Mutlak kemal ile nitelendirip vasıflandırmak, sevgiyle birlikte üstün güzellikler ile senada bulunmak, gökleri ve yeri geçmiş bir benzeri olmadan yaratan Yüce Allah için sabittir. Geceyi ve gündüzü birbirlerini peşpeşe takip eder bir şekilde yaratmıştır. Geceyi karanlık için ve gündüzü de aydınlık için yaratmıştır. Buna rağmen kâfirler başkalarını O'na denk tutuyor ve onları Rablerine ortak kılıyorlar.
Commentary
Sayyidna ` Abdullah ibn ` Abbas ؓ has said that one of the distinctions of Surah Al-An'am is that the whole of it, except some 'Ayat, was revealed at one time in Makkah with the complement of seventy thousand angels following it with recitation of the name of Allah. Early Tafsir authorities Mujahid, al-Kalbi, Qatadah and others have said more or less the same thing.
Abu Ishaq Al-Asfra'ini has said that this Surah consists of all principles and subsidiaries of Tauhid (Oneness of Allah). This Surah has been prefaced with الْحَمْدُ لِلَّـهِ (Al-Hamdulillah) whereby people have been told that all praises belong to Allah. The purpose is to educate and help people get the right perspective - that Allah needs no praise from anyone, whether or not anyone praises Him, He is, in terms of His own intrinsic perfection, by Himself, the Praised One. By bringing in the sentence which follows immediately, which mentions the creation of the heavens and the earth and the darkness and the light, given there is the very proof of His being the Praised One. Isn't it that the Being which holds such Power and Wisdom would have to be the One deserving of all praise?
In this verse, ` samawat' (heavens) has been mentioned in the plural while 'ard (earth), in the singular - though, in another verse (65:12), earth has been identified as being seven like the heavens. Perhaps, it is indicative of the mutual distinction the seven heavens have in terms of their form and attributes while the seven earths are like each other, therefore, they were taken as one in number. (Mazhari)
Similarly, by mentioning ` zulumat' (darkness, or layers of darkness) in the plural, and 'nur' (light) in the singular, the indication given may be that nur or light signifies the correct way and the straight path - and that is just one, while zulumat, or many layers of darkness, signifies the path of error - and their number runs in thousands. (Mazharl al-Bahr al-Muhit)
Also noticeable here is that the origination of the heavens and the earth has been expressed through the word, 'khalaqa' (created) while that of darkness and light with the word, ja‘ala' (made). The hint implied is that darkness and light are not independent and self-existent like the heavens and the earth, instead, they are contingents and attributes. And zulumat (darkness) has been given precedence over nur (light) perhaps because zulumat is basic to this world while nur is associated with particulars - when they are there, there is light; and when they are not there, there is darkness.
By pointing out to the reality of Tauhid (Oneness of Allah) and its open proof in this verse the purpose is to warn all those peoples who do not simply believe in Tauhid, or have forsaken the reality of Tauhid despite professing it.
The Magians (Majus) believe in two creators, Yazdan and Ahriman (or Ahraman). Yazdan, according to them, is the creator of good and Ahriman, the creator of evil. They also identify these as (the principles of) light and darkness.
The polytheists in India take an incredibly high number of gods as partners in the divinity of God. The Arya Samajists, despite acknowledging Tauhid, take spirit and matter to be infinitely pre-existent, and independent of the power and creation of God, whereby they have moved way away from the reality of Tauhid. Similarly, the Christians who, despite professing the creed of Tauhid, started taking Sayyidna ` Isa (علیہ السلام) and his blessed mother as partners in the divinity of God - and then, in order to prop their belief in one God, they to rely on the irrational theory of Unity in Trinity. As for the disbelievers and polytheists of Arabia, they demonstrated such philanthropy in dishing out Godhood that, according to them, every piece of rock on a hill could be good enough to become an object of worship for the whole human-kind! Thus, the wonderful human being whom Allah had made to be the noblest of His creation, someone whom the whole universe was to serve, went so astray from the right path that he took - not just the moon, the sun, the stars, but the fire, water, trees and rocks too - even crawling insects as objects of prostration and worship, providers of needs and resolvers of problems.
By saying in this verse of the Holy Qur'an that Allah Ta` ala is the Creator of the heavens and the earth and He is the Maker of darkness and light, all such false notions have been refuted - when He is the sole Creator and Maker of everything, ascribing partners to His Divinity makes no sense.
Ang paglalarawan sa pamamagitan ng kalubusang walang-takda at ang pagbubunyi sa pamamagitan ng mga kagandahang pinakamataas kalakip ng pag-ibig ay napagtibay ukol kay Allāh na lumikha ng mga langit at lumikha ng lupa nang walang naunang pagkakatulad at lumikha ng gabi at maghapon na nagsusunuran, kaya nagpadilim Siya sa gabi at nagtanglaw Siya sa maghapon. Sa kabila nito, ang mga tumangging sumampalataya ay nagpapantay sa Kanya sa iba pa sa Kanya at gumagawa rito bilang katambal para sa Kanya.
The system inherent in the governance of heaven and earth is so perfect in its coordination and its unitary nature—despite the magnitude of the task—that it proclaims aloud the fact that its Creator and Organiser can be none other than the one and only God. Witness how unimaginably great is this universe in its vastness, wisdom and meaningfulness. The flawlessly regulated revolution of the earth in space around the bright sphere of the Sun and, hence the coming into existence of light and darkness and day and night are events beyond human comprehension. Now, why should there be any question of God—who has organised the universe to perfection—having any shortcoming which would necessitate His having a partner to give Him assistance? The fact is that the wonderful system by which everything in the world is regulated is in itself proof that its Lord (God) is one and one alone, and this same system also demonstrates that God is so great that He does not need any assistant either in His creation or in His control of what He has created.
Only Allah, Who created the heavens and the earth from nothing, is described with perfection and praised with the noblest of qualities, and love is only due to Him. He created the night and the day, which follow one another. He created the night for darkness and the day for light. Despite all this, some of His servants disbelieve Him and associate partners with Him. Allah is far above what they say.
Mô tả thuộc tính hoàn hảo tuyệt đối, ca tụng bằng những lời tán dương cao thượng cùng với tình yêu thương dành cho Allah, Đấng đã khởi tạo các tầng trời và trái đất từ cái không, Ngài đã tạo ban đêm và ban ngày nối tiếp nhau liên tục, Ngài làm cho đêm tối và ngày sáng. Với sự tạo hóa vĩ đại như thế, những kẻ vô đức tin vẫn dựng lên các thần linh khác cùng với Ngài.
Il ne convient d’attribuer, avec amour, la perfection absolue et les qualités suprêmes qu’à Allah qui créa les Cieux et la Terre sans modèle préalable. Il créa également la nuit et le jour qui se succèdent: la nuit pour son obscurité et le jour pour sa lumière. Malgré cela, ceux qui mécroient Le mettent sur un pied d’égalité avec des divinités dont ils font Ses associés.
"Segala puji bagi Allah Yang telah menciptakan langit dan bumi, dan mengadakan gelap dan terang, kemudian (sekalipun demikian) orang-orang yang kafir mempersekutukan (sesuatu) de-ngan Tuhan mereka. Dia-lah Yang menciptakan kamu dari tanah, sesudah itu ditentukannya ajal (kematianmu), dan ada lagi suatu ajal yang ditentukan (untuk berbangkit) yang ada pada sisiNya (yang Dia sendirilah yang mengetahuinya), kemudian kamu ma-sih ragu-ragu (tentang kebangkitan itu)." (Al-An'am: 1-2).
Makkiyah
(1) Ini adalah pemberitahuan tentang pujian dan sanjungan kepadaNya dengan sifat-sifat kesempurnaan, keagungan dan ke-muliaan, khususnya sifat-sifat yang disebut di dalamnya. Allah memuji DiriNya atas penciptaanNya terhadap langit dan bumi yang membuktikan kesempurnaan kemampuanNya, keluasan ilmu dan rahmatNya, keumuman hikmahNya dan kesendirianNya dalam penciptaan dan pengaturan, dan Dia juga memuji DiriNya atas penciptaanNya terhadap kegelapan dan cahaya. Itu meliputi hal yang konkret seperti malam dan siang, matahari dan rembulan, juga meliputi yang abstrak seperti kegelapan kebodohan, keraguan, kesyirikan, kemaksiatan, kelalaian dan cahaya ilmu, keimanan, keyakinan dan ketaatan. Semua ini menunjukkan dengan penun-jukan yang pasti bahwa Allah berhak atas ibadah dan pengikhlas-an agama untukNya. Walaupun dengan dalil yang jelas dan bukti yang nyata, ﴾ ثُمَّ ٱلَّذِينَ كَفَرُواْ بِرَبِّهِمۡ يَعۡدِلُونَ ﴿ "kemudian (sekalipun demikian) orang-orang yang kafir mempersekutukan (sesuatu) dengan Tuhan mereka." Maksudnya, mereka menyamakan yang lain denganNya dalam ibadah dan pengagungan, padahal mereka yang disamakan dengan Allah itu tidak menandingi Allah dalam sifat-sifat kesempurnaan sedikit pun. Mereka itu miskin, lemah, dan kurang dalam segala segi.
(2) ﴾ هُوَ ٱلَّذِي خَلَقَكُم مِّن طِينٖ ﴿ "Dia-lah Yang menciptakan kamu dari tanah," yang demikian itu dengan menciptakan bahan dasar dirimu (yang berasal dari tanah) dan bapakmu, Adam عليه السلام (yang juga dari tanah). ﴾ ثُمَّ قَضَىٰٓ أَجَلٗاۖ ﴿ "Sesudah itu ditentukannya ajal (kematianmu)," maksudnya, Dia menjatah hidupmu di dunia ini, dengannya kamu bersenang-senang, kamu diuji dengan syariat para rasul yang di-utus kepadamu demi menguji siapa yang berbuat terbaik di antara kamu dan memberimu umur yang mana orang yang berusaha mengingatnya tidak akan ingat. ﴾ وَأَجَلٞ مُّسَمًّى عِندَهُۥۖ ﴿ "Dan ada lagi suatu ajal yang ditentukan (untuk berbangkit) yang ada pada sisiNya (yang Dia sendirilah yang mengetahuinya)," yaitu alam Akhirat di mana manusia pindah ke sana dari alam ini lalu Dia membalas mereka sesuai dengan perbuatan mereka, baik dan buruk. ﴾ ثُمَّ ﴿ "Kemudian," walaupun dengan penjelasan yang sempurna yang memangkas hujjah, ﴾ أَنتُمۡ تَمۡتَرُونَ ﴿ "kamu masih ragu-ragu (tentang kebangkitan itu)." Maksudnya, kamu meragukan janji pahala Allah dan ancaman siksaNya setelah terjadinya pembalasan pada Hari Kiamat.
Allah menyebutkan kegelapan dengan bentuk jamak, karena bahannya banyak dan jalannya bermacam-macam, sementara cahaya disebutkan dengan kata tunggal, karena jalan yang meng-antarkan kepada Allah adalah satu, tanpa ragam yaitu jalan yang mengandung ilmu tentang kebenaran dan pengamalannya, seba-gaimana FimanNya,
﴾ وَأَنَّ هَٰذَا صِرَٰطِي مُسۡتَقِيمٗا فَٱتَّبِعُوهُۖ وَلَا تَتَّبِعُواْ ٱلسُّبُلَ فَتَفَرَّقَ بِكُمۡ عَن سَبِيلِهِۦۚ ﴿
"Dan bahwa (yang Kami perintahkan) ini adalah jalanKu yang lurus, maka ikutilah ia, dan janganlah kamu mengikuti jalan-jalan (yang lain), karena jalan-jalan itu mencerai-beraikan kamu dari jalanNya." (Al-An'am: 153).
Opisivanje apsolutnim savršenstvom i pohvala uzvišenim svojstvima, uz iskazivanje ljubavi, pripada Allahu, Koji je stvorio nebesa i Zemlju, inovacijom, bez prethodnog primjera, i Koji je stvorio noć i dan na smjenu; noć mračnom, a dan svijetlim. Pored svega toga, nevjernici Mu sudruga pripisuju.
Solamente a Al-lah, Quien creó de la nada los cielos y la Tierra, se le atribuye la perfección y la alabanza con las más nobles cualidades, y solo a Él se debe adorar. Al-lah creó la noche y el día, que se suceden uno al otro. Él creó la noche para la oscuridad y el día para la luz. Aun así, algunos de Sus siervos no creen en Él y relacionan copartícipes con Él. Al-lah se encuentra por encima de lo que ellos afirman.
Sifat kesempurnaan yang mutlak (absolut) dan pujian dengan kebaikan-kebaikan tertinggi disertai rasa cinta adalah milik Allah yang telah menciptakan seluruh langit dan bumi tanpa ada contoh sebelumnya. Dia juga menciptakan malam dan siang yang silih-berganti, Dia menjadikan malam gelap gulita dan menjadikan siang bercahaya. Namun demikian orang-orang kafir menyamakan Zat-Nya dengan selain-Nya dan membuat sekutu bagi-Nya.
Sulla completa descrizione e la lode del buon comportamento e dell'amore; tale lode è dovuta ad Allāh, Colui che ha creato i Cieli e la Terra senza precedenti, ed ha creato la Notte ed il Giorno che si alternano: La Notte creata per l'oscurità ed il Giorno creato per la luce. Nonostante tutto, i miscredenti attribuiscono questo ad altri che considerano Suoi pari.
1- Hamd, gökleri ve yeri yaratan, karanlıkları ve aydınlığı var eden Allah’ındır. Sonra da kâfir olanlar Rablerine denk tutuyorlar.
2- O, sizi çamurdan yaratan, sonra da bir ecel takdir edendir. O’nun katında belirli bir ecel daha vardır. Sonra siz (hâlâ) şüphe ediyorsunuz.
(Mekke’de inmiştir, 165 âyettir)
1. Bu buyruk, Allah'ın hem kemâl sıfatları, azamet ve celal nitelikleri ile genel olarak, hem de sözü edilen hususlar dolayısı ile de özel olarak övgüye ve yüceltilmeye layık olduğunu haber vermektedir. Allah tebâreke ve teâlâ, kudretinin kemaline, ilim ve rahmetinin genişliğine, hikmetinin genelliğine ve mahlukatı yalnız başına yaratıp idare etmesine delil olan “gökleri ve yeri” yaratması, “karanlıkları ve aydınlığı var”etmesi dolayısı ile yüce zatını övmektedir. Karanlıkların ve aydınlığın yaratılması, hem gece ve gündüz, güneş ve ay gibi maddi olan varlıkları; hem cehalet, şüphe, şirk, masiyet, gaflet gibi manevi karanlıkları; hem de ilmin, imanın, yakînin ve itaatin nuru gibi manevi aydınlıkları kapsamaktadır. Bütün bunlar, Yüce Allah’ın yalnız başına ibadete layık olduğuna, dinin yalnızca O’na halis kılınacağına delildir.“Sonra da” bu delile ve bu konudaki kat’i belgenin bütün açıklığına rağmen “kâfir olanlar Rablerine denk tutuyorlar.” O’ndan başka varlıkları, O’na eşit tutuyorlar. Yani bu varlıkları ibadet ve ta’zimde O’na denk tutarlar. Halbuki bu varlıkların kemâl konulardaki hiçbir hususta Allah’a eşit olmaları mümkün değildir. Aksine hepsi Allah’a muhtaç, her bakımdan eksik ve acizdirler.
2. “O, sizi çamurdan yaratan” Bu, sizin asıl maddeniz ve ilk atanız olan Adem aleyhisselam’ın yaratılışıdır. “sonra da bir ecel takdir edendir”; yani sizin bu dünya yurdunda ikamet süreniz için bir süre tayin etmiştir. Bu süre zarfında siz dünyadan yararlanır, imtihandan geçirilir ve peygamberlerin getirdikleri ile “Hanginizin daha güzel amelde bulunacağını denemek üzere”(el-Mülk, 67/2) sınanırsınız. Öğüt alan kimselerin öğüt almaları için yeterli olacak kadar bir süre sizi yaşatır. “O’nun katında belirli bir ecel daha vardır.”Bu ise kulların bu dünyadan kendisine göçecekleri âhiret yurdudur. Hayır veya şer türünden yaptıkları amellerin karşılığını O, onlara orada verecektir.“Sonra” bu eksiksiz açıklamaya, ileri sürebileceğiniz hiçbir karşı delil bırakmayan beyana rağmen “siz (hâla) şüphe ediyorsunuz.” Yani Allah’ın vaatleri, tehditleri, kıyamet gününde amellerin karşılığının görülmesi konularında tereddüttesiniz.
