.
E cosa vi impedisce di credere in Allāh?! E il Suo Messaggero vi invita ad Allāh, affinché crediate nel vostro Dio, gloria Sua; e Allāh ha stipulato un patto con voi, ovvero che crediate in Allāh, quando vi ha fatti uscire dai lombi dei vostri padri, se siete credenti.
Apa yang menghalangi kalian untuk beriman kepada Allah?! Padahal, Rasulullah menyeru kalian kepada Allah dengan harapan kalian beriman kepada Tuhan kalian, sementara Allah telah mengambil perjanjian dari kalian agar kalian beriman kepada-Nya ketika dikeluarkan dari punggung bapak-bapak kalian, jika kalian memang orang-orang yang beriman.
Šta je to što vas spriječava da u Allaha vjerujete? A Poslanik vas poziva ka Allahu, nadajući se da ćete povjerovati u vašeg Uzvišenog Gospodara. Allah je od vas, kada vas je iz kičme vaših očeva izveo, zavjet uzeo da ćete vjerovati u Njega, ako ste vjernici.
Que vous empêche-t-il de croire en Allah, alors que le Messager vous appelle à croire en votre Seigneur et qu’Allah prit de vous l’engagement de croire en Lui lorsqu’Il vous fit sortir de vos pères, si vous êtes réellement croyants.
Ordering Faith
وَقَدْ أَخَذَ مِيثَاقَكُمْ (...and He has taken your covenant ....57:8) This could refer to the covenant taken in ` anal' (pre-eternity). According to verses 172-174 of Surah Al-A'raf, Allah gathered all the souls even before they took the form of their existence, and took the covenant of 'alast' [ the pre-eternal covenant ]. He asked them: اَلَستُ بِرَبِّکُم ("Am I not your Lord?" ) They replied: بَلیٰ (Of course You are, we affirm). Another possibility is that this covenant could refer to the pledge taken from the previous prophets and their followers to believe in the final Prophet Muhammad ﷺ and support him. This covenant is mentioned by the Holy Qur'an in the following words:
ثُمَّ جَاءَكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنصُرُنَّهُ ۚ قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَىٰ ذَٰلِكُمْ إِصْرِي ۖ قَالُوا أَقْرَرْنَا ۚ قَالَ فَاشْهَدُوا وَأَنَا مَعَكُم مِّنَ الشَّاهِدِينَ
"...then comes to you a messenger verifying what is with you; you shall have to believe in him and you shall have to support him. He said: 'Do you affirm and accept my covenant in this respect?' They said: 'We affirm.' He said: 'Then, bear witness, and I am with you among the witnesses." (3:81)
إِن كُنتُم مُّؤْمِنِينَ (...if you are believers - 57:8). A question may arise here: In the earlier part of this very verse [ 8], the infidels and idolaters were reprimanded in the following words, "And what is wrong with you that you do not believe in Allah" This goes to show that the addressees of this phrase are 'non-believers', then how is it appropriate to say 'if you are believers'?
The answer to this question is that the unbelievers did not deny the existence of the Creator. In point of fact, they claimed to believe in God, and thus they used to say مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّـهِ زُلْفَىٰ (We only worship them [ the idols ] that they may bring us nearer to Allah in position....39:3) In this context, the concluding phrase of verse [ 8] implies that 'If your claim [ that you believe in God ] is true, then go about the perfect and right way in "believing in God" which is not only to believe in God but also to believe in His Messenger ﷺ .
¿Y qué es lo que les impide creer en Al-lah, cuando el Mensajero los está llamando a que crean en Al-lah, y Al-lah hizo un pacto con ustedes para que creyeran en Él cuando los sacó de las entrañas de sus padres? Si creen en eso, ¡entonces crean!
And what stops you from bringing faith in Allah, when the Messenger is calling you towards Allah hoping that you bring faith in your Lord (may He be glorified), and Allah has taken a covenant from you that will believe in Him when He took you out from the loins of your fathers? If you believe in that, then believe!
Và điều gì đã cản các ngươi tin tưởng vào Allah?! Trong khi Thiên Sứ mời gọi các ngươi đến với Allah với niềm hi vọng các ngươi biết tin tưởng vào Thượng Đế của các ngươi và Ngài đã nhận lấy lời giao ước của các ngươi lúc các ngươi tuyên bố tin tưởng Ngài ngay trước mặt của ông tổ của các ngươi, nếu các ngươi thật sự là người có đức tin.
Allah'a iman etmekten sizi engelleyen şey nedir? Resul, Rabbiniz -Subhanehu ve Teâlâ-'ya iman etmenizi ümit ederek sizi Allah'a çağırmıştır. Yüce Allah, babalarınızın sulbünden sizi çıkardığında kendisine iman etmeniz için sizden kesin bir söz almıştı. Eğer Mümin kimseler iseniz.
Aling bagay ang humahadlang sa inyo sa pananampalataya kay Allāh samantalang ang Sugo ay nag-aanyaya sa inyo tungo kay Allāh sa pag-asang sumampalataya kayo sa Panginoon ninyo – kaluwalhatian sa Kanya – gayong tumanggap nga si Allāh mula sa inyo ng pangako na sumampalataya kayo sa Kanya nang nagpalabas Siya sa inyo mula sa mga likod ng mga ama ninyo, kung kayo nga ay mga mananampalataya?
Siya ay ang nagbababa sa Lingkod Niyang si Muḥammad – ang basbas at ang pagbati ng kapayapaan – ng mga tandang maliliwanag, upang magpalabas Siya sa inyo mula sa mga kadiliman ng kawalang-pananampalataya at kamangmangan tungo sa liwanag ng pananampalataya at kaalaman. Tunay na si Allāh sa inyo ay talagang Mahabagin, Maawain nang nagsugo Siya sa inyo ng Propeta Niya bilang tagapagpatnubay at bilang mapagbalita ng nakagagalak.
C’est Lui qui révéla à Son Messager Muħammad, des versets clairs afin de vous sortir des ténèbres de la mécréance et de l’ignorance vers la lumière de la foi et de la science. Allah est Compatissant et Miséricordieux envers vous lorsqu’Il vous envoie Son Prophète en tant que guide et annonciateur de bonne nouvelle.
Egli è Colui che ha rivelato al Suo suddito Muħammed pace e benedizioni di Allāh su di lui ﷺ chiari Segni per farvi uscire dall'oscurità della miscredenza e dell'ignoranza verso la luce della fede e della conoscenza. In verità, Allāh fu Tenero, Misericordioso quando vi inviò il Suo Messaggero come Guida e Annunciatore.
Al-lah es quien revela aleyas a Su siervo Mujámmad r, para sacarlos de la oscuridad de la incredulidad y la ignorancia, y llevarlos a la luz de la fe y el conocimiento. Y, sin duda, Al-lah es tan benevolente y misericordioso hacia ustedes que envió a Su Profeta como guía y portador de buenas nuevas.
Dialah yang menurunkan kepada hamba-Nya, Muhammad -ṣallallāhu 'alaihi wa sallam-, ayat-ayat yang jelas untuk mengeluarkan kalian dari kegelapan kekufuran dan kebodohan menuju cahaya iman dan pengetahuan. Sesungguhnya Allah Maha Penyantun dan Maha Penyayang terhadap kalian ketika mengirimkan Nabi-Nya kepada kalian sebagai pemberi petunjuk dan pemberi kabar gembira.
Sizi küfrün ve cehaletin karanlıklarından iman ve ilmin aydınlığına çıkarmak için kulu Muhammed -sallallahu aleyhi ve sellem-e apaçık ayetler indiren O'dur. Şüphesiz Allah, size yol gösterici ve müjdeleyici olarak peygamberini gönderdiğinde size karşı çok şefkatli, çok merhametlidir.
He is the one who sends down clear verses upon His servant Muhammad (peace be upon him), to take you out of the darkness of disbelief and ignorance, into the light of faith and knowledge. And indeed, Allah is kind and merciful to you that He sent His Prophet to you as a guide and a bearer of glad tidings.
On je taj koji svome robu Muhammedu, sallallahu alejhi ve sellem, spušta i objavljuje jasne ajete, kako bi vas iz tmina nevjerovanja i neznanja na svjetlo vjerovanja i znanja, izveo. A Allah je prema vama bio blag i milostiv, kada vam je svoga vjerovjesnika, kao upućivača i donosioca radosnih vijesti, poslao.
Ngài là Đấng đã Thiên khải cho Nô Lệ của Ngài - Muhammad một số Dấu hiệu hiển nhiên, để Ngài đưa các ngươi ra khỏi bóng tối của sự vô đức tin và ngu muội để đến với ánh sáng của đức tin và kiến thức. Thực sự Allah rất nhân từ, Ngài luôn đoái hoài đến các ngươi khi Ngài gởi Thiên Sứ của Ngài đến hướng dẫn và báo tin mừng cho các ngươi.
Apakah yang menghalangi kalian untuk menafkahkan harta di jalan Allah?! Padahal, hanya milik Allahlah kekayaan langit dan bumi. Tidak sama di antara kalian -wahai orang-orang yang beriman- antara orang yang menafkahkan hartanya di jalan Allah demi mendapat rida Allah dan memerangi orang-orang kafir demi kemenangan Islam sebelum penaklukan Makkah dengan orang-orang yang menafkahkan hartanya dan memerangi orang-orang kafir setelah penaklukan Makkah. Mereka yang berinfak dan berperang di jalan Allah sebelum penaklukan Makkah lebih besar kedudukannya dan lebih tinggi derajatnya di sisi Allah daripada orang-orang yang menafkahkan hartanya di jalan Allah dan memerangi orang-orang kafir setelah penaklukan Makkah. Allah telah menjanjikan surga kepada dua golongan ini, Allah Maha Mengetahui apa yang kalian kerjakan, tidak ada sesuatu pun dari amal perbuatan kalian yang luput dari-Nya, dan Dia akan membalas kalian atas amal perbuatan itu.
Qu’est-ce qui vous empêche de dépenser pour la cause d’Allah, alors qu’Allah héritera des Cieux et de la Terre? Ô les croyants, ceux qui ont dépensé leurs richesses pour la cause d’Allah afin d’obtenir Son agrément avant la prise de la Mecque et ont combattu les mécréants afin de faire triompher l’Islam, ne sont pas égaux avec ceux qui ont dépensé de leurs richesses et combattu les mécréants après la prise de la Mecque. Le rang et le degré des premiers est supérieur auprès d’Allah à celui des seconds, même si Allah a promis le Paradis aux deux. Allah sait le mieux ce que vous faites. Rien de vos œuvres ne Lui échappe et Il vous rétribuera selon leur nature.
Šta vas spriječava da imetak svoj na Allahovom putu dajete? Allahu pripada nasljedstvo nebesa i Zemlje. O vjernici, nisu među vama isti oni koji su prije oslobođenja Mekke svoj imetak dijelili na Allahovom putu, želeći Allahovo zadovoljstvo i koji su se borili protiv nevjernika da bi islam pomogli, i oni koji su davali imetak i borili se protiv nevjernika, nakon oslobođenja Mekke. Oni koji su prije oslobođenja Mekke davali imetak i borili se na Allahovom putu, imaju veći stepen kod Allaha i uzvišeniji položaj od onih koji su svoj imetak davali na Njegovom putu i koji su se borili protiv nevjernika, nakon oslobođenja Mekke. A Allah je za ove obje skupine pripremio Džennet. Allahu je poznato šta vi radite, nijedno vaše djelo nije Mu skriveno i On će vas za ta djela nagraditi ili kazniti.
Allah yolunda infak etmekten sizi alıkoyan nedir? Göklerin ve yerin mülkü Yüce Allah'a aittir. -Ey Müminler!- Mekke'nin Fethi'nden önce Allah'ın rızasını umarak malını infak edenler ve İslam'ın muzaffer olması için savaşanlar ile fetihten sonra infak eden ve kâfirlerle savaşanlar eşit değildir. Yüce Allah'ın katında fetihten önce infak edenler ve Allah yolunda savaşanlar, fetihten sonra O'nun yolunda mallarını infak eden ve kâfirler ile savaşanlardan derece ve makam bakımından daha üstündür. Yüce Allah, her iki gruba da Cennet'i vadetmiştir. Allah yaptıklarınızdan hakkıyla haberdardır. Yaptıklarınızdan hiçbir şey O'na gizli kalmaz. Ona karşılık olarak sizi mükâfatlandıracaktır.
وَلِلَّـهِ مِيرَاثُ السَّمَاوَاتِ وَالْأَرْضِ (...while to Allah belongs the inheritance of the heavens and the earth?....57:10) The word mirath [ inheritance, heritage ] is the process by which the assets of a deceased person pass to the living heirs and beneficiaries. This transfer of ownership takes place automatically by virtue of the law of Shari` ah; the deceased has no choice in the matter. On this occasion, Allah has described the ownership of heaven and earth by the expression mirath [ inheritance, heritage ] presumably because all those assets deemed to be owned by men will ultimately return to Allah, no matter whether men like it or not. Although the Real Owner and Master of the heavens and the earth is Allah, He transferred part-ownership of things to man by His grace, but on the Day of Judgment, even this outward and partial ownership will no longer remain in the hands of anyone. At that stage, all sorts of ownership, apparent and real, outward and inward, will belong to none but Allah. Therefore, if those who are apparently owners of some wealth today spend it in Allah's way, they will receive its compensation in the Hereafter, and thus anything spent in the way of Allah will become the eternal property of the spender.
It is recorded in Tirmidhi on the authority of Sayyidah 'A'ishah ؓ that one day a goat was slaughtered. Most of it was distributed among other people, except for a foreleg. The Holy Prophet ﷺ wanted to know from her whether any part of it was spared from distribution. She said 'yes, a foreleg'. The Holy Prophet ﷺ said, "The entire goat is spared, except this foreleg." He meant that the entire goat was spent in the way of Allah and thus it was spared for their benefit in the Hereafter, because it would remain with Allah for compensation. On the contrary, there would be no compensation for the foreleg that had been kept for later use, because that would perish here. [ Mazhari ]
لَا يَسْتَوِي مِنكُم مَّنْ أَنفَقَ مِن قَبْلِ الْفَتْحِ وَقَاتَلَ (...Those who spent before the Conquest [ of Makkah ], and fought [ in Allah's way ], are not at par [ with others ]…10) It means that there are two types of people who spend wealth in the way of Allah: [ 1] those who embraced Islam before the victory of Makkah and, being believers, spent their wealth in the cause of Allah; [ 2] those who participated in jihad after the conquest of Makkah and spent their wealth in Allah's way. The two types are not equal in the sight of Allah. They differ in status and reward. The first category is described as higher in status and reward than the second category who will receive reward commensurate with their status.
Conquest of Makkah: The Dividing Line in Determining the Status of the noble Companions ؓ
The verse declares the Conquest of Makkah as the dividing line in determining the status of the two categories of the noble Companions ؓ ، presumably because the political conditions of Makkah before the Conquest were very bleak and difficult for Muslims. In terms of extrinsic causes, the survival of Muslims was threatened and their progress was doubted. The people at large could not rule out the possibility that, like other movements, Islam would soon erode and suffer a natural attrition or death. Wise men of the world would not join a movement where there was a fear of defeat or annihilation. They wait for results. When the movement shows signs of success, they join it. Some people, though think that it is the truth, do not pluck courage to join it for fear of persecution and on account of their own weaknesses. But when the courageous and determined people are convinced about the veracity of a theory or belief system, they accept it instantly. They do not bother about victory or defeat, and smaller or larger membership of the movement does not concern them.
The people, who embraced Islam before conquest of Makkah, were witnessing the small number and political weakness of the Muslims and the consequent hardships. Muslims were very small in number and they were weak, on account of which the pagans persecuted them. Especially in the early days of Islam, disclosing one's faith in Islam would amount to losing his life, hearth and home. It is obvious that those who put their lives at stake by embracing Islam in such circumstances, and offered their lives and wealth for the help of the Holy Prophet ﷺ and for the service of Islam had such a high level of sincerity in their faith and practice that no other people can be compared to them.
Gradually, conditions changed. Muslims grew in power, so much so that eventually Makkah was conquered, after which Islam spread tremendously throughout the Arab world, people embraced the religion of Allah en masse [ as the Qur'an says: يَدْخُلُونَ فِي دِينِ اللَّـهِ أَفْوَاجًا (...people entering Allah's [ approved ] religion in multitudes) [ 110:2] This happened because many people were convinced of the veracity of Islam, but reluctant to embrace it publicly on account of their own weaknesses, owing to the might and power of the opposition and for fear of their persecution. These hurdles were now out of their way, and they started entering the fold of Islam in multitudes.
Although such people too are shown respect and honour by this verse, and forgiveness and mercy is promised to them, it has been made clear that their status cannot be equal to those who, due to their unshaken faith and resolute courage, declared their Islam despite all apprehensions of extreme hardships and persecution, and offered themselves to Islam in very difficult times.
Allah promises Paradise and Forgiveness to all Noble Sahabah ؓ
In the current set of verses, a distinction is drawn between the different categories of the noble Sahabah (Companions ؓ of the Holy Prophet ﷺ ، but towards the end of verse 10 it is declared that وَكُلًّا وَعَدَ اللَّـهُ الْحُسْنَىٰ (...though Allah has promised the good [ reward ] for each ....57:10). The word husna [ good reward ] means that the promise of Paradise and forgiveness extends to all the noble Companions ؓ ، whether they spent and fought before or after the Conquest. This includes almost the entire concourse of Companions ؓ ، because it is hardly conceivable that, despite being Muslims, some of them might have not spent anything in Allah's way or not participated against the hostile foes of Islam. Thus the Qur'anic proclamation of Paradise and forgiveness is for the general body of Companions ؓ .
Ibn Hazm (رح) says that the meaning of verse [ 10] becomes even clearer when we append to it verses [ 101-102] of Surah Al-Anbiya': إِنَّ الَّذِينَ سَبَقَتْ لَهُم مِّنَّا الْحُسْنَىٰ أُولَـٰئِكَ عَنْهَا مُبْعَدُونَ لَا يَسْمَعُونَ حَسِيسَهَا ۖ وَهُمْ فِي مَا اشْتَهَتْ أَنفُسُهُمْ خَالِدُونَ (Surely, those for whom the good (news) from Us has come earlier shall be kept far away from it (i.e. from the Hell). They will not hear the slightest of its sound, and they will remain forever in what their selves desire.) [ 21:101-102].
The verses under comment contain the phrase كُلًّا وَعَدَ اللَّـهُ الْحُسْنَىٰ (..though Allah has promised the good (reward) for each ...[ 57:10] In verses [ 21:101-102], Allah Ta’ ala proclaims that those who have received the good news of reward [ al-husna ] will be kept far away from Hell. The Qur'an thus guarantees that all the Companions ؓ ، whether from the first category or from the second one, are immune from Hell. Even if someone from them would commit a sin, he will not persist in it, but he will either repent from it, or will be forgiven for it because of the blessed company of the Holy Prophet ﷺ he enjoyed, his help offered to him, the good deeds he performed and many services he rendered to Islam. Therefore, he would not leave this world unless his sins would be forgiven and his account of deeds would have been clear. It is also possible that worldly calamities would serve as an expiation to wipe out his shortcomings or painful experience in the grave or ` Alam-ul-barzakh will expiate his faults.
There are Traditions that report torment for some of the noble Companions, but that does not refer to the torture of the Hereafter or punishment of the Hell. It refers to the chastisement of the grave or ` Alam-ul-barzakh. It would not be far-fetched to assume that if a Companion committed a sin and did not find an opportunity to repent and cleanse himself, he would be purified by infliction of the grave, so that no chastisement will be inflicted on him in the Hereafter.
The Status of the Noble Sahabah ؓ in the light of Qur’ an and Sunnah, not in terms of Historical Narratives
The Noble Sahabah are not like the general body of the Muslim Community. They are a medium between the Holy Prophet ﷺ and the general body of the Muslim Community. Without them neither the Qur'an nor its meaning or the teachings of the Holy Prophet ﷺ can reach the Ummah. Therefore, they enjoy a special status in Islam. The status of the blessed Companions ؓ cannot be recognized by the historical narrations that are a mixture of right and wrong. It is rather recognized in the light of Qur'an and Sunnah.
If any of them slips up, in most cases it would not exceed a khata' ijtihadi or error in judgment, not a sin or willful transgression of law. In fact, according to the clear text of a Prophetic Tradition, if a mujtahid were to slip up or err in his judgment, he still receives one reward. Even if they committed a sin, it would be counted as nil in view of their life-long righteous deeds, and supporting the Holy Prophet ﷺ and Islam. The reverence and awe of Allah was engrossed in their hearts to such a high degree that they would shudder at the very thought of ordinary sins and would repent forthwith. As a result, they would inflict punishment on themselves. Some would tie themselves to the column of the mosque, and as long as they are not certain that their sins would be forgiven they would remain tied.
In addition, each one of them performed so many righteous deeds that they could expiate for their sins. Moreover, Allah has announced a general amnesty for their sins in this and other verses. He not only pardoned their sins, but also proclaimed رَّضِيَ اللَّـهُ عَنْهُمْ وَرَضُوا عَنْهُ (Allah is well-pleased with them, and they are well-pleased with Him. 98:8). It is absolutely forbidden to speak ill of them or taunt them or revile them because of their mutual differences and disagreements. According to a Prophetic Tradition, doing so is incurring Allah's curse and putting one's own faith in jeopardy.
Nowadays, on the basis of false and weak historical narratives some writers have made the noble and blessed Companions the target of taunts and reproach. First of all, the basis on which the historical narratives are founded are unreliable and questionable. Even if it is taken for granted that they have some historical substance, they are clearly in conflict with Qur'an and Sunnah. Hence, they must be refuted in the strongest terms possible. The original statement stands: The noble and blessed Companions ؓ are forgiven and pardoned.
Unanimous Belief of the Ummah regarding the Noble Sahabah ؓ
It is obligatory on Muslims to show respect and honour to all the Companions ؓ ، to love them and praise them. It is likewise imperative to observe silence regarding their mutual differences and disagreements. It is compulsory to abstain from making any of them the target of accusations and reproach. All texts of Islamic beliefs make plain this consensual belief of the Ummah. Imam Ahmad (رح) has written a monograph on the subject which reached us on the authority of Istakhri. A section of it partly reads:
لَا یَجُوزُ لِاَحَدٍ ان یَّذکُرَ شَیٔاً مِّن مَّسَاویھم وَلَا یَطعَنُ عَلٰی اَحَدٍ مَّنھُم بِعَیبٍ وَلَا نَقصٍ فَمَن فَعَلَ ذٰلِکَ وَجَبَ تَادِیبُہ،۔
"It is not lawful for anyone to speak ill of the Companions, or cast aspersions against them, or find fault with them. Whoever does so should be punished." [ Shark-ul-` Aqidah Al-Wasitiyyah, known as Ad-Durrah A1-Mudi'ah ]
Ibn Taimiyyah in his As-Sam-ul-Maslul has cited many verses of the Qur'an and Prophetic Traditions regarding the virtues and characteristics of the noble Companions ؓ ، after which he concludes:
وَھٰذَا مِمَّا لَا نَعلَمُ فِیہِ خِلَافاً بَینَ اَھلِ الفِقہِ وَالعِلمِ مِن اَصحَابِ رَسُولِ اللہ ﷺ وَالتَّابِعِینَ لَھُم بِاِحسَانٍ وَسَایٔرِ اَھلِ السُّنَّۃِ وِالجَمَاعَۃِ فَاِنَّھُم مُجمِعُون عَلٰی اَنَّ الوَاجِبَ الثَّنَاُء علَیھِم وَالاِستِغفَار لَھُم وَ التَّرحُّمُ عَلَیھِم وَ التَّرَتضِّی عَنھُم وَ اعتِقَادُ مَحَبَتَّھِم وَ مَوالَاتِھِم وَ عَقُوبَۃُ مَن اَسَاَء فِیھِمُ القُول۔
"As far as we know, there is no difference of opinion in this issue among the scholars and the jurists from Companions and their followers, and the Ahl-us-sunnah wal-jama'ah. There is consensus of the Ummah that it is imperative to praise the Companions, to seek forgiveness for them, to remember them with compassion and pleasure, and to express love and friendship for them. Anyone who dishonours them should be punished."
Ibn Taimiyyah confirms, in Sharh-ul-` Aqidah Al-Wasitiyyah, the consensual belief of the Ahl-us-sunnah wal-jama'ah of the entire Ummah of the Holy Prophet Muhammad ﷺ relating to the mutual disagreement of the Companions ؓ :
وَیُمسِکُونَ عَمَّا شَجَرَ بَینَ الصَّحَابَۃِ وَیَقُولُونَ ھٰذِہِ الاٰثَارُ المَروِیَّۃُ فِی مَسَاوِیھِم مَنھَا مَا ھُوَ کِذبٌ وَّ مَنھِا مَازِیدَ فِیھَا وَ نُقِصَ وَغُیِّرَ وَجھُہ وَ الصَّحِیحُ مِنہُ ھُم فِیہِ مَعذورُونَ اَمَّا مُجتَھِدُونَ مُصِیبُونَ وَ اما مُجتَھِدُونَ مُخَطِٔؤنَ ، وَھُم مَعَ ذلِکَ لَا یَعتَقِدُونَ اَنَّ کُلَّ وَاحِدٍ مَّنَ الصَّحَابَۃِ مَعصُومٌ مِّن کَبَایٔرِ الاِثمِ وَصَغَایٔرِہٖ بَل یَجُوزُ عَلَیھِمُ الذُّنُوبُ فِی الجُملَۃِ وَلَھُم مِّنَ الفَضَایٔلِ وَالسَّوَابِقِ مَا یُوجِبُ مَغفِرَۃً مَا یَصدُرُ مِنھُم حَتّٰی اَنَّھُم یُغفَرُلَھُم مِّنَ السَّیِّٔاتِ مَالَا یُغفِرُ لِمَن م بَعدَھُم۔
'Ahl-us-sunnah wal jama` ah observe silence relating to matters in which the noble Companions ؓ mutually disagreed. According to them, the position of the narratives that find fault with them may be summarized as follows: Some of them are absolutely false whilst others have been distorted or perverted. Reports that are authentic have a plausible explanation, (because they did what they did on the basis of 'ijtihad' which Shari'ah recognizes). If they reached the right conclusion (by exercising reasoning), they would be rewarded doubly; and if they arrived at an incorrect conclusion (by exerting effort to derive the law on an issue by expending all the available means of interpreting at the jurist's disposal and by taking into account all the legal evidences related to the issue,) they are still excused (and deserve a single reward). Despite this situation, the Ummah does not believe that every Companion is innocent, infallible or sinless. In fact, it is possible for them to commit sins - major or minor, but their virtues and great services to Islam are such that they demand forgiveness. The scope of their forgiveness and pardon would be so wide that the later members of the Ummah would not have such a wide scope."
A detailed account of the status of the sahabah is given in Surah Al-Fath under verse [ 29]. I have written a book entitled maqam-e-sahabah in which I have collected relevant Qur'anic verses and Prophetic Traditions pertaining to the status of the Companions. This book has already been published. The Ummah is unanimous on the point that all the blessed Companions ؓ are impartial, unbiased, reliable and worthy of confidence. The book deals elaborately with their disagreements and the civil wars that took place among them. It deals with the status of the historical narratives and their true place in critical study. Some of these issues to the degree necessary have been included in the commentary of Surah Muhammad and Surah Al-Fath. Please refer to the relevant sections there. Allah's help is sought and on Him is our reliance!
And what is stopping you from spending in the path of Allah, when the treasures of the heavens and the earth belong to Allah? O believers! Those of you who spent their wealth in the path of Allah seeking His pleasure before the conquest of Makkah and fought the disbelievers in aid of Islam, are greater in rank according to Allah and higher in status than those who spent their wealth in His path and fought the disbelievers after the conquest of Makkah. However, Allah has promised both groups Paradise, and He is aware of your actions; none of them are hidden from Him and He will soon requite you for them.
E cosa vi impedisce di elargire per la causa di Allāh?! Allāh è Colui che eredita i Cieli e la Terra. Non è pari, o credenti, chi ha elargito i propri beni per la causa di Allāh, allo scopo di compiacerLo, prima della conquista della Mekkah, e che ha combattuto i miscredenti per sostenere l'Islām, a chi ha combattuto i miscredenti dopo la conquista della Mekkah. Coloro che hanno elargito prima della conquista e che hanno combattuto per la causa di Allāh hanno un rango più alto e più alto prestigio, presso Allāh, di coloro che hanno elargito i propri beni per la causa di Allāh e che hanno combattuto i miscredenti dopo la sua conquista; e Allāh ha promesso ad entrambi il Paradiso; e Allāh è ben Informato di ciò che fate, nessuna vostra azione Gli è nascosta e vi ricompenserà per questo.
When the call of Islam is given, it is based on clear reasoning in its preliminary stages. The second stage is marked by victory in its immediate surroundings. In the first stage, only those who have the capacity to see the inherent greatness of a thing solely on the level of reasoning are courageous enough to make sacrifices for Islam. But when Islam has already been crowned by success, every individual is able to see its greatness and everybody feels proud of coming forward and offering his life and property for its sake. One who spends for the cause of Islam in the early stages has to do it without thought of reward, while in the latter stage, whatever a man spends is redoubled in this world itself, as a reward in various forms. That explains why, in the eyes of God, each group has a different status.
Điều gì đã cấm cản các ngươi chi dùng cho con đường của Allah trong lúc tất cả các tầng trời và đất đều là tài sản của Allah? Hỡi những người có đức tin, chắc chắn những ai đã chi dùng tài sản của mình cho con đường của Allah để tìm kiếm sự hài lòng của Ngài vào thời gian trước cuộc chinh phục Makkah và đã anh dũng đánh kẻ thù để tôn vinh Islam không ngang bằng với những ai đã chi dùng và đã đánh kẻ thù sau cuộc chinh phục Makkah. Những người chi dùng và anh dũng đánh kẻ thù trước cuộc chinh phục Makkah tốt hơn những người đã chi dùng và anh dũng đánh kẻ thù sau cuộc chinh phục Makkah. Tuy nhiên, cả hai nhóm đều được Allah hứa hẹn ban cho Thiên Đàng, và Allah luôn biết rõ hành động của các ngươi, không hành vi nào của các ngươi giấu được Ngài và dựa vào đó Ngài sẽ thưởng phạt cho các ngươi.
May aling bagay na humahadlang sa inyo sa paggugol sa landas ni Allāh samantalang sa kay Allāh ang pagpapamana ng mga langit at lupa? Ang sinumang gumugol ng yaman niya sa landas ni Allāh sa paghahangad ng lugod Niya bago pa ng pagsakop ng Makkah at nakipaglaban sa mga tagatangging sumampalataya para sa pag-aadya sa Islām ay hindi nakapapantay kabilang sa inyo, O mga mananampalataya, sa sinumang gumugol matapos ng pagsakop [sa Makkah] at nakipaglaban sa mga tagatangging sumampalataya. Ang mga tagagugol bago pa ng pagsakop at ang mga nakikipaglabang iyon sa landas ni Allāh ay higit na dakila sa kalagayan sa ganang kay Allāh at higit na angat sa antas kaysa sa mga gumugol ng mga yaman nila sa landas Niya matapos ng pagsakop sa Makkah at nakipaglaban sa mga tagatangging sumampalataya. Nangako nga si Allāh sa kapwa pangkat ng Paraiso. Si Allāh sa anumang ginagawa ninyo ay Mapagbatid: walang nakakukubli sa Kanya na anuman mula sa mga gawa ninyo at gaganti sa inyo sa mga ito.
¿Y qué es lo que les impide gastar en el camino de Al-lah, cuando los tesoros de los cielos y la Tierra pertenecen a Al-lah? ¡Creyentes! Aquellos de ustedes que invirtieron sus riquezas en el camino de Al-lah antes de la conquista de La Meca en busca de Su complacencia, y lucharon contra los incrédulos en favor del Islam, son de mayor rango ante Al-lah y más altos en posición que aquellos que gastaron su riqueza en Su camino y lucharon contra los incrédulos después de la conquista de La Meca. Sin embargo, a ambos grupos Al-lah les ha prometido el Paraíso, y Él conoce sus acciones; ninguna acción Le es oculta y pronto los retribuirá por ellas.
¿Quién está dispuesto a dar de buena gana su riqueza para complacer a Al-lah, para que Al-lah le conceda una multitud de recompensas por la riqueza que ha gastado, además de la noble recompensa del Paraíso que recibirá en el Día del Juicio Final?
Ai sẵn lòng chi dùng tài sản của mình vì làm hài lòng Allah sẽ được Ngài ban thưởng gấp nhiều lần số so với những gì y đã xuất ra và trong Ngày Tận Thế y sẽ được thêm phần thưởng vinh quang, đó là Thiên Đàng.
Sino itong magkakaloob ng yaman niya dala ng kasiyahan ng sarili niya para sa [kaluguran ng] mukha ni Allāh para magbigay sa kanya si Allāh ng pinag-ibayong gantimpala sa ipinagkaloob niya mula sa yaman? Ukol sa kanya sa Araw ng Pagbangon ay gantimpalang marangal, ang Paraiso.
Qui donc dépensera de ses richesses de bon cœur pour la cause d’Allah afin qu’Allah multiplie ici-bas la récompense méritée et obtienne, le Jour de la Résurrection, une récompense généreuse qui est le Paradis?
Barang siapa yang mengeluarkan hartanya dengan sukarela untuk mengharapkan wajah Allah, niscaya Allah akan memberinya pahala dari apa yang dikeluarkannya dengan berlipat ganda dan baginya pada hari Kiamat pahala yang mulia, yaitu surga.
Allah'ın yüzünü/rızasını umarak gönül rahatlığıyla malını sarf edecek olan kimdir? Yüce Allah, sarf ettiği malının karşılığını kat kat ona verecektir. Kıyamet günü onun için çok değerli bir karşılık vardır ki, o da cennettir.
Ko je taj koji će dati svoj imetak drage volje, radi Allahova Lica, pa da mu Allah vrati još više, i uz to još da mu dadne lijepu nagradu, a to je Džennet.
Who is there that will spend his wealth for the pleasure of Allah happy at heart, so that Allah may grant him a multitude of reward for the wealth he has spent, on top of the noble reward of Paradise he will receive on the Day of Judgement?
Chiunque elargisca i propri beni, volontariamente, per il volto di Allāh, Allāh gli concederà una ricompensa doppia per i beni che ha speso, e otterrà, nel Giorno della Resurrezione, una generosa ricompensa, ovvero il Paradiso.
Vào Ngày mà Ngươi sẽ thấy được những người có đức tin nam và nữ được ánh sáng ở trước mặt và bên phải của họ, có lời bảo họ vào Ngày hôm đó: Ngày nay xin báo tin mừng cho các người với những ngôi vườn đầy cây cối ở Thiên Đàng cùng với những dòng sông chảy bên dưới những tòa lâu đài, các người sẽ được ở trong đó mãi mãi. Phần thưởng đó là một sự thắng lợi vĩ đại, phần thưởng mà không có thắng lợi nào so sánh được.
On the day when you will see the believing men and women, with their light ahead of them and to their right. It will be said to them on that day, “Your glad tidings today are of gardens under the palaces and trees of which rivers flow, and in which you will live forever. That reward is the great success, that cannot be equalled by any other.”
Sa Araw na makakikita ka ng mga lalaking mananampalataya at mga babaing mananampalataya habang nangunguna sa kanila ang liwanag nila sa harapan nila at sa mga kanan nila. Sasabihin sa kanila sa Araw na iyon: "Ang balitang nakagagalak sa inyo sa Araw na ito ay mga hardin na dumadaloy mula sa ilalim ng mga palasyo ng mga ito at mga punong-kahoy ng mga ito ang mga ilog bilang mga mamamalagi sa mga ito magpakailanman." Ang ganting iyon ay ang pagkatamong sukdulan na hindi napapantayan ng isang pagkatamo.
Il Giorno in cui vedrai i credenti e le credenti anticipati dalla loro luce, dinanzi a loro e alla loro destra, e verrà detto loro: "Oggi vi è per voi una buona novella: Paradisi sotto i cui palazzi e alberi scorrono fiumi, in cui resterete per sempre. Tale ricompensa è il grande trionfo che non ha pari".
El día en que verán a los hombres y a las mujeres creyentes, con su luz por delante y a su derecha. Se les dirá ese día: “Las buenas nuevas para ustedes hoy son jardines bajo palacios y árboles de los que fluyen ríos, y en los que vivirán para siempre. Esa recompensa es el gran triunfo, que no puede ser igualado por ningún otro”.
The Believers are awarded a Light on the Day of Resurrection, according to Their Good Deeds
Allah the Exalted states that the believers who spend in charity will come on the Day of Resurrection with their light preceding them in the area of the Gathering, according to the level of their good deeds. As reported from `Abdullah bin Mas`ud:
يَسْعَى نُورُهُم بَيْنَ أَيْدِيهِمْ
(their light running forward before them), he said, "They will pass over the Sirat according to their deeds. Some of them will have a light as large as a mountain, some as a date tree, some as big as a man in the standing position. The least among them has a light as big as his index finger, it is lit at times and extinguished at other times." Ibn Abi Hatim and Ibn Jarir collected this Hadith. Ad-Dahhak commented on the Ayah, "Everyone will be given a light on the Day of Resurrection. When they arrive at the Sirat, the light of the hypocrites will be extinguished. When the believers see this, they will be concerned that their light also will be extinguished, just as the light of the hypocrites was. This is when the believers will invoke Allah, `O our Lord! Perfect our light for us."' Allah's statement,
وَبِأَيْمَـنِهِم
(and in their right hands.) Ad-Dahhak said: "Their Books of Records." As Allah said:
فَمَنْ أُوتِىَ كِتَـبَهُ بِيَمِينِهِ
(So whosoever is given his record in his right hand.)(17:71) Allah said,
بُشْرَاكُمُ الْيَوْمَ جَنَّـتٌ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ
(Glad tidings for you this Day! Gardens under which rivers flow,) meaning, it will be said to them, "Receive glad tidings this Day, of gardens beneath which rivers flow,
خَـلِدِينَ فِيهَآ
(to dwell therein forever!), you will remain therein forever,"
ذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ
(Truly, this is the great success!)
The Condition of the Hypocrites on the Day of Resurrection
Allah said,
يَوْمَ يَقُولُ الْمُنَـفِقُونَ وَالْمُنَـفِقَـتُ لِلَّذِينَ ءَامَنُواْ انظُرُونَا نَقْتَبِسْ مِن نُّورِكُمْ
(On the Day when the hypocrites men and women will say to the believers: "Wait for us! Let us get something from your light!") Allah informs us in this Ayah of the terrible horrors, horrendous incidents and tremendous events that will take place on the Day of Resurrection in the Gathering Area. No one will be saved on that Day, except those who believed in Allah and His Messenger, obeyed Allah's commands and avoided His prohibitions. Al-`Awfi, Ad-Dahhak and others reported from Ibn `Abbas: "When the people are gathering in darkness, Allah will send light, and when the believers see the light they will march towards it. This light will be their guide from Allah to Paradise. When the hypocrites see the believers following the light, they will follow them. However, Allah will extinguish the light for the hypocrites and they will say (to the believers),
انظُرُونَا نَقْتَبِسْ مِن نُّورِكُمْ
(Wait for us! Let us get something from your light.) The believers will reply by saying,
ارْجِعُواْ وَرَآءَكُمْ
`(Go back to your rear!) to the dark area you were in, and look for a light there!"' Allah said,
فَضُرِبَ بَيْنَهُم بِسُورٍ لَّهُ بَابٌ بَاطِنُهُ فِيهِ الرَّحْمَةُ وَظَـهِرُهُ مِن قِبَلِهِ الْعَذَابُ
(So, a wall will be put up between them, with a gate therein. Inside it will be mercy, and outside it will be torment.) Al-Hasan and Qatadah said that the wall mentioned here is located between Paradise and Hellfire. `Abdur-Rahman bin Zayd bin Aslam said that the wall mentioned in this Ayah is the wall that Allah described in His statement,
وَبَيْنَهُمَا حِجَابٌ
(And between them will be a (barrier) screen.)(7:46) Similar was reported from Mujahid and others, and it is correct. Allah said,
بَاطِنُهُ فِيهِ الرَّحْمَةُ
(Inside it will be mercy,) meaning, Paradise and all that is in it,
وَظَـهِرُهُ مِن قِبَلِهِ الْعَذَابُ
(and outside it will be torment.) meaning, the Hellfire, according to Qatadah, Ibn Zayd and others. Allah said,
يُنَـدُونَهُمْ أَلَمْ نَكُن مَّعَكُمْ
((The hypocrites) will call the believers: "Were we not with you") meaning, the hypocrites will call out to the believers saying, "Were we not with you in the life of the world, attending Friday prayers and congregational prayers Did we not stand with you on Mount `Arafah (during Hajj), participate in battle by your side and perform all types of acts of worship with you"
قَالُواْ بَلَى
(The believers will reply: "Yes!...") The believers will answer the hypocrites by saying, "Yes, you were with us,
وَلَـكِنَّكُمْ فَتَنتُمْ أَنفُسَكُمْ وَتَرَبَّصْتُمْ وَارْتَبْتُمْ وَغرَّتْكُمُ الاٌّمَانِىُّ
(But you led yourselves into temptations, you looked forward to our destruction; and you doubted (in faith) and you were deceived by false hopes,) " Qatadah said,
وَتَرَبَّصْتُمْ
(you looked forward to destruction), "Of the truth and its people."
وَارْتَبْتُمْ
(and you doubted,) that Resurrection occurs after death,
وَغرَّتْكُمُ الاٌّمَانِىُّ
(and you were deceived by false hopes,) meaning: you said that you will be forgiven your sins; or, they say it means: this life deceived you;
حَتَّى جَآءَ أَمْرُ اللَّهِ
(till the command of Allah came to pass.) meaning: you remained on this path until death came to you,
وَغَرَّكُم بِاللَّهِ الْغَرُورُ
(And the deceiver deceived you in regard to Allah.) `the deceiver' being Shaytan. Qatadah said, "They were deceived by Ash-Shaytan. By Allah! They remained deceived until Allah cast them into Hellfire." The meaning here is that the believers will answer the hypocrites by saying, "You were with us in bodies which were heartless and devoid of intentions. You were cast in doubt and suspicion. You were showing off for people and remembered Allah, little." Mujahid commented, "The hypocrites were with the believers in this life, marrying from among each other, yet betraying them even when they were associating with them. They were dead. They will both be given a light on the Day of Resurrection, but the light of the hypocrites will be extinguished when they reach the wall; this is when the two camps separate and part!" Allah's statement,
مَأْوَاكُمُ النَّارُ
(Your abode is the Fire.) means, the Fire is your final destination and to it will be your return for residence,
هِىَ مَوْلَـكُمْ
(That is your protector,) meaning, it is the worthy shelter for you rather than any other residence, because of your disbelief and doubt, and how evil is the Fire for Final Destination.
12- O gün mü’min erkeklerle mü’min kadınların nurlarının önlerinde ve sağlarında gitmekte olduğunu görürsün. “Bugün sizin müjdeniz, altlarından ırmaklar akan cennetlerdir ki siz orada ebediyen kalacaksınız. İşte bu, büyük kurtuluşun ta kendisidir.”(denir onlara).
13- O gün münafık erkeklerle münafık kadınlar, iman edenlere:“Bizi bekleyin de nurunuzdan aydınlanalım” diyecekler. Onlara:“Arkanıza dönün de (kendinize başka bir) nur arayın” denilecek ve aralarına kapısı olan bir duvar çekilecektir ki bu kapının iç tarafında rahmet, dış tarafında ise azap vardır.
14- Münafıklar onlara:“Biz sizinle beraber değil miydik?” diye seslenirler. Onlar da şöyle derler:“Evet; fakat siz nefislerinizi helâke sürüklediniz, bekleyip durdunuz, şüphe ettiniz ve boş ümitleriniz sizi aldattı da nihayet Allah’ın emri (ölüm) geldi çattı. Ayrıca o çok aldatıcı (şeytan) da sizi Allah ile aldattı.”
15- “Artık bugün ne sizden ne de kâfirlerden hiçbir fidye alınmaz. Varacağınız yer ateştir, size lâyık olan da odur. O, ne kötü bir dönüş yeridir!”
12. Yüce Allah, imanın üstünlüğünü ve kıyamet gününde iman sahiplerinin imrenilecek hallerini açıklamak üzere şöyle buyurmaktadır:“O gün mü’min erkeklerle mü’min kadınların nurlarının önlerinde ve sağlarında gitmekte olduğunu görürsün.” Yani kıyamet günü gelip de güneş ve ayın ışığı söndürüleceği, insanların karanlık içerisinde kalacağı, Sırat da cehennemin üzerine yerleştirileceği zaman sen, mü’min erkeklerle mü’min kadınların nurlarının önlerinde ve sağlarında hızla gitmekte olduğunu göreceksin. Onlar, bu dehşetli ve zorlu konumda imanları ile nurlarının aydınlığında yürüyeceklerdir. Herkes imanı oranında bu nuru elde etmiş olacaktır. İşte bu esnada da onlara en büyük müjde verilecek ve şöyle denilecektir:“Bugün sizin müjdeniz, altlarından ırmaklar akan cennetlerdir ki siz orada ebediyen kalacaksınız. İşte bu, büyük kurtuluşun ta kendisidir.” Allah’a yemin olsun ki, bu müjde kalplerine çok tatlı gelecek, ruhları bundan pek büyük bir zevk alacaktır. Çünkü bu sayede sevip istedikleri her şeyi elde etmiş, korkup çekindikleri her türlü kötülükten de kurtulmuş olacaklardır.
13. Münafıklar, mü’minlerin nurlarının aydınlığında yürümekte olduklarını, kendilerinin ise nurları söndürülüp karanlıklar içerisinde şaşkın bir halde kaldıklarını gördüklerinde mü’minlere:“Bizi bekleyin de nurunuzdan aydınlanalım” acele etmeyin de azaptan kurtulabilmek için nurunuzdan, aydınlığında yürüyebileceğimiz kadarını elde edelim, “diyecekler.” Onlara: “Arkanıza dönün de (kendinize başka bir) nur arayın, denilecek.” Eğer bu, mümkün ise böyle yapın. Ancak bu imkânsızdır. Hatta bu hiç olmayacak, düşünülemeyecek şeylerdendir.
"Aralarına” mü’minlerle münafıklar arasına “kapısı olan” pek büyük bir engel ve oldukça sağlam “bir duvar çekilecektir ki bu kapının iç tarafında rahmet” bu, mü’minlerin bulunacağı taraf olacaktır “dış tarafında ise” bu da münafıkların bulunduğu taraf olacaktır “azap vardır.”
14. Münafıklar, mü’minlere seslenecek, kendilerine acımalarını isteyerek ve yakararak şöyle diyeceklerdir:“Biz” dünyada iken “sizinle beraber değil miydik?”“Lâ ilâhe illallah” diyor, oruç tutuyor, namaz kılıyor, cihad ediyor ve sizin yaptığınız amelleri yapıyorduk “diye seslenirler.”“Onlar da şöyle derler: “Evet”Dünyada iken bizimle beraberdiniz. Zahiren bizim gibi amellerde bulunurdunuz. Fakat sizin yaptıklarınız imansız, samimi ve salih bir niyet olmaksızın münafıkça yapılan amellerdi.“Fakat siz nefislerinizi helâke sürüklediniz, bekleyip durdunuz, şüphe ettiniz.” Allah’ın verdiği ve en ufak bir şüpheyi kabil olmayan haberler hakkında şüpheye düştünüz, sizler kesin bir inanca sahip olmadığınız halde mü’minlerin elde edecekleri mükâfatlara kavuşmayı temenni ettiniz, böylece “boş ümitleriniz sizi aldattı da nihayet Allah’ın emri” ölüm bu kötü halde bulunduğunuz vaziyette size “geldi çattı.”“Ayrıca o çok aldatıcı” size küfrü ve şüpheleri süslü gösteren şeytan “da sizi Allah ile aldattı.” Siz de O’na güvendiniz. O’nun size verdiği sözlere bel bağladınız ve O’nun verdiği haberleri doğruladınız.
15. Yeryüzü dolusu altını ve hatta onunla birlikte bir o kadarını daha fidye verecek olsanız bile yine de bu, sizden kabul edilmeyecektir.
"Varacağınız” karar kılıp barınacağınız “yer ateştir, size lâyık olan da odur.” Size dostluk edecek ve sizi bağrına basacak yer orasıdır. “O” ateş “ne kötü bir dönüş yeridir!” Yüce Allah şöyle buyurmaktadır: “Artık kimin tartıları hafif gelirse onun anası (varacağı yer) Hâviyedir (cehennemdir). Onun ne olduğunu sana ne bildirdi? O, çok sıcak bir ateştir.”(el-Karia, 101/8-11)
Le Jour où tu verras les croyants et les croyantes, avoir une lumière devant eux et à leur droite, on leur dira: Voici une bonne nouvelle pour vous. Vous avez aujourd’hui des vergers où les rivières coulent sous les palais et les arbres et où vous résiderez pour l’éternité. Cette rétribution est le succès suprême qui n’est égalé par aucun autre.
Na Dan kada vidiš vjernike i vjernice i svjetlo koje ih predvodi, ispred njih i sa njihove desne strane. Toga dana biće im rečeno: Radujte se danas, vama pripadaju džennetske bašče ispod čijih dvoraca i stabala teku rijeke, u njima će biti vječno, a to je veliki uspjeh kojem nijedan drugi nije ravan.
Pada hari kaum mukminin dan mukminat didahului oleh cahaya mereka di hadapan dan sebelah kanan mereka serta dikatakan kepada mereka pada hari itu, “Kabar gembira bagi kalian pada hari ini adalah surga-surga yang di bawah istana-istananya dan pepohonannya mengalir sungai-sungai, kalian menetap selamanya di dalamnya. Balasan itu adalah kemenangan besar yang tidak ada kemenangan lain yang menandinginya.”
O gün, Mümin erkekler ile Mümin kadınların nurlarını önlerinde ve sağlarında giderken görürsün. O gün onlara: "Bugün sizin müjdeniz saray ve ağaçlarının altından ırmaklar akan, içinde sonsuza kadar kalacağınız cennetlerdir. İşte büyük kurtuluş budur." denilir.
The Believers will be awarded Light on the Day of Resurrection
يَوْمَ تَرَى الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ يَسْعَىٰ نُورُهُم بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِم (On the Day when you will see the believing men and the believing women, their light proceeding in front of them and to their right hands,....57:12) 'The day' refers to the 'Day of Resurrection'. The fact of 'light running before them' will take place just prior to people's passing over the bridge of sirat. The details are given in a Tradition reported by Sayyidna Abu Umamah Bahili ؓ Ibn Kathir has cited it on the authority of Ibn Abi Hatim (رح) . The Tradition is lengthy. It recounts that Sayyidna Abu Umamah Bahili ؓ attended a funeral in Damascus. When it was over, he reminded people about death, the grave, the Resurrection and the Hereafter. A few of the statements are reproduced below in translation:
"Then you will be transferred from the graves to the plane of gathering where there will be different stages and spots to stand or wait. Then there will come a stage when some faces will brighten up and others will be darkened by the Divine command. Then there will come a stage when people - believers and non-believers - all will assemble on the Plane of Gathering. An intense darkness will prevail and nobody will be able to see anything. Thereafter light will be distributed. (Another report of Ibn Abi Hatim (رح) ، reported by Ibn Kathir, which he narrates on the authority of Sayyidna ` Abdullah Ibn Masud ؓ says that each believer will receive the light commensurate with his deeds; some will have light as large as a mountain, some as a date tree, some as big as the height of a man. The least among them will have a light as big as his index finger; it will lit at times and extinguished at other times.) Sayyidna Abu Umamah Bahili ؓ then went on to say that the hypocrites and the infidels would not receive any light. The Holy Qur'an exemplifies it thus:
أَوْ كَظُلُمَاتٍ فِي بَحْرٍ لُّجِّيٍّ يَغْشَاهُ مَوْجٌ مِّن فَوْقِهِ مَوْجٌ مِّن فَوْقِهِ سَحَابٌ ۚ ظُلُمَاتٌ بَعْضُهَا فَوْقَ بَعْضٍ إِذَا أَخْرَجَ يَدَهُ لَمْ يَكَدْ يَرَاهَا ۗ وَمَن لَّمْ يَجْعَلِ اللَّـهُ لَهُ نُورًا فَمَا لَهُ مِن نُّورٍ
'or their deeds are like layers of darkness in a vast deep sea overwhelmed by a wave, above which there is another wave-layers of darkness, one above the other. When one puts forth his hand, he can hardly see it. And the one to whom Allah does not give light can have no light at all." (24:40)
From this narration, it is learnt that the infidels and the hypocrites will be deprived of the light from the very beginning point where Allah will distribute light to the believing men and women after the intensely dark spot. But Tabrani reports a Tradition on the authority of Sayyidna Ibn ` Abbas ؓ عنہما that the Messenger of Allah said:
"Allah will send light to every believer at the bridge, and also to every hypocrite, but when the hypocrites reach the bridge, their light will be snatched away." (Ibn Kathir)
This shows that the hypocrites will initially receive light, but when they reach the bridge, they will be deprived of it. Be that as it may, whether they will be deprived of light initially or it will be extinguished later on after receiving it at an earlier stage, they will plead to the believers: 'Please wait for us! Let us take advantage of your light, because we were with you in the world when we performed salah, paid zakah, performed Hajj and even participated in jihad expeditions?' The request will be declined. The rejoinder to this plea is forthcoming in full details. It is in keeping with the characteristic of the hypocrites that they should first be shown the light, then it should be extinguished to leave them in total darkness, just as they behaved deceitfully in the world, as the Qur'an states:
يُخَادِعُونَ اللَّـهَ وَهُوَ خَادِعُهُمْ
Surely, the hypocrites [ try to ] deceive Allah while He is the One who leaves them in deception ... [ 4:142]
Imam Baghawi says that 'deception' here means that first the light will be sent to them, but it will be snatched away from them just in the nick of time when they will be needing it most crucially. At that crucial moment, the believers too will fear lest their light should be snatched away. As a result, they would implore thus:
يَوْمَ لَا يُخْزِي اللَّـهُ النَّبِيَّ وَالَّذِينَ آمَنُوا مَعَهُ ۖ نُورُهُمْ يَسْعَىٰ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِمْ يَقُولُونَ رَبَّنَا أَتْمِمْ لَنَا نُورَنَا وَاغْفِرْ لَنَا ۖ إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
"...on the Day when Allah will not disgrace the Prophet and those who believed with him. Their light will run before them and to their right hands. They will say, "Our Lord, perfect for us our light, and forgive us. Indeed you are powerful over everything." [ 66:8] (Mazhari)
Muslim, Ahmad and Darqutni record on the authority of Sayyidna Jabir Ibn ` Abdullah the Prophetic Hadith that at first, light will be given to both believers and hypocrites, but when the latter would reach the bridge, it will be snatched away from the hypocrites.
Mazhari reconciles the two versions thus: There are two types of hypocrites, one of whom appeared in the time of the Holy Prophet ﷺ . This type will be treated like the infidels. The non-believers will not receive light from the very outset. Likewise, the hypocrites of the time of the Holy Prophet ﷺ will be deprived of the light from the very outset. The second type of hypocrites appeared after the time of the Holy Prophet ﷺ ، but they cannot be so called in the true sense of the word because revelation ended with the departure of the Holy Prophet ﷺ and without definitive evidence on the basis of revelation no one can be labeled, identified or classified as a munafiq [ hypocrite ]. The munafiq manifests the form of a man of faith in his outward practice, but his inner dimension is completely devoid of faith and belief. There is no way of knowing this for common people. However, Allah is fully aware of his inner and outer dimensions. He will treat each one accordingly. The munafiqs will be shown the light in the beginning, but when they would arrive at the bridge, their light will be put out and they will be groping in total darkness.
In this category of munafiqs fall those people of this Ummah who distort the Qur'an and Hadith twisting their meanings to suit their own purposes. We seek Allah's refuge from it.
Causes of Light and Darkness on the Plane of Gathering
Tafsir Mazhari, on this occasion, has, on the basis of Qur'an and Hadith, described the causes of light and darkness on the Plane of Gathering. Below, we reproduce those causes the knowledge of which is more important than pure academic research, in the hope that Allah will grant us light:
[ 1] The Messenger of Allah ﷺ said: "Give glad tidings to those who go to the mosque in the darkness of night that they will receive perfect light on the Day of Judgment." (Reported by Abu Dad and Tirmidhi from Buraidah, and Ibn Majah from Anas ؓ . This Hadith is also reported by Sahl Ibn Sa'd, Zaid Ibn Harithah, Ibn ` Abbas, Ibn 'Umar, Harithah Ibn Wahb, Abu 'Umamah, Abu-ad-Darda, Abu Musa, Abu Hurairah, ` A'ishah ؓ
[ 2] The Messenger of Allah ﷺ said:
مَن حَافَظَ عَلَی الصَّلَوَاتِ کَانَت لَہُ ، نُوراً وَّ بُرھَاناً وَّ نَجَاۃً یَّومَ القِیٰمۃِ وَمَن لَّم یُحافِظُ عَلیِھَا لَم یَکُن لَّہُ ، نُوراً وَّ لَا بُرھَاناً وَّلَا نَجَاۃً کَانَ یَومَ القِیامَۃِ مَعَ قَارُون وَ ھَامَانَ وَ فِرعَونَ ۔
"He who takes care of his five daily prayers [ that is, performs them regularly fulfilling all their essentials ], it will serve as light, proof and salvation for him on the Day of Judgment. He who fails to take care of it, there will be no light, nor proof or salvation for him on the Day of Judgment. The latter will be in the company of Qarun, Haman and Fir'aun." (Reported by Ahmad and Tabarani from Ibn Umar ؓ
[ 3] The Messenger of Allah ﷺ said: "Whoever recites Surah Al-Kahf, there will be so much of light for him on the Day of Judgment that it will spread from his place to Makkah." In another narration, "Whoever recites Surah Al-Kahf on a Friday, light will extend from his feet to the heights of the heaven on the Day of Judgment." (Reported by Tabaram from Abu Said ؓ
[ 4] The Messenger of Allah ﷺ said: "Whoever recites just a single verse of the Qur'an, it will be a light for him on the Day of Judgment." (Reported by Ahmad from Abu Hurairah ؓ
[ 5] The Messenger of Allah ﷺ said: "Whoever sends salah (durud) to me, it shall be the cause of light on the Bridge of Sirat." (Reported by Dailami from Abu Hurairah ؓ
[ 6] The Messenger of Allah ﷺ said when detailing the rules of Hajj: "The hair, that falls on the ground at the time of shaving it when coming out of the state of ihram, will be a light for him on the Day of Judgment" (Tabarani from Ubadah Ibn Samit ؓ
[ 7] The Messenger of Allah ﷺ said: "Stoning the jamarat in Mina will be a light on the Day of Judgment." (Musnad of Bazzar from Ibn Masud ؓ
[ 8] The Messenger of Allah ﷺ said: "He whose hair turns gray in Islam, it will be a light for him on the Day of Judgment." (Tabarani, with a good chain, from Abu Hurairah ؓ
[ 9] The Messenger of Allah ﷺ said: "He who shoots even one arrow in Allah's way while fighting in jihad, it will be a light for him on the Day of Judgment." (Bazzar with a good chain from Abu Hurairah ؓ
[ 10] The Messenger of Allah ﷺ said: "He who remembers Allah in the marketplace will receive light for every strand of hair on the Day of Judgment." (Baihaqi in Shu` ab-ul-'Iman with an interrupted chain from Ibn Umar ؓ
[ 11] The Messenger of Allah ﷺ said: "He who alleviates the calamity of a Muslim, Allah will create two compartments of light for him at the bridge which will brighten up a whole world. No one besides Allah knows its number." (Tabarani from Abu Hurairah ؓ
[ 12] The Messenger of Allah ﷺ said: اِیَّاکُم وَ الظُلمَ فَاِنَّہ، ھُوَ الظُلُمٰتُ یَوم القِیامَۃِ "Beware of zulm [ injustice ] because that will yield zulumat [ layers of darkness ] on the Day of Judgment." (Bukhari and Muslim from Ibn Umar ؓ ، Muslim from Jabir ؓ and Hakim from Abu Hurairah and Ibn ` Umar ؓ ، and Tabarani from Ibn Ziyad ؓ .
"(Yaitu) pada hari ketika kamu melihat orang Mukmin laki-laki dan perempuan sedang cahaya mereka bersinar di hadapan dan di sebelah kanan mereka, (dikatakan kepada mereka), 'Pada hari ini ada berita gembira untukmu, (yaitu) surga yang mengalir di bawahnya sungai-sungai, yang kamu kekal di dalamnya. Itulah keberuntungan yang besar.' Pada hari ketika orang-orang munafik laki-laki dan perempuan berkata kepada orang-orang yang ber-iman, 'Tunggulah kami supaya kami dapat mengambil sebagian dari cahayamu.' Dikatakan (kepada mereka), 'Kembalilah kamu ke belakang dan carilah sendiri cahaya (untukmu).' Lalu diada-kan di antara mereka dinding yang mempunyai pintu. Di sebelah dalamnya ada rahmat dan di sebelah luarnya dari situ ada siksa. Orang-orang munafik itu memanggil mereka (orang-orang Mukmin) seraya berkata, 'Bukankah kami dahulu bersama-sama dengan kamu?' Mereka menjawab, 'Benar, tetapi kamu mencelakakan dirimu sendiri dan menunggu (kehancuran kami) dan kamu ragu-ragu serta ditipu oleh angan-angan kosong sehingga datanglah ketetapan Allah; dan kamu telah ditipu terhadap Allah oleh (setan) yang amat penipu. Maka pada hari ini tidak diterima tebusan dari kamu dan tidak pula dari orang-orang kafir. Tempat kamu ialah neraka. Ialah tempat berlindungmu. Dan dia adalah seburuk-buruk tempat kembali." (Al-Hadid: 12-15).
(12) Allah سبحانه وتعالى berfirman seraya menjelaskan keutamaan iman serta keberuntungan para pemilik keimanan pada Hari Kiamat sehingga yang lain merasa iri, ﴾ يَوۡمَ تَرَى ٱلۡمُؤۡمِنِينَ وَٱلۡمُؤۡمِنَٰتِ يَسۡعَىٰ نُورُهُم بَيۡنَ أَيۡدِيهِمۡ وَبِأَيۡمَٰنِهِمۖ ﴿ "(Yaitu) pada hari ketika kamu melihat orang Mukmin laki-laki dan pe-rempuan sedang cahaya mereka bersinar di hadapan dan di sebelah kanan mereka." Maksudnya, ketika Hari Kiamat terjadi, ketika matahari digulung, rembulan pun mengalami gerhana, manusia pun berada dalam kegelapan, shirath ditegakkan di atas Neraka Jahanam, pada hari itu orang-orang Mukmin, baik lelaki maupun perempuan ter-lihat cahayanya, cahaya mereka berjalan di hadapan dan di sebelah kanan mereka, mereka pun berjalan dengan cahaya di depan dan sebelah kanan mereka. Di tempat yang amat mengerikan itu, ma-sing-masing orang berdasarkan keimanannya. Dan orang-orang yang beriman kala itu diberi kabar gembira besar seraya dikatakan, ﴾ بُشۡرَىٰكُمُ ٱلۡيَوۡمَ جَنَّٰتٞ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَاۚ ذَٰلِكَ هُوَ ٱلۡفَوۡزُ ٱلۡعَظِيمُ ﴿ "Pada hari ini ada berita gembira untukmu, (yaitu) surga yang mengalir di bawahnya sungai-su-ngai, yang kamu kekal di dalamnya. Itulah keberuntungan yang besar." Demi Allah, alangkah bergembiranya hati mereka dengan kabar gembira ini dan alangkah nikmat terasa dalam diri mereka, karena mereka memperoleh segala yang diminta dan selamat dari segala keburukan dan semua yang ditakutkan.
(13) Pada saat orang-orang munafik melihat orang-orang Mukmin berjalan dengan cahaya mereka, di mana cahaya orang-orang munafik kala itu padam dan mereka berada dalam kegelapan dan kebimbangan, mereka berkata pada orang-orang yang beriman, ﴾ ٱنظُرُونَا نَقۡتَبِسۡ مِن نُّورِكُمۡ ﴿ "Tunggulah kami supaya kami dapat mengambil seba-gian dari cahayamu," maksudnya, berjalanlah pelan-pelan dan tung-gulah kami agar kami sedikit memperoleh cahaya kalian supaya dapat kami jadikan lentera untuk berjalan di dalam kegelapan dan agar kami selamat dari siksaan. ﴾ قِيلَ ٱرۡجِعُواْ وَرَآءَكُمۡ فَٱلۡتَمِسُواْ نُورٗاۖ ﴿ "Dikatakan (kepada mereka), 'Kembalilah kamu ke belakang dan carilah sendiri cahaya (untukmu)'," maksudnya, jika memang hal itu mungkin, padahal sebenarnya tidak mungkin dan mustahil. ﴾ فَضُرِبَ بَيۡنَهُم بِسُورٖ ﴿ "Lalu diada-kan di antara mereka dinding," yaitu dinding yang menghalangi serta benteng yang menjaga, ﴾ لَّهُۥ بَابُۢ بَاطِنُهُۥ فِيهِ ٱلرَّحۡمَةُ وَظَٰهِرُهُۥ مِن قِبَلِهِ ٱلۡعَذَابُ ﴿ "yang mem-punyai pintu. Di sebelah dalamnya ada rahmat dan di sebelah luarnya dari situ ada siksa." Siksa itulah yang menyertai kaum munafik.
(14) Orang-orang munafik pun memanggil-manggil orang-orang yang beriman, mereka berkata dengan suara rendah dan meminta belas kasih, ﴾ أَلَمۡ نَكُن مَّعَكُمۡۖ ﴿ "Bukankah kami dahulu bersama-sama dengan kamu," ketika di dunia kami mengucapkan "Tidak ada sesembahan yang berhak disembah melainkan Allah سبحانه وتعالى, kami juga shalat, puasa dan mengerjakan amal seperti halnya kalian?" ﴾ قَالُواْ بَلَىٰ ﴿ "Mereka menjawab, 'Benar'," kalian bersama-sama kami ketika di dunia dan kalian juga mengerjakan amalan yang secara zahir se-perti yang kami lakukan, hanya saja amalan kalian adalah amalan orang-orang munafik tanpa didasari iman dan niat tulus serta baik, ﴾ وَلَٰكِنَّكُمۡ فَتَنتُمۡ أَنفُسَكُمۡ وَتَرَبَّصۡتُمۡ وَٱرۡتَبۡتُمۡ ﴿ "tetapi kamu mencelakakan dirimu sendiri dan menunggu (kehancuran kami) dan kamu ragu-ragu," kalian mera-gukan berita Allah سبحانه وتعالى yang seharusnya tidak diragukan, karena ﴾ وَغَرَّتۡكُمُ ٱلۡأَمَانِيُّ ﴿ "kalian ditipu oleh angan-angan kosong" yang batil, di mana kalian hanya mengkhayalkan meraih apa yang diraih oleh orang-orang Mukmin padahal kalian tidak yakin, ﴾ ﮓ ﮔ ﮕ ﮖ ﴿ "se-hingga datanglah ketentuan Allah," hingga kematian pun menjemput kalian sedangkan kalian masih tetap berada dalam situasi tercela seperti itu, ﴾ وَغَرَّكُم بِٱللَّهِ ٱلۡغَرُورُ ﴿ "dan kamu telah ditipu terhadap Allah oleh (setan) yang amat penipu." Yaitu setan yang menghiasi kekufuran dan keraguan pada kalian sehingga kalian merasa aman dan kalian pun percaya pada janji setan dan membenarkan kabar yang disam-paikan setan.
(15) ﴾ فَٱلۡيَوۡمَ لَا يُؤۡخَذُ مِنكُمۡ فِدۡيَةٞ وَلَا مِنَ ٱلَّذِينَ كَفَرُواْۚ ﴿ "Maka pada hari ini tidak diterima tebusan dari kamu dan tidak pula dari orang-orang kafir." An-daikan kalian menebus dengan emas sepenuh bumi dan seperti-nya juga, tentu tidak akan diterima. ﴾ مَأۡوَىٰكُمُ ٱلنَّارُۖ ﴿ "Tempat kamu ialah Neraka." Maksudnya, tempat tinggal kalian. ﴾ هِيَ مَوۡلَىٰكُمۡۖ ﴿ "Ialah tempat berlindungmu." Yang meladeni dan mengitari kalian, ﴾ وَبِئۡسَ ٱلۡمَصِيرُ ﴿ "dan ia adalah seburuk-buruk tempat kembali," yaitu neraka. Allah سبحانه وتعالى berfirman,
﴾ وَأَمَّا مَنۡ خَفَّتۡ مَوَٰزِينُهُۥ 8 فَأُمُّهُۥ هَاوِيَةٞ 9 وَمَآ أَدۡرَىٰكَ مَا هِيَهۡ 10 نَارٌ حَامِيَةُۢ 11 ﴿
"Dan adapun orang-orang yang ringan timbangan (kebaikan)nya, maka tempat kembalinya adalah Neraka Hawiyah. Dan tahukah kamu apakah Neraka Hawiyah itu? (Yaitu) api yang sangat panas." (Al-Qari'ah: 8-11).
Pada hari kaum munafik laki-laki dan perempuan berkata kepada orang-orang yang beriman kepada Allah dan Rasul-Nya, “Tunggulah kami agar kami bisa mendapatkan sebagian dari cahaya kalian yang bisa membantu kami untuk melewati sirat ini.” Lalu dikatakan kepada orang-orang muanfik itu dalam bentuk hinaan terhadap mereka, “Kembalilah ke belakang dan carilah cahaya yang bisa kalian jadikan penerang.” Lalu dibuatlah pagar pembatas yang mempunyai pintu di antara mereka, di bagian dalamnya ke arah orang-orang yang beriman terdapat rahmat dan bagian luarnya ke arah orang-orang munafik terdapat siksa.
O gün münafık erkeklerle münafık kadınlar iman edenlere şöyle derler: "Ne olur bizi bekleyin, sizin nurunuzdan alalım da Sırat'ı geçerken bize yardımcı olsun." Alay edilerek münafıklara şöyle denilir: "Arkanıza dönün ve kendisi ile aydınlanacağınız bir nur arayın." Derken aralarına kapısı olan bir sur çekilir. Onun iç tarafında Müminlerin olduğu tarafta rahmet, dış tarafından münafıkların olduğu tarafta ise azap vardır.
Na Dan kada licemjeri i licemjerke kažu vjernicima: Čekajte i nas, kako bismo vašeg svjetla uzeli, pa da nam ono pomogne preko Sirat ćuprije. Tada će se, kao vid ismijavanja, licemjerima kazati: "Vratite se nazad, i potražite svoje svjetlo." Između njih će biti postavljen zid koji će imati vrata, s čije će unutarnje strane za vjernike biti milost, a s vanjske za licemjere biti kazna.
Le Jour où les hypocrites, hommes et femmes, diront aux croyants: Attendez-nous, afin que nous profitions un peu de votre lumière qui nous aidera à traverser le Pont Şirâṭ. On répondra alors aux hypocrites sur un ton railleur: Revenez sur vos pas et demandez de la lumière pour vous éclairer. On élèvera entre eux une muraille munie d’une porte dont la face intérieure du côté des croyants sera faite de miséricorde et la face extérieure du côté des hypocrites sera faite de supplice.
Il Giorno che gli ipocriti e le ipocrite diranno ai credenti: "Guardateci, così potremo prendere un po' della vostra luce che ci aiuterà ad attraversare il ponte". E verrà detto agli ipocriti, deridendoli: "Tornate indietro e cercate una luce per illuminarvi". Venne posta una barriera tra di loro; quella barriera ha una porta al cui interno, la parte dei credenti, vi è la Misericordia, mentre al cui esterno, la parte degli ipocriti, vi è la punizione.
El día en que los hipócritas, hombres y mujeres, dirán a aquellos que creyeron en Al-lah y en Su Mensajero: “¡Creyentes, hombres y mujeres! Esperen, ¿podemos utilizar el resplandor de su luz para que nos ayude a cruzar el puente?” Se dirá a los hipócritas con ironía: “¡Vuélvanse y encuentren su propia luz!” Entonces será puesta entre ellos una pared que tendrá una puerta, en el interior estarán los creyentes que gozarán de misericordia, mientras que en el lado externo estarán los hipócritas, quienes sufrirán el castigo.
Sa araw na magsasabi ang mga lalaking mapagpaimbabaw at ang mga babaing mapagpaimbabaw sa mga sumampalataya: "Maghintay kayo sa amin sa pag-asang makapagparikit kami mula sa liwanag ninyo, na tutulong sa amin sa pagtawid sa landasin!" Sasabihin sa mga mapagpaimbabaw bilang pangungutya sa kanila: "Bumalik kayo sa likuran ninyo saka maghanap kayo ng isang liwanag na ipanliliwanag ninyo." Kaya maglalagay sa pagitan nila ng isang pader. Ang pader na iyon ay may isang pinto, na ang loob nito mula sa nalalapit sa mga mananampalataya ay naroon ang awa at ang labas nito mula sa nalalapit sa mga mapagpaimbabaw ay naroon ang pagdurusa.
On the day when the hypocrite males and females will say to those who brought faith in Allah and His Messenger: “O believing men and women! Wait for us; perhaps we can take a flare of your light that will help us cross the Bridge?” It will be said to the hypocrites, mocking them: “Turn back and find the light which you can use for yourselves!” A wall will then be placed between them which will have a door; the inner side on which the believers are will have mercy in it, while the outer side on which the hypocrites are will have the punishment.
Đấy cũng là Ngày mà người đạo đức giả cả nam lẫn nữ nài nỉ những người có đức tin: Xin các anh hãy chờ đợi chúng tôi với, xin hãy cho chúng tôi ít ánh sáng của các anh để chúng tôi dễ dàng qua cầu Sirat. Lúc đó có lời đáp lại bằng giọng giễu cợt họ: "Các anh hãy quay lại phía sau các anh để lấy ánh sáng đi." Thế rồi một vách chắn có cửa chia cắt hai nhóm họ, bên trong vách là những người có đức tin có được lòng nhân từ của Allah và bên ngoài là của đám người Munafiq phải gánh chịu cực hình.
يَوْمَ يَقُولُ الْمُنَافِقُونَ وَالْمُنَافِقَاتُ لِلَّذِينَ آمَنُوا انظُرُونَا نَقْتَبِسْ مِن نُّورِكُمْ (...the Day when the hypocrite men and hypocrite women will say to those who believe, "Wait for us, so that we may have a share from your light...(57:13) The meaning is self-evident.
قِيلَ ارْجِعُوا وَرَاءَكُمْ فَالْتَمِسُوا نُورًا (...it will be said [ to them ], "Go back to your rear, and search for light ....57:13) This reply will be given by either the believers, or by the angels. [ Ibn ` Abbas ؓ and Qatadah (رح) ]
فَضُرِبَ بَيْنَهُم بِسُورٍ لَّهُ بَابٌ بَاطِنُهُ فِيهِ الرَّحْمَةُ وَظَاهِرُهُ مِن قِبَلِهِ الْعَذَابُ (...Then a wall will be placed between them, which will have a gate. In its inner side, there will be the Divine mercy, while towards its outer side, there will be the Divine punishment...57:13). Having received the reply from either the believers or the angels, the hypocrites will return to the place where the light was distributed. They will find nothing there, so they will attempt to go back to the believers but in the meantime a wall will be set up between the hypocrites and the believers. As a result, the hypocrites will be separated from the believers and will not be able to reach them. They will be left in complete darkness. On the side of the believers there will be Allah's mercy while on the side of the hypocrites there will be chastisement.
Ruh-ul-Ma’ ani cites Ibn Zaid's view that this wall refers to A` raf, which will be a barrier between the believers and the hypocrites. Other commentators express the view that the wall is not the barrier of A'raf, but it is some other wall or barrier. The door in the wall could serve one of two purposes: [ 1] It will be a way through which the believers and the hypocrites will communicate with one another; or [ 2] all the believers will pass through this door and then sealed off permanently.
Special Note
In the matter of light, the infidels are not mentioned anywhere, because in their case there is no question of having such a light. The hypocrites are, however, mentioned and there are two narrations concerning them: [ 1] That they will not receive light at all from the outset; or [ 2] They will receive it at first, but when they arrive at the Bridge of Sirat, it will be extinguished. A wall will be erected as a barrier between them and the believers. This goes to show that only the believers will cross the Bridge of Sirat from above the Hell. The infidels and pagans will not pass through the Bridge. They will be pushed into the Fire direct through the doors of Hell. The sinful believers, who will be kept in the Hell for a while to be cleansed of their sins, will fall into the Hell while crossing the Bridge. The rest of the believers will cross the bridge safely and enter Paradise, as explicitly stated by Shah ` Abdul-Qadir Dehlawi (رح) and supported by Durr. Allah knows best!