İlk ayette “karanlıklar” kelimesinin çoğul olarak zikredilmesi, karanlık unsurlarının çokluğundan ve yollarının çeşitliliğinden dolayıdır. Buna karşılık “aydınlık/nur” kelimesinin tekil olarak zikredilmesi ise Yüce Allah’a ulaştıran yolun birden çok olmayıp tek olmasından dolayıdır ki bu da hakkı bilmek ve gereğince amel etmek demek olan Sırat-ı Müstakîmdir. Nitekim Yüce Allah şöyle buyurmaktadır:“Şüphesiz ki bu Benim dosdoğru yolumdur. O halde ona uyun. Başka yollara uymayın. Sonra sizi O’nun yolundan ayırırlar.”(el-En’am, 6/153)
Which was revealed in Makkah
The Virtue of Surat Al-An`am and When it Was Revealed
Al-`Awfi, `Ikrimah and `Ata' said that Ibn `Abbas said, "Surat Al-An`am was revealed in Makkah" At-Tabarani recorded that Ibn `Abbas said, "All of Surat Al-An`am was revealed in Makkah at night, accompanied by seventy thousand angels, raising their voices in glorification of Allah" As-Suddi said that Murrah said that `Abdullah said, "Surat Al-An`am was revealed in the company of seventy thousand angels."
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
All Praise is Due to Allah for His Glorious Ability and Great Power
Allah praises and glorifies His Most Honorable Self for creating the heavens and earth, as a dwelling for His servants, and for making the darkness and the light to benefit them in the night and the day. In this Ayah, Allah describes darkness in the plural, Zulumat where Zulmah is singular for darkness, while describing the light in the singular, An-Nur, because An-Nur is more honored. In other Ayat, Allah said,
ظِلَـلُهُ عَنِ الْيَمِينِ
(To the right and to the lefts.) 16:48 Near the end of this Surah (chapter 6), Allah also said;
وَأَنَّ هَـذَا صِرَطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلاَ تَتَّبِعُواْ السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ
(And verily, this is my straight path, so follow it, and follow no (other) ways, for they will separate you away from His way.) 6:153 Allah said next,
ثْمَّ الَّذِينَ كَفَرُواْ بِرَبِّهِمْ يَعْدِلُونَ
(Yet those who disbelieve hold others as equal with their Lord.) meaning, in spite of all this, some of Allah's servants disbelieve in Him and hold others as partners and rivals with Him. Some of Allah's servants claimed a wife and a son for Allah, hallowed be He far above what they attribute to Him. Allah's statement,
هُوَ الَّذِى خَلَقَكُمْ مِّن طِينٍ
(He it is Who has created you from clay,) refers to the father of mankind, Adam, from whom mankind originated, multiplied in numbers and spread about, east and west. Allah said,
ثُمَّ قَضَى أَجَلاً وَأَجَلٌ مُّسمًّى عِندَهُ
(Then has decreed a stated term. And there is with Him another determined term...) His saying;
ثُمَّ قَضَى أَجَلاً
(Then has decreed a stated term,) refers to death, while,
وَأَجَلٌ مُّسمًّى عِندَهُ
(And there is with Him another determined term...) refers to the Hereafter, according to Sa`id bin Jubayr who reported this from Ibn `Abbas. Similar statements were narrated from Mujahid, `Ikrimah, Sa`id bin Jubayr, Al-Hasan, Qatadah, Ad-Dahhak, Zayd bin Aslam, `Atiyyah, As-Suddi, Muqatil bin Hayyan and others. Ibn `Abbas and Mujahid said that,
ثُمَّ قَضَى أَجَلاً
(And then has decreed a stated term,) is the term of this earthly life, while,
وَأَجَلٌ مُّسمًّى عِندَهُ
(And there is with Him another determined term) refers to man's extent of life until he dies as mentioned in Allah's statement;
وَهُوَ الَّذِى يَتَوَفَّـكُم بِالَّيْلِ وَيَعْلَمُ مَا جَرَحْتُم بِالنَّهَارِ
(It is He, Who takes your souls by night (when you are asleep), and has knowledge of all that you have done by day, then He raises (wakes) you up again that a term appointed (life) be fulfilled.) 6:60 The meaning of Allah's statement,
عِندَهُ
(With Him) is that none but Him knows when it will occur. Allah said in other Ayat,
إِنَّمَا عِلْمُهَا عِنْدَ رَبِّي لاَ يُجَلِّيهَا لِوَقْتِهَآ إِلاَّ هُوَ
(The knowledge thereof is with my Lord. None can reveal its time but He.) 7:187, and,
يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَـهَا - فِيمَ أَنتَ مِن ذِكْرَاهَا - إِلَى رَبِّكَ مُنتَهَـهَآ
(They ask you about the Hour -- when will be its appointed time You have no knowledge to say anything about it. To your Lord belongs (the knowledge of) the term thereof.) 79:42-44 Allah said,
ثُمَّ أَنتُمْ تَمْتَرُونَ
(Yet you doubt.) the coming of the (last) Hour, according to As-Suddi. Allah said next,
وَهُوَ اللَّهُ فِى السَّمَـوَتِ وَفِى الاٌّرْضِ يَعْلَمُ سِرَّكُمْ وَجَهْرَكُمْ وَيَعْلَمُ مَا تَكْسِبُونَ
(And He is Allah in the heavens and the earth, He knows what you conceal and what you reveal, and He knows what you earn.) Meaning, it is He Who is called Allah, throughout the heavens and the earth, that is, it is He who is worshipped, singled out, whose divinity is believed in by the inhabitants of the heavens and the earth. They call Him Allah, and they supplicate to Him in fear and hope, except those who disbelieve among the Jinns and mankind. In another Ayah, Allah said;
وَهُوَ الَّذِى فِى السَّمآءِ إِلَـهٌ وَفِى الاٌّرْضِ إِلَـهٌ
(It is He Who is God in the heavens and the earth.)43:84 meaning, He is the God of those in heaven and those on earth, and He knows all affairs, public and secret.
وَيَعْلَمُ مَا تَكْسِبُونَ
(And He knows what you earn) all the good and bad deeds that you perform.
-Ey insanlar!- Her noksanlıktan münezzeh olan Allah, babanız Âdem -aleyhisselam-'ı çamurdan yarattığı zaman sizi de ondan yarattı. Sonra, her noksanlıktan münezzeh olan Allah, dünya hayatında ikamet etmeniz için bir ecel tayin etti. Bir de O'nun katında tekrar dirilmeniz için belirli bir ecel (kıyamet günü) vardır ve O'ndan başkası onu bilmez. Sonra siz her noksanlıktan münezzeh olan Allah'ın sizi yeniden diriltmesine kadir olduğunda şüphe ediyorsunuz.
O ljudi, Allah Uzvišeni vas je stvorio od ilovače onda kada je stvorio vašeg oca Adema, alejhis-selam, a zatim je odredio period vašeg boravka u životu na ovom svijetu i postavio je drugi rok, koji je samo Njemu poznat, kada će vas proživiti na Sudnjem danu. I pored svega toga, vi i dalje sumnjate u Njegovu moć da vas proživi!
Ô gens, Il est Celui qui créa l’être humain d’argile, puisqu’Il créa son ancêtre Adam de cette matière, puis détermina la durée de votre vie dans ce bas monde. Ensuite, Il détermina une autre durée qu’Il est le Seul à connaître avant de vous ressusciter le Jour de la Résurrection et voilà que vous doutez de Son pouvoir à ressusciter les morts.
In the first verse, by saying that all those great bodies of things in this big universe created by Allah Ta` ala on Whom they depend, an open and correct lesson has been given to all human beings. After that, in other verses which follow, human beings have been told that their very own being is a small universe. If one were to make a start from this point, right from the beginning to the end - birth, living, death among a great mesh of internal dimensions and distances - it would show that the belief in the Oneness of Allah is a reality all too clear. It is about this that the verse said: هُوَ الَّذِي خَلَقَكُم مِّن طِينٍ ثُمَّ قَضَىٰ أَجَلًا ; (He is the One who created you from clay, then destined a term). The verse is saying that Allah is the One who created Sayyidna Adam (علیہ السلام) with clay, and then, gave him life - and common human food comes from the moist substance of clay, and from food the sperm, and from the sperm comes the creation of the human being.
Sayyidna Abu Musa al-Ash'ari ؓ عنہ says that he has heard from the Holy Prophet ﷺ that Allah Ta` ala created Sayyidna Adam (علیہ السلام) from a particular blend of clay included wherein are essential ingredients of the whole earth. This is the reason why the children of Adam are different in colour, shape, morals and habits with some black or white or red, and some hard or soft or good-natured or evil-tempered. (Mazhari, from a narration of Ibn ` Adiyy, with good authority)
This was about the human origin. After that, mentioned here are the two stages at the end. One of these is the personal end of a human being which is called death. The other stage is the combined end of the entire humankind along with that of all cosmic servants waiting on them, which is known as the Qiyamah (the day of Doom). The expression - ` the personal end of a human being' - is used here because Allah Ta` ala destined a term for his or her life (on the earth). Reaching the completion of this term is death - though human beings do not know it - but, the angels do. In fact, a human being too, in a way, knows death as incidents of the children of Adam dying all around, everywhere, all the time, are common experience.
After that, comes the mention of the end of the whole world, that is, the Qiyamah, in the following words: وَأَجَلٌ مُّسَمًّى عِندَهُ , that is, there is yet another term which stands fixed and which is known to Allah alone. The full knowledge of this ` term' has not been given to any angel, or human being.
Summing up in a sequence, we can say that, in the first verse, we have been told about the ` big universe', that is, the whole wide world, which has been created and made by Allah Ta` ala. Then, in the second verse, very similarly, we have been told that the ` small universe', that is, the human beings, have also been created by Allah. Then, it is to shake human beings out of their negligence that they have been told that every human being has a particular age, after which death is certain. This is a constant fact of life observed by human beings all the time. The words: وَأَجَلٌ مُّسَمًّى عِندَهُ ۖ ثُمَّ أَنتُمْ تَمْتَرُونَ (And the fixed term lies with Him, yet you are in doubt) carry the instruction that using the personal death of a human being as the proof of the general and collective death of the whole world system, that is, the Qiyamah, is something very natural and logical. Therefore, there is absolutely no doubt about the coming of the Qiyamah (the much publicized but least believed ` Apocalypse' of the West). Therefore, towards the end of the verse (2), the text wonders as to why would people keep doubting the coming of Qiyamah which stands proved so clearly.
Hỡi nhân loại, Allah là Đấng đã tạo các ngươi từ đất sét - khi mà Ngài tạo Adam, tổ tiên của các ngươi, từ nó - rồi Ngài quy định tuổi đời của các ngươi trên thế gian, và Ngài quy định một tuổi đời khác mà chỉ có Allah mới biết rõ, đó là Ngày Tận Thế và Phục Sinh; nhưng rồi các ngươi cứ luôn ngờ vực về quyền năng phục sinh của Ngài.
He, may He be glorified, is the One Who created you, O people, from clay when He created your father, Adam (peace be upon him) from it. Then He, may He be glorified, fixed a period for your stay in the life of the world. He also fixed another term, which only He knows, when He will raise you back to life on the Day of Rising. Despite this, you still doubt about His ability to raise you back to life.
Siya – kaluwalhatian sa Kanya – ay ang lumikha sa inyo, O mga tao, mula sa putik nang lumikha Siya sa ama ninyong si Adan – sumakanya ang pagbati ng kapayapaan – mula rito. Pagkatapos nagtalaga Siya – kaluwalhatian sa Kanya – ng yugto ng pamamalagi ninyo sa makamundong buhay at nagtalaga Siya ng isa pang taning na walang nakaaalam kundi Siya para sa pagbubuhay sa inyo sa Araw ng Pagbangon. Pagkatapos kayo ay nagdududa sa kakayahan niya – kaluwalhatian sa Kanya – sa pagbubuhay.
Dialah yang menciptakan kalian -wahai manusia- dari tanah liat ketika Dia menciptakan bapak kalian, Adam -‘alaihissalām- darinya. Kemudian Dia memberi kalian waktu sejenak untuk mencicipi kehidupan dunia dan Dia juga memberi kalian batas waktu lain yang hanya diketahui oleh-Nya untuk membangkitkan kalian (dari kubur) pada hari Kiamat nanti. Namun, kemudian kalian meragukan kemampuan-Nya untuk membangkitkan kalian (dari kubur kalian).
Al-lah es Quien los creó del barro cuando creó a tu padre Adán u. Entonces Él determinó un período para su estadía en el mundo. También fijó otro término, que solo Él conoce, cuando los devolverá a la vida en el Día de la Resurrección. A pesar de esto, aún dudan sobre Su capacidad para devolverles la vida.
Egli è l'Onnipotente che vi ha creato, o gente, da argilla, quando creò vostro padre Ǣdem, pace a lui; dopodiché, gloria Sua, stabilì un periodo per la vostra dimora in questa vita, e stabilì un altro termine che solo Lui conosce, in cui vi resusciterà, nel Giorno della Resurrezione. In seguito, avete dubitato della Sua capacità di riportarvi in vita, gloria Sua.
3- Göklerde de yerde de Allah sadece O’dur. O, gizlinizi de açığınızı da bilir. O, ne kazandığınızı da bilir.
3. Yani göklerde ve yerde ilâh edinilecek ve kendisine ibadet edilecek olan yalnız O’dur. Göklerde ve yerde bulunanlar, Rablerine ibadet eder, azameti önünde zilletle boyun eğer, O’nun izzet ve celali önünde boyun bükerler. Mukarreb melekler, peygamberler, rasûller, sıddıklar, şehidler ve salihler... “O, gizlinizi de açığınızı da bilir. O, ne kazandığınızı da bilir.” Öyleyse O’na isyan olan işlerden sakının. Sizi O’na ve rahmetine yakınlaştıran amellere yönelin. Sizi O’ndan ve rahmetinden uzaklaştıran her bir amelden de kaçının.
Allah là Đấng đáng được thờ phượng, Ngài hiện diện trong các tầng trời và trái đất, không có thứ gì có thể giấu giếm được Ngài. Ngài biết những gì các ngươi che giấu từ tâm niệm, lời nói và hành động; và Ngài biết những gì các người công khai; và chắc chắn Ngài sẽ phân xét và thưởng phạt tất cả.
The third verse contains the consequential outcome of what was said in the first two verses. It declares that Allah is the only Being who is worthy of worship and obedience in all the heavens and the earth, and He is the One who knows everything human beings conceal or reveal and, particularly, everything they say or do.
Il est, exalté soit-Il, l’Adoré avec raison dans les Cieux et sur la Terre. Rien ne Lui échappe puisqu’Il connait vos intentions, vos paroles et vos actes, que vous les dissimuliez ou que vous les manifestiez. Et de tout cela, Il vous rétribuera en conséquence.
Egli è Colui, gloria Sua, che viene realmente adorato nei Cieli e in Terra; nessuna vostra intenzione, parola o azione Gli è nascosta; Egli è consapevole di ciò che dite e vi giudicherà per questo.
Uzvišeni Allah je jedini Onaj Koji zaslužuje da bude obožavan i na nebesima i na Zemlji, Njemu ništa nije skriveno i On zna vaše skrivene namjere, riječi i djela, te zna sve ono što ispoljavate; za sve to će vas obračunati.
Dialah Tuhan -Subḥānahu- yang berhak disembah di langit dan di bumi. Tidak ada sesuatu pun yang luput dari pengetahuan-Nya. Dia mengetahui semua niat, ucapan, dan perbuatan yang kalian sembunyikan maupun yang kalian nyatakan dan Dia akan memberi kalian balasan yang setimpal dengannya.
"Dan Dia-lah Allah (Yang disembah), baik di langit maupun di bumi, Dia mengetahui apa yang kamu rahasiakan dan apa yang kamu lahirkan dan mengetahui (pula) apa yang kamu usahakan." (Al-An'am: 3).
(3) Dia adalah yang dipertuhankan dan disembah ﴾ فِي ٱلسَّمَٰوَٰتِ وَفِي ٱلۡأَرۡضِ ﴿ "di langit maupun di bumi," yaitu, penduduk langit dan bumi yang terdiri dari para malaikat yang dekat, para nabi yang diutus, para shiddiqin, syuhada, dan orang-orang shalih, mereka menyembah Rabb mereka, tunduk kepada kebesaranNya, pasrah kepada kemuliaan dan keperkasaanNya. Dan Allah ﴾ يَعۡلَمُ سِرَّكُمۡ وَجَهۡرَكُمۡ وَيَعۡلَمُ مَا تَكۡسِبُونَ ﴿ "mengetahui apa yang kamu rahasiakan dan apa yang kamu lahirkan dan mengetahui (pula) apa yang kamu usahakan." Maka ber-hati-hatilah untuk bermaksiat kepadaNya, rajin-rajinlah beramal yang mendekatkanmu kepadaNya dan mengantarkanmu kepada rahmatNya, dan jauhilah setiap amal yang menjauhkanmu dari-Nya dan dari rahmatNya.
Siya – kaluwalhatian sa Kanya – ay ang sinasamba ayon sa karapatan sa mga langit at sa lupa. Walang nakakukubli sa Kanya na anuman sapagkat Siya ay nakaaalam sa anumang ikinukubli ninyo na mga layunin, mga sinasabi, at mga ginagawa; at nakaaalam sa anumang inihahayag ninyo mula roon. Gaganti Siya sa inyo sa mga iyon.