Münafıklar, Müminlere şöyle diyerek seslenirler: "İslam ve ibadetlerde sizinle beraber değil miydik?" Müminler da onlara şöyle derler: "Evet! Bizimle beraberdiniz, fakat sizler nifak ile kendinizi fitneye düşürerek helak ettiniz. Müslümanların yenilmesini bekleyip küfrünüzü ilan edecektiniz. Yüce Allah'ın Müminlere yardım edeceğinden ve ölümden sonra yeniden dirilişten şüphe ettiniz. Ölüm size gelene kadar yalancı tutkularınız sizi aldattı ve bu hal üzere öldünüz. Şeytan, sizleri Yüce Allah hakkında aldattı."
Orang-orang munafik memanggil orang-orang yang beriman sambil berkata, “Bukankah kami pernah bersama kalian dalam keislaman dan ketaatan?!” Orang-orang yang beriman menjawab, “Betul, kalian pernah bersama kami, akan tetapi kalian telah mencelakai diri kalian sendiri dengan melakukan kemunafikan sehingga kalian membinasakan diri kalian sendiri, kalian menunggu orang-orang yang beriman dikalahkan lalu kalian mulai mengumumkan kekufuran kalian, kalian ragu-ragu terhadap pertolongan Allah kepada orang-orang yang beriman dan terhadap kebangkitan setelah kematian, dan kalian tertipu oleh angan-angan hampa sehingga datang kematian menjemput kalian sedang kalian tetap dalam kondisi itu, dan setanlah yang telah menipu kalian terhadap Allah.”
Licemjeri će pozvati vjernike, govoreći im: Zar mi nismo bili s vama u islamu i pokornosti? Muslimani će im kazati: Naravno, bili ste, ali ste sami sebe zaveli licemjerjem, pa vas je to uništilo. Čekali ste da vjernici budu poraženi, pa da ispoljite vaše nevjerovanje i sumnjali ste u Allahovu pomoć vjernicima i u proživljenje nakon smrti. Lažne nade i želje su vas prevarile, sve dok vam smrt nije došla, a vi ste bili u takvom stanju, i šejtan vas je u pogledu Allaha u sumnju dovodio.
Les hypocrites s’adresseront aux croyants en disant: N’étions-nous pas avec vous fidèles à l’Islam et obéissants? Les musulmans leur répondront: Si, vous étiez bien avec nous, mais vous avez troublé vos âmes par l’hypocrisie, les menant ainsi à la perdition, et étiez dans l’attente que les musulmans soient vaincus afin que vous déclariez votre mécréance. De plus, vous doutiez de la réalité du secours d’Allah aux croyants ainsi que de la réalité de la Ressuscitation après la mort. Vos vains espoirs vous ont trompés jusqu’à ce que la mort vous ait surpris dans cet état et concernant Allah, Satan vous a fourvoyés.
Los hipócritas llamarán a los creyentes, diciendo: “¿No estuvimos con ustedes en el Islam y en la obediencia?” Los musulmanes responderán: “No, ustedes estuvieron con nosotros, pero dejaron seducir sus almas con hipocresía y las condenaron, y asumieron que los creyentes serían derrotados para entonces poder anunciar su incredulidad. También pusieron en duda que Al-lah auxiliaría a los creyentes y la resurrección después de la muerte. Las falsas ambiciones también los engañaron, hasta que les llegó la muerte mientras las perseguían, y Satanás también los engañó acerca de Al-lah”.
Gli ipocriti chiameranno i credenti, dicendo: "Non eravamo forse assieme a voi nell'Islām e nell'obbedienza?" I musulmani dissero loro: "Sì, eravamo assieme, ma avete tentato voi stessi con l'ipocrisia e vi siete condotti alla rovina; eravate guardinghi nei confronti dei credenti e desideravate fossero sconfitti, in modo da poter dichiarare la vostra miscredenza, e dubitavate che Allāh sostenesse i credenti e dubitavate della Resurrezione dopo la morte, e le vostre illusioni vi hanno ingannati, finché la morte non vi è giunta mentre versavate in queste condizioni, e Satana vi ha sviati da Allāh.
Mananawagan ang mga mapagpaimbabaw sa mga mananampalataya, na mga nagsasabi: "Hindi ba kami dati ay kasama sa inyo sa Islām at pagtalima?" Magsasabi sa kanila ang mga mananampalataya: "Oo, kayo dati ay kasama sa amin; subalit kayo ay tumukso sa mga sarili ninyo dahil sa pagpapaimbabaw kaya nagpahamak kayo sa mga ito. Nag-abang kayo sa mga mananampalataya na madaig sila para magpahayag kayo ng kawalang-pananampalataya ninyo. Nagduda kayo sa pag-aadya ni Allāh sa mga mananampalataya at sa pagbubuhay [na muli] matapos ng kamatayan. Dumaya sa inyo ang mga sinungaling na ambisyon hanggang sa dumating sa inyo ang kamatayan habang kayo ay nasa [kalagayang] iyon. Luminlang sa inyo kay Allāh ang demonyo."
The hypocrites will call out to the believers, saying: “Were we not with you upon Islam and obedience?” The Muslims will reply: “No, you were with us, but you deceived your souls with hypocrisy and doomed them, and you anticipated that the believers are defeated so you can then announce your disbelief. You also doubted in the help of Allah coming for the believers and in the resurrection after death. False ambitions also deceived you, until death came to you whilst you were chasing them, and Satan also deceived you about Allah.”
Đám người giả tạo đức tin gọi nhóm người có đức tin: Chẳng phải chúng tôi cùng quí vị đều theo Islam và hành đạo hay sao? Nhóm người có đức tin đáp: Đúng, các người đã ở cùng chúng tôi nhưng các người đã tự hại mình bằng việc ngụy tạo đức tin, các người đã bên cạnh những người có đức tin chỉ để chờ cơ hội khi họ bị thất thế thì các người công khai sự vô đức tin của mình và các người đã nghi ngờ về việc Allah sẽ ban chiến thắng cho họ; các người đã phủ nhận việc phục sinh sau khi chết, các người bị lừa dối bởi tham vọng sai lầm cho đến khi cái chết túm lấy các người, và Shaytan lừa dối các người về Allah."
Ô hypocrites, on n’acceptera de vous aujourd’hui aucune rançon permettant de vous sauver du châtiment d’Allah et aucune rançon ne sera acceptée de ceux qui ont ostensiblement mécru en Allah. Votre sort et celui des mécréants est de brûler en Enfer car l’Enfer vous mérite et vous le méritez, et quelle mauvaise destination.
O hypocrites! Today no ransom will be accepted from you from the punishment of Allah, nor from those who disbelieved in Allah openly, and your outcome and the outcome of the disbelievers is the hellfire. It is most deserving of you, and you are most deserving of it; how bad an outcome it is!
While Islam was still unfamiliar, accepting it meant putting oneself through a great trial. At that time, the truth of Islam was veiled in doubt. Spending for Islam at that time was like giving a loan to somebody with flimsy hopes of getting any return. The atmosphere was pervaded by doubt and hesitation. As compared to the promises of God, the benefits right before people appear more certain to them. Under these circumstances, surrendering one’s life and property for the cause of Islam requires a very strong decision-making ability. At such a time, only one who has the capacity to recognise the reality of things through wisdom and insight, has the courage to progress in the right direction. For those who prove to have this insight in the world, it will become easy on the Day of Judgement; by making use of their insight, they will be able to pass more easily through the difficult stages there. The insight which had become their guide in this world will, by the grace of God, serve as a guide also in the Hereafter.
O licemjeri, danas se od vas nikakva otkupnina za Allahovu kaznu, neće uzimati, a neće se otukpnina uzimati ni od onih koji su nevjerovanje ispoljavali. Vaša, a i konačnica nevjernika je u Vatri, jer vam je ona najpreča, a i vi ste za nju najpreči, a ružno li je ona boravište.
-Ey münafıklar!- Allah'ın azabına karşılık bugün sizden bir fidye alınmaz. Aynı şekilde aleni olarak Yüce Allah'ı küfredenlerden de fidye alınmaz. Sizin ve kâfirlerin varacağı yer ateştir. Size yaraşan odur, siz de oraya yaraşmaktasınız. Bu ne kötü bir akıbettir.
Oleh karena itu, pada hari ini -wahai orang-orang munafik- tidak diterima tebusan kalian dari siksa Allah dan tidak diterima tebusan dari orang-orang yang kafir terhadap Allah dengan terang-terangan. Tempat kembali kalian dan orang-orang kafir adalah neraka, itu lebih cocok untuk kalian dan kalian lebih cocok di neraka, sungguh neraka itu adalah seburuk-buruk tempat kembali.
¡Hipócritas! Hoy no se aceptará ningún rescate por ustedes que evite el castigo de Al-lah, ni por aquellos que no crean en Al-lah abiertamente, y su destino y el de los incrédulos es el fuego del infierno. Es lo que merecen; ¡Qué final tan nefasto!
Oggi non verrà accettato da parte vostra – o ipocriti – alcun riscatto dalla punizione di Allāh, né verrà accettato da coloro che hanno rinnegato Allāh apertamente, e il vostro destino e il destino dei miscredenti è il Fuoco, ed esso è più adeguato a voi, e voi siete più adeguati a lui: che infausto destino!
Kaya sa Araw na iyon ay hindi kukuha mula sa inyo, O mga mapagpaimbabaw, ng isang pantubos laban sa pagdurusang dulot ni Allāh ni kukuha ng isang pantubos mula sa mga tumangging sumampalataya kay Allāh nang hayagan. Ang kahahantungan ninyo ay ang kahahantungan ng mga tagatangging sumampalataya: ang Apoy. Ito ay ang higit na nararapat sa inyo at kayo ay higit na nararapat dito. Kay saklap ang kahahantungan!
Ngày hôm nay đây, không còn nhận bất cứ gì từ các ngươi - hỡi nhóm người Munafiq - để các ngươi thoát khỏi hình phạt của Allah và chung số phận với các ngươi là những ai công khai phủ nhận Allah, lối đi dành cho tất cả các ngươi chính là Hỏa Ngục, nó phù hợp với các ngươi và đó đúng là một nơi ở tồi tệ nhất.
"Belumkah datang waktunya bagi orang-orang yang beriman, untuk tunduk hati mereka terhadap dzikrullah (al-Qur`an) dan kepada kebenaran yang telah turun (kepada mereka), dan jangan-lah mereka seperti orang-orang yang sebelumnya telah diturunkan al-Kitab kepadanya, kemudian berlalulah masa yang panjang atas mereka lalu hati mereka menjadi keras. Dan kebanyakan di antara mereka adalah orang-orang yang fasik. Ketahuilah olehmu bahwa sesungguhnya Allah menghidupkan bumi sesudah matinya. Sesung-guhnya Kami telah menjelaskan kepadamu tanda-tanda kebesaran (Kami) supaya kamu memikirkannya." (Al-Hadid: 16-17).
(16) Pada saat Allah سبحانه وتعالى menjelaskan kondisi orang-orang Mukmin dan munafik di akhirat, baik lelaki maupun perempuan, hal itu menyerukan hati agar khusyu' terhadap Rabbnya serta merasa rendah karena keagunganNya. Allah سبحانه وتعالى mencela seraya mendidik orang Mukmin karena tidak mengkhusyu'kan dan me-rendahkan hati di hadapan keagunganNya seraya berfirman, ﴾ أَلَمۡ يَأۡنِ لِلَّذِينَ ءَامَنُوٓاْ أَن تَخۡشَعَ قُلُوبُهُمۡ لِذِكۡرِ ٱللَّهِ وَمَا نَزَلَ مِنَ ٱلۡحَقِّ ﴿ "Belumkah datang waktunya bagi orang-orang yang beriman, untuk tunduk hati mereka terhadap dzikrullah dan kepada kebenaran yang telah turun (kepada mereka)," maksudnya, apakah belum tiba waktunya bagi hati untuk melunak dan merasa khusyu' terhadap dzikrullah, yaitu al-Qur`an, serta taat terhadap perintah-perintah dan laranganNya dan kebenaran yang diturunkan pada Muhammad a.
Dalam ayat ini terdapat dorongan untuk mengkhusyu'kan hati kepada Allah سبحانه وتعالى secara sungguh-sungguh, mengkhusyu'kan hati terhadap al-Qur`an dan as-Sunnah serta mengingat petuah-petuah ilahiyah serta hukum-hukum syariat di setiap waktu serta mengintrospeksi diri untuk hal itu, ﴾ وَلَا يَكُونُواْ كَٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ مِن قَبۡلُ فَطَالَ عَلَيۡهِمُ ٱلۡأَمَدُ ﴿ "Dan janganlah mereka seperti orang-orang yang sebelumnya telah diturunkan al-Kitab kepadanya, kemudian berlalulah masa yang panjang atas mereka," maksudnya, jangan menjadi seperti orang-orang yang diberi kitab sebelumnya yang mengharuskan mereka untuk khusyu' dan taat secara total, namun mereka tidak bisa menunaikannya dengan lama bahkan masa pun berlalu, kelalaian mereka berlanjut hingga keimanan dan keyakinan mereka lenyap, ﴾ فَقَسَتۡ قُلُوبُهُمۡۖ وَكَثِيرٞ مِّنۡهُمۡ فَٰسِقُونَ ﴿ "lalu hati mereka menjadi keras. Dan kebanyak-an di antara mereka adalah orang-orang yang fasik." Hati setiap saat memerlukan peringatan al-Qur`an yang diturunkan Allah سبحانه وتعالى dan berbicara dengan hikmah, tidak sepatutnya lalai dari hal itu, ka-rena lalai dari al-Qur`an dan berdzikir merupakan sebab kerasnya hati dan membekunya air mata.
(17) ﴾ ٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ يُحۡيِ ٱلۡأَرۡضَ بَعۡدَ مَوۡتِهَاۚ قَدۡ بَيَّنَّا لَكُمُ ٱلۡأٓيَٰتِ لَعَلَّكُمۡ تَعۡقِلُونَ ﴿ "Ketahui-lah olehmu bahwa sesungguhnya Allah menghidupkan bumi sesudah matinya. Sesungguhnya Kami telah menjelaskan kepadamu tanda-tanda kebesaran (Kami) supaya kamu memikirkannya." Karena tanda-tanda kebesaran Allah سبحانه وتعالى menunjukkan akal pada perintah-perintah ila-hiyah. Dzat yang kuasa menghidupkan bumi setelah sebelumnya mati juga kuasa menghidupkan orang-orang mati setelah meninggal dunia kemudian diberi balasan atas amal perbuatannya. Dzat yang menghidupkan bumi dengan air hujan setelah sebelumnya mati juga kuasa menghidupkan hati yang mati dengan kebenaran yang diturunkan oleh Allah سبحانه وتعالى kepada RasulNya.
Ayat ini menunjukkan bahwa orang yang tidak bisa men-dapatkan petunjuk dari tanda-tanda kebesaran Allah سبحانه وتعالى dan tidak tunduk pada peraturan-peraturan Allah سبحانه وتعالى adalah orang-orang yang tidak berakal.
Lẽ nào vẫn chưa phải là lúc để cho những người đã tin tưởng Allah và Thiên Sứ của Ngài mềm lòng và an tâm khi được nhắc về Allah và những điều mà Qur'an hứa hẹn và răn đe hay sao? Chớ trở thành như đám người Do Thái đã được ban cho Tawrah cũng như đám người Thiên Chúa được ban cho Injil, những kẻ mà chúng chỉ vì thời gian quá dài giữa chúng với sứ mạng của vị Nabi kế tiếp đã khiến con tim của chúng bị chai cứng và đa số bọn chúng đã rời khỏi việc phục tùng Allah đến với việc bất tuân Ngài.
meaning, it is the worthy shelter for you rather than any other residence, because of your disbelief and doubt, and how evil is the Fire for Final Destination.
Encouraging Khushu` and the Prohibition of imitating the People of the Scriptures
Allah asks, `Has not the time come for the believers to feel humility in their hearts by the remembrance of Allah and hearing subtle advice and the recitation of the Qur'an, so that they may comprehend the Qur'an, abide by it, and hear and obey Muslim recorded that `Abdullah bin Mas`ud said, "Only four years separated our acceptance of Islam and the revelation of this Ayah, in which Allah subtly admonished us,
أَلَمْ يَأْنِ لِلَّذِينَ ءَامَنُواْ أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ
(Has not the time yet come for the believers that their hearts should be humble for the remembrance of Allah)" This is the narration Muslim collected, just before the end of his book. An-Nasa'i also collected this Hadith in the Tafsir of this Ayah. Allah's statement,
وَلاَ يَكُونُواْ كَالَّذِينَ أُوتُواْ الْكِتَـبَ مِن قَبْلُ فَطَالَ عَلَيْهِمُ الاٌّمَدُ فَقَسَتْ قُلُوبُهُمْ
(Lest they become as those who received the Scripture before, and the term was prolonged for them and so their hearts were hardened) Allah is prohibiting the believers from imitating those who were given the Scriptures before them, the Jews and Christians. As time passed, they changed the Book of Allah that they had, and sold it for a small, miserable price. They also abandoned Allah's Book behind their back and were impressed and consumed by various opinions and false creeds. They imitated the way others behaved with the religion of Allah, making their rabbis and priests into gods beside Allah. Consequently, their hearts became hard and they would not accept advice; their hearts did not feel humbled by Allah's promises or threats,
وَكَثِيرٌ مِّنْهُمْ فَـسِقُونَ
(And many of them were rebellious.) meaning, in action; therefore, their hearts are corrupt and their actions are invalid, just as Allah the Exalted said,
فَبِمَا نَقْضِهِم مِّيثَـقَهُمْ لَعنَّـهُمْ وَجَعَلْنَا قُلُوبَهُمْ قَاسِيَةً يُحَرِّفُونَ الْكَلِمَ عَن مَّوَضِعِهِ وَنَسُواْ حَظَّا مِّمَّا ذُكِرُواْ بِهِ
(So, because of their breach of their covenant, We cursed them and made their hearts grow hard. They changed the words from their (right) places and have abandoned a good part of the Message that was sent to them.)(5:13) meaning, their hearts became corrupt and they hardened, and they acquired the behavior of changing Allah's Speech from their appropriate places and meanings. They abandoned acts of worship that they were commanded to perform and committed what they were prohibited to do. This is why Allah forbade the believers from imitating them in any way, be it basic or detailed matters. Allah the Exalted said,
اعْلَمُواْ أَنَّ اللَّهَ يُحْىِ الاٌّرْضَ بَعْدَ مَوْتِهَا قَدْ بَيَّنَّا لَكُمُ الاٌّيَـتِ لَعَلَّكُمْ تَعْقِلُونَ
(Know that Allah gives life to the earth after its death! Indeed We have made clear the Ayat to you, if you but understand.) This Ayah indicates that He brings subtleness to hearts after they have become hard, guides the confused after they were led astray, and relieves hardships after they have intensified. And just as Allah brings life back to the dead and dry earth by sending the needed abundant rain, He also guides the hardened hearts with the proofs and evidences of the Qur'an. The light (of faith) would have access to the hearts once again, after they were closed and, as a consequence, no guidance was able to reach them. All praise is due to Him Who guides whomever He wills after they were misguided, Who misguides those who were led aright before. Surely, it is He Who does what He wills and He is the All-Wise, the Most Just in all that He does, the Most Subtle, the Most Aware, the Most High, the Proud.
¿No ha llegado aún el momento para que aquellos que creen en Al-lah y en Su Mensajero ablanden sus corazones y se reconforten a través del recuerdo de Al-lah, y de las promesas y advertencias que se han revelado en el Corán? ¿No es aún momento para que se distingan de los judíos que recibieron la Torá y los cristianos que recibieron el Evangelio, que endurecieron sus corazones? Esto fue debido al largo período que transcurrió entre ellos y la era de sus Profetas. La mayoría de ellos se apartó de la obediencia de Al-lah, incurriendo en Su desobediencia.
Zar nije došlo vrijeme da se onima koji u Allaha i Poslanika Njegova vjeruju, srca raznježe i smire kada se ime Allaha Uzvišenog spomene, a i kada se objavljuje u Kur'anu neko obećanje ili prijetnja, i da ne budu kao oni Jevreji kojima je objavljen Tevrat, i kao kršćani kojima je objavljen Indžil, kojima su srca otvrdla, pa je prošlo mnogo vremena između njih i slanja njihovih vjerovjesnika, što je bilo uzrokom da im njihova srca postanu tvrda, a mnogo njih su napustili pokornost Allahu i odali se griješenju.
N’est-il pas temps pour ceux qui croient en Allah et en Son Messager que leurs cœurs s’adoucissent et s’apaisent à l’évocation d’Allah et à l’écoute des promesses et des menaces contenues dans le Coran? N’est-il pas temps que leurs cœurs ne soient plus aussi durs que ceux des juifs, à qui la Torah a été donnée, et des chrétiens, à qui l’Evangile a été donnée, dont la dureté des cœurs est à attribuer à la grande durée qui les sépare de leurs prophètes, et qui, pour beaucoup d’entre eux, désobéissaient à Allah?
16- İman edenlerin kalplerinin, Allah’ın zikri ve (O’ndan) inen hak sebebiyle yumuşayarak saygı ile boyun eğme vakti gelmedi mi? Daha önce kendilerine Kitap verilip de üzerlerinden uzun bir zaman geçince kalpleri katılaşan kimseler gibi olmasınlar ki onların çoğu fâsık kimselerdir.
17- Şunu bilin ki Allah, ölümünden sonra yeryüzünü diriltir. Nitekim aklınızı kullanasınız diye âyetleri size açıkladık.
16. Yüce Allah, mü’min erkeklerle mü’min kadınların, münafık erkeklerle münafık kadınların âhiret yurdundaki durumlarını söz konusu ettikten sonra ve bu, kalplerin Rablerinin önünde saygı ve korku ile eğilmelerini, O’nun azameti önünde zilletle durmalarını gerektirdiğinden dolayı mü’minlere bunu yerine getirmeyişleri nedeniyle sitem edercesine şöyle buyurmaktadır: Allah’ın zikrine yani Kur’ân’a saygı ile boyun eğip kalplerinin yumuşayacağı, emir ve yasaklarına itaat edip Muhammed sallallahu aleyhi ve sellem’in getirdiği ve ona indirilen hakka bağlanacağı vakit gelmedi mi?
Bu buyruk, kalbin Yüce Allah’a, O’nun indirdiği Kitap ve hikmete karşı saygı ve korku ile boyun eğmeye (huşû’), mü’minlerin ilâhî öğütleri ve şer’î hükümleri her zaman için hatırda tutup bu konuda nefislerini hesaba çekmeye olanca gayretlerini harcamaya yönelik bir teşviktir.
“Daha önce kendilerine Kitap verilip de üzerlerinden uzun bir zaman geçince kalpleri katılaşan kimseler gibi olmasınlar.” Yani Allah’ın, kalbin hakka karşı yumuşayıp tam anlamı ile ona bağlanmayı gerektiren Kitabı üzerlerine indirdiği, sonra da bu hali sürdürmeyerek onun üzerinde sebat etmeyen kimseler gibi olmasınlar. Çünkü bunlar üzerinden geçen zaman uzayıp da gafletleri devam edince imanları sarsıldı ve yakînleri yok olup gitti. Bu yüzden de kalpleri katışaltı “ki onların çoğu fâsık kimselerdir.” Kalpler her zaman için Allah’ın indirdiklerini hatırlamaya, hikmet ile içli dışlı olmaya muhtaçtır. Bundan gaflete düşmemek gerekir, çünkü böyle bir gaflet, kalbin katılaşmasına ve gözlerin yaşarmaz hale gelmesine sebep olur.
17. Âyetler, akıllara ilâhî maksatların ve isteklerin neler olduğunu gösterir. Ölümünden sonra yeri dirilten, ölümlerinden sonra ölüleri diriltmeye de kadirdir ve onlara amellerinin karşılığını verecektir. İndirdiği yağmur ile ölümünden sonra yeri dirilten, peygamberlerine indirmiş olduğu hak ile ölü kalpleri diriltmeye de kadirdir.
Bu âyet-i kerime, açıkça Allah’ın âyetleri ile hidâyet bulmayan ve Allah’ın şeriatine tabi olmayan kimselerin akıllarının olmadığını ifade etmektedir.
Has not the time come for those who have faith in Allah and His Messenger that their hearts soften and become tranquil through the remembrance of Allah (may He be glorified), and through the promises and warnings that have been revealed in the Qur’ān? Has the time not come that they do not become like the Jews who were given the Torah and the Christians who were given the Gospel, in terms of their hearts hardening? This was due to the period prolonging between them and the era of their Prophets. The majority of them left the obedience of Allah, going into His disobedience.
Yüce Allah'a ve resulüne iman eden kimselerin Allah -Subhanehu ve Teâlâ-nın zikri ile mutmain olma ve Kur'an'da zikri geçen vaat ve tehditlere karşı kalplerinin yumuşama zamanı gelmedi mi? Kendilerine Tevrat verilen Yahudiler ve İncil verilen Hristiyanlar gibi kalpleri katılaşmış olmasınlar. Peygamberlerinin gönderilmesi ile onlar arasında uzun bir zaman geçti ve bundan dolayı kalpleri katılaştı. Onlardan büyük bir çoğunluğu Yüce Allah'a itaat etmekten uzaklaşarak günahlara yöneldiler.
Belum tibakah waktunya bagi orang-orang yang beriman kepada Allah dan Rasul-Nya untuk lembut dan tenang hati mereka karena mengingat Allah -Subḥānahu- dan karena janji serta ancaman yang diturunkan di dalam Al-Qur`ān?! Janganlah mereka menjadi seperti orang-orang Yahudi yang diberi Kitab Taurat dan orang-orang Nasrani yang diberi Kitab Injil dalam hal kekerasan hati, lalu berlalu waktu yang panjang antara mereka dengan diutusnya para nabi kepada mereka, sehingga hati mereka menjadi keras karenanya dan banyak dari mereka yang keluar dari ketaatan kepada Allah menuju kemaksiatan.
Hindi ba sumapit para sa mga sumampalataya kay Allāh at sa Sugo Niya na lumambot ang mga puso nila at pumanatag ang mga ito para sa pag-alaala kay Allāh – kaluwalhatian sa Kanya – at sa bumaba mula sa Qur'ān na pangako o banta, at hindi sila maging tulad ng mga nabigyan ng Torah kabilang sa mga Hudyo at mga nabigyan ng Ebanghelyo kabilang sa mga Kristiyano sa katigasan ng mga puso? Humaba ang panahon sa pagitan ng mga ito at ng pagpapadala ng mga propeta nila kaya tumigas dahilan doon ang mga puso ng mga ito. Marami sa mga ito ay mga lumalabas sa pagtalima kay Allāh – pagkataas-taas Siya – patungo sa pagsuway sa Kanya!
Non è forse giunto il momento che i cuori di coloro che hanno creduto in Allāh e nel Suo Messaggero si inteneriscano e che siano sereni menzionando Allāh, gloria Sua, e le promesse e gli avvertimenti che ha rivelato nel Corano, e che non siano duri di cuore come gli Ebrei che hanno ricevuto la Torāh o i Nazareni che hanno ricevuto il Vangelo? Molto tempo si è interposto tra essi e la missione dei loro profeti e, per questo, i loro cuori si sono induriti, e molti di loro si sono allontanati dall'obbedienza dovuta ad Allāh verso la disobbedienza.
أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّـهِ وَمَا نَزَلَ مِنَ الْحَقِّ (Has the time not yet come for those who believe that their hearts should be humble for the remembrance of Allah and for the truth that has descended [ through revelation ]?...57:16) The phrase khushu'-ul-qalb means 'for the heart to soften; to be receptive to advice; to be obedient; to submit'. [ Ibn Kathir ] In the Qur'anic context, it implies 'a complete willingness to yield to the Divine injunctions, or the Divine imperatives and prohibitions without allowing any laxity in following them. [ Ruh-ul-Ma’ ani ]
This verse admonishes the believers. Sayyidna ` Abdullah Ibn ` Abbas ؓ reports that some of the believers were found to be lacking in firmness, and somewhat laziness was felt in their practices. So this verse was revealed. Imam A'mash (رح) said: After settling down in Madinah, the blessed Companions ؓ experienced socio-economic comfort and prosperity; as a result some of them relaxed in exerting their efforts to do good works as they used to do previously. Thus this verse was revealed. [ Ruh-ul-Ma’ ani ]
Sayyidna ` Abdullah Ibn 'Abbas ؓ is narration also carries the additional information that this admonitory verse was revealed thirteen years after the revelation had started. [ Recorded by Ibn Abi Hatim (رح) ] Sayyidna ` Abdullah Ibn Masud ؓ narrates that this admonitory verse was revealed four years after they had embraced Islam to administer this mild reproof. Allah knows best!
In any case, the Muslims are cautioned in this verse that they should prepare themselves to turn to Allah totally and completely, and act upon the teachings of their religion. All actions revolve around khushu`-ul-qalb Sayyidna Shaddad Ibn Aws ؓ narrates that the Messenger of Allah ﷺ said: "The first thing that will be taken away from the people will be their humility or humbleness [ khushu']." [ Ibn Kathir ]
Znajte da Allah oživljava zemlju dajući da iz nje bilje niče, nakon što je neplodna i suha bila. On vam je, o ljudi, pojasnio mnoge dokaze i argumente koji ukazuju na Allahovu moć i jednoću, kako biste ih shvatili i znali da Onaj koji oživljava zemlju nakon njenog mrtvila, može da vas oživi nakon što pomrete i da je On u mogućnosti da vaša srca nježnim učini, nakon što su otvrdla.
Şunu iyi bilin ki, yeryüzü kurak iken onu yeşerterek hayat veren Yüce Allah'tır. -Ey insanlar!- Yüce Allah'ın birliğine ve kudretine delalet eden apaçık delil ve kanıtlarını aklınızı kullanıp anlamanız için size açıkladık. Şunu da iyi bilin ki; yeryüzüne ölümden sonra hayat vermeye kadir olan, öldükten sonra sizi diriltmeye de kadirdir. Kalpleriniz katılaşmasından sonra onları yumuşatmaya da kadirdir.
Ketahuilah bahwa Allah menghidupkan bumi dengan menumbuhkan tumbuh-tumbuhan setelah sebelumnya kering. Kami telah menerangkan kepada kalian -wahai manusia- dalil-dalil dan bukti-bukti tentang kekuasaan Allah dan keesaan-Nya agar kalian memikirkannya, sehingga kalian mengetahui bahwa yang menghidupkan bumi setelah kematiannya mampu untuk menghidupkan kalian setelah kematian kalian serta mampu menjadikan hati kalian lembut setelah sebelumnya keras.
Các ngươi hãy nhận thức rõ rằng chính Allah là Đấng làm cho mảnh đất chết khô sống lại bằng việc cho cây cỏ mọc lên trở lại. Quả thâtj Ngài đã trình bày rõ cho các ngươi - hỡi con người - những bằng chứng về quyền năng của Allah cũng như tính duy nhất của Ngài mong rằng các ngươi biết suy nghĩ mà nhận ra rằng việc Đấng có thể làm sống lại mảnh đất đã chết khô thừa khả năng phục sinh các ngươi sau khi các ngươi đã chết và thừa khả năng làm mềm con tim của các ngươi sau khi nó đã chai cứng.
When these verses were revealed, though Islam had not yet become a substantial power, it nevertheless had the full force of arguments and warnings behind it. Under these circumstances, one who did not feel the force of arguments and was not moved by Divine warnings is shown, by this, that he was suffering from a lack of awareness. Just as the earth becomes fresh and green when it receives water, so also should the individual awaken from his moral torpor when he hears clear arguments. How strange it is if he does not.
Sachez qu’Allah fait revivre la terre en la couvrant de végétation après la sécheresse. Ô gens, Nous vous avons explicité les preuves évidentes du pouvoir et de l’Unicité d'Allah, afin que vous les compreniez et que vous sachiez que Celui qui fait revivre la terre après sa mort a le pouvoir de vous ressusciter après votre mort et d’adoucir vos cœurs après qu’ils aient été durs.
Know that indeed, Allah revives the earth by causing it to grow after it has dried up. O people! Verily Allah has clearly explained the proof and evidence of His capability and oneness, so that perhaps you may understand them and know that the one who revives the earth after its death is also capable of resurrecting you after your deaths, and is capable of making your hearts soft after they have become hard.
Sepan que, de hecho, Al-lah revive la tierra haciéndola crecer después de haberse secado. Ciertamente Al-lah ha explicado con claridad la prueba y la evidencia de Su capacidad y unicidad, por lo que tal vez puedan entenderlo y saber que Quien revive la tierra después de su muerte también puede resucitarlos después de su muerte, y tiene el poder para ablandar sus corazones endurecidos.
Alamin ninyo na si Allāh ay nagbibigay-buhay sa lupa sa pamamagitan ng pagpapatubo rito matapos na pagkatuyo nito. Nilinaw na para sa inyo, O mga tao, ang mga patunay at ang mga patotoo sa kakayahan ni Allāh at kaisahan Niya sa pag-asang makapag-unawa kayo para malaman ninyo na ang nagbigay-buhay sa lupa matapos ng pagkamatay nito ay nakakakaya sa pagbuhay sa inyo matapos ng kamatayan ninyo at nakakakaya sa paggawa sa mga puso ninyo na maging malambot matapos ng katigasan ng mga ito.
Sappiate che, in verità, Allāh ravviva la terra, facendola germogliare dopo essere stata arida. Vi abbiamo mostrato, o gente, le varie prove della Potenza di Allāh e della Sua Unicità, affinché comprendiate e sappiate che Colui che ha ravvivato la terra dopo la sua morte è in grado di riportarvi in vita, dopo la morte, e di intenerire i vostri cuori, che prima erano duri.
Thật ra đối với những ai dù nam hay nữ đã xuất tài sản của mình theo cách mà bản thân hài lòng, không kèm theo lời làm tổn thương và miệt thị thì phần thưởng dành cho họ sẽ được nhân lên, cứ mỗi một ân phước được nhân lên từ mười cho đến bảy trăm lần và nhiều hơn thế, và họ còn được phần thưởng vinh dự nơi Allah nữa, đó chính là Thiên Đàng.
Tunay na ang mga lalaking tagapagkawanggawa ng ilan sa mga yaman nila at ang mga babaing tagapagkawanggawa ng ilan sa mga yaman nila, at ang mga gumugugol nito dala ng kasiyahan ng mga sarili nila nang walang panunumbat ni pamiminsala ay magpapaibayo Siya para sa kanila ng gantimpala sa mga gawa nila. Ang magandang gawa ay tinutumbasan ng sampung tulad nito hanggang sa pitong daang ulit hanggang sa maraming ulit. Ukol sa kanila sa kabila niyon ay isang gantimpalang marangal sa ganang kay Allāh, ang Paraiso.
Sesungguhnya orang-orang yang menafkahkan sebagian harta mereka, baik laki-laki maupun perempuan, dengan sukarela tanpa disertai dengan mengungkit-ungkit pemberiannya dan tidak menyakiti perasaan orang yang menerimanya, maka pahala amal perbuatan mereka dilipatgandakan; kebaikan dengan sepuluh kali lipatnya hingga tujuh ratus kali lipat, hingga berlipat-lipat, dan di samping itu mereka mendapatkan pahala yang baik di sisi Allah, yaitu surga.
Reward for the Charitable, the True Believers and the Martyrs; and the Destination of the Disbelieve
Allah the Exalted describes the reward that He will award to those who spend from their wealth, whether male or female, on the needy, the poor and the meek,
اللَّهَ قَرْضاً حَسَناً وَمَا
(and lend Allah handsome loan,) meaning, they give in charity with a good heart seeking the pleasure of Allah. They do not seek worldly rewards or appreciation from those to whom they give in charity. Allah's statement,
يُضَـعَفُ لَهُمْ
(it shall be increased manifold,) indicating that He will multiply the good deeds from tenfold, up to seven hundredfold and even more than that,
وَلَهُمْ أَجْرٌ كَرِيمٌ
(and theirs shall be an honorable good reward.) theirs will be a generous, handsome reward, a good dwelling to return to and an honorable final destination. Allah's statement,
وَالَّذِينَ ءَامَنُواْ بِاللَّهِ وَرُسُلِهِ أُوْلَـئِكَ هُمُ الصِّدِّيقُونَ
(And those who believe in Allah and His Messengers -- they are the Siddiqun) This completes His description of those who have faith in Him and in His Messengers, by describing them as Siddiqun, true believers. Al-`Awfi reported from Ibn `Abbas about
وَالَّذِينَ ءَامَنُواْ بِاللَّهِ وَرُسُلِهِ أُوْلَـئِكَ هُمُ الصِّدِّيقُونَ
(And those who believe in Allah and His Messengers -- they are the Siddiqun) that its meaning does not continue to the next Ayah,
وَالشُّهَدَآءُ عِندَ رَبِّهِمْ لَهُمْ أَجْرُهُمْ وَنُورُهُمْ
(and the martyrs (are) with their Lord. They shall have their reward and their light.) Abu Ad-Duha (stopped after he) recited,
أُوْلَـئِكَ هُمُ الصِّدِّيقُونَ
(they are the Siddiqun), then initiated recitation:
وَالشُّهَدَآءُ عِندَ رَبِّهِمْ
(and the martyrs (are) with their Lord.) Masruq, Ad-Dahhak, Muqatil bin Hayyan and others said similarly. Al-A`mash narrated from Abu Ad-Duha from Masruq from `Abdullah bin Mas`ud commented on Allah's statement,
أُوْلَـئِكَ هُمُ الصِّدِّيقُونَ وَالشُّهَدَآءُ عِندَ رَبِّهِمْ
(they are the Siddiqun, and the martyrs with their Lord.) "They are of three categories," meaning there are those who spend in charity, the Siddiqun and the martyrs. Allah the Exalted said,
وَمَن يُطِعِ اللَّهَ وَالرَّسُولَ فَأُوْلَـئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَآءِ وَالصَّـلِحِينَ
(And whoso obey Allah and the Messenger, then they will be in the company of those on whom Allah has bestowed His grace, of the Prophets, the Siddiqin, the martyrs, and the righteous.)(4:69) Therefore, Allah made a distinction between the Siddiqin and the martyrs, indicating that they are of two distinct categories, so there is no doubt that Siddiq is a better status than the martyr. Imam Malik bin Anas recorded in his Muwatta' that Abu Sa`id Al-Khudri said that the Messenger of Allah ﷺ said,
«إِنَّ أَهْلَ الْجَنَّةِ لَيَتَرَاءَوْنَ أَهْلَ الْغُرَفِ مِنْ فَوْقِهِمْ، كَمَا تَتَرَاءَوْنَ الْكَوْكَبَ الدُّرِّيَّ الْغَابِرَ فِي الْأُفُقِ مِنَ الْمَشْرِقِ أَوِ الْمَغْرِبِ، لِتَفَاضُلِ مَا بَيْنَهُم»
(The people of Paradise will look at the dwellers of the lofty mansions as one looks at a brilliant star far away in the east or in the west on the horizon, because of their superiority over one another.) On that the people said, "O Allah's Messenger! Are these lofty mansions for the Prophets whom none else can reach" The Prophet replied,
«بَلَى، وَالَّذِي نَفْسِي بِيَدِهِ، رِجَالٌ آمَنُوا بِاللهِ وَصَدَّقُوا الْمُرْسَلِين»
(No! By Him in Whose Hand is my soul! these are for men who believe in Allah and believe in the Messengers.) Al-Bukhari and Muslim also collected this Hadith. Allah's statement,
وَالشُّهَدَآءُ عِندَ رَبِّهِمْ
(and the martyrs with their Lord.) means that they will be in the gardens of Paradise, as recorded in the Sahih:
«إِنَّ أَرْوَاحَ الشُّهَدَاءِ فِي حَوَاصِلِ طَيْرٍ خُضْرٍ تَسْرَحُ فِي الْجَنَّةِ حَيْثُ شَاءَتْ، ثُمَّ تَأْوِي إِلَى تِلْكَ الْقَنَادِيلِ فَاطَّلَعَ عَلَيْهِمْ رَبُّكَ اطِّلَاعَةً فَقَالَ: مَاذَا تُرِيدُونَ؟ فَقَالُوا: نُحِبُّ أَنْ تَرُدَّنَا إِلَى الدَّارِ الدُّنْيَا فَنُقَاتِلَ فِيكَ فَنُقْتَلَ، كَمَا قُتِلْنَا أَوَّلَ مَرَّةٍ، فَقَالَ: إِنِّي قَدْ قَضَيْتُ أَنَّهُمْ إِلَيْهَا لَا يَرْجِعُون»
(The souls of the martyrs live in the bodies of green birds, who fly wherever they wish in Paradise and then return to their nests in chandeliers. Once your Lord cast a glance at them and said, `Do you want anything" They said, "We wish that You return us to the life of the world, so that we may fight in Your cause and be killed as we were killed the first time." Allah said, "I have decreed that they shall not be returned to it again.") Allah's statement,
لَهُمْ أَجْرُهُمْ وَنُورُهُمْ
(They shall have their reward and their light.), means that Allah will grant them a generous reward and a tremendous light that will precede before them. In this, the believers vary regarding the level of reward they receive, according to their good actions in the life of this world. Imam Ahmad recorded that `Umar bin Al-Khattab said that he heard the Messenger of Allah ﷺ say,
«الشُّهَدَاءُ أَرْبَعَةٌ: رَجُلٌ مُؤْمِنٌ جَيِّدُ الْإِيمَانِ، لَقِيَ الْعَدُوَّ فَصَدَقَ اللهَ فَقُتِلَ، فَذَاكَ الَّذِي يَنْظُرُ النَّاسُ إِلَيْهِ هكَذَا»
(There are four ranks of martyrs. The first is a man who believes and who is true in faith, who meets the enemy (in battle), fulfills his duty to Allah and is killed. This is the type that the people will look up to (his level in Paradise), like this.) The Prophet raised his head until his cap fell off his head, and the same happened to `Umar. The Prophet continued,
«وَالثَّانِي مُؤْمِنٌ لَقِيَ الْعَدُوَّ فَكَأَنَّمَا يُضْرَبُ ظَهْرُهُ بِشَوْكِ الطَّلْحِ، جَاءَهُ سَهْمٌ غَرْبٌ فَقَتَلَهُ، فَذَاكَ فِي الدَّرَجَةِ الثَّانِيَةِ. وَالثَّالِثُ رَجُلٌ مُؤْمِنٌ خَلَطَ عَمَلًا صَالِحًا وَآخَرَ سَيِّئًا، لَقِيَ الْعَدُوَّ فَصَدَقَ اللهَ حَتْى قُتِلَ، فَذَاكَ فِي الدَّرَجَةِ الثَّالِثَةِ. وَالرَّابِعُ رَجُلٌ مُؤْمِنٌ أَسْرَفَ عَلَى نَفْسِهِ إِسْرَافًا كَثِيرًا، لَقِيَ الْعَدُوَّ فَصَدَقَ اللهَ حَتْى قُتِلَ، فَذَاكَ فِي الدَّرَجَةِ الرَّابِعَة»
(The second is a believer who meets the enemy and is struck by a stray arrow which causes him to die. This believer is in the second grade. The third is a believer who has combined good deeds with evil deeds; he meets the enemy and is truthful to his duty to Allah until he is killed. This is the third category. And the fourth is a believer who has committed sins excessively, so he meets the enemy and is truthful to his duty to Allah, and is killed. This is the fourth category.) `Ali bin Al-Madini also reported this Hadith and said, "This Egyptian chain is Salih useful." At-Tirmidhi said, "Hasan Gharib." Allah's statement,
وَالَّذِينَ كَفَرُواْ وَكَذَّبُواْ بِـَايَـتِنَآ أُوْلَـئِكَ أَصْحَـبُ الْجَحِيمِ
(But those who disbelieve and deny Our Ayat -- they shall be the dwellers of the blazing Fire.) mentions the destination and the condition of the miserable ones, after Allah mentioned the destination and rewards of the happy ones.
Şüphesiz ki mallarının bir kısmını sadaka olarak veren erkekler ve kadınlar, karşılık beklemeden ve eziyet etmeden gönül rızası ile infak ederler. Yapmış oldukları amellerinin karşılığı her bir hasene için on katı ile yedi yüz katına kadar ve daha fazlasıyla kat kat ödenir. Bununla birlikte Yüce Allah'ın katında, onlar için çok değerli bir mükâfat da vardır, o da cennettir.
Onima muškarcima i ženama koji drage volje milostinju iz svojih imetaka daju, bez prigovaranja, nagrada za njihova djela biće uvećanja i za svako dobro djelo dat će im se deset do sedam stotina puta, i još više od toga, a pored te nagrade, imat će kod Allaha drugu nagradu, a to je Džennet.
18- Şüphesiz ki sadaka veren erkeklere, sadaka veren kadınlara ve Allah’a güzel bir borç verenlere Allah, mükafatlarını kat kat fazlasıyla verir. Ayrıca onlar için çok değerli bir mükâfat da vardır.
19- Allah’a ve peygamberlerine iman edenler var ya, işte onlar sıddıklardır. Şehidlere gelince onlar Rableri katındadır; onların ecirleri ve nurları vardır. Kâfir olup âyetlerimizi yalanlayanlara gelince; işte onlar cehennemlik olanlardır.
18. “Şüphesiz ki sadaka veren erkeklere, sadaka veren kadınlara” yani çokça sadaka verenler, Allah’ı razı edecek infâklarda bulunanlar “ve Allah’a” Rablerinin nezdinde kendileri için azık teşkil edecek şekilde hayırlı yollarda mallarını önden göndererek “güzel bir borç verenlere Allah” ecirlerini “kat kat” her bir iyiliğe on mislinden yedi yüz misline ve daha pek çok kat fazlasına kadar “fazlasıyla verir. Ayrıca onlar için çok değerli bir mükâfat da vardır.” Bu, Allah’ın cennette onlar için hazırladığı ve insanların bilemeyeceği bir mükâfattır.
19. “Allah’a ve peygamberlerine iman edenler var ya” iman, ehl-i sünnete göre Kitap ve sünnetin delil olduğu hususlardır. İman, hem kalbin ve dilin sözü; hem de kalbin, dilin ve azaların amelidir.
Bu da dinin gizli ve açık bütün hükümlerini kapsar. İşte bu özellikleri kendilerinde toplayanlar sıddîklerdir. Yani bunların mertebeleri genel olarak mü’minlerin mertebesinin üstünde, peygamberlerin mertebesinin de aşağısındadır.
"Şehidlere gelince onlar Rableri katındadır; onların ecirleri ve nurları vardır.” Sahih bir hadiste geçtiği üzere:“Cennette yüz derece vardır. Her iki derece arası gök ile yer arası kadardır. Allah, bunları kendi yolunda cihad edenler için hazırlamıştır.” Bu da şehitlerin derecelerinin pek yüksek ve pek yüce olmasını, onların Yüce Allah’a çok yakın olmalarını gerektirir.
"Kâfir olup âyetlerimizi yalanlayanlara gelince; işte onlar cehennemlik olanlardır.”
Bu son iki âyet, çokça sadaka veren insanları, sıddîkleri, şehidleri ve cehennemlikleri çeşitli sınıfları ile bir arada zikretmiş bulunmaktadır.
Çokça sadaka verenler, amellerinin büyük çoğunluğu, insanlara ihsanda ve iyilikte bulunmak, ellerindeki bütün imkânlarla onlara faydalı olmak olan kimselerdir. Özellikle Allah yolunda mallarını harcamakla başkalarına faydalı olmaya çalışırlar. Sıddîklar ise iman, salih amel, faydalı ilim, doğru ve yakîn mertebeleri kemâl derecesinde olanlardır.
Şehîdler, Allah’ın adını yüceltmek için O’nun yolunda savaşan, bu uğurda canlarını ve mallarını feda eden ve bu yolda öldürülen kimselerdir.
Cehennemlikler ise Allah’ın âyetlerini yalanlayan kâfirlerdir. Geriye Yüce Allah’ın Fâtır Suresi’nde (Fâtır, 35/32) kendilerinden söz ettiği orta yollu olanlar kalmaktadır. Bunlar ise farzları eda eden, haramları terk eden kimselerdir. Ancak gerek Allah’ın hakları, gerek kullarının hakları hususunda kısmen kusurlu olan kimselerdir. Bunların bazıları için yaptıklarının bazıları sebebi ile birtakım cezalar sözkonusu olsa bile sonunda varacakları yer cennettir.
Indeed, those men who spend some of their wealth, and those women who spend some of their wealth, spending it with happiness of heart and without recounting favours or causing harm, their reward will be multiplied for them. Each good deed will be multiplied by ten of its like, up until seven hundred times or more. Together with that, they will receive a generous reward from Allah: Paradise.
In verità, a coloro che elargiscono parte delle loro ricchezze, uomini e donne, e a coloro che elargiscono di buon cuore, senza rimarcarlo né offendere, verrà moltiplicata la ricompensa delle loro buone azioni: una buona azione verrà retribuita da dieci fino a settecento volte tanto e ancora più; e otterranno, oltre questo, una generosa ricompensa, presso Allāh, ovvero il Paradiso.
"Sesungguhnya orang-orang yang bersedekah, baik laki-laki maupun perempuan dan meminjamkan kepada Allah pinjaman yang baik, niscaya akan dilipatgandakan (pembayarannya) kepada mereka; dan bagi mereka pahala yang banyak. Dan orang-orang yang beriman kepada Allah dan RasulNya, mereka itu orang-orang yang Shiddiqin dan orang-orang yang menjadi saksi di sisi Rabb mereka. Bagi mereka pahala dan cahaya mereka. Dan (sedangkan) orang-orang yang kafir dan mendustakan ayat-ayat Kami, mereka itulah penghuni-penghuni neraka." (Al-Hadid: 18-19).
(18) ﴾ إِنَّ ٱلۡمُصَّدِّقِينَ وَٱلۡمُصَّدِّقَٰتِ ﴿ "Sesungguhnya orang-orang yang bersedekah, baik laki-laki maupun perempuan," dengan tasydid pada kata اَلْمُصَّدِّقِيْنَ dan اَلْمُصَّدِّقَات yakni orang-orang yang banyak bersede-kah yang ditetapkan syariat dan memberikan nafkah yang baik, ﴾ وَأَقۡرَضُواْ ٱللَّهَ قَرۡضًا حَسَنٗا ﴿ "dan meminjamkan kepada Allah pinjaman yang baik," dengan cara membelanjakan harta mereka untuk kebaikan yang menjadi simpanan bagi mereka di sisi Rabb mereka, ﴾ يُضَٰعَفُ لَهُمۡ ﴿ "niscaya akan dilipatgandakan," pahala kebaikan sepuluh kali lipat hingga tujuh ratus kali sampai tidak terhingga, ﴾ وَلَهُمۡ أَجۡرٞ كَرِيمٞ ﴿ "dan bagi mereka pahala yang mulia," yakni, pahala yang disediakan Allah سبحانه وتعالى bagi mereka di surga yang tidak diketahui oleh jiwa.
(19) ﴾ وَٱلَّذِينَ ءَامَنُواْ بِٱللَّهِ وَرُسُلِهِۦٓ ﴿ "Dan orang-orang yang beriman kepada Allah dan RasulNya." Iman menurut Ahlussunnah sebagaimana yang ditunjukkan oleh al-Qur`an dan as-Sunnah, adalah ucapan hati dan lisan serta amalan hati, lisan dan raga. Semua itu mencakup seluruh syariat agama baik yang lahir maupun yang batin. Orang-orang yang melakukan semua hal i n i ﴾ أُوْلَٰٓئِكَ هُمُ ٱلصِّدِّيقُونَۖ ﴿ "mereka itu orang-orang yang Shiddiqin," yaitu orang yang tingkatnya di atas orang-orang Mukmin secara umum dan berada di bawah tingkatan para nabi. Firman Allah سبحانه وتعالى, ﴾ وَٱلشُّهَدَآءُ عِندَ رَبِّهِمۡ لَهُمۡ أَجۡرُهُمۡ وَنُورُهُمۡۖ ﴿ "Dan orang-orang yang menjadi saksi di sisi Rabb mereka. Bagi mereka pahala dan cahaya mereka," sebagaimana yang disebutkan dalam hadits shahih,
إِنَّ فِي الْجَنَّةِ مِائَةَ دَرَجَةٍ، مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْضِ، أَعَدَّهَا اللّٰهُ لِلْمُجَاهِدِيْنَ فِيْ سَبِيْلِ اللّٰهِ.
"Sesungguhnya di dalam surga terdapat seratus tingkat, jarak antara masing-masing tingkatan sejauh antara langit dan bumi, yang disediakan Allah untuk orang-orang yang berjihad di jalanNya."
Hadits ini menunjukkan tingginya tempat mereka serta de-katnya mereka dengan Allah سبحانه وتعالى.
﴾ وَٱلَّذِينَ كَفَرُواْ وَكَذَّبُواْ بِـَٔايَٰتِنَآ أُوْلَٰٓئِكَ أَصۡحَٰبُ ٱلۡجَحِيمِ ﴿ "Dan (sedangkan) orang-orang yang kafir dan mendustakan ayat-ayat Kami, mereka itulah peng-huni-penghuni neraka."
Ayat-ayat ini merangkum tingkatan-tingkatan manusia yaitu; orang-orang yang gemar bersedekah, orang-orang yang membenar-kan, para syuhada dan para penghuni Neraka Jahim. Orang-orang yang gemar bersedekah, amal terbesar mereka adalah berbuat baik terhadap sesama serta mencurahkan segala sesuatu yang berguna bagi mereka, khususnya dalam membelanjakan harta di jalan Allah سبحانه وتعالى. Sedangkan orang-orang yang benar (shiddiqun) adalah mereka yang menyempurnakan tingkatan-tingkatan iman, amal shalih, ilmu yang berguna dan keyakinan tulus. Para syuhada adalah mereka yang berjuang di jalan Allah سبحانه وتعالى untuk menjunjung tinggi kalimat Allah سبحانه وتعالى, mereka mencurahkan harta dan jiwa raga untuk berperang. Dan para penghuni Neraka Jahim itu adalah orang-orang kafir yang mendustakan ayat-ayat Allah سبحانه وتعالى. Masih ada lagi satu golongan yang disebutkan Allah سبحانه وتعالى dalam surat Fathir, yaitu para muqtashidun, yaitu mereka yang menunaikan kewajiban-ke-wajiban dan menjauhi semua yang diharamkan, hanya saja mereka melakukan beberapa kekurangan dalam menunaikan hak-hak Allah سبحانه وتعالى dan hak-hak sesama manusia. Tempat kembali tingkatan ini adalah surga meski ada di antara mereka yang mendapatkan hukuman terlebih dahulu sebagai balasan atas sebagian amal per-buatannya (yang buruk).
Indudablemente, aquellos hombres y mujeres que gastan parte de su riqueza, haciéndolo de buena gana y sin contar favores o causar daño, su recompensa será mayor. Cada buena acción equivaldrá a diez de su tipo, hasta setecientas veces o más. Junto con eso, recibirán una generosa recompensa de Al-lah: el Paraíso.
Ceux et celles qui font l’aumône d’une part de leurs richesses et les dépensent de bon cœur sans rappel de faveur, ni offense, verront la récompense pour leurs œuvres doublées. Une bonne action sera rétribuée à hauteur de dix à sept cent fois et même plus encore… Ils recevront une rétribution immense de la part d’Allah, leur entrée au Paradis.
Allah'a iman eden ve aralarında hiçbir ayrım yapmadan resullerine iman edenler var ya, işte onlar sıddıklar (sözü, özü doğru kimseler) ve Rableri katında şehitlerdir. Onlar için hazırlanmış çok değerli mükâfat vardır. Kıyamet günü nurlarını önlerinde ve sağlarında koşarken görürsün. Yüce Allah'ı ve resullerini küfredenler, resulümüze indirdiğimiz ayetlerimizi yalanlayanlara gelince; işte onlar cehennem ehlidir. Kıyamet günü oraya girecek, orada ebedî kalacak ve oradan hiçbir şekilde çıkamayacaklardır.
Đối với những ai đã tin tưởng Allah và các Thiên Sứ của Ngài và không có sự chia rẽ giữa họ thì họ là nhóm người chân thật; và những người Shaheed (chết vì chính đạo của Allah) sẽ được Allah chuẩn bị phần thưởng dành cho họ và Ngày Tận Thế họ còn được ban cho ánh sáng đi ở trước mặt và ở phía bên phải. Còn đối với những ai không tin tưởng Allah và các Thiên Sứ của Ngài và bác bỏ những Lời Mặc Khải mà TA đã Thiên khải cho Thiên Sứ của Ngài thì chúng chính là cư dân của Hỏa Ngục. Vào Ngày Tận chúng sẽ phải vào đó ở mãi mãi không có ngày trở ra.
Is every Believer a 'Siddiq' and a 'Shahid'?
" وَالَّذِينَ آمَنُوا بِاللَّـهِ وَرُسُلِهِ أُولَـٰئِكَ هُمُ الصِّدِّيقُونَ وَالشُّهَدَاءُ عِندَ رَبِّهِمْ "And those who believed in Allah and His messengers, it is they who are the siddiqs [ the most righteous ] and the shuhada' (martyrs) in the sight of your Lord. ...57:19) This verse indicates that every 'believer' is a 'Siddiq' and a 'Shahid'. On the basis of this verse Qatadah and 'Amr Ibn Maimun maintain that anyone who believes in Allah and His Messenger ﷺ is a 'Siddiq' and a 'Shahid'. Ibn Jarir reports that Sayyidna Bara' Ibn ` Azib ؓ narrates that the Messenger of Allah ﷺ said: مَؤمِنُوا اُمَّتِی شُھَدَآُء "The believers of my Ummah are all Shahids (martyrs)." In support of this, he recited the current verse.
Ibn Abi Hatim reports that Sayyidna Abu Hurairah ؓ narrates that one day some of the Companions ؓ had gathered around him, and he stated کُلُّکُم صِدِّیقُ وَّ شَھِیدُ Each one of you is a 'Siddiq' and a 'Shahid'. This startled them and they exclaimed: "What are you saying, Abu Hurairah?" He replied: "If you do not believe me, then read the present verse [ 19] وَالَّذِينَ آمَنُوا بِاللَّـهِ وَرُسُلِهِ أُولَـٰئِكَ هُمُ الصِّدِّيقُونَ ۖ وَالشُّهَدَاءُ.
However, another verse of the Qur'an seems to be against this concept. It is the verse [ 4:69]: فَأُولَـٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّـهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ (And those who obey Allah and the Messenger are with those whom Allah has blessed, namely, the Prophets, the Siddiqin, the Shuhada' and the righteous...) This indicates that not every believer is a 'Siddiq' and a 'Shahid' because in addition to the Prophets, the general body of Muslims comprise three categories of believers who are specially mentioned: [ 1] the Siddiqin; [ 2] the Shuhada ; and [ 3] the righteous. It would appear that the three categories are distinctly different. Otherwise, there would have been no need to mention them separately. Therefore, some scholars believe that the 'Siddiqin' and the 'Shuhada' in fact constitute the highest and most sublime categories bearing the supreme attributes. Here all believers are referred to as 'Siddiq' and 'Shahid' in the sense that every believer is in some degree included in the group of 'Siddiqin' and 'Shuhada'. Ruh-ul-Ma’ ani states that it is appropriate to believe that the verse under comment refers to people who have perfect faith and perform deeds of righteousness. Otherwise, people who are believers but indulge in deeds that are not in keeping with the dictates of their faith can hardly be called 'Siddiq' or 'Shahid'.
The Holy Prophet ﷺ is reported to have said: اَللَّعَّانُونَ لَا یَکُونُونَ شُھَدَاَء (The cursers cannot be 'Shuhada"." This Tradition supports the notion. Sayyidna ` Umar Al-Faruq ؓ once said to the people: "What is the matter with you? You see someone defaming people, you neither stop him nor do you raise your eyebrows about it! They replied: 'We are afraid of his violent tongue. If we tell him something, he will also attack our honour.' Sayyidna ` Umar ؓ made a rejoinder 'if that is the case, then you cannot be 'Shuhada"'. Ibn Athir cited this narration and said: 'This means that such coward people will not be among the 'Shuhada' who will bear witness against the communities of the previous Prophets.' [ Ruh-ul-Ma’ ani ]. Mazhari states that the word الَّذِينَ آمَنُوا 'believers' in verse [ 19] refers only to the Companions ؓ of the Holy Prophet ﷺ who reposed their faith in Allah and His Messenger ﷺ ، saw him and had the pleasure of his company. As such, the restrictive phrase, هُمُ الصِّدِّيقُونَ 'it is they who are the Siddiqs..' in Verse [ 19] indicate that the status of Siddiq is limited or restricted to the noble Companions of the Holy Prophet ﷺ . Mujaddid Alf Thani states that all the noble Companions ؓ had a share in the noble qualities of prophet-hood. Any Companion who saw him in a state of faith even for a short time is absorbed and drowned in such qualities of perfection. Allah, the Pure and Exalted, knows best!
Ceux qui croient en Allah et en Ses messagers, sans faire de distinction entre eux, sont les véridiques et les témoins auprès de leur Seigneur. Ils recevront la rétribution généreuse qui leur est réservée. Le Jour de la Résurrection, ils auront également leur lumière qui éclairera devant eux et à leur droite. Ceux qui mécroient en Allah et en Ses messagers, et traitent les signes que Nous avons révélés à Notre Messager de mensonges, sont les gens de la Fournaise où ils entreront le Jour de la Résurrection pour y demeurer éternellement sans possibilité d’en sortir.
Those who have faith in Allah and in His messengers without differentiating between them are the ones who are the truthful ones. The martyrs have their generous reward prepared for them with Allah, and they will also have a light which shines in front of them and on their right sides on the Day of Judgement. As for those who disbelieved in Allah and His messengers and rejected My verses that were revealed to My Messenger, they are the people of hell which they will enter on the Day of Judgement and live within forever, never to come out of it.
Aquellos que creen en Al-lah y en Sus mensajeros, sin hacer diferencias entre ellos, son los veraces. Los que mueren dando testimonio de su fe tienen su recompensa generosa preparada para ellos junto a Al-lah, y también tendrán una luz que brilla frente a ellos y a sus derechas en el Día del Juicio. En cuanto a aquellos que no creyeron en Al-lah y Sus mensajeros y rechazaron Mis aleyas que fueron reveladas a Mi Mensajero, entrarán en el infierno en el Día del Juicio y vivirán allí para siempre, para nunca salir de él.
Ang mga sumampalataya kay Allāh at sumampalataya sa mga sugo Niya nang walang pagtatangi-tangi sa pagitan nila, ang mga iyon ay ang mga mapagpatotoo. Ang mga martir sa ganang Panginoon nila, ukol sa kanila ang gantimpala nilang marangal na inihanda para sa kanila at ukol sa kanila ang liwanag nila na sisinag sa harapan nila at sa mga kanan nila sa Araw ng Pagbangon. Ang mga tumangging sumampalataya kay Allāh at sa mga sugo Niya at nagpasinungaling sa mga tanda Niyang pinababa sa Sugo Niya, ang mga iyon ay ang mga maninirahan sa Impiyerno. Papasok sila roon sa Araw ng Pagbangon bilang mga mananatili roon magpakailanman; hindi sila lalabas mula roon.
To give one’s possessions to others and to spend on the requirements of religion are very great deeds. Those who spend like this, whether men or women, have proved their steadfastness in faith. In an atmosphere of doubt about the Truth, they were able to see the Truth. Such action on their part will become a beacon for them in the Hereafter. They will be treated as accepters of God’s signs. They will be given the status of God’s witnesses, i.e. presenters of the report of the deeds of the people in the Court of the Hereafter.
Oni koji u Allaha vjeruju, i koji u sve njegove poslanike, bez razlike, vjeruju, istinski su i pravi vjernici, a šehidima kod njihova Gospodara pripada plemenita nagrada, već pripremljena za njih. Njima pripada i svjetlo koje će biti ispred njih i sa njihove desne strane, na Sudnjem danu. Oni koji budu nevjernici u Allaha i Njegove poslanike i koji budu poricali naše ajete koje objavljujemo poslanicima, biće stanovnici Ognja, u njega će na Sudnjem danu ući, i nikada iz njega neće izići.
E quanto a coloro che hanno creduto in Allāh e nei Suoi messaggeri, senza fare alcuna distinzione tra loro, costoro sono i giusti e i martiri, presso il loro Dio, e otterranno una generosa ricompensa, preparata appositamente per loro, e avranno una luce che li anticiperà, dinanzi a loro e alla loro destra, nel Giorno della Resurrezione; mentre coloro che hanno rinnegato Allāh e i Suoi Messaggeri e che hanno negato i Nostri Segni, rivelati ai Nostri Messaggeri, sono gente dell'Inferno, nel quale entreranno, nel Giorno della Resurrezione, e dal quale mai usciranno.
Orang-orang yang beriman kepada Allah dan beriman kepada para rasul-Nya tanpa membedakan di antara mereka, merekalah para ṣiddīqūn (orang-orang yang sangat kukuh dalam kebenaran dan pembenarannya) dan syuhadā` (orang-orang yang disaksikan kebenaran dan kebajikannya) di sisi Allah. Mereka akan mendapatkan pahala yang baik yang telah disiapkan untuk mereka dan bagi mereka cahaya yang menuntun mereka dari arah depan dan dari sisi kanan mereka pada hari Kiamat. Adapun orang-orang yang kafir terhadap Allah dan para rasul-Nya serta mendustakan ayat-ayat Kami yang diturunkan kepada Rasul Kami, mereka adalah penghuni neraka Jahim, mereka akan memasukinya pada hari Kiamat, lalu kekal di dalamnya selamanya, tidak keluar darinya.
Sepan que la vida terrenal es solo un pasatiempo con el que juegan los cuerpos, vanidad que envuelve los corazones, belleza con la que se adornan, jactándose por las posesiones y el poder y enorgulleciéndose de la abundancia de riqueza y descendencia. Es como la lluvia que contenta a los agricultores con el crecimiento que trae, hasta que el verde comienza a secarse. Entonces, ves que su verdor se vuelve amarillo. Al-lah luego lo convierte en deshechos. Y en el Más Allá habrá un severo castigo para los incrédulos e hipócritas, y un perdón especial de Al‑lah por los pecados para Sus siervos creyentes.
"Ketahuilah, bahwa sesungguhnya kehidupan dunia itu hanyalah permainan dan suatu yang melalaikan, perhiasan dan bermegah-megah antara kamu serta berbangga-bangga tentang banyaknya harta dan anak, seperti hujan yang tanam-tanaman-nya mengagumkan para petani; kemudian tanaman itu menjadi kering dan kamu lihat warnanya kuning kemudian hancur. Dan di akhirat (nanti) ada azab yang keras dan ampunan dari Allah serta keridhaanNya. Dan kehidupan dunia ini tidak lain hanyalah ke-senangan yang menipu. Berlomba-lombalah kamu kepada (men-dapatkan) ampunan dari Rabbmu dan surga yang luasnya seluas langit dan bumi, yang disediakan bagi orang-orang yang beriman kepada Allah dan rasul-rasulNya. Itulah karunia Allah, diberikan-Nya kepada siapa yang dikehendakiNya. Dan Allah mempunyai karunia yang besar." (Al-Hadid: 20-21).
(20) Allah سبحانه وتعالى mengabarkan hakikat dunia dan seluruh isinya, dan Allah سبحانه وتعالى menjelaskan kesudahan dunia dan kesudahan manusia yang menghuninya, bahwa dunia adalah ﴾ لَعِبٞ وَلَهۡوٞ ﴿ "per-mainan dan suatu yang melalaikan." Raga manusia bermain-main de-ngan dunia dan hati mereka lalai. Hal ini terjadi dan berlaku bagi mereka yang mencintai dunia. Anda melihat mereka menghabiskan sebagian besar usia mereka dengan kelalaian hati serta lalai untuk mengingat Allah سبحانه وتعالى serta lalai akan janji dan ancaman yang ada di hadapan mereka. Anda juga melihat mereka menjadikan agama sebagai permainan dan kelalaian. Lain halnya dengan orang-orang yang sadar dan bekerja untuk akhirat. Hati mereka penuh dengan dzikir, ma'rifah dan mahabbah. Mereka gunakan sebagian besar waktu mereka untuk amalan-amalan yang mendekatkan mereka kepada Allah سبحانه وتعالى sehingga tidak sempat melakukan perbuatan-per-buatan yang kurang bermanfaat.
Firman Allah سبحانه وتعالى, ﴾ وَزِينَةٞ ﴿ "perhiasan," maksudnya, berhias dalam pakaian, makanan, minuman, kendaraan, rumah, istana, penampilan, dan lainnya, ﴾ وَتَفَاخُرُۢ بَيۡنَكُمۡ ﴿ "dan bermegah-megah antara kamu," maksudnya, masing-masing orang yang memiliki tiap-tiap perhiasan dunia saling membangga-banggakan diri terhadap yang lain dan selalu berusaha untuk menjadi yang terdepan di bidang-nya dan yang kondisinya ternama, ﴾ وَتَكَاثُرٞ فِي ٱلۡأَمۡوَٰلِ وَٱلۡأَوۡلَٰدِۖ ﴿ "serta ber-bangga-bangga tentang banyaknya harta dan anak," maksudnya, ma-sing-masing ingin menjadi yang terbanyak dari segi harta dan anak dari yang lain. Ini terjadi pada mereka yang gila dunia dan merasa tenang terhadap dunia. Lain halnya orang yang mengetahui dunia dan hakikatnya. Mereka menjadikan dunia sebagai tempat berlalu, bukan dijadikan sebagai tempat tinggal. Mereka selalu berlomba-lomba dan menyaingi segala hal yang bisa mendekatkan diri kepada Allah سبحانه وتعالى dengan menggunakan berbagai media yang bisa mengantarkan menuju surga, tempat kemuliaan Allah سبحانه وتعالى, ketika melihat orang yang menyainginya dengan memperbanyak harta dan anak, dihadapinya dengan memperbanyak amalan-amalan shalih.
Selanjutnya Allah سبحانه وتعالى membuat perumpamaan bagi dunia yaitu seperti air hujan yang turun ke bumi dan berbaur dengan tumbuh-tumbuhan yang dimakan oleh manusia dan juga hewan, hingga ketika bumi menampakkan keindahannya, tumbuh-tum-buhan itu pun membuat orang-orang kafir heran, tetapi lalai dari memperhatikannya, pandangan dan perhatian mereka hanya ter-tuju pada dunia. Kemudian datanglah sesuatu yang menghancur-kan tanaman tersebut atas perintah dari Allah سبحانه وتعالى hingga tanaman itu pun rusak, mengering dan kembali pada kondisi semula, seolah-olah sama sekali tidak pernah menghijau dan tidak pernah dilihat menarik. Seperti itu juga dunia, pada saat menyinari para penggila-nya, apa pun yang diinginkan selalu terpenuhi, apa pun yang di-kehendaki pasti menemukan pintunya yang terbuka, di saat seperti itu, tiba-tiba takdirnya datang dan melenyapkan semua yang ada di tangannya, melenyapkan semua kekuasaan yang dimiliki dan menghilangkan semua itu darinya. Ia pun meninggalkan dunia dengan tangan hampa. Tidak berbekal apa pun selain sehelai kain kafan. Amat celakalah orang yang menjadikan dunia sebagai tujuan dari angan-angannya serta tujuan dari segala usaha dan pekerja-annya.
Lain halnya dengan amalan-amalan akhirat yang berguna dan disimpan untuk para pemiliknya yang akan selalu menemani hamba selamanya. Karena itu Allah سبحانه وتعالى berfirman, ﴾ وَفِي ٱلۡأٓخِرَةِ عَذَابٞ شَدِيدٞ وَمَغۡفِرَةٞ مِّنَ ٱللَّهِ وَرِضۡوَٰنٞۚ ﴿ "Dan di akhirat (nanti) ada azab yang keras dan am-punan dari Allah serta keridhaanNya." Maksudnya, hanya ada dua kemungkinan di akhirat: Siksaan pedih di Neraka Jahanam dengan belenggu, rantai dan kengeriannya bagi orang yang menjadikan dunia sebagai tujuan dan puncak keinginannya sehingga berlaku sembrono dengan berbagai kemaksiatan, mendustakan ayat-ayat Allah سبحانه وتعالى dan mengkufuri semua nikmat Allah سبحانه وتعالى, atau ampunan dari semua kesalahan dari Allah سبحانه وتعالى, penghapusan dari berbagai hukuman dan keridhaan Allah yang berhak diperoleh oleh orang yang berhak mendapatkannya, berada di tempat keridhaan bagi orang yang mengetahui hakikat dunia dan mengerahkan segenap usahanya untuk kepentingan akhirat. Karena itulah Allah سبحانه وتعالى ber-firman, ﴾ وَمَا ٱلۡحَيَوٰةُ ٱلدُّنۡيَآ إِلَّا مَتَٰعُ ٱلۡغُرُورِ ﴿ "Dan kehidupan dunia ini tidak lain hanyalah kesenangan yang menipu." Maksudnya, tidak lain hanyalah kesenangan yang dinikmati dan dipakai untuk berbagai keperluan yang tidak akan menipu dan membuat tenang kecuali orang yang lemah akalnya, yaitu mereka yang tertipu oleh dunia terhadap Allah سبحانه وتعالى.
(21) Selanjutnya Allah سبحانه وتعالى memerintahkan untuk berlomba-lomba menggapai ampunan, keridhaan, dan surgaNya. Hal itu bisa dicapai dengan melakukan berbagai sebab-sebab ampunan seperti taubat yang sungguh-sungguh, istighfar yang berguna, jauh dari dosa dan perantaranya, berlomba-lomba menggapai keridha-an Allah سبحانه وتعالى dengan amal shalih, berusaha terus melakukan semua amalan yang diridhai Allah سبحانه وتعالى berupa ibadah secara baik, bersikap baik terhadap sesama makhluk dengan berbagai perbuatan yang berguna. Karena itu Allah سبحانه وتعالى menyebutkan amalan-amalan yang mewajibkan pelakunya mendapatkan semua itu seraya berfirman, ﴾ وَجَنَّةٍ عَرۡضُهَا كَعَرۡضِ ٱلسَّمَآءِ وَٱلۡأَرۡضِ أُعِدَّتۡ لِلَّذِينَ ءَامَنُواْ بِٱللَّهِ وَرُسُلِهِۦۚ ﴿ "Dan surga yang luasnya seluas langit dan bumi, yang disediakan bagi orang-orang yang beriman kepada Allah dan RasulNya." Termasuk iman kepada Allah سبحانه وتعالى dan RasulNya adalah seluruh pokok-pokok agama dan cabang-cabangnya.
﴾ ذَٰلِكَ فَضۡلُ ٱللَّهِ يُؤۡتِيهِ مَن يَشَآءُۚ ﴿ "Itulah karunia Allah, diberikanNya kepada siapa yang dikehendakiNya." Maksudnya, balasan untuk kalian yang Kami jelaskan ini berupa jalan yang mengantarkan kalian menuju surga dan jalan yang mengantarkan kalian menuju neraka, dan sesungguhnya pahala Allah سبحانه وتعالى yang diberikan dengan balasan yang besar merupakan pemberian dan karunia terbesar untuk hamba-hambaNya, ﴾ وَٱللَّهُ ذُو ٱلۡفَضۡلِ ٱلۡعَظِيمِ ﴿ "Dan Allah mempunyai karunia yang besar," yang pujianNya tidak terhingga, seperti Dia memuji diriNya, lebih dari pujian seluruh makhlukNya.
Các ngươi cần phải ý thức rằng cuộc sống trần gian này vốn chỉ là thú vui phù phiếm, là sự tô điểm, khoe khoang tâng bốc lẫn nhau giữa các ngươi về tài sản, quyền lực, con cái giống như hình ảnh nước mưa làm vườn tược xanh tươi khiến chủ vườn mát dạ. Nhưng chẳng bao lâu sau đó màu xanh tươi kia lại từ từ bị héo hon, rồi chính ngươi - hỡi người nhìn - thấy nó trở nên vàng úa và vỡ vụn. Và ở Đời Sau, hình phạt đang chờ đón người vô đức tin và người Munafiq nhưng đồng thời có sự tha thứ và sự hài lòng của Allah dành cho đám nô lệ có đức tin của Ngài. Tóm lại, cuộc sống trần gian này chỉ là thứ vật chất tạm bợ nhanh chóng tiêu tan. Thế nên ai cố ôm lấy thứ vật chất tạm bợ đó thay vì sự hưởng thụ vĩnh hằng ở Đời Sau thì y là kẻ thất bại thảm hại.