Al-lah es el Único digno de adoración en los cielos y en la Tierra. Él conoce las intenciones, las palabras y las acciones que mantienen ocultas y las que hacen públicas, y los juzgará por ellas.
O -Subhanehu ve Teâlâ- göklerde ve yerdeki tek hak mabuttur/ilahtır. Hiçbir şey O'na gizli kalmaz. O sizin gizlemiş olduğunuz niyetlerinizi, söylemiş olduğunuz sözlerinizi ve amellerinizi de bilir. Bunlardan açığa vurduğunuzu da bilir. Yapmış olduklarınızın karşılığını size verecektir.
He, may He be glorified, is the One worthy of worship in the heavens and the earth. He knows the intentions, statements and actions you keep hidden and those you make public; and He will judge you about them.
The age of the present world is limited. Here life cannot be devoid of grief. Here unpleasantness goes along with pleasantness. Evil cannot be separated from goodness nor goodness from evil. In such circumstances, man is unable to understand how the eternal world of the Hereafter, which will be free from grief ( 35:34 ) can come into existence. If the world of the Hereafter is to be created with some matter other than that of this world, that is something beyond man’s ken; but if the other world of the Hereafter is to be created from the matter of this world, it has to be conceded that this world in itself lacks the capacity to bring into existence a world of total perfection. The very existence of the raiser of this issue is in itself an answer to this question. The body of a human being is wholly made of earth elements but it has unique properties, none of which is found in the earth. Man hears; he speaks; and he thinks; he performs wonderful acts, though the earth with which he is made is not capable of performing these acts. From earthen elements a non-earthly creature has wondrously emerged. This is a matter confirmed by everyday experience. In view of this, how strange it is that man should harbour doubts about the advent of the Hereafter. If a living and active man comes into existence from earth; if fragrant flowers and luscious fruits emerge from earth, then why cannot a more perfect world emerge from our present world? The message of God and the Hereafter, issued directly by God Himself, is accompanied by clear signs which establish it as a true call from the Almighty. Its being on the lines of nature on which the system of God’s eternal world is established; its being supported by arguments that cannot be countered by anybody; its being backed by a preacher of God’s word whose seriousness and sincerity are above doubt; its repeated survival of the destructive plans of its opponents, despite their superior power—all these are clear indications of its being based on truth. Inspite of all this, man does not believe in it and is not willing to support it. The reason for this is that all these proofs, in spite of all their clarity, always appear through a veil of cause and effect. When these signs come to a man’s attention, he attributes them to certain causes and pays no heed to them. He does not become inclined to accept their validity. Instead of accepting the call he would say that had this call been on behalf of God, then God and His angels would have been visible to the naked eye. But this idea is absolutely meaningless, because when God and His angels appear in all their glory, it will be the time for the final rendering of accounts and not for giving a call of Truth or for preaching about the greatness of God.
Los idólatras ignoran y no hacen caso a ninguna prueba o milagro de su Señor. Evidencias claras y la prueba de la Unicidad de Al-lah, así como milagros que prueban la veracidad de los mensajeros, les han llegado. Sin embargo, rechazaron estos signos y milagros.
Setiap hujah yang datang kepada orang-orang musyrik dari Tuhan mereka pasti mereka abaikan dan tidak mereka hiraukan. Padahal, telah datang kepada mereka hujah-hujah yang nyata dan bukti-bukti yang terang benderang yang menunjukkan keesaan Allah dan juga telah datang kepada mereka mukjizat-mukjizat yang menunjukkan kebenaran para rasul-Nya, tetapi mereka berpaling darinya dan tidak menghiraukannya.
Walang pumupunta sa mga tagapagtambal na isang katwiran mula sa ganang Panginoon nila malibang iniwan nila habang hindi mga pumapansin dito. Dumating nga sa kanila ang mga katwirang nagliliwanag at ang mga patotoong hayag na nagpapatunay sa kaisahan ni Allāh at dumating sa kanila ang mga tandang nagpapatunay sa katapatan ng mga sugo Niya. Gayon pa man, umayaw sila sa mga ito nang hindi mga nag-aalintana sa mga ito.
Koji god dokaz da doneseš višebošcima od svog Gospodara, oni se od njega okreću ne mareći! Došli su im jasni dokazi koji ukazuju na Allahovu jednoću i na istinitost Njegovih poslanika, ali se oni od svega toga okreću, nemarni.
"Dan tak ada suatu ayat pun dari ayat-ayat Tuhan yang sampai kepada mereka, melainkan mereka selalu berpaling dari padanya (mendustakannya). Sungguh mereka telah mendustakan yang haq (al-Qur`an) tatkala sampai kepada mereka, maka kelak akan sampai kepada mereka (kenyataan dari) berita-berita yang selalu mereka olok-olok. Apakah mereka tidak memperhatikan berapa banyaknya generasi-generasi yang telah Kami binasakan sebelum mereka, padahal (generasi itu), telah Kami teguhkan ke-dudukan mereka di muka bumi, yaitu keteguhan yang belum per-nah Kami berikan kepadamu, dan Kami curahkan hujan yang lebat atas mereka, dan Kami jadikan sungai-sungai mengalir di bawah mereka, kemudian Kami binasakan mereka karena dosa mereka sendiri, dan Kami ciptakan sesudah mereka generasi yang lain." (Al-An'am: 4-6).
(4) Ini adalah pemberitahuan dari Allah سبحانه وتعالى tentang berpa-lingnya orang-orang musyrik, kerasnya pendustaan dan permusuh-an mereka, ayat-ayat tersebut tidak berguna bagi mereka sampai azab turun menimpa mereka. Dia berfirman,﴾ وَمَا تَأۡتِيهِم مِّنۡ ءَايَةٖ مِّنۡ ءَايَٰتِ رَبِّهِمۡ ﴿ "Dan tak ada suatu ayat pun dari ayat-ayat Tuhan yang sampai kepada mereka." Ayat yang menunjukkan kebenaran secara pasti yang mengajak mereka kepada penerimaan dan ketaatan, ﴾ إِلَّا كَانُواْ عَنۡهَا مُعۡرِضِينَ ﴿ "melainkan mereka selalu berpaling dari padanya (mendustakannya)." Mereka tidak memperhatikan dan tidak mendengarnya. Hati me-reka sibuk dengan yang lain dan mereka membelakanginya.
(5) ﴾ فَقَدۡ كَذَّبُواْ بِٱلۡحَقِّ لَمَّا جَآءَهُمۡ ﴿ "Sungguh mereka telah mendustakan yang haq (al-Qur`an) tatkala sampai kepada mereka." Yang haq adalah berhak diikuti, disyukuri atas kemudahan dan penghadirannya oleh Allah kepada mereka, akan tetapi mereka menyikapinya dengan sikap yang tidak semestinya, maka mereka berhak atas hukuman yang keras. ﴾ فَسَوۡفَ يَأۡتِيهِمۡ أَنۢبَٰٓؤُاْ مَا كَانُواْ بِهِۦ يَسۡتَهۡزِءُونَ ﴿ "Maka kelak akan sampai kepada mereka (kenyataan dari) berita-berita yang selalu mereka olok-olok." Maksudnya, mereka akan melihat bahwa apa yang me-reka olok-olok itu adalah kebenaran dan kejujuran. Dan Allah menjelaskan kepada para pendusta akan dusta dan kebohongan mereka, dulu mereka memperolok-olok Hari Kebangkitan, surga dan neraka. Dan pada Hari Kiamat dikatakan kepada orang-orang yang mendustakan, "Inilah neraka yang dulu kamu dustakan." Allah berfirman,
﴾ وَأَقۡسَمُواْ بِٱللَّهِ جَهۡدَ أَيۡمَٰنِهِمۡ لَا يَبۡعَثُ ٱللَّهُ مَن يَمُوتُۚ بَلَىٰ وَعۡدًا عَلَيۡهِ حَقّٗا وَلَٰكِنَّ أَكۡثَرَ ٱلنَّاسِ لَا يَعۡلَمُونَ 38 لِيُبَيِّنَ لَهُمُ ٱلَّذِي يَخۡتَلِفُونَ فِيهِ وَلِيَعۡلَمَ ٱلَّذِينَ كَفَرُوٓاْ أَنَّهُمۡ كَانُواْ كَٰذِبِينَ 39 ﴿
"Mereka bersumpah dengan Nama Allah dengan sumpahnya yang sungguh-sungguh, 'Allah tidak akan membangkitkan orang yang mati'. (Tidak demikian), bahkan (pasti Allah akan membangkitkannya), sebagai suatu janji yang benar dari Allah, akan tetapi kebanyakan manusia tiada mengetahui. Agar Allah menjelaskan kepada mereka sesuatu yang mereka perselisihkan itu, dan agar orang-orang kafir itu mengetahui bahwasanya mereka adalah orang-orang yang berdusta." (An-Nahl: 38-39).
(6) Kemudian Allah memerintahkan mereka mengambil pelajaran dari umat-umat terdahulu. Dia berfirman, ﴾ أَلَمۡ يَرَوۡاْ كَمۡ أَهۡلَكۡنَا مِن قَبۡلِهِم مِّن قَرۡنٖ ﴿ "Apakah mereka tidak memperhatikan berapa banyaknya generasi-generasi yang telah Kami binasakan sebelum mereka," maksud-nya, berapa banyak Kami membinasakan umat-umat yang mendus-takan secara bergantian, dan sebelum mereka dibinasakan Kami telah memberi mereka kesempatan dengan ﴾ مَّكَّنَّٰهُمۡ فِي ٱلۡأَرۡضِ مَا لَمۡ نُمَكِّن ﴿ "meneguhkan kedudukan mereka di muka bumi, yaitu keteguhan yang belum pernah Kami berikan" kepada mereka berupa harta, anak ke-turunan, dan kemakmuran. ﴾ وَأَرۡسَلۡنَا ٱلسَّمَآءَ عَلَيۡهِم مِّدۡرَارٗا وَجَعَلۡنَا ٱلۡأَنۡهَٰرَ تَجۡرِي مِن تَحۡتِهِمۡ ﴿ "Dan Kami curahkan hujan yang lebat atas mereka dan Kami jadikan sungai-sungai mengalir di bawah mereka." Dengan itu ia menumbuh-kan untuk mereka apa yang dikehendaki oleh Allah berupa pohon-pohon dan buah-buahan yang mereka nikmati, dan mereka makan sesuai selera mereka, tetapi mereka tidak mensyukuri Allah atas nikmat-nikmatNya, mereka justru berpaling kepada hawa nafsu. Kenikmatan dengan berbagai macamnya telah melenakan mereka. Maka Rasul-rasul datang kepada mereka dengan (membawa) bukti-bukti kebenaran tetapi mereka tidak membenarkannya. Justru mereka menolak dan mendustakannya. Karena dosa-dosa mereka, maka Allah membinasakan mereka dan menumbuhkan generasi yang baru sesudah mereka. Ini adalah sunnatullah yang berlaku pada umat-umat terdahulu dan yang berikut, maka ambillah pelajaran dari orang-orang yang telah Allah ceritakan kepadamu.
E ogni prova che i Idolatri presentano dinanzi al loro Dio svanisce, e loro lo ignorano senza curarsene, eppure sono giunte loro le chiare prove che evidenziano l'Unicità di Allāh, e sono giunti loro segni che confermano la sincerità dei Suoi messaggeri, e, nonostante tutto ciò, furono avversi e indifferenti.
No proof or miracle from their Lord comes to the idolaters except that they ignore it without paying any attention. Clear evidences and proof of the Oneness of Allah, as well as miracles proving the truthfulness of the messengers, have now come to them; yet despite this, they turned away and paid no attention to these signs and miracles.
Quels que soient les arguments de leur Seigneur que tu apportes aux polythéistes, ils les délaissent avec indifférence. En effet, des arguments clairs et des preuves évidentes de l’Unicité d’Allah leur sont parvenus. Des signes de la véracité de Ses messagers leur sont également parvenus mais leur seule réponse fut l’indifférence.
4- Onlara Rablerinin âyetlerinden bir âyet (ne zaman) geldiyse mutlaka ondan yüz çevirmişlerdir.
5- Onlar hak kendilerine geldiğinde onu yalanladılar. Fakat kendisi ile alay etmekte oldukları şeyin haberleri onlara gelecektir.
6- Görmediler mi ki Biz kendilerinden önce nice nesilleri helak ettik? Üstelik onlara yeryüzünde size vermediğimiz imkanları vermiş, gökten üzerlerine bol bol yağmur göndermiş ve altlarından da ırmaklar akıtmıştık. Böyle iken günahları yüzünden onları helâk ettik ve arkalarından başka bir nesil yarattık.
4. Bu, Yüce Allah’tan müşriklerin yüz çevirişlerine, onların ileri derecedeki yalanlama ve düşmanlıklarına dâir bir haberdir. Gösterilen mucizelerin ve gelen âyetlerin, başlarına türlü musibetler gelmedikçe fayda vermeyeceğini bildirmektedir. Yüce Allah şöyle buyurmaktadır:“Onlara Rab’lerinin âyetlerinden bir âyet” yani hakka kat’i olarak delil olan, onları hakka uyup kabul etmeye davet eden belgelerden bir belge “(ne zaman) geldiyse mutlaka ondan yüz çevirmişlerdir.” O belgelere aldırış etmezler. Kulak asmazlar. Kalplerini başka taraflara yöneltir, onlara arkalarını dönerler.
5. “Onlar hak kendilerine geldiğinde onu yalanladılar.”Oysa hakka tâbî olmaları ve hakkı kendilerine kolaylaştırması ve gönderip bildirmesi dolayısı ile Allah’a şükretmeleri gerekirdi. Onlarsa buna karşı göstermeleri gereken tutumun tam zıddını gösterdiler. Böylece feci azabı hak ettiler.“Fakat kendisi ile alay etmekte oldukları şeyin haberleri onlara gelecektir.” Yani kendisi ile alay ettikleri şeyin, bizâtihi hak ve gerçek olduğunu görecekler. Yüce Allah yalanlayıcılara yalanlarının ve iftiralarının iç yüzünü gösterecektir. Zira onlar, öldükten sonra dirilişle, cennet ve cenennemle alay ediyorlardı. Kıyamet günü geldiğinde yalanlayanlara:“İşte bu, daha önce kendisini yalan saydığınız ateştir.”(et-Tur, 52/14) denilecektir. Yüce Allah şöyle buyurmaktadır:“Onlar var güçleri ile: Ölen kimseyi Allah diriltmez, diye Allah’a yemin ettiler. Hayır, öyle değil! Bu, onun gerçekleştirmeyi üzerine aldığı hak bir vaattir. Fakat insanların çoğu bilmezler. Ta ki hakkında ayrılığa düştükleri şeyleri onlara açıklasın, küfre sapanlar da kendilerinin gerçekten yalancı kimseler olduklarını bilsinler diye.”(en-Nahl, 16/38-39)
6. Daha sonra Allah Teala geçmiş ümmetlerin halinden ibret almalarını emrederek şöyle buyurmaktadır:“Görmediler mi ki Biz kendilerinden önce nice nesilleri helak ettik?” Yani yalanlayan pek çok ümmeti arka arkaya helâk ettik, helâk etmeden önce de onlara mühlet vermiş, “Üstelik onlara yeryüzünde size vermediğimiz imkanları vermiş” mal, evlat, refah ve bolluk vermiştik. “gökten üzerlerine bol bol yağmur göndermiş ve altlarından da ırmaklar akıtmıştık.”Bu ırmaklar, kendilerine Allah’ın dilediği türden ekinler ve mahsüller bitiriyor, onlar da bunlardan yararlanıyor ve arzuladıkları şekilde onları alıp kullanıyorlardı. Fakat Yüce Allah’a nimetleri dolayısı ile şükretmediler, aksine arzu ve isteklerine yöneldiler, zevk onları oyalayıp durdu. Peygamberleri kendilerine pek çok âyet ve belgelerle geldikleri halde bunları tasdik etmediler. Aksine hepsini reddettiler ve yalanladılar.“Böyle iken günahları yüzünden onları helâk ettik ve arkalarından başka bir nesil yarattık.” İşte Allah’ın geçmiş ve gelecek bütün ümmetlerdeki kanunu ve âdeti budur. Sizler de Allah’ın bu geçmiş ümmetlere dair anlatmış olduğu haberlerden gerektiği gibi ibret alın.
Không một bằng chứng nào đến với những kẻ thờ đa thần mà chúng không mặc kệ. Quả thật, đã được đưa đến với chúng những bằng chứng chứng minh rõ ràng về tính duy nhất của Allah, nhiều dấu lạ đã đến với họ để chứng minh sự trung thực của các vị Thiên Sứ. Tuy nhiên, dù vậy chúng vẫn quay lưng, không chịu tin.
The fourth verse carries a complaint against the anti-truth doggedness and obstinacy of the chronically heedless human race by saying:
وَمَا تَأْتِيهِم مِّنْ آيَةٍ مِّنْ آيَاتِ رَبِّهِمْ إِلَّا كَانُوا عَنْهَا مُعْرِضِينَ ﴿4﴾ that is, despite the many clear proofs and open signs of the Oneness of Allah, the dissenters and rejectionists among human beings have taken to a way of their own, using which, they would turn their faces away from whatever sign is shown to them for their guidance, without ever paying the least attention to it.
Threatening the Idolators for their Stubbornness
Allah states that the rebellious, stubborn polytheists will turn away from every Ayah, meaning, sign, miracle and proof that is evidence of Allah's Uniqueness and the truth of His honorable Messengers. They will not contemplate about these Ayat or care about them. Allah said,
فَقَدْ كَذَّبُواْ بِالْحَقِّ لَمَّا جَآءَهُمْ فَسَوْفَ يَأْتِيهِمْ أَنْبَاءُ مَا كَانُواْ بِهِ يَسْتَهْزِءُونَ
(Indeed, they rejected the truth when it came to them, but there will come to them the news of that which they used to mock at.) This Ayah contains a warning and a stern threat for the disbelievers' rejection of the truth, stating that the disbelievers will surely know the truth of what they used to deny and taste the evil end of their behavior. Allah advises and warns the disbelievers, that they should avoid the torments and afflictions of this life, similar to what befell their likes from previous nations, who were stronger, wealthier, had more offspring, and were more exploitive on the earth. Allah said,
أَلَمْ يَرَوْاْ كَمْ أَهْلَكْنَا مِن قَبْلِهِم مِّن قَرْنٍ مَّكَّنَّـهُمْ فِى الاٌّرْضِ مَا لَمْ نُمَكِّن لَّكُمْ
(Have they not seen how many a generation before them We have destroyed whom We had established on the earth such as We have not established you) meaning, they had more wealth, children, buildings, abundant provision, riches and soldiers. Allah said next,
وَأَرْسَلْنَا السَّمَآءَ عَلَيْهِم مَّدْرَاراً
(and We poured out on them rain from the sky in abundance, ) in reference to rain that comes often,
وَجَعَلْنَا الاٌّنْهَـرَ تَجْرِى مِن تَحْتِهِمْ
(And made the rivers flow under them.) as rain was abundant and the springs were plentiful, so that We deceived them.
فَأَهْلَكْنَـهُمْ بِذُنُوبِهِمْ
(Yet We destroyed them for their sins) meaning the mistakes and errors that they committed,
وَأَنْشَأْنَا مِن بَعْدِهِمْ قَرْناً ءَاخَرِينَ
(and created after them other generations,) for, these generations of old perished and became as legends and stories,
وَأَنْشَأْنَا مِن بَعْدِهِمْ قَرْناً ءَاخَرِينَ
(And created after them other generations.) so that We test the new generations, as well. Yet, they committed similar errors and were destroyed, as their ancestors were destroyed. Therefore, beware of the same end that might befall you, for you are not dearer to Allah than these previous nations, but the Messenger whom you defied is dearer to Allah than the Messengers they defied. Thus, you are more liable than them to receive torment, if it was not for Allah's mercy and kindness.
Müşriklere, Rableri tarafından ne kadar delil gelse aldırış etmeden terk ederler. Şüphesiz onlara Allah'ın birliğini gösteren apaçık ve kesin deliller geldi. Resullerinin doğruluğuna delalet eden nice mucizeler geldi. Buna rağmen umursamadan yüz çevirdiler.
In the fifth and the last verse here, further details of this heedlessness have been indicated through some events. It was said: فَقَدْ كَذَّبُوا بِالْحَقِّ لَمَّا جَاءَهُمْ ۖ (So, they have belied the truth when it came to them). The word, ` Al-Haqq' (the truth) here, could mean the Qur'an - and the blessed person of the noble Prophet ﷺ also.
The reason is that he lived his whole life among these Arab tribes. He grew up from a child into a young man and from his youth into his later years right before their eyes. They also knew fully well that the Holy Prophet ﷺ had remained absolutely untaught by any human teacher, so much so that he could not write even his name by himself. The whole Arabia knew him by his appellation of Ummiyy (unlettered, unschooled). For forty years, this was him amongst them. He never demonstrated any marked interest in poetry (a traditional distinction of the age) nor he had any aptitude for formal education and learning. Then, after having completed his forty years, there came a sudden change, an instant flowering of the unimaginable. His blessed tongue became such fountainhead of insights and realities, learning and arts that went on to disarm the best minds of the world. He challenged every eloquent and learned master of words in Arabia to match the Word brought by him. But his' antagonists, who would have not hesitated to sacrifice anything they had - life, wealth, honour, children, family, anything, anytime - just to defeat him, did not have the courage to accept his challenge and, at the least, produce one 'Ayah (verse) like the 'Ayah of the Holy Qur'an.
Thus, the very presence of the Holy Prophet , U1 and the Glorious Qur'an, was a great sign of irrefutable legitimacy. In addition to that, there were thousands of miracles and open signs which came to pass at his blessed hands and which cannot be denied by any sane person. But, those people belied all such signs totally. Therefore, it was said in the verse: فَقَدْ كَذَّبُوا بِالْحَقِّ لَمَّا جَاءَهُمْ ۖ (So, they have belied the truth when it came to them).
Now, pointed out at the conclusion of the verse is the sad end of their effort to falsify truth: فَسَوْفَ يَأْتِيهِمْ أَنبَاءُ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ (Now, there shall come to them the full account of what they have been laughing at). It means that right now these people who are heedless to their fate mock at the miracles and commandments of Allah brought by the Holy Prophet ﷺ and at the all true message that there is a Qiyamah (Doomsday) and Akhirah (Hereafter), but very soon will come the time when all these realities will be before their eyes. There will be a Qiyamah in fact. There will be a Reckoning (Hisab) when everyone will have to account for one's faith and deed - and everyone shall get the reward or punishment for what he or she has done. But, believing and confessing at that time is not going to work for them because that will be no day of deeds - rather, that day will be the day of Retribution. The time to think is now. Allah Almighty has given the respite - a God-sent piece of luck, so to say. Act now, for it is by having faith alone that you will succeed in this world and in the lasting world to come.
While they have turned away from these clear evidences and proofs, they had previously turned away from something even clearer: they denied the Qur’ān that Muhammad (peace be upon him) brought. They will soon realise, when they see the punishment on the Day of Rising, that what they used to mock and what he brought to them was in fact the truth.
E se sono avversi a queste chiare prove, sono stati avversi ad altre ancora più evidenti. Rinnegarono il Corano che Muħammed (pace e benedizioni di Allāh su di lui) presentò loro. Sapranno, in verità, che ciò che ha mostrato loro e che hanno deriso è la verità, quando vedranno la punizione nel Giorno del Giudizio.
Onlar kendilerine sunulan apaçık ve kesin delillerden yüz çevirdiler. Doğrusu onlar bunlardan daha açık olandan da yüz çevirdiler. Muhammed -sallallahu aleyhi ve sellem-'in Kur'an'dan getirdiklerini yalanladılar. Kıyamet gününde azabı gördüklerinde kendilerine gelen hak ile alay etmenin ne olduğunu bilecekler.
Iako su se okrenuli od tih jasnih dokaza, oni su se okrenuli i od nečega što je još jasnije – porekli su Kur'an, sa kojim je došao Muhammed, sallallahu alejhi ve sellem, od svog Gospodara! Kada vide kaznu na Sudnjem danu shvatit će da je istina ono sa čime su se ismijavali.
Sila – kung umayaw sila sa mga katwirang naglilinaw at mga patotoong hayag na iyon – ay umayaw nga sa higit na maliwanag sapagkat nagpasinungaling nga sila sa inihatid ni Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – na Qur'ān. Makikilala nila na ang dati nilang kinukutya kabilang sa inihatid niya sa kanila ay ang katotohanan kapag nakikita nila ang pagdurusa sa Araw ng Pagbangon.
Si bien han rechazado estas evidencias y pruebas claras, anteriormente ya habían rechazado algo aún más evidente: negaron el Corán traído por Mujámmad r. Pronto entenderán, cuando vean el castigo en el Día de la Resurrección, que aquello que era objeto de sus burlas era ciertamente la verdad.
Ne sois pas étonné qu’ils se détournent de ces arguments clairs et de ces preuves évidentes, ceux-ci se détournèrent auparavant de ce qui était encore plus clair puisqu’ils traitèrent de mensonge le Coran apporté par Muħammad. Ils sauront que ce qu’il leur a apporté et qu’ils raillaient est la vérité, lorsqu’ils seront châtiés le Jour de la Résurrection.
Jika mereka berpaling dari hujah yang nyata dan bukti-bukti yang terang benderang itu maka sesungguhnya mereka sebelumnya telah berpaling dari sesuatu yang lebih nyata dari itu. Mereka telah mendustakan Al-Qur`ān yang dibawa oleh Muhammad -ṣallallāhu 'alaihi wa sallam- dan mereka akan tahu bahwa agama yang ia tawarkan kepada mereka itu merupakan agama yang benar, yaitu tatkala mereka melihat azab Allah pada hari Kiamat kelak.
Nếu chúng quay lưng với những bằng chứng rõ ràng đó thì quả thật chúng đã quay lưng với những gì rõ ràng hơn. Chúng đã phủ nhận những điều mà Muhammad saw mang đến từ Qur'an. Và rồi đây, chúng sẽ sớm biết được hậu quả của những điều mà chúng đã chế giễu khi chúng đối diện với sự trừng phạt vào Ngày Phán Xét.
Tidakkah orang-orang kafir itu mengetahui sunatullah dalam membinasakan umat-umat yang zalim?! Sungguh, Allah telah membinasakan banyak sekali umat sebelum mereka yang telah diberikan kekuatan serta kemampuan untuk bertahan hidup di muka bumi yang belum pernah Dia berikan kepada kaum kafir tersebut. Dia telah menurunkan air hujan yang bertubi-tubi kepada mereka, dan Dia telah mengalirkan untuk mereka sungai-sungai di bawah tempat tinggal mereka, kemudian mereka durhaka kepada Allah. Sebab itu, Allah pun membinasakan mereka akibat perbuatan-perbuatan maksiat yang telah mereka lakukan dan sesudah itu Allah menciptakan umat-umat lainnya.
Chẳng lẽ những kẻ vô đức tin này không biết đường lối của Allah là hủy diệt các cộng đồng sai quấy ư?! Quả thật, Allah đã hủy diệt trước những kẻ vô đức tin này nhiều cộng đồng, những cộng đồng mà Ngài đã ban cho họ nhiều nguồn lợi dồi dào trên trái đất, Ngài đã ban cho họ lượng nước mưa liên tục, tạo ra cho họ những con sông chảy bên dưới nhà của họ, nhưng họ đã làm trái mệnh lệnh của Allah nên Ngài đã hủy diệt họ và tạo ra những thế hệ khác thời sau họ.
Bu kâfirler, Allah'ın zalim ümmetleri helak etmesindeki, sünnetini bilmiyorlar mı? Kesinlikle Allah, onlardan önce birçok ümmetleri helak etmişti. Yeryüzünde, güç, kuvvet ve devamlı kalma, sebeplerinden verdiği şeyleri bu kâfirlere vermedi. Üzerlerine bol bol yağmurlar yağdırmıştı. Onların evlerinin altından nehirler akıtmış olmasına rağmen Allah'a isyan ettiler. Allah işlemiş oldukları isyanları sebebiyle onları helak etti ve onların ardından başka ümmetler yarattı.
Commentary
In previous verses, mention was made of grave consequences to be faced by those who avoid or oppose Divine commandments and prophetic teachings. In the present verses, the same deniers of the truth have been given an opportunity to learn and correct themselves by observing conditions around them as well as those prevailing in times before them. No doubt, events of the past are documents full of chastening lessons which, if seen to find wisdom, would prove to be more effective than a thousand sermons. So, still valid is the saying of the sage: The world is the best book and time, the best teacher. That is why wisdom-based historical anecdotes form a good part of the Holy Qur'an. But, speaking generally, people have not given world history any serious role in conducting lives properly. They have, rather than benefiting from it, made it into an intellectual pastime which would either help to sleep or to while away spare time.
Perhaps, it is for this reason that the Holy Qur'an has taken the essence of history as a server of warning and a dispenser of good counsel. But, this is unlike the customary historical fiction where the story or the event are an end in themselves. So, the Qur'an has not taken up historical events as ongoing events in their own right. Instead of doing something like that, it has chosen to place part of the narrative as relevant to the given subject and setting of the message in the text. Then, there would be another occasion, another place, when it would describe another part of the story as relevant there. This may be indicative of the reality that a report or story is not an end by itself, instead, the purpose is to identify the outcome of the report and the practical implication of the event, therefore, one should be concerned with what is necessary for the objective in sight, move ahead and survey his circumstances in that light - that is, learn that vital lesson from what has gone before and thereby correct oneself.
In the first verse, it was said about the people of Makkah, the direct addressees of the Holy Prophet ﷺ : أَلَمْ يَرَوْا كَمْ أَهْلَكْنَا مِن قَبْلِهِم مِّن قَرْنٍ Havethey not seen how many generations We have destroyed prior to them?' Here, ` seen' means to ponder about, because these generations were not present before them at that time to see. It was after that, that the destruction of many generations (` qarn' ) was mentioned.
The word, قَرن qarn, is used for a group of people collectively present at a given time and period. It is also used to denote a long period of time which could be, depending on different interpretations, between ten to one hundred years. But, some events and narrations do support the position that this word is used for one hundred years as it appears in a Hadith in which the Holy Prophet ii had told Sayyidna ` Abdullah ibn Busr al-Ma'ziniyy that he will live for one Qarn. Also when the Holy Prophet ﷺ prayed for a certain child that may he live for a whole qarn, he did live for a full one hundred years. The majority of ` Ulama' take the famous Hadith خَیرُالقُرونِ قَرنِی ثُمَّ الَّذین یلونھُم ثُمَ الَّذینَ یَلُونَھُم (still recited as part of the Khutbah of Jumu'ah all over the world) to be meaning exactly this, that is, every qarn is one hundred years.
About past peoples of the world, first it was said that the kind of power and well-being given to them was not given to people later than them, but when these very people took to the ways of belying prophets and disobeying Divine injunctions, all that majesty of power and wealth was rendered futile against the punishment of Allah which annihilated them totally. So, this was a lesson for the addressees of today, the people of Makkah who did not have the power of the legendary people of ` Ad and Thamud, nor the affluence of the people of Syria and Yaman. For them, the need of the hour was to learn a lesson from what happened to the peoples of the past and turn towards an examination of their doings and think where they are going to end up by op-posing the truth.
At the end of the verse, it was said: وَأَنشَأْنَا مِن بَعْدِهِمْ قَرْنًا آخَرِينَ (and raised up, after them, another generation). It means that the great power of Allah Jalla Sha'nuhu was not simply limited to seeing that nations of strength, authority and power lay destroyed in a flash, but it was right there on the ashes of their destruction that other peoples were made to rise and populate places, as if nothing had happened there and no one was missing from the scene. This spectacle of Divine power and wisdom is something observable in its own ways during every time and period when thousands die every day but there is no vacuum left anywhere. We never come to realize that people who belonged here are not here anymore.
Once, while on the plains of Arafat with a million men and women spread around, came the thought that only a mere seventy or eighty years earlier, none among this whole assembly of people existed. Yet, on this same place of ` Arafat, nearly that many other human beings were present, no trace of whom exists today. On this analogy, imagine about any assembly of human beings, any animated gathering of people, think about their past and future, and then figure out what you get - somebody telling you. to wise up to the ultimate truth of things فَتَبَارَكَ اللَّـهُ أَحْسَنُ الْخَالِقِينَ (Praised be Allah, the best of creators).
Ces mécréants ne savent-ils pas qu’Allah a pour règle d’anéantir les peuples injustes ?En effet, Il a anéanti avant eux de nombreux peuples à qui Il avait auparavant permis de posséder une immense force et donné des moyens de la perpétuer sur Terre plus qu’il n’en a donné à ces mécréants, faisait descendre sur eux des averses qui se succédaient et faisait couler des rivières près de leurs habitations. Seulement, ils désobéirent à Allah qui les a alors anéantis pour les péchés qu’ils commettaient, et à fait succéder à leur place d’autres peuples.
Hindi ba nakaalam ang mga tagatangging sumampalatayang ito sa kalakaran ni Allāh sa pagpapahamak sa mga kalipunang tagalabag sa katarungan? Nagpahamak nga si Allāh bago pa nila ng maraming kalipunan na binigyan Niya ng mga kaparaanan ng lakas at pananatili sa lupa habang hindi Niya ibinigay sa mga tagatangging sumampalatayang ito. Nagpababa Siya sa kanila ng mga ulan na nagkakasunuran. Nagpadaloy Siya para sa kanila ng mga ilog na dumadaloy mula sa ilalim ng mga tahanan nila ngunit sumuway sila sa Kanya kaya nagpahamak Siya sa kanila dahil sa nagawa nila na mga pagsuway. Lumikha Siya, nang matapos nila, ng mga kalipunang iba pa.