Know that the life of the world is only a pastime that the bodies play with; futility that the hearts engage in; beauty that you adorn yourselves with; boasting with one another over possessions and power, and taking pride in abundance of wealth and offspring. It is just like rainfall that pleases the farmers with the growth it brings, but the green growth does not last long before it begins to dry. Then, O onlooker, you see it after its greenery having turned yellow. Allah then turns it into broken bits falling apart. And in theِ Afterlife there will be a severe punishment for the disbelievers and the hypocrites, and a special forgiveness from Allah for the sins of His believing servants.
The Life of this World is Fleeting Enjoyment
The preceding verses described the conditions of the inmates of Paradise and those of the inhabitants of Hell, which will materialize in the Hereafter and will be permanent and eternal. Since the basic cause for one's deprivation of the bounties of the Hereafter and his being seized by the divine punishment is his involvement in the temporary pleasures of this worldly life that tempt him to forget the life to come, the verse under comment describes the reality of the worldly life and its being unreliable. The verse depicts the involvements of a human being that he cheerfully enjoys from the inception of his life up to its end. The verse summarizes these involvements in the same order in which they occur. From the inception to the end of his life, man leads his life in the following order: la'ib [ play ], lahw [ amusement ], zinah [ show of beauty ], tarakhur [ exchange of boastful claims ] and takathur [ competition of increase in riches and children ].
The word la'ib (play) refers to a play that has no purpose at all, like the movements of little children. The lahw [ amusement or pastime ] is a game or sport meant initially for amusement and enjoyment, but it may serve also some other subsidiary purpose like physical exercise. It includes all the sports of the bigger children such as playing with a ball or swimming or target-shooting. Prophetic Traditions have termed swimming and target-shooting as good sports. The early stage of one's life is spent in play and amusement. Then comes a stage in his youth when man wants to adorn his body and dress and to show their beauty, which is described in the verse as 'zinah'. Then comes a stage in which man is tempted to prove his superiority over his mates and to make boastful claims. In old age, a keen competition and rivalry sets in to amass wealth and multiply children.
When man goes through a particular phase of life, he feels satisfied with it. But when that phase is over, he realizes its absurdity and hollowness and takes to the next phase of life. For example, a child is most fascinated with his phase of life and regards the stage of la'ib (play) the goal of his life. Should someone snatch one of his toys, he feels as much aggrieved as a big man is grieved by his valuable wealth and property being usurped. However, when he grows a little bigger, he realizes the things he deemed to be the goal of his life were nothing but some useless and absurd activities. The same thing happens in one's youth when he is attracted by adorned beauties. In old age, man gathers wealth and multiplies children. Power, prestige, pride and position are his capital goods and investments to wield dominance in life. The Qur'an reminds him that this phase too will pass away. The next stage is barzakh [ grave ] followed by the Day of Resurrection. Man needs to think about those stages or phases of life because they are really eternal without an end. Allah has described the fleeting enjoyment of this world in such an order that the appropriate parable given in verse [ 20] follows naturally.
کمَثَلِ غَيْثٍ أَعْجَبَ الْكُفَّارَ نَبَاتُهُ ثُمَّ يَهِيجُ فَتَرَاهُ مُصْفَرًّا ثُمَّ يَكُونُ حُطَامًا (...[ All this is ] like a rain, the vegetation of which attracts the farmers, then it withers, and you see it turning yellow, then it becomes straw....57:20) The word ghaith means 'rain'. The word kuffar, being the plural of kafir, is generally used as opposed to mu'minin [ believers ], in the sense of non-believers, but its literal sense carries the meaning of 'farmers' also. Some scholars have taken the word here in this literal sense, explicating that the farmers are happy to see the vegetation that grows in the aftermath of rain. Other commentators have taken the word kuffar in its popular sense of non-believers, explaining the verse to mean that the non-believers are attracted by the greenery. This explanation may be criticized on the ground that being happy with the greenery is not confined to non-believers, but also the believers admire the lush vegetation when it abounds in vigorous growth. The commentators have appraised the criticism thus: There is a world of difference between the happiness and admiration of a believer and that of a non-believer. A believer's pleasure is directed towards Allah. He believes that everything is the outcome of Allah's power, wisdom and mercy. He does not make it the goal of his life; he gives up the cherished and precious things of this mortal world in consideration for the higher, eternal things of the life yet to come in the Hereafter. That is the goal of his life he worries about. Therefore, any believer who fulfills the requirements of his faith is not attracted, even by the biggest wealth in this world as a kafir does. That is why the attraction by the vegetation is attributed to a non-believer.
In short, the parable means that in the wake of rain vegetation of all sorts grows, and it pleases the farmers, especially the non-believers. But the vegetation soon turns yellow in colour, after being fresh and green. After that, the green fades away and become scattered particles of dust. This is example of mankind in this life. They are young and strong in the beginning. In this stage of life, they look youthful and handsome. Gradually, old age overcomes them which does away with all their beauty and freshness until they die and become dust. This parable indicates the end of this life, while in contrast, the Hereafter is surely coming, the significance of which is given in the following words:
وَفِي الْآخِرَةِ عَذَابٌ شَدِيدٌ وَمَغْفِرَةٌ مِّنَ اللَّـهِ وَرِضْوَانٌ(...And in the Hereafter there is a [ Allah's ] pleasure [ for the believers and the righteous ] ...57:20). In the Hereafter the people will certainly have to face one of two things: [ 1] severe punishment for the non-believers; and [ 2] forgiveness of Allah, His mercy and His good pleasure. Punishment has been mentioned here first, because the preceding verses described the behavior of the infidels that they are over-absorbed in worldly pleasures, the outcome of which is also severe chastisement. As opposed to this outcome, two things have been laid down for the believers: [ 1] Divine forgiveness; and [ 2] Divine pleasure. This indicates that forgiveness of sins is though a boon that saves one from the punishment, yet in addition to being saved from the punishment, he will attain Paradise and its eternal favors. This will be the manifestation of Divine pleasure.
وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ (And the worldly life is nothing but a material of delusion....57:20) The current phrase states concisely the reality of this world. Having seen and understood all that has been explained in the foregoing verses about the transitory nature of this world, sound and intelligent people can come to only one conclusion: that is, the life of this world is a material of delusion; it is not a capital that may be useful in odd times. Therefore, after knowing the reality of the worldly life and the punishment of the Hereafter, a reasonable man should not be over-involved in worldly pleasures, and should be eager to obtain the bounties of the Hereafter. This is what the next verses say.
Alamin ninyo na ang buhay pangmundo ay isang laro nilalaro ng mga katawan, isang paglilibang ipinanlilibang ng mga puso, isang gayak na ipinapampaganda ninyo, isang pagpapayabangan sa pagitan ninyo dahil sa dulot nitong pagmamay-ari at pagtatamasa, at isang pagpapahambugan sa dami ng mga yaman at dami ng mga anak. Ito ay gaya ng paghahalintulad sa ulan na nagpatuwa sa mga magsasaka ang halaman nito. Pagkatapos hindi nagtagal ang halamang luntiang ito at natuyo kaya makikita mo ito, o nakakikita, na matapos ng pagiging luntian nito ay naging naninilaw. Pagkatapos ginagawa ito ni Allāh na pira-pirasong nagkakadurug-durog. Sa Kabilang-buhay ay may isang pagdurusang matindi para sa mga tagatangging sumampalataya at mga mapagpaimbabaw, isang kapatawaran mula kay Allāh para sa mga pagkakasala ng mga lingkod Niyang mga mananampalataya, at isang kaluguran mula sa Kanya. Walang iba ang buhay pangmundo kundi isang pagtatamasa naglalaho na walang pananatili para rito. Kaya ang sinumang nagtangi sa pagtatamasang ditong naglalaho higit sa kaginhawahan ng Kabilang-buhay, siya ay isang luging nadaya.
Sappiate, in verità, che la vita terrena è gioco e distrazione per i corpi, nella quale ricadono i cuori, è ornamento con cui vi abbellite e con il cui potere e beni vi insuperbite e nella quale esibite la vostra ricchezza e i vostri figli; essa è simile alla pioggia che produce delle piante di cui gli agricoltori sono compiaciuti, dopodiché queste piante si seccano: puoi vederle, o osservatore, ingiallire dopo essere state verdi, dopodiché Allāh le fa sgretolare. Nell'Aldilà vi è la dura punizione, per i miscredenti e gli ipocriti, e il perdono, da parte di Allāh, dei peccati dei Suoi sudditi credenti e il Suo compiacimento, mentre la vita terrena è effimera, e chi preferisce la sua miseria all'Aldilà sarà perdente e afflitto.
Şunu iyi bilin ki, dünya hayatı bedenlerin oynadığı bir oyun, kalpler için bir eğlence, kendisi ile güzelleştiğiniz bir süs, mülk ve eşya bakımından aranızda bir övünme, mal ve evlatlarınızın çokluğu bakımından bir kibirlenmeden ibarettir. Tıpkı bir yağmur gibidir. Onun bitirdiği ürünler çiftçilerin çok hoşuna gider. Sonra bu yeşil olan bitki belirli bir zaman sonra kurur. -Ey bunu gören kişi!- Bu bitkinin yeşerdikten sonra sarardığını görürsün. Sonra da Yüce Allah onu çer çöp haline getirir. Ahirette kâfir ve münafıklar için şiddetli bir azap vardır. Yüce Allah tarafından Mümin kullarının günahları için bir bağışlanma ve rızası vardır. Dünya hayatı kalıcı olmayan, yok olacak geçimlikten başka bir şey değildir. Kim, geçici nimetleri ahiret nimetlerine tercih ederse aldanıp hüsrana uğrayanlardan olur.
Ketahuilah bahwa kehidupan dunia itu adalah permainan yang dimainkan oleh anggota tubuh, kelalaian yang melalaikan hati, perhiasan yang dengannya kalian menghias diri, bermegah-megahan di antara kalian dengan barang-barang dan kesenangan yang ada di dunia, dan berbangga-banggaan dengan banyaknya harta dan anak. Ia seperti hujan yang tumbuh-tumbuhannya menakjubkan para penanamnya, tidak lama kemudian tanaman yang hijau itu menjadi kering, sehingga engkau melihatnya -wahai orang yang melihat- setelah hijau menjadi kuning, kemudian Allah menjadikannya rontok lagi hancur. Di akhirat kelak terdapat siksa yang pedih bagi orang-orang kafir dan munafik, serta ampunan dari Allah untuk dosa hamba-hamba-Nya yang beriman serta keridaan dari-Nya. Kehidupan dunia itu tidak lain hanyalah kesenangan yang fana, tidak abadi. Oleh sebab itu, barang siapa yang memprioritaskan kesenangan dunia yang fana atas kenikmatan akhirat maka ia adalah orang yang merugi dan tertipu.
Znajte da je dunjalučki život koji je igra za tijela, zabava za srca i ukras kojim se ukrašavate, čime se jedni drugima hvalite i mnoštvom imetka i djece se ponosite, sličan kiši koja padne i bilje nikne, pa se tom bilju poljoprivrednici dive, a zatim se ovo zeleno bilje osuši, pa ga, o ti koji posmatraš, vidiš žutog, a nakon toga ga Allah učini potpuno suhim tako da se raspada. Na onome svijetu je žestoka kazna za nevjernike i licemjere, a oprost grijeha i Njegovo zadovoljstvo za Allahove robove, vjernike. Ovaj život je samo kratko uživanje koje će nestati. Onaj ko dadne prednost ovom prolaznom životu nad ahiretskim blagodatima, veliki je gubitnik.
Sachez que la vie du bas monde n’est que jeu (des corps), amusement (des esprits), parures dont vous vous embellissez et course à l’orgueil entre vous sur qui possède le plus de richesses, qui jouit le plus de plaisirs et qui a la progéniture la plus prolifique. Les gens sont en cela tels une pluie donnant naissance à une végétation qui émerveille les cultivateurs mais qui, après avoir été verte, ne tarde pas à paraître clairement sèche au regard, puis Allah en fait des débris émiettés. Il y aura dans l’au-delà un châtiment terrible pour les mécréants et les hypocrites, ainsi qu’un pardon d’Allah pour les péchés de Ses serviteurs croyants et un agrément de Sa part. La vie du bas monde n’est qu’une jouissance éphémère qui ne perdure et, et quiconque préfère sa jouissance éphémère aux délices du bas monde est le perdant lésé.
20- Bilin ki dünya hayatı, ancak bir oyun, oyalanma ve süstür. Aranızda karşılıklı övünmeden, mallarda ve evlatta çokluk yarışına girmeden ibarettir. (Gerçekte ise dünya hayatı) bir yağmur gibidir ki çıkardığı ekin çiftçilerin hoşuna gider. Sonra o ekin kurur da sen onu sararmış bir halde görürsün. Sonra da o, çerçöp olur. Âhirette hem şiddetli bir azap vardır hem de Allah’tan bir mağfiret ve rıza vardır. Dünya hayatı aldatıcı bir geçimden başka bir şey değildir.
21- Rabbinizden bir mağfiret, Allah’a ve peygamberlerine iman edenler için hazırlanmış olup eni yer ile göğün eni kadar olan cennet için yarışın. Bu, Allah’ın bir lütfudur ki O, onu dilediğine verir. Allah, büyük lütuf sahibidir.
20. Yüce Allah, dünyanın mahiyetini, gerçek durumunu, onun nihaî halini ve dünya ehlinin maksatlarını haber vermektedir. Buna göre dünya bir oyun ve oyalanmadır. Bedenler onunla oynar, kalpler onunla oyalanır. Nitekim dünya ehlinin görülen durumu da bunu doğrulamaktadır. Zira onların ömürlerini, kalpleri oyalanma içinde, Allah’ın zikrinden yana da karşılaşacakları vaat ve tehditlerden yana da gafil bir halde geçirdiklerini görüyoruz. Dinleri oyun ve oyalanmak, eğlenmektir.
Halbuki uyanık olup âhiret için çalışanlar böyle değildir. Çünkü onların kalpleri, Allah’ın zikri, marifeti ve muhabbeti ile ma’murdur. Vakitleri kendilerini Allah’a yakınlaştıran, gerek yakın çevrelerine, gerekse başkalarına sağladıkları faydalı amellerle dolup taşmaktadır.
"ve süstür” buyruğu ise şu demektir: Elbiselerde, yiyeceklerde, içeceklerde, bineklerde, evlerde, köşklerde, makam ve mevkilerde ve başka hususlarda bir süslenme, süs düşkünlüğüdür.
"Aranızda karşılıklı övünme” Dünya ehlinden olan herkes, diğerine karşı övünür. Dünyevî hususlarda kendisinin öne geçmesini, dünyevî hallerde kendisinin ünlü olmasını ister.
"mallarda ve evlatta çokluk yarışına girmeden ibarettir.” Herkes mal ve evlat bakımından başkalarından daha çok olsun ister. Nitekim dünyayı sevenler, dünyaya meylederek onunla rahatlayanların durumu da bunu tasdik etmektedir.
Dünyayı ve onun gerçek mahiyetini bilen, orayı bir geçit olarak kabul edip kalınacak bir yer olarak değerlendirmeyen, kendisini Allah’a yakınlaştıran hususlarda yarışan, Allah’ın lütuf ve ihsan yurduna ulaştırıcı yolları izleyenler ise böyle değildir. Bunlar, mal ve evlat çokluğu ile kendilerine karşı övünen kimseleri görecek olurlarsa onlarla salih amel ile yarışmaya koyulurlar.
Daha sonra Yüce Allah, dünyayı bir misal ile anlatmaktadır: Dünya, yeryüzüne yağan bir yağmur gibidir. Bu yağmur, insan ve davarların yediği yeryüzü bitkilerine karışır. Nihâyet yeryüzü türlü bitkilerden oluşan zinetini takınıp süslenince gözlerini ve bütün gayretlerini dünyaya hasreden çiftçiler, onun bitirdiklerinden hoşlanır. Derken Allah’ın orayı telef eden emri gelir. Orası gürleştikten sonra hemen kuruyuverir, eski haline döner. Sanki orada yeşil namına bir şey bitmemiş, daha önceden güzel bir manzarası hiç görülmemiş gibi olur.
İşte dünya da böyledir. Dünyaya meyleden kişi, orayı göz alıcı ve çekici görür. Oradan ne istemişse ele geçirip hangi işe yönelmişse kapılarının önünde açıldığını gördüğü bir sırada aniden kader, bir musibetle dünyalığına çarpar ve onu elinden alır götürür. Onun üzerindeki hakimiyetini sona erdirir. Yahut da o, dünyalığını bırakır gider, oradan elleri bomboş ve kefen dışında hiçbir şey almaksızın çeker gider. Bütün arzusu ve hedefi dünya olan, çalışıp çabalaması sırf onun için olan kimseye yazıklar olsun!
Âhiret için yapılan amellere gelince işte asıl fayda sağlayacak olan odur. Sahibinin lehine ahiret için saklanan onlardır ki o ameller ebediyen kul ile birlikte bulunacaktır. Bundan dolayı Yüce Allah şöyle buyurmaktadır:
"Âhirette hem şiddetli bir azap vardır hem de Allah’tan bir mağfiret ve rıza vardır.” Yani âhiretin halleri bu ikisinden birisidir. Ya cehennem ateşinde son derece çetin bir azap olacaktır. Oranın zincirlerine, prangalarına vurulacak, dehşetli halleri ile karşı karşıya kalınacaktır. Ki bunlar, dünyanın ötesinde gayesi bulunmayan, nihaî hedefi dünyayı aşmayan, bu sebepten Allah’a isyanı gerektiren işleri yapma cesaretini bulan, Allah’ın âyetlerini yalanlayarak nimetlerine nankörlük eden kimseler içindir.
Ya da Allah tarafından günahların bağışlanması, cezaların ortadan kaldırılması ve Allah’tan bir rıza vardır. Bu rızaya nail olan kimseyi Allah, razı oluşunun yurdu olan cennetine koyacaktır. Bunlar da dünyayı gerçek mahiyeti ile bilip âhiret için de gereği gibi çalışanlar içindir.
İşte bütün bunlar, dünyaya gereğinden fazla rağbet etmemeye, asıl âhirete rağbet edip yönelmeye davet eden hususlardandır. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Dünya hayatı aldatıcı bir geçimden başka bir şey değildir.” Yani o, ancak kendisi ile yararlanılan, ihtiyaçların görüldüğü geçici bir şeydir. Çok aldatıcı şeytanın Allah ile kendilerini aldattığı kıt akıllı kimselerin dışında kimse ona aldanmaz ve ona huzurlu bir kalp ile meyletmez.
21. Yüce Allah, mağfiretine, rızasına ve cennetine ulaşmak için yarışa koyulmayı emretmektedir. Bu da mağfirete sebep olan samimi tevbeyle, fayda sağlayan istiğfarla, günahlardan ve günaha düşme ihtimallerinden uzak kalmak için gayret etmekle, salih ameller işleyerek Allah’ı razı edecek şeylere sürekli olarak bağlı kalmakla, hem Allah’a ibadette hem de insanlara faydalı olunacak bütün alanlarda ihsan sahibi olmakla ve bu suretle Allah’ın rızası için yarışmakla olur. Yüce Allah, böyle bir yarışa girmeyi gerektiren hususları da söz konusu ederek şöyle buyurmaktadır:“Allah’a ve peygamberlerine iman edenler için hazırlanmış olup eni yer ile göğün eni kadar olan cennet için...” Allah’a ve Rasûlü’ne iman etmenin kapsamına dinin usulü (itikada dair hükümleri) de füruu (amelî hükümleri) de girmektedir. “Bu, Allah’ın bir lütfudur ki O, onu dilediğine verir.” Yani bizim size bu açıkladığımız cennete ulaştıran yollar ile cehenneme götüren yollara dair zikrettiklerimiz, Allah’ın pek büyük mükâfatı ve pek güzel sevabı ile ilgili açıklamalarımız, Allah’ın kulları üzerindeki en büyük lütuf ve ihsanlarındandır.
"Allah büyük lütuf sahibidir.” Hiç kimse bundan dolayı O’na hakkıyla övgüde bulunamaz. O, kendi zatını övdüğü gibidir. Mahlukatından kim olursa olsun O’nu nasıl övmüş ise O, bütün bu övgülerin çok daha üstündedir.
This Life of this World is Fleeting Enjoyment
Allah the Exalted degrades the significance of this life and belittles it by saying,
أَنَّمَا الْحَيَوةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌ بَيْنَكُمْ وَتَكَاثُرٌ فِى الاٌّمْوَلِ وَالاٌّوْلْـدِ
(that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children.) meaning, this is the significance of this life to its people, just as He said in another Ayah,
زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَتِ مِنَ النِّسَآءِ وَالْبَنِينَ وَالْقَنَـطِيرِ الْمُقَنطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالأَنْعَـمِ وَالْحَرْثِ ذَلِكَ مَتَـعُ الْحَيَوةِ الدُّنْيَا وَاللَّهُ عِندَهُ حُسْنُ الْمَأَبِ
(Beautified for men is the love of things they covet; women, children, much of gold and silver (wealth), branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world's life; but Allah has the excellent return with Him.)(3:14) Allah the Exalted also sets a parable for this life, declaring that its joys are fading and its delights are perishable, saying that life is,
كَمَثَلِ غَيْثٍ
(Like a rain (Ghayth),) which is the rain that comes down to mankind, after they had felt despair. Allah the Exalted said in another Ayah,
وَهُوَ الَّذِى يُنَزِّلُ الْغَيْثَ مِن بَعْدِ مَا قَنَطُواْ
(And He it is Who sends down the Ghayth (rain) after they have despaired.)(42:28) Allah's statement,
أَعْجَبَ الْكُفَّارَ نَبَاتُهُ
(thereof the growth is pleasing to the tiller;) meaning that farmers admire the vegetation that grows in the aftermath of rain. And just as farmers admire vegetation, the disbelievers admire this life; they are the most eager to acquire the traits of life, and life is most dear to them,
ثُمَّ يَهِيجُ فَتَرَاهُ مُصْفَرّاً ثُمَّ يَكُونُ حُطَاماً
(afterwards it dries up and you see it turning yellow; then it becomes straw.) meaning, that vegetation soon turns yellow in color, after being fresh and green. After that, the green fades away and becomes scattered pieces of dust. This is the parable of this worldly life, it starts young, then matures and then turns old and feeble. This is also the parable of mankind in this life; they are young and strong in the beginning. In this stage of life, they look youthful and handsome. Slowly, they begin growing older, their mannerism changes and their strength weakens. They then grow old and feeble; moving becomes difficult for them, while doing easy things becomes beyond their ability. Allah the Exalted said,
اللَّهُ الَّذِى خَلَقَكُمْ مِّن ضَعْفٍ ثُمَّ جَعَلَ مِن بَعْدِ ضَعْفٍ قُوَّةٍ ثُمَّ جَعَلَ مِن بَعْدِ قُوَّةٍ ضَعْفاً وَشَيْبَةً يَخْلُقُ مَا يَشَآءُ وَهُوَ الْعَلِيمُ الْقَدِيرُ
(Allah is He Who created you in (a state of) weakness, then gave you strength after weakness, then after strength gave (you) weakness and grey hair. He creates what He wills. And He is the All-Knowing, the All-Powerful.)(30:54) This parable indicates the near demise of this life and the imminent end of it, while in contrast, the Hereafter is surely coming. Those who hear this parable should, therefore, be aware of the significance of the Hereafter and feel eagerness in the goodness that it contains,
وَفِى الاٌّخِرَةِ عَذَابٌ شَدِيدٌ وَمَغْفِرَةٌ مِّنَ اللَّهِ وَرِضْوَنٌ وَمَا الْحَيَوةُ الدُّنْيَآ إِلاَّ مَتَـعُ الْغُرُورِ
(But in the Hereafter (there is) a severe torment, and (there is) forgiveness from Allah and (His) pleasure. And the life of this world is only a deceiving enjoyment.) meaning, surely, the Hereafter that will certainly come contains two things either severe punishment or forgiveness from Allah and His good pleasure. Allah the Exalted said,
وَما الْحَيَوةُ الدُّنْيَا إِلاَّ مَتَـعُ الْغُرُورِ
(And the life of this world is only a deceiving enjoyment.) meaning, this life is only a form of enjoyment that deceives those who incline to it. Surely, those who recline to this life will admire it and feel that it is dear to them, so much so, that they might think that this is the only life, no life or dwelling after it. Yet, in reality, this life is insignificant as compared to the Hereafter. Imam Ahmad recorded that `Abdullah said that the Messenger of Allah ﷺ said,
«لَلْجَنَّةُ أَقْرَبُ إِلَى أَحَدِكُمْ مِنْ شِرَاكِ نَعْلِهِ، وَالنَّارُ مِثْلُ ذلِك»
(Paradise is nearer to any of you than the strap on his shoe, and so is the (Hell) Fire.) Al-Bukhari collected this Hadith through the narration of Ath-Thawri. This Hadith indicates the close proximity of both good and evil in relation to mankind. If this is the case, then this is the reason Allah the Exalted encouraged mankind to rush to perform acts of righteousness and obedience and to avoid the prohibitions. By doing so, their sins and errors will be forgiven and they will acquire rewards and an exalted status. Allah the Exalted said,
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,) Allah the Exalted said in another Ayah,
وَسَارِعُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَـوَتُ وَالاٌّرْضُ أُعِدَّتْ لِلْمُتَّقِينَ
(And march forth in the way (to) forgiveness from your Lord, and for Paradise as wide as the heavens and the earth, prepared for those who have Taqwa.)(3:133) Allah said here,
أُعِدَّتْ لِلَّذِينَ ءَامَنُواْ بِاللَّهِ وَرُسُلِهِ ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَن يَشَآءُ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ
(prepared for those who believe in Allah and His Messengers. That is the grace of Allah which He bestows on whom He is pleased with. And Allah is the Owner of great bounty.) meaning, "This, that Allah has qualified them for, is all a part of His favor, bounty and compassion." We mentioned a Hadith collected in the Sahih in which the poor emigrants said to the Messenger ﷺ, "O Allah's Messenger! The wealthy people will get higher grades and permanent enjoyment." He asked,
«وَمَا ذَاكَ؟»
(Why is that) They said, "They pray like us and fast as we do. However, they give in charity, whereas we cannot do that, and that free servants, whereas we cannot afford it." The Prophet said,
«أَفَلَا أَدُلُّكُمْ عَلَى شَيْءٍ إِذَا فَعَلْتُمُوهُ سَبَقْتُمْ مَنْ بَعْدَكُمْ، وَلَا يَكُونُ أَحَدٌ أَفْضَلَ مِنْكُمْ إِلَّا مَنْ صَنَعَ مِثْلَ مَا صَنَعْتُمْ: تُسَبِّحُونَ وَتُكَبِّرُونَ وَتُحَمِّدُونَ دُبُرَ كُلِّ صَلَاةٍ ثَلَاثًا وَثَلَاثِين»
(Shall I tell you of a good deed that, if you acted upon, you would catch up with those who have surpassed you none would overtake you and be better than you, except those who might do the same. Say, "Glorious is Allah," "Allah is Most Great," and "Praise be to Allah," thirty three times each after every prayer.) They later came back and said, "Our wealthy brethren heard what we did and they started doing the same." Allah's Messenger ﷺ said,
«ذلِكَ فَضْلُ اللهِ يُؤْتِيهِ مَنْ يَشَاء»
This is the favor of Allah that He gives to whom He wills.)
Ô gens, concourrez en bonnes œuvres, repentir et autres bonnes oeuvres, par lesquelles vous obtenez le pardon de vos péchés et accédez à un Paradis aussi large que le Ciel et la Terre.
God has created examples of the Hereafter in this world. One of these examples is that of a field. When, after receiving water, the crops ripen, their greenery looks very attractive for a few days. But soon hot winds blow and they begin to wither away. Then, the crops are reaped and threshed. Similarly, the glamour of this world is also temporary. It lasts but a few days. After coming into possession of it, man becomes misled. He starts thinking that it is his everything. But, afterwards, when he is taken back to God, it will be evident to him that the glories of the world were valueless.
Makipag-unahan kayo, O mga tao, tungo sa mga gawang maayos na magtatamo kayo sa pamamagitan ng mga ito ng kapatawaran ng mga pagkakasala ninyo dahil sa isang pagbabalik-loob at iba pa rito kabilang sa mga pampapalapit-loob [kay Allāh], at upang magtamo kayo sa pamamagitan ng mga ito ng isang paraiso na ang luwang nito ay tulad ng luwang [sa pagitan] ng langit at lupa. Ang paraisong ito ay inihanda ni Allāh para sa mga sumampalataya sa Kanya at sumampalataya sa mga sugo Niya. Ang ganting iyon ay ang kabutihang-loob ni Allāh; nagbibigay Siya nito sa sinumang niloloob Niya kabilang sa mga lingkod Niya. Si Allāh – kaluwalhatian sa Kanya – ay may kabutihang-loob na sukdulan sa mga lingkod Niyang mga mananampalataya.
سَابِقُوا إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالْأَرْضِ (Compete each other in proceeding towards forgiveness from your Lord and to Paradise, the width of which is like the width of the sky and the earth ...57:21) The competition or race referred to in this verse may have either of the two meanings: [ 1] No one has a guarantee for the continuance of his life, health and strength. One should not procrastinate, delay, defer, or put off performing righteous deeds for future, because the time might not come on account of illness, any inability or even death. One should race against inability, weakness and death, so that one may accumulate the treasure of good deeds that may lead one to Paradise before such inabilities may arrive and stop one from the good deeds. [ 2] Another meaning may be to compete with one another in good deeds, as Sayyidna ` Ali ؓ advises: "Be among the first ones to go to the mosque and the last ones to come out." Sayyidna ` Abdullah Ibn Masud ؓ advises: "Go forward to be in the first line of jihad." Sayyidna Anas ؓ states: "Try to be present for the first takbir of the congregational prayer." [ Ruh ]
The verse under comment defines that Paradise will be as wide as the heaven and the earth. A similar verse occurs in Surah Al-` Imran [ 3:133] where the word 'skies' is plural, whereas here the word sama' (sky) is singular, from which we gather that both the words, the singular as well as the plural, refer to all the seven heavens, meaning if the vastness of the seven heavens and the earth are put together, that will be the width of Paradise. Obviously, the length of anything is greater than its breadth. This shows that the length of Paradise is greater than the length of the seven heavens and earth. Sometimes the word width or breadth is used in the general sense of 'vastness' irrespective of its length. In both cases, the purport of the verse is to describe that Paradise is very vast, so vast that it can accommodate the entire heavens and the earth in its vastness.
ذَٰلِكَ فَضْلُ اللَّـهِ يُؤْتِيهِ مَن يَشَاءُ وَاللَّـهُ ذُو الْفَضْلِ الْعَظِيمِ (That is the bounty of Allah that He gives to whomever He wills, and Allah is the Lord of the great bounty...57:21) The foregoing verse enjoined upon us to march forth and compete each other in marching to Paradise and its bounties. This could give rise to the thought that Paradise and its eternal pleasures and delights are the direct result of our actions. This verse clarifies the point that good actions are not necessarily the sufficient cause for the attainment of Paradise. Man's life-long actions cannot be an adequate price even for the bounties he has received in this world, let alone the everlasting bounties of Paradise and its eternal blessings. Anyone who enters Paradise will do so out of Allah's grace and mercy, as is mentioned in a Prophetic Hadith, recorded in Sahilhain on the authority of Sayyidna Abu Hurairah ؓ who reports that the Messenger of Allah ﷺ has said: "No one will attain salvation by means of his actions only." The Companions enquired: "Not even you, 0 Messenger of Allah?" He replied: "No, not even I will attain Paradise because of my actions, unless Allah bestows His grace and compassion on me." [ Mazhari ]
Berlomba-lombalah kalian -wahai manusia- untuk melaksanakan amal saleh yang dengannya kalian mendapatkan ampunan atas dosa-dosa kalian, seperti tobat dan berbagai macam ibadah lainnya, dan agar kalian mendapatkan dengannya surga yang luasnya seperti luas langit dan bumi. Surga ini disiapkan Allah untuk orang-orang yang beriman kepada-Nya dan beriman kepada rasul-rasul-Nya. Balasan ini adalah anugerah dari Allah yang diberikan kepada siapa yang dikehendaki-Nya dari hamba-hamba-Nya dan Allah -Subḥānahu- mempunyai karunia yang agung untuk hamba-hamba-Nya yang beriman.
O people! Hasten towards good deeds i.e. repentance and other actions, through which you will achieve forgiveness for your sins. You will also acquire through them a Paradise the width of which is the width of the heavens and the earth; Allah has prepared this Paradise for those who bring faith in Him and His messengers. That reward is a favour of Allah that He grants whichever of His servants He wishes; He (may He be glorified) is the bestower of great favours to His believing servants.
-Ey insanlar!- Tövbe ederek ve diğer salih amelleri işleyerek bu salih amellerde yarışın. Böylece günahlarınızın af olunmasına ve genişliği yer ve gökler kadar olan cennete nail olursunuz. Yüce Allah, kendisine ve resullerine iman edenler için bu cenneti hazırlamıştır. Bu mükâfat Yüce Allah'ın dilediği kullarına verdiği lütfudur. Allah -Subhanehu ve Teâlâ- Mümin kullarına karşı büyük lütuf sahibidir.
¡Seres humanos! Apuren sus pasos hacia las buenas obras, hacia el arrepentimiento, porque así obtendrán el perdón por sus pecados. También recibirán un paraíso tan ancho como los cielos y la Tierra; Al-lah ha preparado este Paraíso para aquellos que creen en Él y en Sus mensajeros. Esa recompensa es un favor que Al-lah concede a quien Él desea; Al-lah es Quien otorga grandes favores a Sus siervos creyentes.
Affrettatevi, o gente, a compiere buone azioni con le quali otterrete il perdono dei vostri peccati, il pentimento e altre azioni di fede, in modo da ottenere il Paradiso, che è ampio quanto il Cielo e la Terra. Questo Paradiso è stato preparato da Allāh per coloro che credono in Lui e che credono nei Suoi Messaggeri. Tale ricompensa è una grazia di Allāh, che concede ai Suoi sudditi che vuole; e Allāh, gloria Sua, è Colui che detiene immense Grazie nei confronti dei Suoi sudditi credenti.
Các ngươi hãy thi đua - hỡi con người - bằng việc hành đạo để tội lỗi của các ngươi được tha thứ như việc tự ăn năn sám hối và những việc ngoan đạo khác và để là cư dân của Thiên Đàng nơi mà khoảng rộng của nó bằng khoảng rộng của trời đất. Thiên Đàng đó đã được Allah dành sẵn cho người tin tưởng Allah va các Thiên Sứ của Ngài. Allah muốn ban nó cho ai Ngài muốn trong đám nô lệ của Ngài và Ngài có vô số thiên lộc dành cho đám nô lệ tin tưởng của Ngài.
Natječite se, o ljudi, u činjenju dobrih djela kojima ćete doći do oprosta za vaše grijehe, pokajte se i na druge načine Allahu se približavajte, jer ćete tako steći Džennet čija je širina kao širina nebesa i Zemlje. Taj Džennet Allah je pripremio za one koji u Njega i Njegove poslanike vjeurju. Ta nagrada je vid Allahove dobrote koju On daje kome hoće od Svojih robova. Allah Uzvišeni veliko dobro daje vjernicima.
Factors affecting Mankind are duly measured and destined
There are two sets of factors that make man unmindful of Allah and the Hereafter: [ 1] wealth, comfort and other luxuries of this world; one's over-involvement in such luxuries makes him neglectful of Allah. The previous verses have warned against it. [ 2] calamities, problems and other hardships that cause one to be hopeless and in turn neglectful towards Allah. The current set of verses deal with this second cause of negligence.
مَا أَصَابَ مِن مُّصِيبَةٍ فِي الْأَرْضِ وَلَا فِي أَنفُسِكُمْ إِلَّا فِي كِتَابٍ مِّن قَبْلِ أَن نَّبْرَأَهَا (No calamity befalls the earth or your own selves, but it is [ pre-destined ] in a Book before We bring it into being ....57:22) The expression 'Book' refers to 'Preserved Tablet [ lawh mahfuz ] and the verse means that Allah had measured and decided the destiny of all things even before He created them. The expression 'No affliction befalls in the earth' refers to famine, earthquake, destruction of crops, loss in business, loss of wealth and property and loss of friends and loved ones. The expression 'in yourselves' refers to illnesses of all sorts, all kinds of wounds, hurt and injury.
Ogni disgrazia che affligge la gente in terra, come carestia o altro, oppure una disgrazia che proviene da loro stessi, ognuna di queste è stata scritta nella Matrice del Libro prima che Noi creammo le creature. In verità, ciò è facile per Allāh.
Svaka nedaća koja se ljudima desi na Zemlji, poput suše i drugih nedaća ili u njima samima, zapisana je u Pločni pomno čuvanoj, prije nego smo stvorenja stvorili. To je Allahu, zaista, lahko.
Walang tumama sa mga tao na anumang kasawian sa lupa gaya ng tagtuyot at iba pa rito, ni tumama sa kanila na anumang kasawian sa mga sarili nila malibang ito ay napagtibay sa Tablerong Pinag-iingatan mula bago pa Kami lumikha ng mga nilikha. Tunay na iyon kay Allāh ay magaan.
Everything that affects Mankind, is duly measured and destined
Allah reminds of His measuring and deciding the destiny of all things before He created the creation,
مَآ أَصَابَ مِن مُّصِيبَةٍ فِى الاٌّرْضِ وَلاَ فِى أَنفُسِكُمْ
(No calamity occurs on the earth nor in yourselves) meaning, `there is nothing that touches you or happens in existence,'
إِلاَّ فِى كِتَـبٍ مِّن قَبْلِ أَن نَّبْرَأَهَآ
(but it is inscribed in the Book of Decrees before We bring it into existence.) meaning, `before We created the creation and started life.' Qatadah commented on this Ayah,
مَآ أَصَابَ مِن مُّصِيبَةٍ فِى الاٌّرْضِ
(No calamity occurs on the earth) refers to famine, while,
وَلاَ فِى أَنفُسِكُمْ
(or nor in yourselves) refers to suffering and diseases." He also said, "We were told that every person who suffers a prick of a thorn, a twisted ankle, or a bleeding vein, has it occur on account of his sins. What Allah forgives is even more." This great, honorable Ayah provides clear evidence to the misguidance of the cursed Qadariyyah sect, who deny Allah's Preordaihnent and His knowledge of everything before it occurs. Imam Ahmad recorded that `Abdullah bin `Amr bin Al-`As said, "I heard the Messenger of Allah ﷺ say,
«قَدَّرَ اللهُ الْمَقَادِيرَ قَبلَ أَنْ يَخْلُقَ السَّموَاتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَة»
(Allah ordained the measures (of everything) fifty thousand years before He created the heavens and the earth.)" Muslim collected this Hadith in his Sahih with the addition:
«وَكَانَ عَرْشُهُ عَلَى الْمَاء»
(And His Throne was over the water.) At-Tirmidhi also collected it and said, "Hasan Sahih." Allah's statement,
إِنَّ ذلِكَ عَلَى اللَّهِ يَسِيرٌ
(Verily, that is easy for Allah.) means that He knows all things before they occur, and He records them exactly as they will occur when they occur, and this is easy for Him. Verily, Allah knows what happened, what will happen and what did not happen, and what shape and form it will take if it were to happen.