Do these disbelievers not know Allah’s custom of destroying communities who do wrong? Allah had destroyed, prior to them, many communities whom He had established in the earth with more stability than them. Allah sent down successive rains upon them and made rivers flow beneath their homes; yet they then went against Him, so He destroyed them because of the sins they committed. Then, after them, He established other communities.
Zar ovi nevjernici ne znaju Allahov zakon uništavanja nepravednih naroda? Allah je prije njih uništio mnoge narode kojima je dao veću snagu i duži život na Zemlji nego ovim nevjernicima; dao im je plodonosnu kišu i rijeke koje teku ispod njihovih domova, ali su oni griješili prema Allahu – uništio ih je zbog toga, a nakon njih je druge narode stvorio.
Those who have firmly established themselves in this world, having accumulated many material goods for themselves, and who see the manifestations of their own greatness and popularity around them, are always liable to be a prey to misunderstanding. They look down upon the things God has gathered around the caller of Truth as compared to the things around them. This overweening confidence on their part increases to such an extent that they even become unafraid of God. They make fun of the warning given by the missionary of Truth that, if their arrogance continued, their material achievements would not be able to save them from God’s scourge. Their treatment of the dayee as a non-entity makes his warnings also insignificant. Even historic instances of God’s having destroyed materially well set up people, as if their lives were of no value whatsoever, fail to teach them a lesson. The recurrence of events in which one set of people face decline while another set rises shows that the rule of ‘crime and punishment’ is prevalent here, but man does not learn a lesson from this. The succeeding generations repeat those very same actions as were indulged in by their predecessors, due to which they were destroyed.
¿No saben estos incrédulos que Al-lah suele destruir a las comunidades que hacen el mal?
Al-lah destruyó a muchas comunidades anteriores a la de ellos, que eran aún más poderosas. Al‑lah envió lluvias sucesivas sobre ellos e hizo que ríos fluyeran bajo sus hogares; aun así se opusieron a Él, así que los destruyó a causa de los pecados que habían cometido. Después de ellos, Él estableció otras comunidades.
Tali miscredenti non conoscono forse la legge di Allāh riguardo la distruzione dei popoli ingiusti? Allāh ha distrutto molti popoli che li hanno preceduti, a cui Lui concesse potenti mezzi e una lunga sopravvivenza in terra, che non concesse a questi miscredenti; e inviò loro continue piogge, e fece scorrere sotto le loro case fiumi; ma disobbedirono ad Allāh, e Lui li distrusse per i peccati da loro commessi, e creò altri popoli dopo di loro.
"Dan kalau Kami turunkan kepadamu tulisan di atas kertas, lalu mereka dapat memegangnya dengan tangan mereka sendiri, tentulah orang-orang yang kafir itu berkata, 'Ini tidak lain ha-nyalah sihir yang nyata.' Dan mereka berkata, 'Mengapa tidak di-turunkan kepadanya (Muhammad) seorang malaikat?' Dan kalau Kami turunkan (kepadanya) seorang malaikat, tentu selesailah urusan itu, kemudian mereka tidak diberi tangguh (sedikit pun). Dan kalau Kami jadikan rasul itu (dari) malaikat, tentulah Kami jadikan dia berupa laki-laki dan (jika Kami jadikan dia berupa laki-laki), Kami pun akan jadikan mereka tetap ragu sebagaima-na kini mereka ragu." (Al-An'am: 7-9).
(7) Ini adalah pemberitahuan dari Allah kepada RasulNya tentang kerasnya penentangan orang-orang kafir, dan bahwa pen-dustaan mereka bukan karena terbatasnya sesuatu yang kamu bawa kepada mereka dan bukan karena kebodohan mereka terha-dapnya, akan tetapi karena kezhaliman dan kedurhakaan. Di dalam-nya tidak ada tipu daya untukmu, FirmanNya, ﴾ وَلَوۡ نَزَّلۡنَا عَلَيۡكَ كِتَٰبٗا فِي قِرۡطَاسٖ فَلَمَسُوهُ بِأَيۡدِيهِمۡ ﴿ "Dan kalau Kami turunkan kepadamu tulisan di atas kertas, lalu mereka dapat memegangnya dengan tangan mereka sendiri...," dan mereka pun meyakininya, ﴾ لَقَالَ ٱلَّذِينَ كَفَرُوٓاْ ﴿ "tentulah orang-orang yang kafir itu berkata," karena kezhaliman dan kesombongan mereka, ﴾ إِنۡ هَٰذَآ إِلَّا سِحۡرٞ مُّبِينٞ ﴿ "Ini tidak lain hanyalah sihir yang nyata." Bukti mana yang lebih besar daripada bukti ini? Namun demikian mereka mengucapkan ucapan yang buruk, mereka menyombongkan diri di hadapan sesuatu yang konkret di mana orang yang memiliki sedikit akal pun tidak akan menolaknya.
(8) ﴾ وَقَالُواْ ﴿ "Dan mereka berkata," dengan keras kepala yang dilandasi oleh kebodohan dan ketidaktahuan terhadap perkara yang masuk akal, ﴾ لَوۡلَآ أُنزِلَ عَلَيۡهِ مَلَكٞۖ ﴿ "Mengapa tidak diturunkan kepada-nya (Muhammad) seorang malaikat?" Mengapa tidak diturunkan bersama Muhammad seorang malaikat yang menolongnya dan membantunya dalam menunaikan tugasnya dengan anggapan da-ri mereka bahwa dia adalah manusia, sementara risalah Allah tidak akan sampai kecuali melalui tangan para malaikat. Allah menjelas-kan rahmat dan kasih sayangNya kepada hamba-hambaNya di mana Dia mengutus -kepada mereka- manusia dari kalangan mereka sendiri, agar keimanan kepada syariat yang dibawanya adalah didasari ilmu, bashirah dan secara ghaib. ﴾ وَلَوۡ أَنزَلۡنَا مَلَكٗا ﴿ "Dan kalau Kami turunkan (kepadanya) seorang malaikat," dengan membawa ri-salah Kami, niscaya iman tersebut tidak didasari oleh pengetahuan terhadap kebenaran dan niscaya iman tersebut hanya didasari de-ngan perkara yang kasat mata, yang iman itu sendiri sama sekali tidak berguna. Itu adalah kalau mereka beriman, namun biasanya mereka tidak beriman dalam keadaan tersebut. Jika mereka tidak beriman, ﴾ لَّقُضِيَ ٱلۡأَمۡرُ ﴿ "tentu selesailah urusan itu," dengan menyegera-kan kebinasaan kepada mereka dan tidak ada penundaan lagi bagi mereka, karena ini adalah sunnatullah yang berlaku pada orang yang meminta turunnya ayat yang diusulkan lalu tidak beriman kepadanya. Pengutusan seorang rasul manusia kepada mereka dengan membawa ayat-ayat yang jelas di mana Allah mengetahui bahwa ia lebih baik dan lebih lembut bagi para hamba disertai pe-nangguhanNya terhadap orang-orang kafir yang mendustakan Allah adalah lebih baik dan lebih berguna bagi mereka, jadi tun-tutan mereka agar malaikat turun adalah lebih buruk bagi mereka jika mereka mengetahui.
(9) Walaupun begitu, seandainya seorang malaikat diutus dan diturunkan, niscaya mereka tidak mampu mengambil ilmu darinya dan mereka tidak kuasa, dan kekuatan mereka yang fana tidak akan memikulnya. ﴾ جَعَلۡنَٰهُ مَلَكٗا لَّجَعَلۡنَٰهُ رَجُلٗا ﴿ "Dan kalau Kami jadikan rasul itu (dari) malaikat, tentulah Kami jadikan dia berupa laki-laki," karena hikmah tidak menuntut selain itu. ﴾ وَلَلَبَسۡنَا عَلَيۡهِم مَّا يَلۡبِسُونَ ﴿ "Kami pun akan jadikan mereka tetap ragu sebagaimana kini mereka ragu." Maksudnya, niscaya perkaranya tetap rancu dan campur baur, hal itu karena mereka sendiri yang membuat kerancuan itu atas diri mereka karena mereka sendirilah yang membangun perkara mere-ka di atas kaidah yang rancu dan tidak jelas kebenarannya. Mana-kala kebenaran datang kepada mereka dengan jalan-jalannya yang benar dan kaidahnya yang merupakan kaidahnya yang benar, hal itu tetap tidak menjadi petunjuk bagi mereka walaupun selain me-reka mendapatkan petunjuk darinya. Dosanya adalah dosa mereka, yang mana mereka telah menutup pintu hidayah dari diri mereka dan membuka pintu kesesatan.
If we had sent down to you, O Messenger, a book written on paper and they had seen it with their eyes, they would not have accepted it out of stubbornness and denial; and they would have said, ‘What you have brought is nothing more than clear magic; and we will never believe in it’.
Kung sakaling nagbaba Kami sa iyo, O Sugo, ng isang aklat na nakasulat sa mga papel at nakasaksi sila rito sa pamamagitan ng mga mata nila at nakatiyak sila rito sa pamamagitan ng pagkadama nila sa aklat sa pamamagitan ng mga kamay nila, talagang hindi sila sumampalataya rito dala ng isang pagtanggi mula sa kanila at isang pagkayamot, at talaga sanang nagsabi sila: "Hindi lumampas ang inihatid mo sa pagiging isang panggagaway na maliwanag kaya hindi kami sasampalataya rito."
7. Si hubiéramos hecho descender sobre ti, Mensajero, un libro escrito en papel y lo hubieran visto con sus ojos, no lo habrían aceptado debido a su obstinación y rechazo, y habrían dicho: “Sin duda, lo que has traído no es más que magia y nunca creeremos en eso”.
E se avessimo fatto scendere su di te, o Messaggero, un libro scritto su carta, in modo che potessero vederlo con i propri occhi e toccarlo con le proprie mani, non avrebbero creduto, perseverando nella rinnegazione, e avrebbero detto: "Ciò che hai portato non è altro che chiara magia! Non vi crediamo!"
O Poslaniče, kada bismo ti spustili kakvu knjigu napisanu u vidu listova i oni je svojim očima vidjeli i svojim rukama dodirnuli kako bi se uvjerili da je stvarna – ne bi povjerovali u nju, iz prkosa i namjernog poricanja, i rekli bi: "Ovo sa čime si nam došao jasna je čarolija, i mi u to nećemo vjerovati."
The second verse (7) was revealed in the background of a particular event when ` Abdullah ibn Umaiyyah came up with a hostile demand before the Holy Prophet ﷺ by saying: ` I cannot believe in you until such time that I see you climbing all the way to the heavens and bringing a book from there before our eyes, in which it should be written in my name that I should attest to your prophethood.' And, on top of saying all this, he went on to even declare that he would still not be impressed enough by his accomplishing all that for he does not seem to be likely to convert to Islam anyway.
Strange are the ways of fate, for this very gentleman embraced Islam later on, and embraced it with such fervor and class that he became a winning warrior in the cause of Islam and received his Shahadah (martyrdom) in the Battle of Ta'if.
Such were the uncalled-for and hostile demands made and mocking and insulting dialogues inflicted on the Holy Prophet ﷺ especially when he himself was more affectionate for his people, more than their own parents could ever be to them. What effect these caustic bad manners would have made on his heart is something we cannot fathom. It can only be sensed by one who is consumed with the good of his people in the same manner as the blessed Prophet himself was.
Therefore, to comfort him, it was said that such demands from his antagonists were not being put forward for any useful purpose, nor did they want to follow it. They were a kind of people who would not stop at what they were demanding. Even if they were presented with far more clear proofs of their Prophet's veracity, they would still not believe. For example, if Allah were to send down, as they demanded, a written book from the heavens - and not only that they see it for them-selves that there is no sleight of hand or sight or magic, they may even physically touch it with their hands to make sure that they were not day-dreaming and that it was a reality - still, after all that, they would say nothing but: اَن ھٰذآ اِلَّا سِحرُ مُّبِینُ (This is nothing but sheer magic): This is because what they are saying comes from malice and hostility.
Censuring the Rebellious and their Refusal to Accept Human Messengers
Allah describes the rebellion and stubbornness of the idolators in defying the truth and arguing against it,
وَلَوْ نَزَّلْنَا عَلَيْكَ كِتَـباً فِى قِرْطَاسٍ فَلَمَسُوهُ بِأَيْدِيهِمْ
(And even if We had sent down unto you a Message written on paper so that they could touch it with their hands,) meaning, if they saw this Message's descent and were eye- witnesses to that,
لَقَالَ الَّذِينَ كَفَرُواْ إِنْ هَـذَآ إِلاَّ سِحْرٌ مُّبِينٌ
(the disbelievers would have said: "This is nothing but obvious magic!") This is similar to Allah's description of the disbelievers' defiance of facts and truth,
وَلَوْ فَتَحْنَا عَلَيْهِم بَاباً مِّنَ السَّمَاءِ فَظَلُّواْ فِيهِ يَعْرُجُونَ - لَقَالُواْ إِنَّمَا سُكِّرَتْ أَبْصَـرُنَا بَلْ نَحْنُ قَوْمٌ مَّسْحُورُونَ
(And even if We opened to them a gate from the heaven and they were to continue ascending thereto. They would surely say: "Our eyes have been (as if) dazzled. Nay, we are a people bewitched.") 15:14-15, and,
وَإِن يَرَوْاْ كِسْفاً مِّنَ السَّمَآءِ سَـقِطاً يَقُولُواْ سَحَـبٌ مَّرْكُومٌ
(And if they were to see a piece of the heaven falling down, they would say, "Clouds gathered in heaps!") 52:44.
وَقَالُواْ لَوْلا أُنزِلَ عَلَيْهِ مَلَكٌ
(And they say: "Why has not an angel been sent down to him") to convey the Message with admonition along with him. Allah replied,
وَلَوْ أَنزَلْنَا مَلَكاً لَّقُضِىَ الاٌّمْرُ ثُمَّ لاَ يُنظَرُونَ
(Had We sent down an angel, the matter would have been judged at once, and no respite would be granted to them.) Consequently, even if the angels descend, while the disbelievers still had the same attitude, then the torment will surely befall them from Allah as a consequence. Allah said in other Ayat,
مَا نُنَزِّلُ الْمَلَـئِكَةَ إِلاَّ بِالحَقِّ وَمَا كَانُواْ إِذًا مُّنظَرِينَ
(We send not the angels down except with the truth (i.e. for torment, etc.), and in that case, they (the disbelievers) would have no respite!) 15:8, and,
يَوْمَ يَرَوْنَ الْمَلَـئِكَةَ لاَ بُشْرَى يَوْمَئِذٍ لِّلْمُجْرِمِينَ
(On the Day they will see the angels, no glad tidings will there be for the criminals that day.) 25:22 Allah's statement,
وَلَوْ جَعَلْنَـهُ مَلَكاً لَّجَعَلْنَـهُ رَجُلاً وَلَلَبَسْنَا عَلَيْهِم مَّا يَلْبِسُونَ
(And had We appointed him an angel, We indeed would have made him a man, and We would have certainly caused them confusion in a matter which they have already covered with confusion.) meaning, if We send an angel along with the human Messenger, or if We send an angel as a Messenger to mankind, he would be in the shape of a man so that they would be able to speak to him and benefit from his teachings. In this case, the angel (in the shape of a human) will also cause confusion for them, just as the confusion they caused themselves over accepting humans as Messengers! Allah said,
قُل لَوْ كَانَ فِى الاٌّرْضِ مَلَـئِكَةٌ يَمْشُونَ مُطْمَئِنِّينَ لَنَزَّلْنَا عَلَيْهِم مِّنَ السَّمَآءِ مَلَكًا رَّسُولاً
(Say: "If there were on the earth, angels walking about in peace and security, We should certainly have sent down for them from the heaven an angel as a Messenger.") 17:95 It is a mercy from Allah to His creation that He sends every type of creation, Messengers from among their kind, so that they are able to call their people to Allah, and their people able to talk to them, ask them and benefit from them. In another Ayah, Allah said;
لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولاً مِّنْ أَنفُسِهِمْ يَتْلُواْ عَلَيْهِمْ ءَايَـتِهِ وَيُزَكِّيهِمْ
(Indeed Allah conferred a great favor on the believers when He sent among them a Messenger from among themselves, reciting unto them His verses (the Qur'an), and purifying them.) 3:164 Ad-Dahhak said that Ibn `Abbas said about the Ayah 6:9 above, "If an angel was sent to them, he would come in the shape of a man. This is because they will not be able to look at the angel due to light."
وَلَلَبَسْنَا عَلَيْهِم مَّا يَلْبِسُونَ
(... and We would have certainly caused them confusion in a matter which they have already covered with confusion. ) meaning, We would confuse them over their confusion. And Al-Walibi reported Ibn `Abbas saying; "We brought doubts around them." Allah's statement,
وَلَقَدِ اسْتُهْزِىءَ بِرُسُلٍ مِّن قَبْلِكَ فَحَاقَ بِالَّذِينَ سَخِرُواْ مِنْهُمْ مَّا كَانُواْ بِهِ يَسْتَهْزِءُونَ
(And indeed Messengers were mocked before you, but their scoffers were surrounded by the very thing that they used to mock at.) comforts the Messenger concerning the denial of him by his people. The Ayah also promises the Messenger , and his believers, of Allah's victory and the good end in this life and the Hereafter. Allah said next,
قُلْ سِيرُواْ فِى الاٌّرْضِ ثُمَّ انْظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ
(Say: "Travel in the land and see what was the end of those who rejected truth.") meaning, contemplate about yourselves and think about the afflictions Allah struck the previous nations with, those who defied His Messengers and denied them. Allah sent torment, afflictions and punishment on them in this life, as well as the painful torment in the Hereafter, while saving His Messengers and believing servants.
Hỡi Thiên Sứ Muhammad, nếu TA (Allah) ban xuống cho Ngươi một Kinh Sách được ghi trên các tờ giấy rồi chúng tận mặt chứng kiến và chúng sờ những tờ Kinh đó bằng chính đôi tay của chúng để xác nhận là thật thì chắc chắn chúng cũng sẽ không tin vào Nó, và chúng nói: những gì ngươi mang đến chỉ là trò ảo thuật rõ ràng, bọn ta không bao giờ tin nơi nó.
7- Eğer biz sana kağıt üzerinde yazılı bir kitap indirseydik, kendileri de elleri ile ona dokunsalardı kâfir olanlar yine de:“Bu ancak apaçık bir büyüdür” derlerdi.
8- “Ona bir melek indirilseydi ya!” dediler. Eğer biz bir melek indirseydik, iş bitirilmiş olur sonra kendilerine mühlet de verilmezdi.
9- Eğer o (peygamberi) bir melek yapsaydık, yine bir adam (suretinde) yapardık ve onları düşmekte oldukları şüpheye yine düşürürdük.
7. Bu, kâfirlerin aşırı derecedeki inatlarına dair Allah’ın, peygamberine verdiği bir haberidir. Onların yalanlamaları, senin getirmiş olduklarında bulunan bir kusurdan ve onların bilgisizliklerinden kaynaklanmıyor. Aksine bu tutumları sade bir zalimlik ve bir azgınlıktır. Sizin de buna karşı koyabilecek bir çareniz yoktur. İşte Yüce Allah onların durumunu şöylece dile getirmektedir:“Eğer biz sana kağıt üzerinde yazılı bir kitap indirseydik, kendileri de elleri ile ona dokunsalardı” ve onun gerçek olduğunu kesin olarak anlasalardı “kâfir olanlar yine de” zulmedip büyüklenerek: “Bu ancak apaçık bir büyüdür” derlerdi.” Şimdi bu delilden daha büyük ne olabilir? Buna karşılık böyle bir delil hakkında onların şu çirkin sözlerine bakın. Onlar akıldan yana azıcık bir nasibi olan herhangi bir kimsenin bile kabul edeceği maddi olan bir şeye karşı, bile bile inat göstermişlerdir.
8. Yine onlar cahilliklerine ve aklın gereklerini bilmeyişlerine dayalı inatlarını sürdürerek “Ona bir melek indirilse ya!, dediler.” Yani niçin Muhammed ile birlikte ona içinde bulunduğu bu durumda yardımcı olsun, destek versin, diye bir melek indirilmedi? Çünkü batıl zanlarına göre o bir beşer olduğundan, Allah’ın risaleti ise ancak melekler eli ile gönderilebildiğinden, onun yanında bir melek olmalıydı.
Allah ise kullarına lütuf ve rahmetini insanlara kendilerinden olan birisini peygamber göndermekle beyan etmektedir. Çünkü böyle bir peygamberin getirdiklerine bilgi ve basirete dayanarak ve görmeden inanılır. “Eğer biz” risaletimizi getirmek üzere “bir melek indirseydik” o zaman iman, hakkı bilmekten dolayı olmazdı. Bu görülen ve tanık olunan şeylere iman etmek olurdu ki böyle bir iman da tek başına hiçbir fayda sağlamaz. Bu da onların iman etmeleri halinde böyledir. Ancak böyle bir durumda bile onların iman etmeyecekleri ihtimali yüksektir. İman etmedikleri takdirde de “iş” acilen helâk edilmeleri ve onlara süre tanınmaması ile “bitirilmiş olur.” Çünkü kendileri tarafından teklif edilen mucizelere iman etmeyen kimseler hakkındaki Allah’ın sünneti/kanunu budur.
Allah’ın insanlara -kullar için daha uygun ve daha merhametlice olduğunu bildiği- kendilerinden bir beşeri apaçık belgelerle göndermesi, bununla birlikte kâfir ve yalanlayanlara da Allah’ın mühlet vermesi elbette ki daha hayırlıdır. Melek indirilmesini istemeleri ise -eğer bilmiş olsalardı- kendileri için bir kötülüktür.
9. Bununla birlikte eğer onlara melek indirilmiş ve peygamber olarak gönderilmiş olsaydı, onlar o melekten ilâhi mesajları alamazlar, buna tahammül edemezler ve fani güçleri buna yetmezdi. “Eğer o (peygamberi) bir melek yapsaydık, yine bir adam (suretinde) yapardık.” Çünkü ilâhi hikmet bundan başkasını gerektirmemektedir “ve onları düşmekte oldukları şüpheye yine düşürürdük.” Yani iş onlar için karışık ve içinden çıkılmaz bir hal alırdı. Buna sebep ise kendi kendilerini şüpheye düşürmeleridir. Çünkü onlar kendilerini hem karışıklık içeren, hem de hakkı açıkça ortaya koymaya elverişli olmayan böyle bir kurala bağlamışlardı. Hak, sağlıklı yolları ile ve aslî kâideleri ile kendilerine gelince başkaları bu hak ile hidâyet bulurken, aynı hak kendilerine hidâyet sebebi olmadı. Suç kendilerinindir. Çünkü hidâyet kapısını kendi yüzlerine kendileri kapattılar ve önlerine sapıklığın kapılarını açtılar.
Seandainya Kami turunkan kepadamu -wahai Rasul- sebuah kitab yang tertulis di atas kertas yang dapat mereka saksikan dengan mata kepala mereka dan mereka sentuh dengan tangan mereka, niscaya mereka tetap tidak beriman kepadanya karena kerasnya hati dan kepala mereka, dan pasti mereka akan berkata, “Kitab yang kamu bawa itu tidak lebih dari sihir belaka maka kami tidak akan beriman kepadanya.”
Ey Resul! Şayet biz sana kağıt üzerinde yazılı bir kitap indirmiş olsaydık, onlar da o kitabı gözleriyle görseler ve elleriyle tutup dokunsalardı; yine de inat ve inkâr ederek ona iman etmezlerdi. Senin bu getirdiğin apaçık bir sihirden öte değildir ve ona asla iman etmeyeceğiz, derlerdi.
Ô Messager, si Nous avions fait descendre sur Toi un Livre écrit sur des feuilles en papier qu’ils puissent toucher avec leurs mains et voir de leurs yeux, ils n’y croiraient quand même pas, par déni et obstination, et diraient: Ce que tu nous apporte n’est que de la magie et nous n’y croirons pas.
Bu kâfirler; "Eğer Allah, Muhammed ile beraber bizimle konuşan bir melek indirseydi ve onun resul olduğuna şahitlik etseydi iman ederdik" dediler. Eğer biz onların istedikleri vasıfta bir melek indirseydik, iman etmediklerinde onları mutlaka helak ederdik. Melek indiğinde tövbe etmeleri için de onlara izin verilmezdi.
Ces mécréants dirent: Si Allah avait fait descendre un ange accompagnant Muħammad afin d’attester qu’il est un messager, nous aurions eu la foi. Or si Nous envoyons un ange comme ils le désirent, Nous les anéantirions si suite à cela, ils ne croient toujours pas et aucun répit ne leur serait accordé pour se repentir.
The third verse (8) was also revealed because of an event which concerns this very ` Abdullah ibn Abi Umaiyyah who, accompanied by Nadr ibn al-Harith and Nawfal ibn Khalid ؓ ، came to the Holy Prophet ﷺ . This time their demand was: ` We shall believe in you only when you go and bring a book from the heavens and let four angels come along with it to testify that the book was from none but Allah and that you are the Messenger of Allah.'
One answer Allah gave to them was that by making such demands, these heedless people were inviting their own destruction, because the Divine law is that, should a people ask their prophet to show a miracle of their choice, and as a result of their demand, such miracle is shown by the power and will of Allah, then, should they, even then, remain reluctant to believe and accept faith any longer, they are destroyed by a mass general punishment. These particular people of Makkah were really not making their demands as based on any good intentions, which may have at the least given some hope of their accepting the truth. Therefore, it was said: وَلَوْ أَنزَلْنَا مَلَكًا لَّقُضِيَ الْأَمْرُ ثُمَّ لَا يُنظَرُونَ (And had We sent down an angel, the whole matter would have been finished). In other words, it means ` If We do send the miracle they demand, that is, send an angel, then, these people who are not the kind who would accept truth will still act contrary and hostile even after having seen the miracle, then, the Divine command to have them destroyed would stand activated. Since they would be given no respite after that hap-pens, therefore, they should understand that the fact of not showing the miracle demanded by them spells out real good for them, without which they would be nowhere.
The second answer to this problem with them was given in the fourth verse (9) in a different manner where it was said that people asking such questions were certainly strange people who were demanding that angels should come down to them. This is so because there are only two ways angels can come down. Firstly, an angel may come as he is, in his form and state of being. If so, no human being can stand before his real awe - in fact, he is more likely to die at the never imagined sight. The second form in which the angel could come down is that the angel comes in human shape and form, as Sayyidna Jibra'il al-Amin (علیہ السلام) has come to the Holy Prophet ﷺ several times in the shape of a human being. In this situation too, the Holy Prophet ﷺ is told, this questioner will have the same objection against this ` angel' as he has against you - because he would take him to be nothing but human.
After having answered all these hostile questions, solace has been given to the Holy Prophet ﷺ in the fifth verse (10) by saying that this attitude of mockery and injury directed against him by his people is not something particular to him. Other prophets and messengers before him had to face similar heart-breaking experiences, but they did not lose hope. Finally, what happened was that those who used to mock were overtaken by the punishment which they mocked at.
In short, the Holy Prophet ﷺ has been assured that his mission is to convey the commandments of Allah. Once he feels he has done that, let his heart be at rest. Whether someone is affected by the message or not, that is not for him to worry about - for it is not a part of his duty as a Messenger of Allah. So, let this concern bring no sorrow to his heart.
These disbelievers said, ‘We will believe if Allah sends down an angel with Muhammad (peace be upon him) who speaks to us and bears witness that he is a messenger’. If we send down an angel of the kind they wish, we will destroy them if they do not believe; and they will not be given time to repent.
Estos incrédulos dijeron: “Creeremos si Al-lah envía un ángel con Mujámmad r, que nos hable y dé testimonio de que él es un mensajero”. Si les enviáramos un ángel de la clase que ellos desean, los destruiríamos si no creen, y no se les daría tiempo para arrepentirse.
Ovi nevjernici kažu: "Kada bi Muhammed spustio meleka da priča sa nama i posvjedoči da je on poslanik, mi bismo povjerovali." A kada bismo i spustili meleka, onako kako traže, uništili bismo ih ako ne bi povjerovali, i ne bi im bilo dato nimalo vremena da se pokaju.
E questi miscredenti dissero: "Se Allāh inviasse a Muħammed un Angelo che ci parlasse e testimoniasse che, in verità, lui è un messaggero, crederemmo!" E se avessimo inviato loro un Angelo che corrispondesse alle loro descrizioni, li avremmo distrutti se non avessero creduto, e non avrebbero avuto tempo di pentirsi, una volta disceso.
Nagsabi ang mga tagatangging sumampalataya na ito: "Kung sakaling nagpababa si Allāh kasama kay Muḥammad ng isang anghel na magsasalita sa amin at sasaksi na siya ay isang sugo, talaga sanang sumampalataya kami." Kung sakaling nagpababa Kami ng isang anghel ayon sa paglalarawan na ninais nila ay talaga sanang nagpahamak Kami sa kanila kapag hindi sila sumampalataya at hindi sila palulugitan para sa pagbabalik-loob kapag bumaba iyon.
Orang-orang kafir itu akan berkata, “Seandainya Allah menurunkan bersama Muhammad seorang malaikat yang berbicara dengan kami dan bersaksi bahwa Muhammad adalah seorang rasul pasti kami akan beriman kepadanya.” Seandainya Kami benar-benar menurunkan seorang malaikat seperti yang mereka inginkan, niscaya Kami akan membinasakan mereka apabila mereka tidak mau beriman dan mereka tidak akan diberi kesempatan untuk bertobat ketika malaikat tersebut turun.
Những người vô đức tin này nói: "Nếu Allah phái xuống cùng với Muhammad một vị Thiên Thần để ngài nói chuyện với bón ta và xác nhận Y là Thiên Sứ thì chắc chắn bọn ta đã tin." (Sự việc sẽ không như thế) nếu TA (Allah) ban xuống một vị Thiên Thần như chúng muốn thì chắc chắn TA đã hủy diệt chúng khi chúng không tin và chúng không tìm thấy cơ hội để sám hối.
Seandainya Kami menugaskan seorang malaikat sebagai rasul untuk mereka, niscaya Kami akan menjadikannya berwujud seorang laki-laki, agar mereka bisa mendengarnya dan menerima pesannya; sebab mereka tidak bisa melakukan hal itu bersama malaikat yang berada dalam wujud aslinya sebagaimana Allah menciptakannya. Seandainya Kami benar-benar menjadikan malaikat itu berwujud seorang laki-laki (manusia), niscaya urusannya akan rancu bagi mereka.
Şayet kendilerine göndermiş olduğumuz resulü melek kılsaydık, onu bir adam şeklinde kılardık ki, böylece onu dinler ve ondan öğrenirlerdi. Ancak bunu Allah'ın asıl suretinde yaratmış olduğu melek ile yapamazlardı. Eğer o meleği insan şeklinde göndermiş olsaydık hakkında yine şüpheye düşmüş olurlardı.
Si Nous avions choisi de leur envoyer comme messager un ange, Nous lui aurions donné l’apparence d’un homme afin qu’ils l’écoutent et apprennent de lui, car ils n’auraient pas cette attitude face à un ange qui garderait l’apparence sous laquelle Allah l’a créé. Or en lui donnant une apparence humaine, ils seraient dans la même confusion que face à un messager humain.
E se avessimo reso il loro messaggero un angelo, lo avremmo inviato nella forma di un uomo, in modo che potessero ascoltarlo e ricevere istruzioni da lui, perché non potrebbero fare lo stesso, con un angelo, nella forma in cui Allāh lo ha creato; e se gli avessimo dato la forma di un uomo, sarebbero caduti in preda alla confusione.
Kung sakaling gumawa Kami sa isinugo sa Kanila na isang anghel ay talaga sanang gumawa Kami sa kanya sa anyo ng isang lalaki upang magawa nila na makapakinig sa kanya at tumanggap sa kanya yayamang hindi sila makakakaya niyon sa anghel ayon sa anyo nitong nilikha Namin ito. Kung sakaling gumawa Kami sa kanya sa anyo ng isang lalaki ay talaga sanang nagpalito sa kanila ang lagay niya.
The reason for a man going astray in this world is that here he has complete freedom to reject the Truth. He even has the opportunity to give fine justifications for erroneous thoughts, words and deeds. Man enjoys full freedom in this world of trial to accept or reject the Truth as he pleases. If the preacher of God’s word appears in the shape of an ordinary man, the ‘reason’ given for ignoring him could be that his effectiveness hinges on a talent for leadership and has nothing to do with Truth or righteousness. Similarly, if a book complete in every detail, comes down from the sky, he will say, ‘This is mere magic,’ to justify his rejection of it. The people of Makkah used to ask, if the Prophet was appointed to convey God’s message, why God’s angels were not with him to testify. A man talks like this because he is not serious about the call of God’s message. If he is serious, he will immediately come to know that this world is a place of trial. The test can be carried out only when realities are hidden behind a curtain. If the hidden realities were revealed and God and His angels made their appearance, there would be no question of prophethood or of giving the call of Truth, because thereafter nobody would dare to deny the realities. In the present world, because of their devotion to externals, people are unable to recognise the Messenger of God from the importance of his message. God’s Messenger appears to them like an ordinary man suddenly emerging and claiming very high status. They assess him on the basis of his outward appearance and, finding him insignificant in that respect, they deny him.
If I had sent an angel to them, I would have made him in the form of a man, so that they could listen and learn from him, as they would not be able to learn from an angel in the original form that I created him. If I had made him in the form of a man, they would have been confused about him.