Ordering Patience and Gratitude
Allah said,
لِّكَيْلاَ تَأْسَوْاْ عَلَى مَا فَاتَكُمْ وَلاَ تَفْرَحُواْ بِمَآ ءَاتَـكُمْ
(In order that you may not grieve at the things over that you fail to get, nor rejoice over that which has been given to you.) meaning, `We informed you of Our encompassing knowledge, recording all things before they occur and creating all things in due measure known to Us, so that you may know that what has met you would never have missed you and what has missed you would never have met you. Therefore, do not grieve for what you have missed of fortune, because had it been destined for you, you would have achieved it.' (It is also recited:) (وَلَا تَفْرَحُوْا بِمَا أَتَاكُمْ) (nor rejoice over that which came to you) meaning, come to you. According to the recitation,
ءَاتَـكُمُ
it means (which has been given to you.) Both meanings are related. Allah says here, `do not boast before people about what Allah has favored you with, because it is not you who earned it by your efforts. Rather, all this came your way because Allah destined them for you and provided them for you as provisions. Therefore, do not use what Allah has granted you as a reason to boast and become arrogant with others.' Allah's statement,
وَاللَّهُ لاَ يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ
(And Allah likes not prideful boasters.) meaning, who acts arrogantly with other people. `Ikrimah commented by saying, "Everyone of us feels happiness and grief. However, make your joy with gratitude and endure your grief with patience."
Censuring the Stinginess
Allah the Exalted then said,
الَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ النَّاسَ بِالْبُخْلِ
(Those who are misers and enjoin miserliness upon people.) meaning those who commit evil and encourage people to commit it,
وَمَن يَتَوَلَّ
(And whosoever turns away,) from abiding by Allah's commandments and obeying Him,
فَإِنَّ اللَّهَ هُوَ الْغَنِىُّ الْحَمِيدُ
(then Allah is Rich, Worthy of all praise.) As Musa, peace be upon him, said,
إِن تَكْفُرُواْ أَنتُمْ وَمَن فِى الاٌّرْضِ جَمِيعًا فَإِنَّ اللَّهَ لَغَنِىٌّ حَمِيدٌ
(If you disbelieve, you and all on earth together, then verily, Allah is Rich, Owner of all praise.)(14:8)
No calamity afflicts the people on earth i.e. a drought etc., nor a personal calamity, except that it has been recorded in the Preserved Tablet before I created the creations. Indeed, that is easy for Me.
Il n’existe pas de malheur touchant les gens dans leurs terres, comme la sécheresse par exemple, ou dans leurs personnes, qui n’ait été consigné dans la Table Préservée avant que les créatures n’aient été créées. Ceci est assurément facile pour Allah.
Không một tai nạn nào xảy ra với loài người ở trên thế gian này như hạn hán chẳng hạn hay là tai nạn xảy ra riêng với từng người, ngoại trừ đã được định sẵn trước đó trong Lawhul Mahfudh (quyển sổ mẹ) trước khi vạn vật được tạo hóa. Quả thật mọi thứ đối với Allah rất dễ dàng.
"Tiada sesuatu bencana pun yang menimpa di bumi dan (tidak pula) pada dirimu sendiri melainkan telah tertulis dalam kitab (Lauhul Mahfuzh) sebelum Kami menciptakannya. Sesung-guhnya yang demikian itu adalah mudah bagi Allah. (Kami jelas-kan yang demikian itu) supaya kamu jangan berduka cita terhadap apa yang luput dari kamu, dan supaya kamu jangan terlalu gem-bira terhadap apa yang diberikanNya kepadamu. Dan Allah tidak menyukai setiap orang yang sombong lagi membanggakan diri. (Yaitu) orang-orang yang kikir dan menyuruh manusia berbuat kikir. Dan barangsiapa yang berpaling (dari perintah-perintah Allah), maka sesungguhnya Allah, Dia-lah Yang Mahakaya lagi Maha Terpuji." (Al-Hadid: 22-24).
(22) Allah سبحانه وتعالى berfirman mengabarkan luasnya Qadha` dan QadarNya, ﴾ مَآ أَصَابَ مِن مُّصِيبَةٖ فِي ٱلۡأَرۡضِ وَلَا فِيٓ أَنفُسِكُمۡ ﴿ "Tiada sesuatu bencana pun yang menimpa di bumi dan (tidak pula) pada dirimu sendiri," ini mencakup seluruh musibah yang menimpa makhluk, baik dan buruknya, semuanya, baik yang kecil maupun yang besar telah tertulis di Lauhul Mahfuzh. Ini merupakan sesuatu yang besar dan agung yang tidak bisa dicerna akal, bahkan bisa mengacaukan hati orang-orang yang berakal, namun hal itu mudah bagi Allah سبحانه وتعالى.
(23) Allah سبحانه وتعالى mengabarkan hal itu kepada para hambaNya agar kaidah ini lekat di hati mereka. Agar mereka merujukkan se-mua kebaikan dan keburukan berdasarkan kaidah tersebut supaya mereka tidak merasa putus asa dan bersedih atas sesuatu yang luput dari mereka, di samping agar hati mereka tidak tamak dan memburu apa yang tidak didapatkan, karena mereka mengetahui bahwa hal itu telah tertulis di Lauhul Mahfuzh yang pasti berlaku dan terjadi; tidak ada cara untuk menolaknya. Tujuan lain adalah agar manusia tidak terlalu bergembira dengan bersikap sombong terhadap pemberian Allah سبحانه وتعالى, karena mereka mengetahui bahwa semua yang didapat bukan karena usaha dan daya mereka, namun didapatkan karena karunia dan pemberian Allah سبحانه وتعالى, sehingga mereka sibuk bersyukur pada Allah سبحانه وتعالى yang memberikan berbagai kenikmatan dan mencegah azab. Karena itu Allah سبحانه وتعالى berfirman, ﴾ وَٱللَّهُ لَا يُحِبُّ كُلَّ مُخۡتَالٖ فَخُورٍ ﴿ "Dan Allah tidak menyukai setiap orang yang sombong lagi membanggakan diri." Yaitu, orang angkuh, berhati keras, kasar, merasa kagum terhadap diri sendiri, membanggakan diri dengan berbagai nikmat Allah سبحانه وتعالى yang dinyatakan sebagai hasil usahanya sendiri, hingga ia pun melampaui batas dan melalaikan kenikmatan-kenikmatan itu. Sejalan dengan Firman Allah سبحانه وتعالى,
﴾ فَإِذَا مَسَّ ٱلۡإِنسَٰنَ ضُرّٞ دَعَانَا ثُمَّ إِذَا خَوَّلۡنَٰهُ نِعۡمَةٗ مِّنَّا قَالَ إِنَّمَآ أُوتِيتُهُۥ عَلَىٰ عِلۡمِۭۚ بَلۡ هِيَ فِتۡنَةٞ وَلَٰكِنَّ أَكۡثَرَهُمۡ لَا يَعۡلَمُونَ 49 ﴿
"Maka apabila manusia ditimpa bahaya, ia menyeru Kami, kemudian apabila Kami berikan kepadanya nikmat dari Kami ia berkata, 'Sesung-guhnya aku diberi nikmat itu hanyalah karena kepintaranku.' Sebenarnya itu adalah ujian, tetapi kebanyakan mereka itu tidak mengetahui." (Az-Zumar: 49).
(24) ﴾ ٱلَّذِينَ يَبۡخَلُونَ وَيَأۡمُرُونَ ٱلنَّاسَ بِٱلۡبُخۡلِۗ ﴿ "(Yaitu) orang-orang yang kikir dan menyuruh manusia berbuat kikir." Maksudnya, mereka me-madukan dua hal tercela yang masing-masing dari keduanya sudah cukup buruk, yaitu kikir dengan cara menahan hak yang wajib serta memerintahkan orang lain untuk bersikap serupa. Mereka tidak cukup hanya bersikap kikir saja hingga mereka pun meme-rintahkan orang lain untuk bersikap kikir pula dan mendorong mereka untuk bersifat tercela dengan perkataan dan perbuatan. Inilah salah satu dari bentuk berpaling dari ketaatan kepada Allah سبحانه وتعالى, ﴾ وَمَن يَتَوَلَّ ﴿ "dan barangsiapa yang berpaling" dari ketaatan terhadap Allah سبحانه وتعالى, maka ia hanya membahayakan dirinya sendiri, sama se-kali tidak akan membahayakan Allah سبحانه وتعالى, ﴾ فَإِنَّ ٱللَّهَ هُوَ ٱلۡغَنِيُّ ٱلۡحَمِيدُ ﴿ "maka sesungguhnya Allah, Dia-lah Yang Mahakaya lagi Maha Terpuji," yang kekayaanNya merupakan kemestian dari DzatNya yang bagiNya-lah kerajaan langit dan bumi, Dia-lah yang memberi kecukupan hamba-hambaNya dan memberi mereka makan. Maha Terpuji, yang bagiNya nama baik dan sifat sempurna, serta perbuatan baik yang berhak dipuji, disanjung, dan diagungkan.
22- Gerek yeryüzünde gerekse de nefislerinizde meydana gelen (üzücü ya da sevindirici) her bir şey, biz onu yaratmadan önce mutlaka bir kitapda (yazılı)dır. Şüphesiz bu, Allah’a çok kolaydır.
23- Bu, elinizden kaçırdığınıza üzülmeyesiniz ve Allah'ın size verdiğine de şımarmayasınız diyedir. Zira Allah, kendini beğenmiş, böbürlenen hiçbir kimseyi sevmez.
24- Onlar, cimrilik eden ve insanlara da cimriliği emreden kimselerdir. Kim yüz çevirirse (bilsin ki) Allah'ın hiçbir şeye/kimseye ihtiyacı yoktur ve O, her türlü hamde layık olandır.
22. Yüce Allah, kaza ve kaderinin her bir şeyi kapsayacek kadar geniş olduğunu haber vermek üzere şöyle buyurmaktadır:“Gerek yeryüzünde gerekse de nefislerinizde meydana gelen (üzücü ya da sevindirici) her bir şey…” Bu buyruk, mahlukata isabet eden hayır ve şer türünden her bir hususu bütünü ile kapsamaktadır. Hepsi de küçüğü ile büyüğü ile Levh-i Mahfuz’da yazılmıştır. Bu, akılların kuşatamayacığı kadar büyük bir husustur. Hatta olgun akıl sahiplerinin akılları ondna dolayı hayret ve dehşete düşer. Ama bu, Allah için pek kolaydır.
23. Yüce Allah’ın bu gerçeği kullarına haber vermesi, bu ilkenin onlar tarafından çok iyi bir şekilde bilinmesi ve başlarına gelen hayır ve şer türünden her bir şeyi bu temel üzerine oturtmaları içindir.
Böylelikle nefislerinin istediği ve azru duydukları herhangi bir şeyi ellerinden kaçırdıklarında üzülmezler. Çünkü onlar, bunun bu şekilde Levh-i Mahfuz’da yazılı olduğunu bilirler. Orada yazılanın gerçekleşmesi ise kaçınılmaz bir şeydir. Onu önlemenin hiçbir yolu yoktur.
Allah’ın kendilerine verdiğinden dolayı da şımarıp ve azmazlar. Çünkü o şeyi kendi güç ve imkânları ile elde etmediklerini, ona ancak Allah’ın lütuf ve ihsanı ile sahip olduklarını bilirler. Bu yüzden bu nimetleri kendilerine verene ve musibetleri kendilerinden uzaklaştırana şükretmeye gayret ederler. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Zira Allah, kendini beğenmiş, böbürlenen hiçbir kimseyi sevmez.” Yani Yüce Allah kaba, kendisini beğenmiş, Allah’ın nimetleri dolayısı ile şımarıp o nimetleri kendisine nispet eden, bu nimetlerle azgınlaşıp Allah’ın yolundan uzaklaşan hiçbir kimseyi sevmez. Nitekim Yüce Allah, şöyle buyurmaktadır:“Sonra biz ona tarafımızdan bir nimet lütfedersek: Bu bana ancak sahip olduğum bir bilgiden dolayı verilmiştir, der. Bilakis o, bir imtihandır.”(ez-Zümer, 39/49)
24. “Onlar, cimrilik eden ve insanlara da cimriliği emreden kimselerdir.” Yani onlar, her birisi kötülük olarak tek başına yeterli olan ve her ikisi de yerilmiş iki sıfatı bir arada toplamış kimselerdir. Biri farz olan hakları engellemek demek olan cimriliktir. Diğeri de bunu insanlara emretmeleridir. Kendi cimrilikleri ile yetinmeyerek insanlara da cimriliği emrederler ve bu kötü huya söz ve davranışları ile teşvik ederler.
Bu, Rablerine itaatten yüz çevirmelerinin ve O’na arka dönmelerinin bir neticesidir. Ancak “Kim” Allah’a itaat etmekten “yüz çevirirse”kendisinden başkasına zarar vermez. Onun Allah’a asla hiçbir zararı dokunmaz.
"Allah'ın hiçbir şeye/kimseye ihtiyacı yoktur.” İhtiyacı olmaması, zatının bir gereğidir. Göklerin ve yerin mülkü yalnız O’nundur. Kullarına ihtiyaçları kadar veren de onları zengin kılan da O’dur.“O, her türlü hamde layık olandır.” Her güzel isim, her kâmil sıfat, her güzel ilim yalnız O’nundur ve bundan dolayı hamdedilmeye, övülmeye ve ta’zim olunmaya lâyıktır.
Yeryüzünde kuraklık ve bunun gibi insanlara isabet eden musibet ve başlarına gelen hiçbir bela yoktur ki, bütün bunlar yaratılmadan önce Levh-i Mahfuz'da yazılı olmasın. Şüphesiz bu, Yüce Allah için çok kolaydır.
Tiada bencana yang menimpa manusia di bumi seperti kekeringan dan lainnya dan tidak ada bencana yang menimpa pada diri mereka melainkan hal itu telah ditetapkan di dalam Loh Mahfuz sebelum Kami menciptakan makhluk, sesungguhnya hal itu mudah bagi Allah.
Ninguna calamidad aflige a las personas en la Tierra, es decir, una sequía, etc., ni una calamidad personal, excepto que haya sido registrada en la Tabla Protegida antes de que se crearan los universos. Ciertamente, eso es fácil para Mí.
Patience and Gratitude
لِّكَيْلَا تَأْسَوْا عَلَىٰ مَا فَاتَكُمْ وَلَا تَفْرَحُوا بِمَا آتَاكُمْ (...so that you may neither grieve on what has escaped you, nor over-exult on what He has given you ...57:23) This means that Allah has informed us of His encompassing knowledge, recording all things before they occur and creating all things in due measure known to Him, so that we may know that what has met us would never have missed us, and what has missed us would never have met us. Therefore, we are commanded not to over-grieve on the good things we have missed, nor to over-exult on the comforts or wealth we enjoyed in this life, and in turn be neglectful about Allah and the Hereafter. Sayyidna ` Abdullah Ibn ` Abbas ؓ says that it is man's natural disposition that certain things cheer him up and other things make him miserable, whereas the true position should have been as follows: When any misery befalls him, he should endure it with patience and earn reward in the Hereafter, and when he experiences joy, he should experience it with gratitude to Allah and earn reward in the Hereafter. [ Reported by Hakim who rates it as sahib. See Ruh ]
وَاللَّـهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ (...And Allah does not love any self-admirer, over-proud...57:23) The expression "does not love" in fact implies that Allah 'hates' those who become proud of the bounties they enjoy in this world. But instead of using the word 'hates' the expression 'does not love' is perhaps an indication that an intelligent person should consider about all his actions whether or not the intended act is dear to Allah. This is the reason why the verse uses the phrase 'does not love'.
Ceci, afin que vous ne vous affligiez pas, ô gens, pour ce que vous n’avez pu faire et que vous n’exultiez pas pour les bienfaits qu’Allah vous a donnés, car Allah n’aime pas l’arrogant qui s’enorgueillit devant les gens de ce qu’Allah lui a donné.
Sở dĩ như thế là để các ngươi - hỡi con người - không đau xót với điều gì đã mất và cũng không mừng cuống quýt khi được Ngài ban cho điều phúc lành. Quả thật Allah không ưa thích những kẻ tự cao khoác lác trước thiên hạ bằng những thiên lôc mà Allah đã ban cho y.
O people! That is so that you do not grieve over anything you miss out on, and so that you do not show happiness that leads to arrogance over every blessing Allah has given you. Indeed, Allah does not love anyone who is arrogant and boastful over what Allah has granted him.
-Ey insanlar!- Kaybettiklerinize üzülmeyesiniz ve size verdiğimiz nimetlerle şımarmayasınız diye böyle yaptık. Şüphesiz Yüce Allah, verdiği ile insanlara karşı kibirlenen ve övünen kimseyi sevmez.
Iyon ay upang hindi kayo malungkot, O mga tao, sa anumang nakaalpas sa inyo at upang hindi kayo matuwa sa anumang ibinigay Niya sa inyo na mga biyaya ayon sa pagkatuwa ng kawalan ng utang na loob. Tunay na si Allāh ay hindi umiibig sa bawat nagpapakamalaki na hambog sa mga tao dahil sa ibinigay sa kanya ni Allāh.
Hal itu agar kalian tidak bersedih -wahai manusia- atas apa yang tidak kalian dapatkan dan agar kalian tidak bergembira atas apa yang Allah berikan kepada kalian dengan kegembiraan yang melampaui batas. Sesungguhnya Allah tidak menyukai setiap orang yang sombong dan membanggakan diri atas manusia dengan apa yang diberikan Allah kepadanya.
In modo che non vi rattristiate, o gente, per ciò che non avete ottenuto, e non gioiate con superbia per le grazie che vi ha concesso; in verità Allāh non ama colui che si esibisce dinanzi alla gente, con superbia, per ciò che Allāh gli ha concesso.
¡Seres humanos! Eso es para que no se aflijan por cualquier cosa que pierden, y para que no demuestren la felicidad que lleva a la arrogancia por cada bendición que Al-lah les ha dado. De hecho, Al-lah no ama al arrogante ni a quienes se jactan por lo que han conseguido.
To je zbog toga, kako ne biste, o ljudi, tugovali za onim što vas je prošlo i kako se ne biste radovali oholo, onome što vam je On dao. Allah ne voli nijednog oholnika hvalisavca koji ljudima u inat prkosi zbog onoga što mu je Allah dao.
Đối với những kẻ keo kiệt với điều đáng lẽ ra y phải có trách nhiệm, vậy mà y còn ra lệnh thiên hạ keo kiệt giống như y. Tuy nhiên, ai không biết tuân lệnh Allah thì chẳng làm Allah thiệt thòi điều gì mà chính bản thân y phải bị thiệt thòi. Quả thật, Allah là Đấng Giàu Có không cần đến việc vâng lời của con người và là Đấng đáng được ca tụng trong mọi hoàn cảnh.
Harcamaları gerekli olan şeyler hakkında cimrilik ederek harcamayanlar ve başkalarına da cimriliği emredenler hüsrana uğramış kimselerdir. Kim Yüce Allah'a itaat etmekten yüz çeviririrse, asla Allah'a zarar veremez. Ancak kendine zarar verir. Şüphesiz Yüce Allah, çok zengindir. Kullarının itaat etmelerine ihtiyaç duymaz. Her halukârda hamt edilmeye layık olandır.
Orang-orang yang kikir dengan apa yang seharusnya mereka infakkan dan memerintahkan orang lain untuk berbuat kikir adalah orang-orang yang merugi. Barang siapa berpaling dari ketaatan terhadap Allah maka sekali-kali dia tidak menimpakan mudarat kepada Allah, akan tetapi dia menimpakan mudarat pada dirinya sendiri. Sesungguhnya Allah Mahakaya, tidak butuh ketaatan hamba-hamba-Nya dan Maha Terpuji dalam setiap keadaan.
Oni koji škrtare u onome što im je obaveza da daju i drugima škrtost naređuju, gubitnici su. Onaj ko se okrene od pokornosti Allahu, sam sebi štetu čini, a ne Allahu, jer On je neovisan i nije u potrebi za pokornošću Svojih robova, On u svakom stanju zaslužuje pohvalu.
Ceux qui, par avarice, ne versent pas ce qui leur est obligatoire de verser et ordonnent à autrui de ne rien dépenser, sont perdant et quiconque se détourne de l’obéissance à Allah ne nuira en rien à Allah et ne fera que nuire à lui-même. Allah est Celui qui se suffit à Lui-même et qui n’a pas besoin de l’obéissance de Ses serviteurs, le Digne de Louange en toute circonstance.
Aquellos que actúan con mezquindad e instan a otros a ser miserables, son perdedores. Quien se aparta de la obediencia de Al-lah solo se daña a sí mismo, en nada perjudica a Al-lah. De hecho, Al-lah es autosuficiente, Él no necesita la obediencia de Sus siervos, y es digno de toda alabanza.
Coloro che non elargiscono il dovuto, ma che ordinano agli altri di farlo, sono perdenti, e chi è avverso all'obbedienza dovuta ad Allāh non fa alcun danno ad Allāh: in verità arreca danno a sé stesso. In verità, Allāh è il Munifico, non ha bisogno dell'obbedienza dei Suoi sudditi; Egli viene lodato in ogni caso.
The receiving of things in the world or the losing of them is purely for the purpose of putting man to the test. Almighty God has settled in advance what shape man’s test-paper should take. A man should pay real attention not to what he has received or what has been taken away from him, but to how he reacted on each of these occasions. The correct and required reaction is that a man should not be disheartened if he suffers some loss, nor should he develop feelings of pride and vanity if he gains something.
Those who are miserly in spending whatever is obligatory on them to spend and instruct others to be miserly, are losers. Whoever turns away from the obedience of Allah will never harm Allah; he only harms himself. Indeed, Allah is the Self-sufficient; He is in no need of the obedience of His servants, and He is praiseworthy in every state.
Ang mga nagmamaramot ng kinakailangan sa kanila na ipagkaloob at nag-uutos sa iba pa sa kanila ng pagmamaramot ay mga lugi. Ang sinumang tatalikod sa pagtalima kay Allāh ay hindi makapipinsala kay Allāh at makapipinsala lamang sa sarili niya. Tunay na si Allāh ay ang Walang-pangangailangan kaya hindi Siya nangangailangan sa pagtalima ng mga alipin Niya, ang Pinapupurihan sa bawat kalagayan.
Sungguh, Kami telah mengutus rasul-rasul Kami dengan hujah-hujah yang jelas dan bukti-bukti yang nyata, Kami turunkan bersama mereka kitab-kitab, dan Kami juga turunkan bersama mereka neraca agar manusia melaksanakan keadilan. Kami juga menciptakan besi yang padanya terdapat kekuatan yang hebat, darinya diciptakan senjata dan di dalamnya terdapat manfaat bagi manusia di dalam berbagai industri dan profesi mereka, dan agar Allah mengetahui secara nyata yang ditampakkan kepada para hamba yang menolong-Nya padahal mereka belum melihat-Nya dan melihat akhirat. Sesungguhnya Allah Mahakuat dan Mahaperkasa, tidak ada sesuatu pun yang mampu mengalahkan-Nya dan tidak ada sesuatu pun yang melemahkan-Nya.
The Prophets were given Miracles and Sent with truth and Justice
Allah the Exalted said next,
لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَـتِ
(Indeed We have sent Our Messengers with clear proofs) in reference to the miracles, the unequivocal evidences and the plain proofs,
وَأَنزَلْنَا مَعَهُمُ الْكِتَـبَ
(and revealed with them the Scripture) which contains the true text,
وَالْمِيزَانَ
(and the Mizan), that is, justice, according to Mujahid, Qatadah and others. This Ayah refers to the truth that is attested to by the sound, straight minds that oppose misguided opinions and ideas, just as Allah said in other Ayat,
أَفَمَن كَانَ عَلَى بَيِّنَةٍ مِّن رَّبِّهِ وَيَتْلُوهُ شَاهِدٌ مِّنْهُ
(Can they (Muslims) who rely on a clear proof from their Lord, and whom a witness from Him follows it (be equal with the disbelievers).)(11:17),
فِطْرَةَ اللَّهِ الَّتِى فَطَرَ النَّاسَ عَلَيْهَا
(Allah's Fitra (religion) with which He has created mankind.) (30:30), and,
وَالسَّمَآءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ
(And the heaven: He has raised it high, and He has set up the Mizan.)(55:7) This is why Allah said here,
لِيَقُومَ النَّاسُ بِالْقِسْطِ
(that mankind may keep up justice), truth and fairness that is found in the obedience of the Messengers, in all that they conveyed from their Lord, and following all they commanded. Surely, what the Prophets brought forth is the truth, beyond which there is no truth, just as Allah said,
وَتَمَّتْ كَلِمَةُ رَبِّكَ صِدْقاً وَعَدْلاً
(And the Word of your Lord has been fulfilled in truth and in justice.)(6:115), His Word is true in what it conveys, and just in all its orders and prohibitions. This is why the believers say, when they take up their rooms in Paradise and assume their high grades and lined thrones,
الْحَمْدُ لِلَّهِ الَّذِى هَدَانَا لِهَـذَا وَمَا كُنَّا لِنَهْتَدِىَ لَوْلا أَنْ هَدَانَا اللَّهُ لَقَدْ جَآءَتْ رُسُلُ رَبِّنَا بِالْحَقِّ
(All praise is due to Allah, Who has guided us to this, and never could we have found guidance, were it not that Allah had guided us! Indeed, the Messengers of our Lord did come with the truth.)(7:43)
The Benefits of Iron
Allah said,
وَأَنزْلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ
(And We brought forth iron wherein is mighty power,) meaning, `We made iron a deterrent for those who refuse the truth and oppose it after the proof has been established against them.' Allah's Messenger ﷺ remained in Makkah for thirteen years. During that time, the revelation continued being sent to him, containing arguments against the idolators and explaining Tawhid with detail and proofs. When the evidence was established against those who defied the Messenger ﷺ, Allah decreed the Hijrah. Then He ordered the believers to fight the disbelievers using swords, using them to strike the necks and foreheads of those who opposed, rejected and denied the Qur'an. Imam Ahmad and Abu Dawud recorded that `Abdullah bin `Umar said that the Messenger of Allah ﷺ said,
«بُعِثْتُ بِالسَّيْفِ بَيْنَ يَدَيِ السَّاعَةِ حَتْى يُعْبَدَ اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَجُعِلَ رِزْقِي تَحْتَ ظِلِّ رُمْحِي، وَجُعِلَ الذِّلَّةُ والصَّغَارُ عَلَى مَنْ خَالَفَ أَمْرِي، وَمَنْ تَشَبَّهَ بِقَوْمٍ فَهُوَ مِنْهُم»
(I was sent with the sword just before the Hour so that Allah be worshipped alone without partners. My provision was placed under the shadow of my spear, and those who defy my order were disgraced and humiliated, and he who imitates a people is one of them.) This is why Allah the Exalted said,
فِيهِ بَأْسٌ شَدِيدٌ
(wherein is mighty power,) in reference to weapons, such as swords, spears, daggers, arrows, shields, and so forth,
وَمَنَـفِعُ لِلنَّاسِ
(as well as many benefits for mankind,) meaning, in their livelihood, such as using it to make coins, hammers, axes, saws chisels, shovels and various tools that people use for tilting the land, sowing, cooking, making dough and manufacturing other objects necessary for their livelihood. Allah's statement,
وَلِيَعْلَمَ اللَّهُ مَن يَنصُرُهُ وَرُسُلَهُ بِالْغَيْبِ
(that Allah may test who it is that will help Him (His religion) and His Messengers in the unseen.) meaning, whose intention by carrying weapons is the defense of Allah (His religion) and His Messenger,
إِنَّ اللَّهَ قَوِىٌّ عَزِيزٌ
(Verily, Allah is Powerful, Almighty.) meaning, surely, Allah is Powerful, Almighty, and He gives victory to those who give victory and aid to Him. However, Allah does not need mankind's help, but He ordered Jihad to test people with each other.
25- Andolsun biz, peygamberlerimizi apaçık delillerle gönderdik ve onlarla birlikte insanlar adaleti ayakta tutsunlar diye Kitab’ı ve mîzânı indirdik. Ayrıca kendisinde hem çetin bir güç hem de insanlar için birtakım faydalar bulunan demiri de indirdik. Bunlar, Allah hem kendisine/dinine hem de peygamberlerine gıyaben kimin yardım ettiğini ortaya çıkarsın diyedir. Şüphesiz Allah çok güçlüdür, Azîzdir.
26- Andolsun biz, Nûh’u ve İbrahim’i peygamber olarak gönderdik. Peygamberliği ve Kitabı da onların soyundan gelenlere verdik. Onlardan kimisi hidâyet bulmuştur, ama birçoğu fâsıktır.
27- Sonra onların izleri üzere rasûllerimizi peşpeşe gönderdik. Meryem oğlu İsa’yı da peşlerinden gönderdik ve ona İncil’i verdik. Ona uyanların kalplerine de şefkat ve merhamet koyduk. Kendiliklerinden uydurdukları ruhbanlığa gelince Biz, onu onlara farz kılmadık. Ancak Allah’ın rızasını kazanmak için kendileri uydurdular. Ama ona da hakkıyla riayet etmediler. Biz, onlardan iman edenlere mükafatlarını verdik. Ama onların çoğu fâsıktır.
25. “Andolsun biz, peygamberlerimizi apaçık delillerle gönderdik.”Bunlar, getirdiklerinin doğruluğuna ve gerçekliğine delil olan kanıt, şahit ve kesin alâmetlerdir.
"Onlarla birlikte insanlar adaleti ayakta tutsunlar diye Kitab’ı ve mîzânı indirdik.” Kitap, cins/tür ismi olup Allah’ın insanları hidâyete iletmek, dinlerinde ve dünyalarında kendilerine faydalı olacak hususları onlara göstermek için indirmiş olduğu tüm kitapları kapsar.“Mîzân” ise söz ve davranışlardaki adalettir. Peygamberlerin getirdikleri dinin tümü; emirleri, yasakları, insanlarla ilişkileri, suç yönelik cezaları, kısası, hadleri, miras hükümleri ve bunun dışındaki tüm hususları tamamiyle adalettir. İşte bundan dolayı “insanlar adaleti ayakta tutsunlar diye” buyrulmuştur. Bu da Allah’ın dinini yerine getirerek ve insanların tespiti imkânsız olan bütün maslahatlarını yerine getirerek olur.
Bu da bütün peygamberlerin şeriatin temeli üzerinde ittifak ettiklerine delildir. Bu temel ise adaleti uygulamaktır. Zamana ve durumlara göre adaletin uygulanış şekilleri arasında farklılık görülse bile bu böyledir.
"Ayrıca kendisinde hem çetin bir güç, hem de insanlar için birtakım faydalar bulunan demiri de indirdik.” Silâh, zırh ve buna benzer çeşitli savaş aletleri “çetin bir güç”için örnektir. Demirin çeşitli sanayi ve mesleklerde, kap-kacaklarda, tarım aletlerinde çeşitli faydaları da görülmektedir. Hatta demire gerek duyulmayan şeyler pek azdır.“Bunlar, Allah hem kendisine/dinine hem de peygamberlerine gıyaben kimin yardım ettiğini ortaya çıkarsın diyedir.” Yani Yüce Allah indirmiş olduğu Kitap ve demir sebebi ile imtihan pazarını kursun, böylelikle gayb halinde dinine ve peygamberlerine kimin yardım edeceği ortaya çıksın.
Gayb halinden kasıt, imanın fayda vermeyeceği şehâdet/görme halinden önce iman etmektir. Çünkü gözle gördükten sonra yapılan iman zaruri ve mecburidir. (Çaresiz kalmanın bir sonucudur).
"Şüphesiz Allah çok güçlüdür, Azîzdir.” Hiçbir şey O’nu aciz bırakamaz, hiçbir şey O’ndan kaçıp kurtulumaz. Kendisinden pek güçlü aletlerin yapıldığı demiri indirmesi, O’nun gücünün ve izzetinin bir tecellisidir. Kullarından intikam almaya kadir olması da O’nun gücünün ve izzetinin tecellisidir. Ama O, dostlarını düşmanları ile sınar. Ta ki gıyaben kendisine/dinine kimin yardım ettiğini ortaya çıkarsın.
Yüce Allah’ın burada Kitab’ı ve demiri bir arada zikretmesi, Yüce Allah’ın dinine bu iki yolla yardım etmesi ve kelimesini onlarla yüceltmesi dolayısıyladır.
O, dinini kesin delil ve belgeleri ihtiva eden Kitap ile ve Allah’ın izni ile zafere kavuşturan kılıçla yüceltir. Her ikisinin de gereği gibi işlemeleri ise adalet sayesindedir. İşte bunlar, Yüce Allah’ın hikmetine, kemâline, peygamberleri vasıtası ile göndermiş olduğu şeriatinin mükemmelliğine delildir.
26. Allah, genel olarak bütün peygamberlerin nübüvvetini söz konusu ettikten sonra onların arasında özel yeri olan iki üstün peygamber olan Nûh ile İbrahim’i söz konusu etmektedir. Allah, peygamberliği ve kitabı onların soyundan gelenler arasında devam ettirmiştir. Yani önceki ve sonraki bütün peygamberler hep Nûh ve İbrahim’in -ikisine de selâm olsun- soyundan gelmişlerdir. Bütün kitaplar da aynı şekilde bu iki değerli peygamberin soyundan gelenlere inmiştir.
"Onlardan” kendilerine peygamber gönderdiğimiz kimselerden “kimisi” onların davetleri ile “hidâyet bulmuştur.”Onların emirlerine uymuş, onların gösterdikleri doğru yolu takip etmişti.“Ama birçoğu fâsıktır.” Allah’a ve rasûllerine itaatin sınırlarının dışına çıkmışlardı. Nitekim Yüce Allah şöyle buyurmaktadır:“Sen ne kadar arzu etsen de insanların çoğu iman etmez.”(Yusuf, 12/103)
27. “Sonra onların izleri üzere rasûllerimizi peşpeşe gönderdik. Meryem oğlu İsa’yı da peşlerinden gönderdik.” Özellikle İsa aleyhisselam’ın söz konusu edilmesi, bu ifadelerin özellikle İsa aleyhisselam’a mensup olduklarını iddia eden hristiyanlara dair olmasından dolayıdır.
"Ve ona” Yüce Allah’ın üstün kitaplarından birisi olan “İncil’i verdik.”“Ona uyanların kalplerine şefkat ve merhamet koyduk.” Nitekim Yüce Allah şöyle buyurmaktadır: “Andolsun insanlar arasında iman edenlere düşmanlıkta en şiddetli olanların yahudiler ve müşrikler olduğunu göreceksin. İman edenlere sevgi (beslemeleri) bakımından en yakınlarının da: Biz hristiyanlarız, diyenleri göreceksin. Bu, aralarında keşişlerin, rahiplerin olmasından ve onların büyüklük taslamamalarındandır.”(el-Maide, 5/82)Bundan dolayı hristiyanlar İsa aleyhisselam’ın şeriati üzere oldukları zamanda başkalarından daha yumuşak kalpli kimseler idiler.
"Kendiliklerinden uydurdukları ruhbanlığa gelince...” Ruhbanlık, bir tür ibadettir. Bunu kendiliklerinden ibadet diye ortaya attılar, onu kendilerine vazife bilip birtakım sorumluluklarla kendilerini yükümlü tuttular.“Biz onu onlara farz kılmadık.” Allah, bunu onlara farz kılmamıştı. Bunu kendilerine şart koşan kendileri oldu. Bundan maksatları da Allah’ın rızasını elde etmekti.
"Ama” bununla birlikte “ona da hakkıyla riâyet etmediler.” Ne onun gereğini yerine getirdiler, ne de haklarını eda ettiler. Böylece iki bakımdan yanlış yaptılar: Bir, kendiliklerinden böyle bir ibadet uydurdukları için, diğeri de kendilerine farz kıldıkları işi gereği gibi yerine getirmedikleri için. İşte onların çoğunlukla görülen durum budur.
Bununla birlikte aralarından Allah’ın emri üzere dosdoğru yürüyenler de vardır. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Onlardan iman edenlere ise mükafatlarını verdik.” Yani İsa aleyhisselam’a iman etmeleri ile birlikte Muhammed sallallahu aleyhi ve sellem’e de iman edenlerin hepsine Allah imanına uygun mükâfatlar vermiştir. “Ama onların çoğu fâsıktır.”
Ciertamente, envié a Mis mensajeros con evidencia clara y pruebas manifiestas, y con ellos envié libros y la balanza, para que las personas vivan en justicia. También envié el hierro fuerte, para que las personas se beneficien de su fabricación y artesanías. Y también para que Al-lah pueda distinguir a quienes realmente abogan por Él y por Sus mensajeros en secreto. Incuestionablemente, Al-lah es Fuerte y Omnipotente, nada puede anular Su decreto, nada es imposible para Él.
Establishing Justice: The Real Purpose of sending Prophets and Divine Books
لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ ۖ وَأَنزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ
We have indeed sent Our messengers with clear proofs, and sent down with them the Book and the Balance, so that people may uphold justice. And We sent down iron in which there is strong power, and benefits for the people; and [ We did it ] so that Allah knows the one who helps Him and His messengers without seeing [ Him ]. Surely Allah is Strong, Mighty (57:25)
The word bayyinat means 'clear' or 'evident' things. It could also mean 'clear injunctions'. It may refer to 'miracles, clear proofs and evidences of Prophet-hood and Messenger-ship. [ Ibn Kathir and Ibn Hayyan ]. After bayyinat, the mention sending down the Book supports the last interpretation, that is, bayyinat refers to 'miracles and proofs' and that 'the Book' sets out details of injunctions. In addition to the Book, another thing has been mentioned, which is mizan [ Balance or Scale ]. Originally, this word refers to an instrument of weighing. Besides the customary balance, there are other kinds of instruments that are invented from time to time to weigh and measure other things. For example, nowadays we have instruments with which to weigh and measure 'light', 'wind' and other things. All these instruments will fall under the category of 'mizan [ Balance ].