Da smo im poslali meleka, Mi bismo ga učinili u ljudskom obliku kako bi ga mogli čuti i učiti od njega, jer to ne bi mogli ako bi bio melek u svom stvarnom liku. A ako bismo ga učinili u ljudskom liku, opet im ne bi bilo jasno.
Si les hubiera enviado un ángel, lo habría hecho con forma de ser humano, para que pudieran escucharlo y aprender de él, ya que no podrían aprender de un ángel en la forma original en que lo creé. Si lo hubiera hecho con forma de ser humano, habrían estado desconcertados acerca de él.
Và nếu TA (Allah) dựng Thiên Thần làm Sứ Giả gửi đến chúng thì TA cũng sẽ làm cho Thiên Thần mang hình hài của một người phàm để chúng có thể đối mặt trực diện và nghe được từ y, bởi quả thật, chúng không có khả năng đó khi Thiên Thần xuất hiện trên hình hài thực sự mà TA đã tạo ra. Và cho dù TA thực sự làm cho Thiên Thần mang hình hài một người phàm thì chắc chắn chúng cũng sẽ hoài nghi.
Ako se ovi budu ismijavali tobom tražeći da im dovedeš meleka, i prijašnji narodi su se ismijavali sa svojim poslanicima, pa ih je zadesila kazna koju su poricali i sa kojom su se ismijavali kada bi njome bili zastrašivani.
Kaya kung nangungutya ang mga ito sa paghiling nila ng pagpapababa ng isang anghel kasama sa iyo ay may nangutya ngang mga kalipunan bago mo pa sa mga sugo sa mga iyon kaya pumalibot sa kanila ang pagdurusang dati nilang ikinakaila at kinukutya sa sandali ng pagpapangamba sa kanila roon.
Se costoro deridono con la loro richiesta di far scendere un angelo al tuo fianco, sappi che altri popoli hanno deriso i loro messaggeri prima della tua venuta. Li avvolse la punizione a causa della loro avversità e derisione, quando incutemmo loro timore.
Nếu những kẻ vô đức tin này chế giễu Ngươi - Muhammad - bằng cách đòi Thiên Thần xuống cùng với Ngươi thì những vị Thiên Sứ trước Ngươi cũng bị các cộng đồng của họ chế giễu tương tự. Tuy nhiên, rồi đây sự trừng phạt cho việc chúng đã chế giễu và phủ nhận họ sẽ vây hãm chúng.
Si estas personas se mofan de ti al pedir que un ángel sea enviado contigo, así también las comunidades en el pasado se mofaron de sus mensajeros. Luego fueron rodeados por aquel castigo que solían desmentir y del cual se burlaban cuando se les advirtió al respecto.
Si ceux-là te raillent en te demandant de te faire accompagner par un ange descendu du Ciel, des peuples dans le passé ont raillé leurs messagers et ils furent alors étreints par le châtiment qu’ils reniaient et dont ils se moquaient lorsqu’on les en avertissait.
10- Andolsun ki senden önce gelen rasullerle de alay edildi de içlerinden alay edenleri o alaya aldıkları şey, çepeçevre kuşatıverdi.
11- De ki:“Yeryüzünde gezip dolaşın, sonra da yalanlayanların sonu nice oldu, bir bakın.”
10. Yüce Allah Rasûlüne teselli vererek, sabırlı olmasını telkin ederek ve düşmanlarını da tehdit ederek şöyle buyurmaktadır:“Andolsun ki senden önce gelen rasullerle de alay edildi”; o peygamberler ümmetlerine apaçık delilleri getirdiklerinde ümmetleri onları yalanladılar, onlarla ve getirdikleri ile alay ettiler. Allah da bu küfür ve yalanlamaları sebebi ile onları helâk etti ve paylarına düşen azabı onlara tastamam verdi. Böylece “içlerinden alay edenleri o alaya aldıkları şey, çepeçevre kuşatıverdi.” Öyleyse ey yalanlayıcılar! Artık bu yalanlamayı sürdürmekten sakının. Yoksa onlara gelip çatan sizi de bulacaktır.
11. “De ki:” Eğer bu konuda sizin bir şüphe ya da bir tereddüdünüz varsa haydi “Yeryüzünde gezip dolaşın, sonra da yalanlayanların sonu nice oldu bir bakın.” Siz ancak helâk edilmiş kavimlerle ve ibretlik cezalar içinde yok olup gitmiş ümmetlerle karşılaşacaksınız. Meskenleri ıssız kalmıştır; o geniş alanlarda sevinç ile konaklayıp nimetlerden yararlanan hiçbir kimse yoktur. Her şeyin mutlak sahibi ve hükümranı, onları yok etti. Onlara dâir haberler gerçeği gören basiret sahipleri için bir ibrettir. Burada emrolunan gezip dolaşma, ibret alma sonucunu veren kalp ve bedenle gezip dolaşmadır. İbret almaksızın sadece gezip görmek ise hiçbir fayda sağlamaz.
Jika orang-orang itu mengolok-olok dirimu dengan menuntut diturunkannya seorang malaikat bersamamu, sesungguhnya umat-umat sebelum mereka telah mengolok-olok rasul-rasul mereka, kemudian mereka terkepung oleh azab yang tadinya mereka ingkari dan jadikan sebagai olok-olokan ketika mereka diperingatkan akan hal itu.
"Dan sungguh beberapa rasul sebelum kamu telah diolok-olok, maka turunlah kepada orang-orang yang mencemoohkan di antara mereka balasan (azab) olok-olokan mereka. Katakanlah, 'Berjalanlah di muka bumi, kemudian perhatikanlah bagaimana kesudahan orang-orang yang mendustakan itu'." (Al-An'am: 10-11).
(10) Allah menghibur dan menyabarkan RasulNya, serta mengancam musuh-musuhnya, ﴾ وَلَقَدِ ٱسۡتُهۡزِئَ بِرُسُلٖ مِّن قَبۡلِكَ ﴿ "Dan sung-guh beberapa rasul sebelum kamu telah diolok-olok," ketika mereka datang kepada umat-umat mereka dengan keterangan-keterangan, mereka mendustakan rasul-rasul itu dan menghina mereka serta syariat yang mereka bawa, maka Allah membinasakan mereka de-ngan kekufuran dan pendustaan itu, dan membalas mereka dengan azab yang setimpal. ﴾ فَحَاقَ بِٱلَّذِينَ سَخِرُواْ مِنۡهُم مَّا كَانُواْ بِهِۦ يَسۡتَهۡزِءُونَ ﴿ "Maka turunlah kepada orang-orang yang mencemoohkan di antara mereka ba-lasan (azab) olok-olokan mereka." Waspadalah wahai para pendusta, jangan terus menerus di atas pendustaanmu, maka kamu pun ter-timpa apa yang menimpa mereka.
(11) Jika kamu bimbang atau ragu dalam perkara ini, maka ﴾ سِيرُواْ فِي ٱلۡأَرۡضِ ثُمَّ ٱنظُرُواْ كَيۡفَ كَانَ عَٰقِبَةُ ٱلۡمُكَذِّبِينَ ﴿ "berjalanlah di muka bumi, kemudian perhatikanlah bagaimana kesudahan orang-orang yang men-dustakan itu." Kamu tidak mendapatkan kecuali kaum yang dibi-nasakan dan umat yang bergelimpangan diterpa azab dan dalam keadaan rusak. Negeri-negeri sepi, daerah-daerah itu pun lengang, seluruh penikmat kebahagiaan luruh, Maharaja yang berkuasa membinasakan mereka, berita mereka menjadi pelajaran bagi ulil abshar. Perjalanan yang diperintahkan ini adalah perjalanan hati dan badan yang menghasilkan pembelajaran. Adapun sekedar me-lihat tanpa mengambil pelajaran, maka ia sama sekali tidak berguna.
Eğer bunlar seninle beraber bir meleğin indirilmesini istemekle alay ediyorsalar. Senden önce gelen ümmetler de resulleri ile alay ettiler. Korkutuldukları zaman inkâr ve alay ettikleri azap onları çepeçevre kuşattı.
If these people poke fun at you by asking for an angel to be sent down with you, then communities in the past also poked fun at their messengers. Then the punishment, which they used to deny and mock when they were warned about it, surrounded them.
Katakanlah -wahai Rasul- kepada orang-orang yang telah mendustakan dan mengolok-olok itu, “Berjalanlah kalian di muka bumi. Kemudian pikirkanlah bagaimana akhir dari perjalanan orang-orang yang dahulu mendustakan para utusan Allah. Mereka benar-benar ditimpa hukuman dari Allah setelah sebelumnya mereka memiliki kekuatan dan ketangguhan yang luar biasa.”
Say, O Messenger, to these people who deny and mock you: Travel on earth and then think about what happened to those who disbelieved in Allah’s messengers. Allah’s punishment fell upon them after they were in a position of strength and power.
O Poslaniče, reci tim poricateljima koji se ismijavaju: "Putujte po Zemlji i razmislite kako su skončali poricatelji prijašnjih poslanika! Zadesila ih je Allahova kazna premda su bili jaki i moćni."
Hỡi Thiên Sứ Muhammad, Ngươi hãy nói với những kẻ phủ nhận và chế giễu này: Các người hãy đi chu du khắp trái đất rồi hãy suy ngẫm về kết cuộc của những kẻ phủ nhận các vị Thiên Sứ của Allah. Quả thật sự trừng phạt đã xảy đến với họ sau khi họ đã từng có sức mạnh và sự phồn thịnh.
Sabihin mo, O Sugo, sa mga tagapasinungaling na nangungutyang ito: "Humayo kayo sa lupain, pagkatapos magmuni-muni kayo kung papaano naging ang wakas ng mga tagapasinungaling sa mga sugo ni Allāh sapagkat dumapo sa kanila ang parusa ni Allāh matapos ng dati nilang taglay na lakas at kapangyarihan."
Di', o Messaggero, a coloro che accusano di menzogna e che deridono: "Vagate nella terra, poi osservate quale fu la sorte di coloro che smentivano i messaggeri di Allāh; li colpì la punizione di Allāh, dopo aver goduto di forza e sicurezza.
Mensajero, diles a estas personas que te desmienten y se burlan de ti: viajen por el mundo y luego piensen en lo que les sucedió a quienes no creyeron en los mensajeros de Al-lah. El castigo de Al-lah cayó sobre ellos después de haber estado en una posición de fuerza y poder.
Ô Messager, dis à ces gens qui te traitent de menteur et te raillent: Voyagez sur Terre et voyez comment fut la fin de ceux qui ont démenti les messagers d’Allah: Un châtiment d’Allah s’abattit sur eux et réduisit à néant leur force et leur invincibilité.
-Ey Resul!- Bu yalanlayıp alay edenlere de ki: Yeryüzünde geziniz; sonra Allah'ın resullerini yalanlayanların akıbetinin nasıl olduğunu düşünüp taşının. Güçlü ve dayanıklı olmalarına rağmen başlarına Allah'ın azabı gelmiştir.
Commentary
In the opening verse (12), قل لِّمَن مَّا فِي السَّمَاوَاتِ the disbelievers have been asked as to who is the Master of the entire universe and all that it contains. Then, Allah Himself gives the answer through the blessed words of the Holy Prophet ﷺ that Allah is the Master of all. The reason for answering the question, rather than waiting for the disbelievers to answer it, is that the answer given was an accepted fact with the disbelievers of Makkah as well, for they were, though involved with Shirk and idolatry, no deniers of the fact that Allah Al-mighty was the Master of the heavens and the earth and everything they contained.
The word, اِلٰی :ila (towards) in the next sentence: لَيَجْمَعَنَّكُمْ إِلَىٰ يَوْمِ الْقِيَامَةِ He will surely gather you towards a day of doom) has been used either in the sense of tawaffa meaning to take in full, bring to a finish, or gather, (as in the translation of the meaning given here), in which case, it would mean that Allah Ta` ala will gather everyone, from the beginning to the end, on the day of Qiyamah - or, it could mean ` to gather in the graves,' in which case, it would mean that human beings will be kept being gathered into their resting places unto the day of Qiyamah when they will be raised back to life. (Qurtubi)
As for the sentence: كَتَبَ عَلَىٰ نَفْسِهِ الرَّحْمَةَ (He has prescribed for Himself to be merciful) appearing a little earlier in verse 12, a narration from Sayyidna Abu Hurairah ؓ in the Sahih of Muslim reports that the Holy Prophet ﷺ said: When Allah Ta` la made His creation, He made a promise to Himself in writing which is with Him, written in which are the words: اِنَّ رَحمَتِی تَغلِبُ عَلٰی غَضَبِی that is, ` My mercy shall remain dominant over My wrath.' (Qurtubi)
The sentence which appears at the end of the verse: الَّذِينَ خَسِرُوا أَنفُسَهُمْ (Those who have brought loss to themselves ... ) indicates that the deprivation of the disbelievers from the universal mercy of Allah Almighty mentioned earlier was caused by their own deeds, for they did not take to the way which brings mercy - that is, the way of belief and faith. (Qurtubi)
Say to them, O Messenger, ‘To whom does dominion of the heavens and the earth, and whatever is between them, belong?’ Say: Their total control belongs to Allah. He has established mercy upon Himself out of grace for His servants, and will therefore not rush to punish them. If they do not repent, He will gather them together on the Day of Rising, a day about which there is no doubt. Those who have lost their souls by bringing them to the point of destruction, due to their disbelief in Allah, will not believe and rescue their souls from loss.
12- De ki:“Göklerde ve yerde olanlar kimindir?” De ki: “Allah’ındır. O, rahmeti kendi üzerine yazmıştır. Andolsun ki hepinizi hakkında hiçbir şüphe olmayan Kıyamet gününde toplayacaktır. Kendilerini zarara uğratanlar, işte onlar iman etmezler.”
12. Yüce Allah peygamberine hitaben şöyle buyurmaktadır: Şu müşriklere, tevhidi itiraf ve kabul etmelerini sağlamak üzere “De ki: “Göklerde ve yerde olanlar kimindir?” Yani bunları yaratan, bunlara mutlak malik olan ve bunlarda dilediği gibi tasarruf eden kimdir? Onlara “de ki: Allah’ındır.”Zaten onlar da bunu kabul etmekte ve inkâr etmemektedirler. Peki, Yüce Allah’ın tek başına mutlak malik ve mutlak idareci olduğunu itiraf ediyorlar da niçin ihlas ile yalnızca O’na yönelmeyi ve tevhidi kabul etmiyorlar?“O rahmeti kendi üzerine yazmıştır” Yani ulvi alem de süfli alem de O’nun yönetimi ve idaresi altındadır. O yüce Zat rahmet ve ihsanını bunlara yazmıştır. Onları rahmet ve lütfuna gark etmiştir. O kendi Zatı hakkında rahmetinin gazabını geçtiğini yazmıştır.[1]Bağış ve ihsanda bulunmak, alıkoyup vermemekten daha çok sevdiği bir şeydir. Eğer günahları sebebi ile bu kapıları kendi yüzlerine kapatmayacak olurlarsa Allah bütün kullara rahmetinin kapılarını açmıştır. Eğer masiyet ve kusurları bu rahmeti talep etmelerine engel değilse O, onları bu kapılara davet etmektedir.“Andolsun ki hepinizi hakkında hiçbir şüphe olmayan kıyamet gününde toplayacaktır.” Haber verenlerin en doğrusu olduğu halde Allah, bu buyruğunda yemin etmektedir. Halbuki bu hususa dair pek çok delil ve belgeyi de ortaya koymuştur. Bu belgeler bunu hakk-ı yakîn (kesin gerçek) haline getirmiştir. Fakat zalimler küfürden başka bir yola yönelmiyorlar. Yüce Allah’ın, ölüleri diriltme kudretini inkâr ediyorlar, O’na isyana dalıp gidiyorlar. O’na kafirlik etme cüretkârlığını gösteriyorlar. Böylelikle dünyalarını da âhiretlerini de kaybetmektedirler. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Kendilerini zarara uğratanlar, işte onlar iman etmezler.”