This verse speaks of sending down 'the Balance' like 'the Book'. The notion of the Book coming down from the heaven and reaching the prophets through the agency of the angels is quite understandable. But it is not clear what it means for the Balance to come down. Ruh-ul-Ma’ ani, Mazhari and others have explained that 'the coming down of Balance' refers to the Divine laws that were revealed pertaining to the use of the Balance and administration of justice. Qurtubi explains that it was the Book that was sent down, the Balance has been merely appended to the same verb but connoting the sense of inventing and placing. This is quite common in Arabic language and literature. Thus this sentence in full will read as follows: انزَلنَا الکِتاب وَ وَضَعنَا المِیزَان (We sent down the Book and placed the Scale.) The readers may compare this verse with verse [ 7] of Surah Ar-Rahman وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ (And He raised the sky high, and placed the scale...55:7) where Scale is said to have been set up or placed.
Some Traditions narrate that a balance was actually sent down from the heavens to Sayyidna Nuh (علیہ السلام) and he was enjoined to weigh with it and fulfill the rights of people. Allah knows best!
Alongside 'the Book ' and 'the Balance', a third thing was sent down, that is, 'the iron'. The verb 'sent down' in relation to the iron stands for 'created' because it was not sent down from the heaven. There are other occasions where the verb anzala [ He sent down ] is used in the sense of khalaqa [ He created ], as for instance in this وَأَنزَلَ لَكُم مِّنَ الْأَنْعَامِ ثَمَانِيَةَ أَزْوَاجٍ (He sent down to you of the cattle eight couples...39:6) In this verse, the verb anzala [ He sent down ] is unanimously used in the sense of khalaqa [ He created ]. This expression is adopted to indicate that everything in this world is 'sent down from the heaven' in the sense that everything that exists in the world was recorded in the Preserved Tablet long before it came into existence. [ Ruh-ul-Ma’ ani ]
According to the verse, 'iron' serves two purposes: [ 1] it represents power and holds the hostile opponents in great awe, and may compel the rebellious people to abide by Divine laws and system of justice. [ 2] it also holds great benefits for man. In other words, iron is a thing of common utility as it is used on a large scale in various industries. It is indispensable for the invention of every device, machine, mechanical apparatus, contrivance, and there is some iron in almost everything man innovates. No contrivance is possible without iron.
Special Note [ 1]
The fundamental purpose of sending the Prophets, revealing the divine books and erecting the Balance is mentioned as follows: لِيَقُومَ النَّاسُ بِالْقِسْطِ (so that people may uphold justice...57:25) After that a third element is introduced: the creation of 'iron'. This, in fact, complements the same basic purpose of 'administration of justice' because the Prophets and the Divine Books set forth clear and sound arguments to establish justice. If the defiant group fails to establish it, it is warned about punishment in the Hereafter. The 'Balance' sets up the parameters within which justice should operate. If the defiant group obdurately refuses to accept the parameters of justice and is left free to go about violating them, he will not allow justice to be established. In this case, the higher authority of the state will have no choice but to take up arms against them.
Special Note [ 2]
Another point of consideration here is that the Holy Qur'an has set forth two factors as fundamental to the establishment of justice: [ 1] the Book; and [ 2] the Balance. The Book sets forth the Divine rights and the human rights, and the need to fulfill them; it prohibits their violation. The Balance lays down the system which maintains just equilibrium in human social relations. The purpose of revealing these two factors is لِيَقُومَ النَّاسُ بِالْقِسْطِ (so that people may uphold justice...57:25). The factor of 'iron' has been mentioned last. This indicates that in the establishment of justice iron may be used only as a last resort, not as the first step. The real purpose of improving human society and establishing justice among them is to improve them in intellectual development and growth. The government may not exert its might and power to achieve the purpose of developing them intellectually. It may use it, only as the ultimate option, if they stand in the way of justice. The main thing is to cultivate the minds of the people by educating them.
وَلِيَعْلَمَ اللَّـهُ مَن يَنصُرُهُ وَرُسُلَهُ بِالْغَيْبِ (...and [ We did it ] so that Allah knows the one who helps Him and His messengers without seeing ....57:25) Here the conjunction 'and', according to Ruh-ul-Ma’ ani, explains that this subjunctive phrase is conjoined to another subjunctive phrase that is understood in the context: لِيَعْلَمَ (so that it may benefit them) in their trade and industry; so that Allah may legally and outwardly know who will assist Him and His Messenger ﷺ by carrying weapons of war made of iron and fight jihad in defence of His religion'. The restrictive adverbs 'legally and outwardly' have been added because Allah knows everything pre-eternally as He pre-recorded them in the Book of Decrees, and when man performs the action, it is recorded in his Account Book by the angels. In this way, its legal manifestation becomes plainly apparent.
Talaga ngang nagsugo Kami ng mga sugo Namin kalakip ng mga katwirang maliwanag at mga patotoong hayag. Nagpababa Kami kasama sa kanila ng mga kasulatan. Nagpababa Kami kasama sa kanila ng timbangan upang magpanatili ang mga tao ng katarungan. Nagpababa Kami ng bakal, na dito ay may kapangyarihang malakas sapagkat mula rito niyayari ang mga sandata, at dito ay may mga pakinabang para sa mga tao sa mga industriya nila at mga gawain nila. [Ito ay] upang maglantad si Allāh ayon sa kaalamang maglalantad para sa mga tao kung sino ang mag-aadya sa Kanya mula sa mga lingkod Niya nang lingid. Tunay na si Allāh ay Malakas, Makapangyarihan na hindi nadadaig ng anuman at hindi Siya nawawalang-kakayahan sa anuman.
Nous avons envoyé Nos messagers munis d’arguments clairs et de preuves évidentes, avons révélé le Livre avec eux et fait descendre la Balance afin que les gens établissent la justice. Nous avons également fait descendre le fer, dans lequel il y a une force redoutable, puisqu’on fabrique des armes à partir de cette matière. Il y a aussi des bienfaits dans le fer pour les gens qui l’utilisent dans leurs industries et leurs métiers. Ceci, afin qu’Allah reconnaisse qui parmi Ses serviteur le fait triompher dans l’Invisible. Allah est fort et puissant. Rien ne Lui tient tête et rien ne Lui est impossible.
Verily I sent My messengers with clear evidence and manifest proof, and sent down books with them and the balance, so that people would uphold justice. I also sent down iron in which there is great strength; armour is made from it, together with it having many other benefits for the people in their manufacturing and handicrafts. And also because Allah can make it obvious to the people who it is that supports Him and His messengers in secret. Indeed, Allah is Strong and Almighty; nothing can overcome His decree nor is He incapable of doing anything.
Two things are required in religion. One is the following of religion and the other is the support of religion. The balance—or the Scales of Justice—is a symbol of the following of religion by its adherents. Just as man measures excess or shortage by means of a balance, similarly, God’s book is also a balance for Truth. People should test their actions against the standard of God’s book and find out how far they are right and how far they are wrong. Similarly, iron is the symbolic representation of the support for religion. Whenever, any problem about religion arises, a man should prove as strong as iron. He should defend religion with the strength of iron.
Inviammo i Nostri messaggeri con evidenti prove e chiari argomenti, e facemmo scendere assieme a loro i Libri, e facemmo scendere assieme a loro La Bilancia (La Giustizia), in modo che la gente si attenga alla giustizia; e facemmo scendere il ferro, forte e potente, con il quale vengono costruite le armi e che è utile alla gente nelle loro fabbricazioni e nei loro mestieri, in modo che si riveli ad Allāh e alla gente chi sono i Suoi sudditi che Lo sostengono nell'Ignoto. In verità, Allāh è Forte e Potente, nessuno può vincerLo né ostacolarLo.
Poslali smo Naše poslanike s jasnim dokazima, objavili smo im knjige i s njima Mjerilo pravde poslali, kako bi se među ljudima pravedno sudilo. Spustili smo i gvožđe koje je veoma jako. Od njega se pravi oružje i ljudi se njime koriste u svojim poslovima i zanatima. To smo učinili da bismo ljudima ukazali na one koji Allaha pomažu, iako Ga nisu vidjeli. Allah je snažan, i ništa ga ne može nadvladati, i On je Silan, ništa Njegovu moć ne može zaustaviti.
"Sungguh Kami telah mengutus rasul-rasul Kami dengan membawa bukti-bukti yang nyata dan telah Kami turunkan ber-sama mereka al-Kitab dan neraca (keadilan) supaya manusia dapat melaksanakan keadilan. Dan Kami ciptakan besi yang padanya terdapat kekuatan yang hebat dan berbagai manfaat bagi manusia, (supaya mereka mempergunakan besi itu) dan supaya Allah menge-tahui siapa yang menolong (agama)Nya dan rasul-rasulNya, pada-hal Allah tidak dilihatnya. Sesungguhnya Allah Mahakuat lagi Mahaperkasa. Dan sungguh Kami telah mengutus Nuh dan Ibrahim dan Kami jadikan pada keturunan keduanya kenabian dan al-Kitab, maka di antara mereka ada yang menerima petunjuk dan banyak di antara mereka yang fasik. Kemudian Kami iringi di belakang mereka dengan rasul-rasul Kami dan Kami iringi (pula) dengan Isa putra Maryam; dam Kami berikan kepadanya Injil dan Kami jadikan dalam hati orang-orang yang mengikutinya rasa santun dan kasih sayang. Dan mereka mengada-adakan rahbaniyyah padahal kami tidak mewajibkannya kepada mereka tetapi (mereka sendirilah yang mengada-adakannya) untuk mencari keridhaan Allah, lalu mereka tidak memeliharanya dengan pemeliharaan yang semestinya. Maka Kami berikan kepada orang-orang yang beriman di antara mereka pahalanya dan banyak di antara mereka orang-orang yang fasik." (Al-Hadid: 25-27).
(25) Allah سبحانه وتعالى berfirman, ﴾ لَقَدۡ أَرۡسَلۡنَا رُسُلَنَا بِٱلۡبَيِّنَٰتِ ﴿ "Sungguh Kami telah mengutus rasul-rasul Kami dengan membawa bukti-bukti yang nyata," berupa dalil, bukti, dan tanda-tanda yang menunjukkan kebenaran risalah yang mereka bawa, ﴾ وَأَنزَلۡنَا مَعَهُمُ ٱلۡكِتَٰبَ ﴿ "dan telah Kami turunkan bersama mereka al-Kitab." اَلْكِتَابُ di sini adalah kata benda umum (isim jenis) yang mencakup seluruh kitab yang ditu-runkan Allah سبحانه وتعالى sebagai petunjuk untuk makhluk dan mengarah-kan mereka pada apa-apa yang berguna bagi mereka, baik di dunia maupun di akhirat. ﴾ وَٱلۡمِيزَانَ ﴿ "Dan neraca," yakni timbangan ke-adilan terhadap perkataan dan perbuatan, dan agama yang dibawa oleh para rasul seluruhnya adil dalam hal perintah dan larangan dan juga dalam interaksi manusia dari segi pidana, qishash, hukum had, hukum waris dan lainnya. Hal itu ﴾ لِيَقُومَ ٱلنَّاسُ بِٱلۡقِسۡطِۖ ﴿ "supaya manusia dapat melaksanakan keadilan." Menegakkan agama Allah سبحانه وتعالى dan mewujudkan kemaslahatan mereka yang tidak mungkin bisa dihitung.
Hal ini membuktikan bahwa para rasul itu sama dalam kaidah dasar syariat, yaitu menegakkan keadilan meski bentuknya berbeda-beda sesuai kondisi dan waktu.
﴾ وَأَنزَلۡنَا ٱلۡحَدِيدَ فِيهِ بَأۡسٞ شَدِيدٞ ﴿ "Dan Kami turunkan besi yang padanya terdapat kekuatan yang hebat," sebagai alat-alat perang seperti pedang, baju besi, dan lainnya, ﴾ وَمَنَٰفِعُ لِلنَّاسِ ﴿ "dan berbagai manfaat bagi ma-nusia," yang manfaatnya bisa dibuktikan di berbagai jenis produksi, pekerjaan, perabotan, dan alat-alat bercocok tanam hingga hampir semua benda pasti memerlukan besi. ﴾ وَلِيَعۡلَمَ ٱللَّهُ مَن يَنصُرُهُۥ وَرُسُلَهُۥ بِٱلۡغَيۡبِۚ ﴿ "(Supaya mereka mempergunakan besi itu) dan supaya Allah mengetahui siapa yang menolong (agama)Nya dan rasul-rasulNya padahal Allah tidak dilihatnya." Agar Allah سبحانه وتعالى menguji dengan sesuatu yang diturun-kan dari al-Kitab dan besi, sehingga akan terlihat jelas siapa yang menolong para rasulNya sekalipun Allah سبحانه وتعالى tidak dilihatnya, di mana percaya terlebih dahulu lebih berguna baginya sebelum me-nyaksikan secara langsung, yang andai rasa percaya dan keimanan tidak ada, tentu tidak berguna, karena pada waktu itu keimanan amat penting.
﴾ إِنَّ ٱللَّهَ قَوِيٌّ عَزِيزٞ ﴿ "Sesungguhnya Allah Mahakuat lagi Mahaperka-sa." Maksudnya, tidak ada yang bisa mengalahkanNya dan tidak ada sesuatu pun yang luput dariNya.
Dan di antara kekuatan dan keperkasaanNya adalah menu-runkan besi yang menjadi alat-alat kekuatan. Dan di antara ke-kuatan dan keperkasaanNya, Dia mampu mengalahkan musuh-musuhNya, hanya saja Dia hendak menguji para penolongNya terhadap musuh-musuhNya agar Dia mengetahui siapakah yang menolongNya padahal Dia tidak terlihat olehnya.
Dalam ayat ini Allah سبحانه وتعالى menyandingkan al-Kitab (kitab suci-nya) dengan besi karena dengan kedua hal tersebut Allah سبحانه وتعالى meno-long agama dan meninggikan kalimatNya. Dengan kitab suci yang di dalamnya terdapat hujjah dan bukti nyata dan pedang yang bisa mendapatkan kemenangan dengan izin Allah سبحانه وتعالى, kedua hal tersebut menegakkan keadilan yang bisa dipakai sebagai petunjuk atas hikmah serta kemuliaan Allah سبحانه وتعالى dan juga kemuliaan syariat-Nya yang disyariatkan melalui lisan para rasul.
(26) Pada saat Allah سبحانه وتعالى menyebutkan kenabian para nabi secara umum, Allah سبحانه وتعالى menyebutkan secara khusus dua nabi mulia di antara mereka, yaitu Nabi Nuh dan Nabi Ibrahim yang pada keturunan mereka, Allah سبحانه وتعالى mengumpulkan kenabian dan kitab. Allah سبحانه وتعالى berfirman, ﴾ وَلَقَدۡ أَرۡسَلۡنَا نُوحٗا وَإِبۡرَٰهِيمَ وَجَعَلۡنَا فِي ذُرِّيَّتِهِمَا ٱلنُّبُوَّةَ وَٱلۡكِتَٰبَۖ ﴿ "Dan sungguh Kami telah mengutus Nuh dan Ibrahim dan Kami jadikan pada keturunan keduanya kenabian dan al-Kitab," yakni para nabi yang terdahulu dan yang datang kemudian, semuanya berasal dari ke-turunan Nabi Nuh عليه السلام dan Nabi Ibrahim عليه السلام. Begitu juga semua kitab samawi, semuanya diturunkan pada keturunan kedua nabi mulia ini.
﴾ فَمِنۡهُم ﴿ "Maka di antara mereka," yaitu kaum yang kepada me-reka Kami utuskan para rasul, ﴾ مُّهۡتَدٖۖ ﴿ "ada yang menerima petunjuk," atas seruan mereka, mematuhi perintah mereka dan menjadikan arahan mereka sebagai petunjuk, ﴾ وَكَثِيرٞ مِّنۡهُمۡ فَٰسِقُونَ ﴿ "dan banyak di antara mereka yang fasik," yaitu melenceng dari ketaatan terhadap Allah سبحانه وتعالى dan ketaatan terhadap para rasulNya. Ini semakna dengan Firman Allah سبحانه وتعالى,
﴾ وَمَآ أَكۡثَرُ ٱلنَّاسِ وَلَوۡ حَرَصۡتَ بِمُؤۡمِنِينَ 103 ﴿
"Dan sebagian besar manusia tidak akan beriman walaupun kamu sangat menginginkannya." (Yusuf: 103).
(27) ﴾ ثُمَّ قَفَّيۡنَا ﴿ "Kemudian Kami iringi," yakni, Kami sambung, ﴾ عَلَىٰٓ ءَاثَٰرِهِم بِرُسُلِنَا وَقَفَّيۡنَا بِعِيسَى ٱبۡنِ مَرۡيَمَ ﴿ "di belakang mereka dengan rasul-rasul Kami dan Kami iringi (pula) dengan Isa putra Maryam." Allah سبحانه وتعالى secara khusus menyebut Nabi Isa عليه السلام, karena alur pembicaraan ini untuk orang-orang Nasrani, mereka yang mengklaim sebagai pengikut Nabi Isa عليه السلام, ﴾ وَءَاتَيۡنَٰهُ ٱلۡإِنجِيلَۖ ﴿ "Dan Kami berikan kepadanya Injil," yang termasuk salah satu kitab Allah سبحانه وتعالى yang mulia,﴾ وَجَعَلۡنَا فِي قُلُوبِ ٱلَّذِينَ ٱتَّبَعُوهُ رَأۡفَةٗ وَرَحۡمَةٗۚ ﴿ "dan Kami jadikan dalam hati orang-orang yang mengikutinya rasa santun dan kasih sayang." Ini sejalan dengan Firman Allah سبحانه وتعالى,
﴾ لَتَجِدَنَّ أَشَدَّ ٱلنَّاسِ عَدَٰوَةٗ لِّلَّذِينَ ءَامَنُواْ ٱلۡيَهُودَ وَٱلَّذِينَ أَشۡرَكُواْۖ وَلَتَجِدَنَّ أَقۡرَبَهُم مَّوَدَّةٗ لِّلَّذِينَ ءَامَنُواْ ٱلَّذِينَ قَالُوٓاْ إِنَّا نَصَٰرَىٰۚ ذَٰلِكَ بِأَنَّ مِنۡهُمۡ قِسِّيسِينَ وَرُهۡبَانٗا وَأَنَّهُمۡ لَا يَسۡتَكۡبِرُونَ 82 ﴿
"Sungguh kamu dapati orang-orang yang paling keras permusuhan-nya terhadap orang-orang yang beriman ialah orang-orang Yahudi dan orang-orang musyrik. Dan sungguh kamu dapati orang-orang yang paling dekat persahabatannya dengan orang-orang yang beriman ialah orang-orang yang berkata, 'Sesungguhnya kami ini orang Nasrani.' Yang demikian itu disebabkan karena di antara mereka itu (orang-orang Nasrani) terdapat pendeta-pendeta dan rahib-rahib, (juga) karena sesung-guhnya mereka tidak menyombongkan diri." (Al-Ma`idah: 82).
Karena itulah orang-orang Nasrani adalah orang-orang yang paling berhati lunak ketika mereka masih berada di atas syariat Nabi Isa عليه السلام, ﴾ وَرَهۡبَانِيَّةً ٱبۡتَدَعُوهَا ﴿ "dan mereka mengada-adakan rahbaniy-yah." Rahbaniyyah adalah ibadah; mereka membuat-buat ibadah sendiri. Ibadah-ibadah karangan mereka itu mereka wajibkan atas diri mereka, padahal Allah سبحانه وتعالى tidak mewajibkannya atas mereka, tapi mereka sendirilah yang mewajibkannya atas diri mereka sen-diri dengan niat mendapatkan keridhaan Allah سبحانه وتعالى, namun demikian ﴾ فَمَا رَعَوۡهَا حَقَّ رِعَايَتِهَاۖ ﴿ "mereka tidak memeliharanya dengan pemeliharaan yang semestinya." Maksudnya, mereka tidak menunaikannya dan tidak melaksanakan hak-haknya. Dengan demikian mereka mela-kukan dua kelalaian. Mengarang-ngarang sendiri (ajaran agama) dan tidak menunaikan tugas yang mereka sendiri yang mewajib-kannya pada diri mereka. Inilah kondisi umum mereka. Namun di antara mereka ada juga yang konsisten di atas perintah Allah سبحانه وتعالى, karena itulah Allah سبحانه وتعالى berfirman, ﴾ فَـَٔاتَيۡنَا ٱلَّذِينَ ءَامَنُواْ مِنۡهُمۡ أَجۡرَهُمۡۖ ﴿ "Maka Kami berikan kepada orang-orang yang beriman di antara mereka pahala-nya," yaitu mereka yang beriman kepada Nabi Muhammad a di samping beriman kepada Nabi Isa عليه السلام, masing-masing diberi balasan oleh Allah سبحانه وتعالى berdasarkan ke-imanannya. ﴾ وَكَثِيرٞ مِّنۡهُمۡ فَٰسِقُونَ ﴿ "Dan banyak di antara mereka orang-orang yang fasik."
Quả thật, TA đã gởi các Thiên Sứ của TA cùng với nhiều bằng chứng rõ ràng. TA cũng ban cho mỗi người trong Họ một Kinh Sách và cán cân để thiên hạ duy trì nền công lý. TA cũng đã ban sắt xuống có độ cứng, mạnh mà con người dùng làm nhiều vật dụng hữu ích như vũ khí, để Allah nhận ra ai là người công khai giúp đỡ Ngài dù không nhìn thấy Ngài. Quả thật, Allah rất mạnh mẽ toàn năng, không gì chiến thắng Ngài được và không gì làm Ngài bất lực cả.
Ant olsun biz resullerimizi apaçık delil ve kanıtlarla gönderdik. Onlarla birlikte kitaplar indirdik. İnsanların adaleti yerine getirmesi için onlarla birlikte mizanı da indirdik. (Aynı zamanda) dayanıklı güçlü demiri indirdik ki ondan silah yapıp, üretim ve işlerinde ondan faydalansınlar. Öyle ki Allah gayb ile (görmedikleri halde) kimlerin yardım edeceğini bilsin (ortaya çıkarsın). Yüce Allah hiçbir kimsenin kendisine galip gelemeyeceği mutlak güç sahibidir. Hiçbir şey O'nu aciz bırakamaz.
Many of the Nations of the Prophets were Rebellious
Allah the Exalted states that since He sent Nuh, peace be upon him, all the Prophets and Messengers He sent after that were from his offspring. All the revealed Divine Books and all the Messengers that received revelation after Ibrahim, Allah's Khalil, peace be upon him, were from Ibrahim's offspring. Allah the Exalted said in another Ayah:
وَجَعَلْنَا فِى ذُرِّيَّتِهِ النُّبُوَّةَ وَالْكِتَـبَ
(and placed in their offspring prophethood and Scripture.) 29:27 The last among the Prophets of the Children of Israel was `Isa, son of Mary, who prophecied the good news of the coming of Muhammad, peace and blessings be upon them both. Allah the Exalted said,
ثُمَّ قَفَّيْنَا عَلَى ءَاثَـرِهِم بِرُسُلِنَا وَقَفَّيْنَا بِعِيسَى ابْنِ مَرْيَمَ وَءَاتَيْنَـهُ الإِنجِيلَ
(Then, We sent after them Our Messengers, and We sent 'Isa the son of Maryam, and gave him the Injil.) refering to the Injil that Allah revealed to him,
وَجَعَلْنَا فِى قُلُوبِ الَّذِينَ اتَّبَعُوهُ
(And We ordained in the hearts of those who followed him,) i.e., the disciples,
رَأْفَةٌ
(compassion) and tenderness,
وَرَحْمَةً
(and mercy.) toward the creatures. Allah's statement,
وَرَهْبَانِيَّةً ابتَدَعُوهَا
(But the monasticism which they invented for themselves,) refers to the monasticism that the Christian nation invented,
مَا كَتَبْنَـهَا عَلَيْهِمْ
(We did not prescribe for them) `We -- Allah -- did not ordain it for them, but they chose it on their own.' There are two opinions about the meaning of,
إِلاَّ ابْتِغَآءَ رِضْوَنِ اللَّهِ
(only to please Allah therewith,) The first is that they wanted to please Allah by inventing monasticism. Sa`id bin Jubayr and Qatadah said this. The second meaning is: "We did not ordain them to practice that but, rather, We ordained them only to seek what pleases Allah." Allah's statement,
فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا
(but that they did not observe it with the right observance.) meaning, they did not abide by what they ordered themselves to do. This Ayah criticizes them in two ways: first, they invented in things in their religion, things which Allah did not legislate for them. The second is that they did not fulfill the requirements of what they themselves invented and which they claimed was a means of drawing near to Allah, the Exalted and Most Honored. GIbn Jarir and Abu `Abdur-Rahman An-Nasa'i -- and this is his wording - recorded that Ibn `Abbas said, "There were kings after `Isa who changed the Tawrah and the Injil when there were still believers who recited Tawrah and the Injil. Their kings were told, `We were never confronted by more severe criticism and abuse than of these people.' -- they recite the Ayah,
وَمَن لَّمْ يَحْكُم بِمَآ أَنزَلَ اللَّهُ فَأُوْلَـئِكَ هُمُ الْكَـفِرُونَ
(And whosoever does not judge by what Allah has revealed, such are the disbelievers.)(5:44), as well as, they accuse us of short comings in our actions, while still they recite. Therefore, summon them and let them recite these Ayat our way and believe in them our way.' The king summoned them and gathered them and threatened them with death if they did not revert from reciting the original Tawrah and Injil to using the corrupted version only. They said, `Why do you want us to do that, let us be.' Some of them said, `Build a narrow elevated tower for us and let us ascend it, and then give us the means to elevate food and drink to us. This way, you will save yourselves from hearing us.' Another group among them said, `Let us go about in the land and eat and drink like beasts do, and if you find us in your own land, then kill us.' Another group among them said, `Build homes (monasteries) for us in the deserts and secluded areas, where we can dig wells and plant vegetables. Then, we will not refute you and will not even pass by you.' These groups said this, even though they all had supporters among their tribes. It is about this that Allah the Exalted and Most Honored sent down this Ayah,
وَرَهْبَانِيَّةً ابتَدَعُوهَا مَا كَتَبْنَـهَا عَلَيْهِمْ إِلاَّ ابْتِغَآءَ رِضْوَنِ اللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا
(But the monasticism which they invented for themselves, We did not prescribe for them, but (they sought it) only to please Allah therewith, but that they did not observe it with the right observance.) "' Imam Ahmad recorded that Anas bin Malik said that the Prophet said,
«لِكُلِّ نَبِيَ رَهْبَانِيَّةٌ، وَرَهْبَانِيَّةُ هذِهِ الْأُمَّةِ الْجِهَادُ فِي سَبِيلِ اللهِ عَزَّ وَجَل»
(Every Prophet has Rahbaniyyah (monasticism); Jihad in the cause of Allah, the Exalted and Most Honored, is the Rahbaniyyah of this Ummah.) Al-Hafiz Abu Ya`la collected this Hadith and in this narration, the Prophet said,
«لِكُلِّ أُمَّةٍ رَهْبَانِيَّةٌ، وَرَهْبَانِيَّةُ هذِهِ الْأُمَّةِ الْجِهَادُ فِي سَبِيلِ الله»
(Every Ummah has Rahbaniyyah; Jihad in the cause of Allah is the Rahbaniyyah of this Ummah.) Imam Ahmad recorded that Abu Sa`id Al-Khudri said that a man came to him and asked him for advice, and Abu Sa`id said that he asked the same of Allah's Messenger ﷺ. Abu Sa`id said, "So, I advise you to adhere by the Taqwa of Allah, because it is the chief of all matters. Fulfill the obligation of Jihad, because it is the Rahbaniyyah of Islam. Take care of remembering Allah and reciting the Qur'an, because it is your closeness (or status) in the heavens and your good fame on earth." Only Imam Ahmad collected this Hadith.
Nous avons envoyé Noé et Abraham et avons accordé à leur descendance la Prophétie et les livres révélés. Parmi leurs descendants, il y en a qui sont guidés vers le droit chemin qui leur a été facilité, mais beaucoup d’entre eux se sont affranchis de l’obéissance à Allah.
Mi smo poslali Nuha i Ibrahima, neka je na njih mir i spas, i među njihovim potomcima učinili smo vjerovjesništvo i Knjige smo im spustili. Među njihovim potomcima ima onih koji su na pravom putu, a mnogo njih je van okvira pokornosti Allahu.
Kami telah mengutus Nuh dan Ibrahim -‘alaihimassalām- sebagai rasul dan Kami menetapkan kenabian dan kitab-kitab samawi pada keturunan keduanya. Di antara keturunan keduanya ada orang yang mendapat petunjuk ke jalan yang lurus, ada yang mendapat taufik, dan banyak dari mereka yang keluar dari ketaatan kepada Allah.
Ant olsun ki Nuh'u ve İbrahim -aleyhimesselam-'ı (resul) olarak gönderdik. O ikisinin zürriyetine de peygamberliği ve indirilmiş kitapları verdik. O ikisinin soyundan dosdoğru yol üzere hidayete erenler olduğu gibi, çoğu Yüce Allah'a itaati terk etmişlerdir.
Inviammo Nūħ e Ibrāhīm, pace a loro, e concedemmo ai loro figli la Profezia e i Libri rivelati. Tra i loro figli vi è chi venne guidato alla Retta Via e che ebbe successo, e molti altri di loro erano distanti dall'obbedienza dovuta ad Allāh.
And verily I sent Noah and Abraham peace be upon him as messengers, and placed messengership in their offspring; I did not send any Prophet except from their progeny, giving them the revealed books; I only revealed books to a messenger from their progeny. So from their progenies are those who were rightly guided to the straight path and are successful, but the majority of them left the obedience of Allah.
Talaga ngang nagsugo Kami kina Noe at Abraham – sumakanilang dalawa ang pagbati ng kapayapaan – at naglagay Kami sa mga supling nilang dalawa ng pagkapropeta at mga kasulatang pinababa, kaya kabilang sa mga supling nilang dalawa ay napapatnubayan tungo sa landasing tuwid, na naitutuon [doon], at marami kabilang sa kanila ay mga lumalabas sa pagtalima kay Allāh.
Và rõ ràng TA đã gởi Nuh và Ibrahim xuống làm Thiên Sứ, TA đã chọn trong đám con cháu của họ tiếp tục thừa kế sứ mạng và Kinh Sách. Vậy mà chỉ có một số trong đám con cháu của hai người họ được hướng dẫn đến với con đường Chính đạo còn đa số họ đã rời khỏi việc phục tùng Allah.
Many of the Nations of the Prophets (علیہم السلام) were Rebellious
In the preceding verses it was mentioned that in order to give guidance to the world and to establish justice therein, Allah sent His Messengers and revealed to them the divine books and set up Balance. The current verses give specific names of some of those Divine Messengers. Among them, Prophet Nuh (علیہ السلام) stands first in the list, because he is second 'Adam (علیہ السلام) in the sense that all human beings after the Deluge were from his progeny. Then the Prophet Ibrahim Khalil-ullah (علیہ السلام) is mentioned as he is the father of the prophets and recognized as an ideal for all the divine religions. It has been made plain here that all the Prophets and Messengers (علیہ السلام) sent after these two prophets were from their offspring. Out of many branches of the progeny of Nuh (علیہ السلام) ، the branch singled out for prophet-hood was that of Prophet Ibrahim Khalil-ullah (علیہ السلام)
Sin duda alguna, envié a Noé y a Abraham como mensajeros, y dispuse la profecía en su descendencia; de su linaje envié los Profetas. A ellos se les revelaron los libros. Por lo tanto, de ellos provienen los que siguieron el camino recto y han prosperado, aunque la mayoría de los descendientes se apartaron de la obediencia de Al-lah.
Kemudian setelah mereka berdua, Kami iringkan para rasul Kami dan Kami utus mereka secara berturut-turut kepada umat-umat mereka. Lalu Kami iringkan mereka dengan Isa bin Maryam, Kami berikan kepadanya Injil dan Kami jadikan di hati orang-orang yang beriman kepadanya dan mengikutinya rasa iba dan kasih sayang, sehingga mereka menjadi orang-orang yang saling mencintai dan menyayangi di antara mereka. Mereka kemudian mengada-adakan bidah yang melampaui batas dalam agama, sehingga mereka meninggalkan sebagian yang dihalalkan oleh Allah untuk mereka seperti nikah dan kenikmatan, padahal Kami tidak memintanya dari mereka, akan tetapi mereka mewajibkannya pada diri mereka sendiri sebagai bentuk pengadaan bidah dalam agama mereka. Kami hanya meminta mereka untuk mencari keridaan Allah, akan tetapi mereka tidak melaksanakannya. Kami lalu memberikan kepada orang-orang beriman dari mereka pahala dan banyak dari mereka keluar dari ketaatan kepada Allah dengan mendustakan ajaran yang dibawa oleh Rasulullah, Muhammad -ṣallallāhu 'alaihi wa sallam-, kepada mereka.
Then followed them up with my messengers and I sent them one after the other to their nations. I sent after them Jesus the son of Mary and gave him the Gospel, placing gentleness and mercy in the hearts of those who brought faith in him. They were affectionate and merciful to one another, but innovated extremism into their religion and left aside marriage and comforts which I had made permissible for them. I did not seek that from them; they made it necessary upon themselves and in doing so innovating in the religion. I only sought that they follow the My pleasure which they did not do, and so I granted those who believed from them their reward. However, the majority of them left My obedience by rejecting what My Messenger Muhammad (peace be upon him) brought to them.
Poi facemmo susseguire i Nostri Messaggeri, inviandoli uno dopo l'altro ai loro popoli, e li facemmo seguire da ‘Īsā, figlio di Maryem, e gli concedemmo il Vangelo; e stabilimmo nei cuori di coloro che gli credettero e lo seguirono pietà e misericordia; essi erano benevoli e misericordiosi tra di loro, ma crearono zelo nella loro religione e abbandonarono parte di ciò che Allāh permise loro, come i rapporti e i godimenti, e non chiedemmo loro di farlo. In verità, forzarono loro stessi introducendo invenzioni nella religione; al contrario, in verità chiedemmo loro di attenersi al compiacimento di Allāh, ma non vollero farlo. Concedemmo ai credenti tra di loro la ricompensa dovuta, e molti di loro sono distanti dall'obbedienza dovuta ad Allāh, rinnegando ciò che Allāh ha comunicato loro tramite il Suo Messaggero Muħammed, pace e benedizione di Allāh su di lui ﷺ.
Pagkatapos pinasundan Namin ang mga sugo Namin kaya nagpadala Kami sa kanila nang sunud-sunod sa mga kalipunan nila. Pinasundan Namin si Jesus na anak ni Maria at ibinigay Namin sa kanya ang Ebanghelyo. Naglagay Kami sa mga puso ng mga sumampalataya sa kanya at sumunod sa kanya ng habag at awa, kaya sila noon ay mga nagmamahalan, mga nag-aawaan sa isa't isa sa kanila. Nagpauso sila ng pagpapakalabis-labis sa relihiyon nila kaya iniwan nila ang ilan sa ipinahintulot ni Allāh para sa kanila gaya ng pag-aasawa at mga minamasarap. Hindi Siya humiling sa kanila niyon. Nag-obliga lamang sila nito sa mga sarili bilang pagpapauso mula sa kanila sa relihiyon. Humiling lamang [sa kanila] ng pagsunod sa kaluguran ni Allāh ngunit hindi nila ginawa. Nagbigay Siya sa mga sumampalataya kabilang sa kanila ng gantimpala nila. Marami sa kanila ay mga lumabas sa pagtalima kay Allāh sa pamamagitan ng pagpapasinungaling sa inihatid sa kanila ng Sugo Niyang si Muḥammad – ang basbas at ang pangangalaga ay sumakanya.
Nous avons ensuite fait que Nos messagers se succèdent dans leurs peuples et les avons fait suivre de Jésus fils de Marie à qui Nous avons donné l’Evangile. Nous avons inspiré de la douceur et de la miséricorde aux cœurs de ceux qui crurent en lui et le suivirent, les rendant doux et compatissants entre eux. Puis ils introduisirent le fanatisme dans leur religion, renonçant à une part de ce qu’Allah leur avait rendu licite, comme le mariage et certains plaisirs alors que Nous ne leur avions pas demandé cela. Ce sont plutôt eux qui se sont imposé ces contraintes, inventant cela dans la religion. Nous n’avions exigé d’eux que de rechercher l’agrément d’Allah mais ils n’obéirent pas. Nous accordâmes donc aux croyants parmi eux une récompense, tandis que nombre d’entre eux se sont affranchis de l’obéissance à Allah et ont traité de mensonge ce que leur apporta leur Messager Muħammad.
. After specific mention of these two Prophets, the whole chain of prophets is referred to by the words, ثُمَّ قَفَّيْنَا عَلَىٰ آثَارِهِم بِرُسُلِنَا "Then We made Our messengers follow them one after the other". Lastly ` Isa (علیہ السلام) has been specifically mentioned, as he was the last among the Israelite prophets. Then the Last of all prophets Sayyidna Muhammad ﷺ and his Shari'ah has a pointed reference in the next verse.
The special characteristics of the disciples of Prophet ` Isa (علیہ السلام) are given in part of verse 27 as follows: وَجَعَلْنَا فِي قُلُوبِ الَّذِينَ اتَّبَعُوهُ رَأْفَةً وَرَحْمَةً (...and placed tenderness and mercy in the hearts of his followers) In other words, Allah inculcated two qualities in the hearts of the followers of Prophet ` Isa (علیہ السلام) and his Divine Book Injil [ Gospel ]: [ 1] tenderness and [ 2] mercy. As a result, they showed tenderness and compassion to one another. Or it could mean that they showed tenderness and kindness to the entire creation of Allah.
Generally, the two words ra'fah (tenderness) and rahmah (mercy) are treated as synonyms or near-synonyms, but since they are employed here in opposition to each other, some lexicologists explained that the word ra'fah is stronger in degree than the word rahmah. Others have explained that there are two requirements of tenderness and mercy. The word ra'fah means to alleviate the calamity of someone, while the word rahmah means to give to someone what he needs. In short, ra'fah is concerned with repelling harm and rahmah is concerned with deriving benefit. As 'repelling harm' is normally prior to 'deriving benefit', ra'fah takes precedence over rahmah when the two words are expressed simultaneously.
On this occasion, 'tenderness' and 'mercy' are mentioned as the special characteristics of the disciples [ Howariyyun ] of the Prophet ` Isa (علیہ السلام) . Similarly, some characteristics of the blessed Companions ؓ of the Holy Prophet Muhammad ﷺ are given in Surah Al-Fath, one of which is رُحَمَاءُ بَيْنَهُمْ (...compassionate among themselves....48:29). But another characteristic of them is given before this as: أَشِدَّاءُ عَلَى الْكُفَّارِ (...hard against the disbelievers ....48:29). The reason for this difference seems to be that there were no laws pertaining to jihad against the non-believers in the Shari'ah of the Prophet ` Isa (علیہ السلام) . Therefore, there was no occasion for them to be hard against the disbelievers. Allah knows best!
Monasticism: An Analysis
وَرَهْبَانِيَّةً ابْتَدَعُوهَا (...As for monasticism, it was invented by them; ). The word rahbaniyyah (monasticism) is attributed to ruhban. The words rahib (singular) and ruhban (plural) mean 'the one who fears'. After Prophet ` Isa (علیہ السلام) ، transgression became common. In particular, the kings and the leaders publicly defied the laws of the Gospel. When the scholars and the righteous people among them attempted to stop them from doing evil deeds, they were put to death. Those that remained, felt that they would not be able to stop them, nor did they have the power of resistance. If they lived in society, there was every likelihood that their religion too would be destroyed. Therefore, they took upon themselves in earnest that they would give up all pleasures and comforts of this life including the legitimate ones. Thus they avoided marriage, abandoned any activity to earn livelihood and any effort to build homes, and took to jungles, mountains and caves, or took to nomadic life in order to protect their religion and follow their religious duties freely and completely. They did all this out of fear of God. Therefore, they were referred to as rahib or ruhban. Their practice is referred to as rahbaniyyah.
As the Christians introduced monasticism under forced circumstances in order to protect their faith, it was not reproachable in its origin. But once anyone has imposed anything on himself, it becomes binding on him, and its violation is a sin. For example, making a vow for an act of worship is not obligatory. But if a person were to vow to do an act of worship or abstain from a lawful thing, it becomes binding on him in Shari'ah to maintain the vow; its violation becomes a sin. Some of the Christian monks invented monasticism with the best of intentions, but there were others who could not endure the hardships of monastic life and soon succumbed to the pursuit of material gains and physical pleasures when the general body of people believed in them, offered them gifts and oblations. History bears ample testimony to the fact that the monks who detested the system of marriage indulged in indecent acts and fornication. (The free intermingling of men and women in monasteries turned those places into centers of evil).
The current verse denounces the practice of the monks who imposed monasticism upon themselves, and once they had imposed it, they should have observed its requirements which they did not.
That there was nothing wrong originally in what they had introduced as rahbaniyyah is proved by a Hadith narrated by Sayyidna ` Abdullah Ibn Masud ؓ and recorded by Ibn Kathir with reference to Ibn Abi Hatim and Ibn Jarir رحمۃ اللہ علیہما who have cited a lengthy narration in which the Messenger of Allah ﷺ is reported to have said:
"Allah has split the Children of Israel into seventy-two sects. Only three of them were saved from punishment. These are groups who, after Prophet ` Isa (علیہ السلام) ، stopped the oppressive kings and affluent and powerful transgressors from violating the Divine laws. Among those who raised the voice of Truth against them and invited them to the religion of Prophet ` Isa (علیہ السلام) ، the first group faced the oppressors with whatever power they had at their command, but they were defeated and killed. Then after them a second group stood against the tyrants and aggressors who did not have even that much fighting strength as the first group had. However they conveyed the Truth without caring for their lives. This group too was killed. Some of them were ripped apart with saws and others were burnt alive. But they, for the sake of Allah's pleasure, bore all pains and attained salvation. Then a third group stood against them. But this group was weak: They had no resources to fight the tyrants nor could they live in that corrupt society and follow their religion. Therefore, they took to the jungles and mountains, and became monks. It is to this third group that Allah refers in the current verse وَرَهْبَانِيَّةً ابْتَدَعُوهَا مَا كَتَبْنَاهَا عَلَيْهِمْ ; 'As for monasticism, it was invented by them; We did not ordain it for them, ...'."
This narration indicates that the people who originally adopted monasticism from among the Israelites and took care of its essentials and endured its hardships were among those who attained salvation.
According to this interpretation, the present verse shows that the monasticism initially adopted by such people was not bad or evil in itself, though it was not a religious obligation either. They had made it obligatory on themselves at their own will and wish. The element of evil starts from the fact that after making it binding on themselves, most of them were not able to keep to its essentials. As a result, in keeping with the adage لِلاَکثرِ حُکمُ الکُلّ (Majority takes the status of all), the Qur'an attributed this evil aspect to the entire Israelites in that they invented it and could not practice it and did not take care of its requirements: حَقَّ رِعَايَتِهَا (...but [ they adopted it ] to seek Allah's pleasure, then could not observe it as was due 57:27).
It is also learnt from the above discussion that the word ibtida', derived from bid'ah, used in ابْتَدَعُوهَا (...it was invented by them ...) is used in its literal sense of invention, and not in its technical or religious sense of heresy. The religious concept of bid'ah (which refers to a baseless faith or practice that is made part of the religion) has been denounced in the following narration of the Holy Prophet ﷺ (Every religious innovation is deviation).
The context of the verse is very clear about it. Let us first study the following sentence: وَجَعَلْنَا فِي قُلُوبِ الَّذِينَ اتَّبَعُوهُ رَأْفَةً وَرَحْمَةً وَرَهْبَانِيَّةً (And We placed in the hearts of his followers tenderness and mercy and the monasticism they had invented; We did not prescribe it for them, except to seek Allah's pleasure. Then they did not observe it as was due...57:27) (l) The context indicates that just as 'tenderness and mercy' are not evil qualities, likewise 'monasticism' which they adopted is not an evil quality in itself. Otherwise Allah would not have listed it alongside the favorable qualities of 'tenderness and mercy'. Scholars, like Qurtubi, who held monasticism as absolutely prohibited, had to face grammatical difficulties. They had to go out of their way to show that rahbaniyyah is not a part of the conjunctive expression joined together by the conjunction 'waw' [ and ] They treated the sentence starting with "...and monasticism..." as a separate sentence, and understood the verb ibtada' as omittted. The interpretation adopted above renders this construction unnecessary. That is why the Holy Qur'an does not reject their adoption of monasticism in principle, but their failure to keep it up, and take care of its rights and obligations. This interpretation is possible only if the word ibtida' (invention) is taken in its literal sense. Had it been employed in its religious or technical sense, the Qur'an would have denounced adoption of monasticism in itself, because bid'ah (innovation in religion) in its technical sense is deviation.
(1) It should be noted that according to the grammatical construction of this verse, it can be translated in two ways. One translation is given above in the text. The second possible translation is that which is given here. Since the following discussion is based on this second translation, we have adpted it here instead of the translation given in the text. Mu hammadTaqi Usmani
Sayyidna ` Abdullan Ibn Mas` ud's ؓ foregoing narration makes it clear that the groups that adopted monastic life attained salvation. If they were guilty of committing religious innovation, they would never have been counted among the saved ones, but rather among the deviant ones.
Is rahbaniyyah (Monasticism) absolutely Prohibited or is it a relative Concept?
The fact is that rahbaniyyah (translated as monasticism) generally means to give up some lawful things and pleasures. It has several stages, one of which is to treat a permissible thing as impermissible doctrinally or practically. This is distortion of religion. From this point of view, monasticism is absolutely prohibited as declared by the Holy Qur'an at several places, like verse [ 87] of Surah Al-Ma'idah that lays down the principle يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللَّـهُ لَكُمْ. (0 believers, do not prohibit the good things which Allah has made lawful to you...) The prohibitive verb ('do not prohibit' ) in this verse indicates that it relates to a situation where a person holds unlawful what Allah has made lawful, either in his belief or in practice, and as such it will amount to distortion or perversion of the Divine laws.
The second stage is when a person does not, dogmatically or practically, turn a lawful thing into unlawful, but gives it up for some mundane or religious reason. In mundane affairs, a person might give up eating a lawful thing on account of some disease. In religious matters, a person might give up the company of people and mixing with them, lest he should commit moral sins like lying and backbiting, or he might abandon some permissible things temporarily in order to suppress his base desires. This restriction is no more than a treatment of a spiritual disease. When the treatment is over, the restriction is no longer observed. Some Sufi adepts require a novice in the initial stages of his spiritual journey to exercise ascetic discipline, such as eating little, sleeping little and mixing little with people. This brings him to a state of greater harmony and balance [ I` tidal ]. This ascetic discipline is a 'means' and not an 'end' in itself. When the perfect balance is attained and the nafs (inner-self) is brought under control, and there is no longer the danger of committing sins, they are asked to give up the exercise. This in fact is not monasticism but taqwa or righteousness which the religion requires and was practiced by our predecessors, the blessed Companions, their followers and the leaders in religion.
The third stage is when a person does not turn a permissible thing into unlawful. However, he abstains from its use under the belief that its giving up has more virtue and carries more reward, while such use is proved through Sunnah (the practice of the Holy Prophet ﷺ) This is in fact ghuluww (over-indulgence). Many of the Prophetic Traditions prohibit ghuluww.
The Holy Prophet ﷺ is reported to have said: لَا رَھبَانِیُّۃَ فَہ الاِسلَامِ (There is no monasticism in Islam.) This relates to a situation where someone abandons permissible things with the mistaken notion that it will bring him reward. If the Children of Israel initiated monasticism for the protection of their religion, it will fall under the second category of righteousness. But the people of the book were given to ghuluww or practicing religious fanaticism. If they turned lawful into unlawful, they fell under the first category and are guilty of committing haram. If they fall under the third category, then too they are guilty of committing something that is condemned. Allah, the Pure and Exalted, knows best!
All the prophets who came here on behalf of God brought the same religion. But successive generations, introduced innovations in the name of the prophet. An example of this is found in the followers of Jesus. Jesus was entrusted only with the task of conveying the Truth. His prophetic responsibilities did not include fighting. So, he laid more emphasis on missionary ethics, such as are based entirely on affection and compassion. He advised his followers to be affectionate and compassionate towards others. But after Jesus his followers could not fully appreciate this point. By temperament they tended towards renunciation. For the purpose of missionary work, they were only advised not to be engrossed in purely worldly considerations, but they went to the extreme of renouncing the world.
Sau đó, TA liên tiếp gởi xuống rất nhiều Thiên Sứ cho từng cộng đồng, trong đó TA đã gởi đến chúng Ysa con trai của Maryam và TA đã ban xuống cho Y Kinh Injil (Tân Ước), TA đã gieo vào con tim của những ai đã tin tưởng và noi theo Y lòng thiện cảm và biết thương xót, thế là họ biết sống hòa thuận, biết thương yêu lẫn nhau, rồi dần dần họ trở nên thái quá trong thờ phượng khi họ tự cấm những thứ Allah cho phép như kết hôn và hưởng thụ, họ biến tấu thêm nhiều hình thức thờ phượng khác trong khi họ không được yêu cầu làm vậy, Ngài chỉ ra lệnh họ đi đúng chuẩn mực để được Ngài hài lòng thế mà họ vẫn bất tuân. Mặc dù vậy Allah vẫn ban thưởng đầy đủ cho những ai đã tin tưởng trong số họ, nhưng đa số bọn họ đã vượt khỏi sự phục tùng Allah, nhất là khi họ phủ nhận những gì Thiên Sứ Muhammad của Ngài mang đến.
Zatim smo i nakon njih poslanike slali, jedni za drugima su dolazili njihovim narodima. Poslali smo Isaa, sina Merjemina, i dali smo mu Indžil. U srcima onih koji su vjerovali u njega i slijedili ga, dali smo blagost i samilost, pa su bili nježni i samilosni jedni prema drugima, ali su u vjeri na jedan način pretjerivali, pa su ostavili neke propise koje im je Allah dozvolio, poput braka i uživanja (u onom što je halal), a to od njih nije bilo traženo, nego su oni sami sebe time zadužili, uvodeći takvu novinu u vjeru. Mi smo od njih tražili da slijede ono u čemu je Allahovo zadovoljstvo, ali to nisu uradili. Onima među njima koji su vjerovali, dali smo nagradu, a među njima bilo je mnogo onih koji su iskazali nepokornost Allahu, tako što su negirali istinu koju im je donio Njegov poslanik Muhammed, sallallahu alejhi ve sellem.
Después los continué guiando con Mis mensajeros y envié uno tras otro a sus naciones. Envié después de ellos a Jesús, hijo de María, y le revelé el Evangelio, poniendo mansedumbre y misericordia en los corazones de los que creyeron en él. Eran serviciales y misericordiosos el uno con el otro, pero cayeron en el extremismo en su religión y dejaron de lado el matrimonio y las comodidades que yo había hecho permisibles para ellos. No les ordené hacer es, fueron ellos los que establecieron estas reformas en la religión. Solo busqué que se complacieran en Mí, lo cual no hicieron, y en consecuencia les concedí su recompensa a los que creyeron. Sin embargo, la mayoría de ellos dejaron Mi obediencia al rechazar lo que Mi mensajero Mujámmad r trajo.
Sonra rasullerimizi birbiri ardınca kavimlerine gönderdik. Meryem oğlu İsa’yı da arkalarından gönderdik. Ona İncil’i verdik. Ona iman edip tabi olanların kalplerine şefkat ve merhamet duygusu yerleştirdik. Onlar birbirlerini seven ve merhamet eden kimselerdi. Ancak dinlerinde aşırıya gidip, Yüce Allah'ın helal kıldığı evlenmeyi ve bazı lezzetleri terk ederek bidatler uydurdular. Biz onlardan bunu talep etmedik. Ancak onlar dinde bidatler uydurarak kendi nefislerine bunu zorunlu kıldılar. Fakat biz onlardan Allah'ın rızasına tabi olmalarını istedik, ancak bunu yapmadılar. Onlardan iman edenlere ecirlerini verdik. Onlardan çoğu Allah'ın resulü Muhammed -sallallahu aleyhi ve sellem-'in kendilerine getirdiğini yalanlayarak Yüce Allah'a itaat etmeyi terk ettiler.
Ey Allah'a iman edip, kendilerine gönderdiği din ile amel edenler! Emirlerini yerine getirerek, yasaklarından kaçınarak Allah'tan korkun ve resullerine iman edin. Muhammed -sallallahu aleyhi ve sellem-'e ve geçmiş resullere iman etmenizden dolayı size sevap ve ecir bakımından iki kat pay versin. Dünya hayatında kendisi ile yürüyeceğiniz ve kıyamet günü Sırat köprüsünde aydınlanacağınız bir nur versin. Günahlarınızı bağışlayıp örtsün. Bundan dolayı sizi hesaba çekmesin. Allah -Subhanehu ve Teâlâ- kullarına karşı çok bağışlayıcıdır, çok merhamet edicidir.
"Hai orang-orang yang beriman (kepada para rasul), bertak-walah kepada Allah dan berimanlah kepada RasulNya, niscaya Allah memberikan rahmatNya kepadamu dua bagian, dan men-jadikan untukmu cahaya, yang dengan cahaya itu kamu dapat berjalan dan Dia mengampuni kamu. Dan Allah Maha Pengampun lagi Maha Penyayang. (Kami terangkan yang demikian itu) supaya ahli Kitab mengetahui bahwa mereka tiada mendapat sedikitpun akan karunia Allah (jika mereka tidak beriman kepada Muhammad), dan bahwasanya karunia itu adalah di Tangan Allah. Dia berikan karunia itu kepada siapa yang dikehendakiNya. Dan Allah mem-punyai karunia yang besar." (Al-Hadid: 28-29).
(28) Ada kemungkinan pembicaraan (pesan) ayat ini ditu-jukan kepada ahli kitab, yaitu orang-orang yang beriman kepada Nabi Musa عليه السلام dan Nabi Isa عليه السلام. Allah سبحانه وتعالى memerintah mereka mengerjakan tuntutan keimanan mereka, yaitu bertakwa kepada Allah سبحانه وتعالى dan meninggalkan berbagai kemaksiatan serta beriman kepada RasulNya, Muhammad a. Jika mereka mau mengerjakan hal itu, maka Allah سبحانه وتعالى, memberi mereka ﴾ كِفۡلَيۡنِ مِن رَّحۡمَتِهِۦ ﴿ "dua bagian dari rahmatNya." Maksudnya, dua bagian pahala, satu bagian atas keimanan mereka terhadap para nabi terdahulu dan satu bagian lain atas keimanan mereka kepada Nabi Muhammad a.
Kemungkinan lain, ayat ini bersifat perintah umum yang mencakup ahli kitab dan lainnya dan inilah kemungkinan yang zahir. Allah سبحانه وتعالى memerintah semua manusia untuk beriman dan bertakwa yang mencakup seluruh bagian agama, baik secara lahir maupun batin, baik yang pokok maupun cabang-cabangnya. Jika mereka mau mengerjakan semua perintah agung ini, Allah سبحانه وتعالى pasti memberikan ﴾ كِفۡلَيۡنِ مِن رَّحۡمَتِهِۦ ﴿ "dua bagian dari rahmatNya," tidak ada yang mengetahui ukuran serta sifatnya kecuali hanya Allah سبحانه وتعالى semata. Satu bagian atas keimanan dan bagian lain atas ketakwaan. Atau satu bagian pahala atas pelaksanaan berbagai perintah dan satu bagian pahala lain karena meninggalkan berbagai larangan, atau kemungkinan bahwa penyebutan bentuk ganda dalam ayat ini menunjukkan pemberian pahala yang berulang. ﴾ وَيَجۡعَل لَّكُمۡ نُورٗا تَمۡشُونَ بِهِۦ ﴿ "Dan menjadikan untukmu cahaya, yang dengan cahaya itu kamu dapat berjalan," maksudnya, memberi kalian ilmu dan cahaya yang kalian jadikan lentera untuk berjalan dalam gelapnya kebo-dohan dan agar penghuni langit dan bumi memintakan ampunan untuk kalian. ﴾ وَٱللَّهُ ذُو ٱلۡفَضۡلِ ٱلۡعَظِيمِ ﴿ "Dan Allah memiliki karunia yang besar." Sehingga banyaknya pahala yang diberikan oleh Pemilik karunia yang besar itu tidak perlu diherani; karuniaNya meliputi seluruh penghuni langit dan bumi. Tidak ada satu makhluk pun yang terlepas dari karunia Allah سبحانه وتعالى barang sekejap mata sekalipun bahkan tidak lebih sedikit dari itu.
(29) ﴾ لِّئَلَّا يَعۡلَمَ أَهۡلُ ٱلۡكِتَٰبِ أَلَّا يَقۡدِرُونَ عَلَىٰ شَيۡءٖ مِّن فَضۡلِ ٱللَّهِ ﴿ "(Kami terang-kan yang demikian itu) supaya ahli Kitab mengetahui bahwa mereka tiada mendapat sedikitpun akan karunia Allah (jika mereka tidak beriman kepada Muhammad)." Maksudnya, karunia dan kebaikan Kami yang Kami jelaskan kepada kalian ini adalah untuk orang yang beriman secara umum dan bertakwa kepada Allah سبحانه وتعالى serta beriman kepada RasulNya, agar orang-orang ahli kitab mengetahui bahwa mereka sama sekali tidak mampu menguasai karunia Allah سبحانه وتعالى sedikit pun. Maksudnya, mereka tidak bisa menahan Allah سبحانه وتعالى karena keinginan dan akal mereka yang rusak. Mereka berkata,
﴾ وَقَالُواْ لَن يَدۡخُلَ ٱلۡجَنَّةَ إِلَّا مَن كَانَ هُودًا أَوۡ نَصَٰرَىٰۗ ﴿
"Dan mereka (Yahudi dan Nasrani) berkata, 'Sekali-kali tidak akan masuk surga kecuali orang-orang (yang beragama) Yahudi dan Nasrani'." (Al-Baqarah: 111).
Mereka juga berangan-angan terhadap Allah سبحانه وتعالى secara tidak benar. Kemudian Allah سبحانه وتعالى memberitahukan bahwa orang-orang yang beriman terhadap Rasulullah a dan bertakwa kepada Allah سبحانه وتعالى akan mendapatkan dua bagian rahmat Allah سبحانه وتعالى dan juga men-dapatkan cahaya serta ampunan, meski ahli kitab memandang rendah, supaya mereka mengetahui ﴾ وَأَنَّ ٱلۡفَضۡلَ بِيَدِ ٱللَّهِ يُؤۡتِيهِ مَن يَشَآءُۚ ﴿ "bahwa-sanya karunia itu adalah di Tangan Allah, yang Dia berikan kepada siapa yang dikehendakiNya," berdasarkan kebijakan hikmahNya untuk memberikan karuniaNya. ﴾ وَٱللَّهُ ذُو ٱلۡفَضۡلِ ٱلۡعَظِيمِ ﴿ "Dan Allah mempunyai karunia yang besar," yang ukurannya tidak diketahui.
Selesai tafsir Surat al-Hadid. Segala puji dan karunia hanya bagi Allah سبحانه وتعالى semata.
O vi koji vjerujete u Allaha i radite prema onome što vam je propisao, bojte se Allaha, provodeći Njegove naredbe i kloneći se Njegovih zabrana, vjerujte u Njegova Poslanika, pa će vam On dati dvostruku nagradu, nagradu za vjerovanje u Muhammeda, sallallahu alejhi ve sellem, i nagradu za vjerovanje u ranije poslanike, i pored toga dat će vam svjetlost koja će vam biti vodič na dunjaluku i davati vam vidljivost preko Sirat ćuprije na Sudnjem danu, i grijehe će vam oprostiti, prekrit će ih i za njih vas neće kažnjavati. Allah Uzvišeni prašta Svojim robovima i milostiv je prema njima.
Hỡi những người đã tin tưởng Allah và tuân theo giáo luật của Ngài, các ngươi hãy kính sợ Allah mà tuân thủ đúng mọi mệnh lệnh mà Ngài đã ban cũng như tránh xa những điều Ngài ngăn cấm và hãy tin tưởng Thiên Sứ của Ngài, Ngài sẽ ban phần thưởng cho các ngươi gấp đôi bởi các ngươi vừa tin tưởng Muhammad và tin tưởng luôn những Thiên Sứ trước đây. Ngoài ra, Ngài còn cho các ngươi ánh sáng để cho các ngươi soi rọi trong cuộc sống và soi rọi khi băng qua cây cầu Sirat trong Ngày Tận Thế, Ngài còn tha thứ tội lỗi cho các ngươi, che đậy lỗi lầm cho các ngươi, vì Allah Toàn Năng rất nhân từ và độ lượng với đám nô lệ của Ngài.
O voi che credete in Allāh e che vi attenete alla Legge che ha stabilito per voi, temete Allāh obbedendo ai Suoi ordini e rispettando i Suoi divieti, e credete nel Suo Messaggero: vi concederà due tipi di ricompensa, Perdono e Grazia, per aver creduto in Muħammed, pace e benedizione di Allāh su di luiﷺ, e per aver creduto ai messaggeri del passato, e stabilirà per voi una Luce che vi guiderà nella vostra vita terrena e che illuminerà la Retta Via, e perdonerà i vostri peccati e ve ne assolverà e non vi interrogherà a riguardo; e Allāh, gloria Sua, è Perdonatore nei confronti dei Suoi sudditi, Misericordioso con loro.
O those who have faith in Allah and act upon whatever He has legislated for them! Be mindful of Allah by fulfilling His commands and refraining from the things He has not allowed; He will give you double the reward for your bringing faith in Muhammad (peace be upon him) and in the previous messengers. He will also create for you a light through which you will be guided in your worldly life and which you shall use on the Bridge on the Day of Judgement. He will also forgive your sins and not take you to account for them. And Allah is the bestower of great favours to His servants; no limiter can limit His favour, nor can anyone count it.
يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّـهَ وَآمِنُوا بِرَسُولِهِ يُؤْتِكُمْ كِفْلَيْنِ مِن رَّحْمَتِهِ (0 those who believe, fear Allah, and believe in His Messenger, and He will give you two shares [ of reward ] out of His mercy,..28) The vocative expression يَا أَيُّهَا الَّذِينَ آمَنُوا "O those who believe..." in this verse refers to the People of the Book who believed in Prophet ` Isa (علیہ السلام) . As a general rule, the Qur'an uses this vocative expression for Muslims only, not for Jews or Christians. The expression used for them is ahlul-kitab [ People of the Book ] because their believing in Prophets Musa and ` Isa (علیہما السلام) is not tantamount to being 'believers'. They need to believe in the Holy Prophet Muliammad ﷺ . Only in that case can they be called الَّذِينَ آمَنُوا "0 those who believe". But here the Qur'an deviates from the general rule, and addresses them by the words, "0 those who believe" presumably because the concluding verse reminds the Christians that believing in Prophet ` Isa (علیہ السلام) is not sufficient: the true meaning of believing in Prophet ` Isa (علیہ السلام) dictates that they should believe in the Last Prophet ﷺ . If they do, then they deserve to be called as الَّذِينَ آمَنُوا 'those who believe'.
Then the verse promises the People of the Book that believe in the Holy Prophet ﷺ ، their reward will be doubled. The first reward is on account of their believing in Prophet ` Isa (علیہ السلام) or Musa (علیہ السلام) and following their Shari’ ah, and the second reward is for their believing in the Holy Prophet ﷺ and acting upon his Shari’ ah. The reason for their double reward is that Jews and Christians were unbelievers until they believed in the Holy Prophet ﷺ ، and no worship of an unbeliever is acceptable. It required that any action they had performed according to a previous Shari` ah would go waste. But the present verse clarifies that when an unbeliever embraces Islam, all his good actions are restored, hence he is doubly rewarded.
O mga sumampalataya kay Allāh at gumawa ayon sa isinabatas Niya para sa kanila, mangilag kayong magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya at sumampalataya kayo sa Sugo Niya, magbibigay Siya sa inyo ng dalawang bahagi mula sa gantimpala at pabuya dahil sa pananampalataya ninyo kay Muḥammad – sumakanya ang basbas at ang pagbati ng kapayapaan – at pananampalataya ninyo sa mga sugong nauna, maglalagay Siya para sa inyo ng isang liwanag na mapapatnubayan kayo sa pamamagitan nito sa buhay ninyong pangmundo at maliliwanagan kayo sa pamamagitan nito sa landasing tuwid sa Araw ng Pagbangon, at magpapatawad Siya para sa inyo ng mga pagkakasala ninyo kaya magtatakip Siya sa mga ito at hindi Siya maninisi sa inyo dahil sa mga ito. Si Allāh – kaluwalhatian sa Kanya – ay Mapagpatawad sa mga lingkod Niya, Maawain sa kanila.
¡Aquellos que tienen fe en Al-lah y obedecen lo que Él ha legislado para ellos! Honren a Al-lah cumpliendo Sus mandamientos y absteniéndose de las cosas que Él no ha permitido, Él los recompensa doblemente por su fe en Mujámmad r y en los mensajeros anteriores. Al-lah les concederá una luz a través de la cual serán guiados en su vida terrenal y la usarán en el Puente el Día del Juicio. También perdonará sus pecados y no les hará rendir cuentas por ellos. Al-lah es absolvedor, misericordioso con sus siervos.
Ô vous qui croyez en Allah et œuvrez selon ce qu’Il vous a prescrit, craignez Allah en vous conformant à Ses commandements et en vous abstenant de commettre Ses interdits, et croyez en votre Messager. Allah vous accordera deux parts de récompense pour avoir cru en Muħammad et aux messagers précédents et Il vous accordera une lumière pour vous guider dans votre vie de ce bas monde ainsi que sur le Pont Şirâṭ le Jour de la Résurrection. Et Il pardonnera vos péchés, les dissimulant et ne vous en tenant pas rigueur. Allah pardonne en effet à Ses serviteurs et leur fait miséricorde.
‘Believers,’ here refer to those who embraced the faith of Jesus. Those who had faith in the previous prophet and now, having discovered the Truth in the call of the Last of the Prophets, adopt his faith, are entitled to a double reward. Similarly, if those who are Muslims by birth study Islam afresh, and with renewed Islamic consciousness, become believers or Muslims, they too will be entitled to a double reward in the eyes of God.
28- Ey iman edenler! Allah’tan korkup sakının ve Rasûlüne iman edin ki size rahmetinden iki kat versin, aydınlığı ile yürüyeceğiniz bir nur bahşetsin ve sizi bağışlasın. Allah Ğafûrdur, Rahîmdir.
29- Böylece Kitap ehli, Allah’ın lütfundan hiçbir şeye sahip olmadıklarını, lütfun Allah’ın elinde olduğunu ve onu dilediğine verdiğini bilsinler. Allah, büyük lütuf sahibidir.
28. Bunun Mûsâ ve İsa’ya -ikisine de selam olsun- iman eden Kitap ehline bir hitap olma ihtimali vardır. Bu hitapla Allah, onlara kendisinden korkup O’na isyanı gerektiren hususları terk etmek sureti ile imanlarının gereğince amel etmelerini emretmekte ve Rasûlü Muhammed sallallahu aleyhi ve sellem’e de inanmalarını istemektedir. Eğer böyle yaparlarsa Yüce Allah onlara “rahmetinden iki kat” mükâfat verecektir. Bu paylardan biri önceki peygamberlerine imanlarının diğeri de Muhammed sallallahu aleyhi ve sellem’e iman etmelerinin mükâfatıdır.
Bu buyruğun umumi bir emir olma ihtimali de vardır. Bunun kapsamına Kitap ehli de başkaları da girer. Zâhir/açık ve kuvvetli olan görüş de budur. Allah, bu buyruğu ile hepsine imanı ve takvâyı emretmektedir ki, bunun kapsamına zahiri ve batını ile usulü ve furuu ile bütün din girmektedir. Eğer bu büyük emre uyacak olurlarsa Yüce Allah kendilerine “rahmetinden iki pay” verir ki, bunların miktarını ve niteliklerini Yüce Allah’tan başkası bilemez. İmana karşı bir mükâfat, takvâya karşılık bir mükâfat veya emirlere uymaya karşılık bir mükâfat, yasaklardan kaçınmaya karşılık bir mükâfat yahut da iki paydan kasıt, mükâfatın ardı arkasına tekrar tekrar verilmesidir.
"Aydınlığı ile yürüyeceğiniz bir nur bahşetsin.” Size bir ilim, bir hidâyet, cahilliğin karanlığında yürüyeceğiniz bir nur versin ve kötülüklerinizi bağışlasın.
"Allah büyük lütuf sahibidir.” (el-Hadid, 57/21) Lütfu göklerde ve yerde bulunanları kuşatmış bulunanın, lütfu pek büyük olanın bunca mükâfat vermesi garip kaçmaz. Bir göz kırpacak kadar bir süre kadar yahut bundan daha az bir süre dahi hiçbir mahlûk O’nun lütfundan azade değildir.
29. Yani bizler genel olarak iman eden, Allah’tan korkan ve O’nun Rasûlüne iman eden kimselere olan lütuf ve ihsanımızı şunun için açıkladık: Kitap ehli bilsin ki, kendileri Allah’ın lütfundan hiçbir paya sahip değildirler. Yani kendi hevâlarına ve bozuk akıllarına göre Allah’ın lütfuna sınır koyamazlar. Dolayısı ile:“Yahudi ve hristiyan olandan başkası asla cennete giremez”(el-Bakara, 2/111) diyemezler ve Allah’tan olmadık dileklerde ve esası boş kuruntu olan temennilerde bulunamazlar.
Yüce Allah böylelikle Rasûlü Muhammed sallallahu aleyhi ve sellem’e iman eden, Allah’tan korkup sakınan kimselere rahmetinden iki kat bağışlayıp bir nur vereceğini ve onlara mağfirette bulunacağını -Kitap ehline rağmen ve onlar hoşlanmasa da- haber vermektedir.
Yine onlar, “lütfun Allah’ın elinde olduğunu, onu” hikmeti gereği lütfundan kime vermesi gerekiyor ise ona “verdiğini bilsinler. Allah” hiçbir şekilde ölçüsü ve miktarı tespit edilemeyecek kadar “büyük lütuf sahibidir.”
Hadîd Sûresi’nin tefsiri burada sona ermektedir.
Hamd ve nimet yalnız Allah’a mahsustur.
***
Wahai orang-orang yang beriman kepada Allah dan melaksanakan syariat-Nya! Bertakwalah kepada Allah dengan melaksanakan segala perintah-Nya dan menjauhi segala larangan-Nya, niscaya Dia memberikan kepada kalian dua bagian dari pahala dan balasan atas keimanan kalian terhadap Muhammad -ṣallallāhu 'alaihi wa sallam- dan kepada para rasul yang telah lalu, menjadikan untuk kalian cahaya yang kalian gunakan sebagai petunjuk di kehidupan dunia dan kalian gunakan sebagai penerang di atas sirat pada hari Kiamat, dan mengampuni dosa-dosa kalian sehingga Dia tidak menyiksa kalian karenanya. Sungguh, Allah -Subḥānahu- Maha Pengampun lagi Maha Penyayang terhadap hamba-hamba-Nya.
Pojasnili smo vam našu veliku dobrotu i umnogostručenu nagradu koju smo za vas, o vjernici pripremili, kako bi sljedbenici prijašnjih Knjiga, Jevreji i kršćani znali da oni ne mogu doći do Allahove dobrote kako bi je darovali kome oni hoće i zabranili je kome hoće, te da bi znali da je dobrota u Allahovim rukama i da je On daje kome hoće, a On je vlasnik velike dobrote kojom odlikuje koga hoće od Svojih robova.
-Ey Müminler!- Sizin için kat kat mükâfat olarak hazırladığımız büyük lütfu beyan ettik ki, Ehlikitaptan önce gelmiş olan Yahudi ve Hristiyanlar, Allah'ın lütfundan hiçbir şeyi dilediğine bahşedip dilediklerine de yasaklayamazlar. Şunu da iyi bilsinler ki lütuf, ancak Allah -Subhanehu ve Teâlâ-'nın elindedir, kullarından dilediğine bahşeder. Yüce Allah, dilediği kullarına karşı büyük lütuf sahibidir.
لِّئَلَّا يَعْلَمَ أَهْلُ الْكِتَابِ (so that the People of the Book may know ....57:29) The negative particle la [ no ] is grammatically redundant [ but rhetorically it serves to emphasise the expression ]. This final verse states that the People of the Book need to know that faith in Prophet ` Isa (علیہ السلام) is not necessarily faith in the Prophet Muhammad ﷺ . In the circumstances, they do not deserve any Divine grace unless they embrace faith in the Last Prophet t. Allah, the Pure and Exalted, knows best!
Alhamdulillah
The Commentary on
Surah Al-Hadid
Ends here
Kami telah menerangkan karunia Kami yang agung dengan apa yang telah Kami siapkan untuk kalian -wahai orang-orang yang beriman- berupa pahala yang dilipatgandakan, agar Ahli Kitab terdahulu dari kalangan Yahudi dan Nasrani mengetahui bahwa mereka tidak mampu berbuat sedikit pun terhadap karunia Allah dengan memberikannya kepada orang yang mereka inginkan atau menahannya dari orang yang mereka inginkan, dan agar mereka mengetahui bahwa karunia hanya di tangan Allah -Subḥānahu-, Dia berikan kepada siapa yang dikehendaki-Nya dari hamba-hamba-Nya. Sungguh, Allah mempunyai karunia besar yang dikhususkan untuk orang yang dikehendaki-Nya dari hamba-hamba-Nya.
¡Creyentes! En verdad he explicado con claridad Mi gran favor, que he preparado para ustedes en la multitud de recompensas, para que las personas del Libro anterior, es decir, los judíos y los cristianos sepan que no pueden acceder ni determinar ninguno de los favores de Al-lah, y para que además sepan que el verdadero favor está en las manos de Al-lah; Él lo otorga a quien quiere. Al-lah es Quien otorga innumerables favores, los cuales Él concede únicamente a los siervos que Él desea.
O believers! Verily I have clearly explained My great favour I have prepared for you in the multitude of rewards, so that the people of the previous Book i.e. the Jews and Christians know that they cannot access any of the favour of Allah in terms of being able to give it to whomsoever they wish, and so that they also know that true favour is in Allah’s Hands (may He be glorified); He grants it to whomsoever He wishes. And Allah is the bestower of great favours, which He exclusively gives to whichever of His servants He wishes.
Vi chiarimmo la Nostra immensa Grazia che preparammo per voi, o credenti: molteplici grazie, in modo che la gente dei Libri del passato, Ebrei e Nazareni, sappiano che, in verità, non hanno alcun potere sulle grazie di Allāh, così da poterle concedere a chi vogliono o privarne chi vogliono, e affinché sappiano che la Grazia è nelle mani di Allāh, gloria Sua, e che è Lui a concederla ai Suoi sudditi che vuole; e Allāh possiede immensa Grazia, che concede ai Suoi sudditi che vuole.
Nous vous avons explicité que Notre éminente grâce était la double récompense que Nous vous réservons, ô croyants, afin que les Gens du Livre, juifs et chrétiens, sachent qu’ils ne disposent pas de la grâce d’Allah pour l’accorder à qui ils veulent et en priver qui ils veulent, et afin qu’ils sachent également que cette grâce n’est détenue que par Allah. Il l’accorde à qui Il veut parmi Ses serviteurs et Il est celui qui détient la grâce suprême qu’Il accorde spécifiquement à qui Il veut parmi Ses serviteurs.
Naglinaw nga Kami para sa inyo ng kabutihang-loob Naming sukdulan sa pamamagitan ng inihanda Namin para sa inyo, O mga mananampalataya, na gantimpalang pinag-ibayo upang makaalam ang mga May Kasulatan na mga nauna kabilang sa mga Hudyo at mga Kristiyano na sila ay hindi makakakaya sa anuman mula sa kabutihang-loob ni Allāh kung saan magkakaloob sila nito sa sinumang niloloob nila at magkakait sila nito sa sinumang niloloob nila. [Ito ay] upang malaman nila na ang kabutihang-loob ay nasa kamay ni Allāh – kaluwalhatian sa Kanya; nagbibigay Siya nito sa sinumang niloloob Niya kabilang sa mga lingkod Niya. Si Allāh ay may kabutihang-loob na sukdulan na natatangi dito ang sinumang niloloob Niya mula sa mga lingkod Niya.
Và TA đã trình bày rõ cho các ngươi - hỡi tín đồ luôn tin tưởng - về những gì TA đã chuẩn bị ban thưởng trọng hậu cho các ngươi vượt xa công sức mà các ngươi đã bỏ ra để khẳng định với dân Kinh Sách thuộc Do Thái và Thiên Chúa rằng họ hoàn toàn không có quyền hạn gì để can thiệp vào thiên ân của Allah cả, tất cả đều do Allah quyết định, Ngài muốn ban cho ai tùy Ngài bởi Ngài có vô vàn thiên ân.