Şu bilinmelidir ki, bu şerefli sûre aklî ve naklî bütün deliller ile tevhidin beyanını içermektedir. Hatta neredeyse sûre bütünüyle tevhide ve Allah’a ortak koşup peygamberini yalanlayan müşrikler ile tartışma konusuna münhasırdır. İşte bu âyet-i kerimelerde de Yüce Allah hidâyeti açıkça ortaya çıkartan ve şirki yok eden hususları söz konusu etmiş ve şöyle buyurmuştur:
Allah is the Creator and the Sustainer
Allah states that He is the King and Owner of the heavens and earth and all of what is in them, and that He has written mercy on His Most Honorable Self. It is recorded in the Two Sahihs, that Abu Hurayrah said that the Prophet said,
«إِنَّ اللهَ لَمَّا خَلَقَ الْخَلْقَ، كَتَبَ كِتَابًا عِنْدَهُ فَوْقَ الْعَرْشِ، إِنَّ رَحْمَتِي تَغْلِبُ غَضَبِي»
(When Allah created the creation, He wrote in a Book that He has with Him above the Throne; `My mercy overcomes My anger.') Allah said;
لَيَجْمَعَنَّكُمْ إِلَى يَوْمِ الْقِيَـمَةِ لاَ رَيْبَ فِيهِ
(Indeed He will gather you together on the Day of Resurrection, about which there is no doubt.) swearing by His Most Honored Self that He will gather His servants,
إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ
(For appointed meeting of a known Day.) 56:50, the Day of Resurrection that will certainly occur, and there is no doubt for His believing servants in this fact. As for those who deny and refuse, they are in confusion and disarray. Allah's statement,
الَّذِينَ خَسِرُواْ أَنفُسَهُم
(Those who destroy themselves) on the Day of Resurrection,
فَهُمْ لاَ يُؤْمِنُونَ
(will not believe. ) in the Return and thus do not fear the repercussions of that Day. Allah said next,
وَلَهُ مَا سَكَنَ فِى الَّيْلِ وَالنَّهَارِ
(And to Him belongs whatsoever exists in the night and the day.) meaning, all creatures in the heavens and earth are Allah's servants and creatures, and they are all under His authority, power and will; there is no deity worthy of worship except Him,
وَهُوَ السَّمِيعُ الْعَلِيمُ
(and He is the All-Hearing, the All-Knowing.) He hears the statements of His servants and knows their actions, secrets and what they conceal. Allah then said to His servant and Messenger Muhammad ﷺ, whom He sent with the pure Tawhid and the straight religion, commanding him to call the people to Allah's straight path;
قُلْ أَغَيْرَ اللَّهِ أَتَّخِذُ وَلِيّاً فَاطِرِ السَّمَـوَتِ وَالاٌّرْضِ
(Say: "Shall I take as a guardian any other than Allah, the Creator of the heavens and the earth") Similarly, Allah said,
قُلْ أَفَغَيْرَ اللَّهِ تَأْمُرُونِّى أَعْبُدُ أَيُّهَا الْجَـهِلُونَ
(Say: "Do you order me to worship other than Allah, O you fools") 39:64. The meaning here is, I will not take a guardian except Allah, without partners, for He is the Creator of the heavens and earth Who orignated them without precedent,
وَهُوَ يُطْعِمُ وَلاَ يُطْعَمُ
(And it is He Who feeds but is not fed.) For He sustains His creatures without needing them. Allah also said;
وَمَا خَلَقْتُ الْجِنَّ وَالإِنسَ إِلاَّ لِيَعْبُدُونِ
(And I created not the Jinn and humans except that they should worship Me (Alone).) 51:56 Some scholars read it, وَهُوَ يُطْعِمُ وَلَا يَطْعَمُ "And it is He Who feeds but He does not eat." meaning, Allah does not eat. Abu Hurayrah narrated, "A man from Al-Ansar from the area of Quba' invited the Prophet to eat some food, and we went along with the Prophet . When the Prophet ate and washed his hands, he said,
«الْحَمْدُ للهِ الَّذِي يُطْعِمُ وَلَا يُطْعَمُ، وَمَنَّ عَلَيْنَا فَهَدَانَا وَأَطْعَمَنَا، وَسَقَانَا مِنَ الشَّرَابِ، وَكَسَانَا مِنَ العُرْيِ، وَكُلَّ بَلَاءٍ حَسَنٍ أَبْلَانَا، الْحَمْدُ للهِ غَيْرَ مُوَدَّعٍ رَبِّي وَلَا مُكَافأً وَلَا مَكْفُورٍ، وَلَا مُسْتَغْنًى عَنْهُ، الْحَمْدُ للهِ الَّذِي أَطْعَمَنَا مِنَ الطَّعَامِ، وَسَقَانَا مِنَ الشَّرَابِ، وَكَسَانَا مِنَ الْعُرْيِ، وَهَدَانَا مِنَ الضَّلَالِ، وَبَصَّرَنَا مِنَ العَمَى، وَفَضَّلَنَا عَلَى كَثِيرٍ مِمَّنَ خَلَقَ تَفْضِيلًا، الْحَمْدُ للهِ رَبِّ الْعَالَمِين»
(All praise is due to Allah, Who feeds but is never fed, He bestowed bounty unto us, Who gave us guidance and fed us, gave us something to drink, covered our nakedness; and for every favor He has given us. All praise is due to Allah, praise that should not be neglected, my Lord, all the while affirming that we will never be able to duly thank Him; nor be appreciative enough of Him, nor be free of needing Him. All thanks and praises are due to Allah Who fed us the food, gave us the drink, covered our nudity, guided us from misguidance, gave us sight from blindness, and honored us above many of His creaturers. All praise is due to Allah, Lord of all that exists.")
قُلْ إِنِّى أُمِرْتُ أَنْ أَكُونَ أَوَّلَ مَنْ أَسْلَمَ
(Say: "Verily, I am commanded to be the first of those who submit themselves to Allah as (Muslims).") from this Ummah,
قُلْ أَغَيْرَ اللَّهِ أَتَّخِذُ وَلِيّاً فَاطِرِ السَّمَـوَتِ وَالاٌّرْضِ وَهُوَ يُطْعِمُ وَلاَ يُطْعَمُ قُلْ إِنِّى أُمِرْتُ أَنْ أَكُونَ أَوَّلَ مَنْ أَسْلَمَ وَلاَ تَكُونَنَّ مِنَ الْمُشْرِكَينَ - قُلْ إِنِّى أَخَافُ إِنْ عَصَيْتُ رَبِّى عَذَابَ يَوْمٍ عَظِيمٍ
(And be not you of the idolaters. Say: "I fear, if I disobey my Lord, the torment of a Mighty Day.") 6:14-15, the Day of Resurrection,
مَّن يُصْرَفْ عَنْهُ
(Who is averted from) such a torment,
يَوْمَئِذٍ فَقَدْ رَحِمَهُ
(on that Day, He has surely been Merciful to him) meaning, Allah will have been merciful to him,
وَذَلِكَ الْفَوْزُ الْمُبِينُ
(And that would be the obvious success.) Allah also said,
فَمَن زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ
(And whoever is moved away from the Fire and admitted to Paradise, he indeed is successful.) 3:185, success here indicates acquiring profit and negates loss.
Hỡi Thiên Sứ Muhammad, Ngươi hãy hỏi chúng: Các tầng trời và trái đất cũng như vạn vật giữa chúng thuộc về ai? Ngươi hãy nói với chúng khẳng định rằng tất cả đều thuộc về Allah, Ngài tự quy định cho bản thân Ngài phải thương xót các bề tôi của Ngài. Bởi thế, các bề tôi của Ngài chớ hối thúc sự trừng phạt mau đến với họ. Nếu họ không sám hối, Ngài vẫn tập trung họ lại tất cả vào Ngày Phán Xét. Đấy là Ngày chắc chắn sẽ đến, không có gì phải hoài nghi. Chỉ có những kẻ làm thiệt bản thân mình bởi sự vô đức tin nơi Allah mới không tin; họ chính là những kẻ thua cuộc.
O Poslaniče, reci im: "Kome pripadaju nebesa i Zemlja i sve što je na njima?" Reci: "Sve to pripada Allahu, a on je Sebi propisao milost, iz Svoje dobrote prema Njegovim robovima, pa ne žuri da ih kazni. Ako se ne pokaju, On će ih sve okupiti na Sudnjem danu u koji nema sumnje, i to su oni koji su propali zbog nevjerstva u Allaha, koji ne žele da vjeruju pa da se spase od propasti."
Sabihin mo sa kanila, O Sugo: "Kanino ang paghahari sa mga langit, ang paghahari sa mga lupa, at ang paghahari sa anumang nasa pagitan ng mga ito?" Sabihin mo: "Ang paghahari sa mga ito sa kabuuan ng mga ito ay sa kay Allāh." Itinakda Niya sa sarili Niya ang awa bilang pagmamabuting-loob mula sa Kanya sa mga lingkod Niya kaya naman hindi Siya nagmamadali sa kanila ng kaparusahan, hanggang sa kapag hindi sila nagbalik-loob ay magtitipon siya sa kanila sa kalahatan sa Araw ng Pagbangon, ang Araw na ito na walang duda hinggil dito. Ang mga nagpalugi sa mga sarili nila sa pamamagitan ng kawalang-pananampalataya kay Allāh ay hindi sumasampalataya para sumagip sila sa mga sarili nila sa kalugihan.
"Katakanlah, 'Kepunyaan siapakah sesuatu yang ada di la-ngit dan di bumi?' Katakanlah, 'Kepunyaan Allah.' Dia telah mene-tapkan atas diriNya kasih sayang. Dia sungguh-sungguh akan menghimpun kamu pada Hari Kiamat yang tidak ada keraguan terhadapnya. Orang-orang yang merugikan dirinya, mereka itu tidak beriman'." (Al-An'am: 12).
(12) Allah berfirman kepada NabiNya, ﴾ قُل ﴿ "Katakanlah" kepada orang-orang yang musyrik kepada Allah, demi menetapkan dan mewajibkan tauhid atas mereka, ﴾ لِّمَن مَّا فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ ﴿ "Kepu-nyaan siapakah sesuatu yang ada di langit dan di bumi?" Maksudnya, siapa pencipta, pemilik, dan pengaturnya? ﴾ قُل ﴿ "Katakanlah" ke-pada mereka, ﴾ لِّلَّهِۚ ﴿ "Kepunyaan Allah." Mereka mengakui dan tidak mengingkari hal itu. Mengapa setelah mereka mengakui bahwa Allah pencipta dan pengatur tanpa sekutu, mereka tidak mengakui keikhlasan dan tauhid untukNya? FirmanNya, ﴾ كَتَبَ عَلَىٰ نَفۡسِهِ ٱلرَّحۡمَةَۚ ﴿ "Dia telah menetapkan atas diriNya kasih sayang." Maksudnya, alam atas dan alam bawah berada di bawah kekuasaan dan pengaturan-Nya. Allah telah membentangkan rahmat dan kebaikanNya, me-naungi mereka dengan rahmat dan nikmatNya, Dia telah mene-tapkan untuk diriNya, "Bahwa rahmat-rahmatNya mengalahkan kemarahanNya, memberi adalah lebih Dia cintai daripada tidak memberi, bahwa Allah telah membuka pintu-pintu rahmat untuk seluruh hamba jika mereka tidak menutupnya atas diri mereka dengan dosa-dosa mereka. Dia pun telah menyeru mereka kepada-nya jika mencarinya tidak terhalang oleh kesalahan dan kemak-siatan mereka." FirmanNya, ﴾ لَيَجۡمَعَنَّكُمۡ إِلَىٰ يَوۡمِ ٱلۡقِيَٰمَةِ لَا رَيۡبَ فِيهِۚ ﴿ "Dia sungguh-sungguh akan menghimpun kamu pada Hari Kiamat yang tidak ada keraguan terhadapnya." Ini adalah sumpah dari Allah, dan Dia adalah pemberi kabar terjujur, Dia telah menegakkan bukti-bukti dan argumentasi-argumentasi yang mencapai tingkatan haq al-yaqin, akan tetapi orang-orang zhalim hanya mengingkari, mereka meng-ingkari kekuasaan Allah dalam membangkitkan para makh-luk, mereka tenggelam ke dalam kemaksiatan, dan berani kafir kepadaNya, maka mereka merugi dunia dan akhirat. Oleh karena itu, Allah berfirman, ﴾ ٱلَّذِينَ خَسِرُوٓاْ أَنفُسَهُمۡ فَهُمۡ لَا يُؤۡمِنُونَ ﴿ "Orang-orang yang merugikan dirinya, mereka itu tidak beriman."
Ketahuilah bahwa surat ini mengandung penetapan tauhid dengan segala dalil aqli dan naqli bahkan hampir seluruhnya ten-tang tauhid yang membantah orang-orang musyrik yang mendus-takan RasulNya. Dalam ayat-ayat ini Allah menjelaskan sesuatu yang dengannya petunjuk menjadi jelas dan syirik pun terbabat.
Di 'loro, o Messaggero: "A Chi appartiene il Regno dei Cieli della Terra e di tutto ciò che vi è tra di essi?" Di': "Tutti appartengono ad Allāh. Ha stabilito, per Sua grazia, di essere Misericordioso con suoi sudditi; non affretta la loro punizione, anche se non si pentono. Li radunerà tutti nel Giorno della Resurrezione, questo giorno sul quale non vi è alcun dubbio. Coloro che hanno perduto se stessi rinnegando Allāh, non crederanno neanche per salvare le loro anime dalla perdizione.
Ô Messager, demande-leur: Qui est le possesseur des Cieux, de la Terre et de ce qui est entre les deux ? Réponds: Allah les possède en totalité. Il s’est prescrit à Lui-même la miséricorde afin de favoriser Ses serviteurs et Il ne s’empresse pas de Les punir. Mais s’ils ne se repentent pas, Il les rassemblera tous le Jour de la Résurrection, ce jour au sujet duquel il n’existe aucun doute. Ceux qui ont perdu leurs âmes à cause de leur mécréance refusent de croire et ainsi de les sauver.
Diles, Mensajero, “¿A quién pertenece el dominio de los cielos y la Tierra, y todo cuanto existe entre ellos?”. Diles: Su control total pertenece a Al-lah. Él ha preceptuado misericordia sobre Sí mismo como gracia para Sus siervos y, por lo tanto, no se apresurará a castigarlos. Si no se arrepienten, Él los reunirá en el Día de la Resurrección, sobre el cual no hay duda alguna. Aquellos que por su incredulidad en Al-lah han perdido sus almas al llevarlas al punto de la destrucción, no creerán y no podrán salvar sus almas.
Katakanlah -wahai Rasul- kepada mereka, “Siapakah pemilik langit dan bumi beserta segala yang ada di antara keduanya?” Katakanlah, “Semuanya milik Allah.” Dia telah menetapkan kasih sayang atas diri-Nya sebagai wujud kemurahan-Nya kepada hamba-hamba-Nya. Sebab itu, Dia tidak tergesa-gesa menimpakan hukuman kepada mereka. Sekalipun mereka tidak bertobat Dia akan mengumpulkan mereka semua pada hari Kiamat yang tidak ada keraguan terhadapnya. Orang-orang yang merugikan diri mereka sendiri dengan bersikap kafir kepada Allah bukanlah orang-orang yang beriman, sehingga mereka tidak bisa menyelamatkan diri mereka dari kerugian.
Ey Resul! Onlara de ki: Göklerin, yerin ve ikisi arasındaki bulunanların mülkü kimindir? De ki: Hepsinin mülkü Allah'ındır! O, kullarına rahmet etmeyi lütuf olarak kendi üzerine yazmıştır. Onları günahları sebebi ile cezalandırmada acele etmez. Eğer tövbe etmezlerse kıyamet gününde hepsini bir araya toplayacaktır ve bu günde hiç şüphe yoktur. Kendilerini Allah'a küfrederek hüsrana uğratanlar iman etmez ve kendilerini hüsrandan kurtaramazlar.
Gecenin ve gündüzün içinde barınan her şeyin mülkü yalnızca Allah'a aittir. O bütün söylediklerini hakkıyla işiten, yaptıklarını hakkıyla bilendir ve yapmış olduklarının karşılığını onlara verecektir.
Solo a Al-lah pertenece el dominio de todo. Todo lo que descansa oculto en la noche y todo lo que se mueve manifiestamente en el día son todos siervos Suyos y creación Suya: todos están bajo Su dominio y control. Él escucha sus declaraciones y conoce sus acciones, y los juzgará por ellas.
In this world communicating the Word of God is a task of some complexity. This is because God has ordained that the Truth be veiled in doubt, so that man may find reasons for rejecting it alongside arguments in support of its acceptance. The real test of man is that he should be able to tear down the veil of doubt and raise himself to the position of certainty. He should eschew doubt in all its guises and take a firm hold of the divine Truth. Believing without seeing is the real test of man. When reality is made visible, its acceptance has no value. Man denies the obvious truth. On obtaining power, he degrades others. One man makes another the victim of his tyranny. Why is this so? Does man wield absolute power in this world? Is there nobody here to stay his hand? Is there a combination of opposites in God’s regime, given that He seems to have filled man’s world with oppression and injustice and the rest of the world with mercy and meaningfulness? No, it is not so. God, who is the Lord of Heaven and earth, is also the Lord of that creature who toils during the day and rests at night. Just as God’s grace is given unstintingly to the universe, so also is it given to human beings. The difference is that for the rest of the world, His grace is fully in evidence right from the first day, whereas for the world of human beings, His grace will be fully shown on the Day of Judgement.
Tất cả vạn vật, tồn tại trong đêm và ngày, đều thuộc về một mình Allah, và Ngài là Đấng nghe thấy tất cả mọi lời nói của họ, Ngài biết hết mọi hành động của họ, và Ngài sẽ đền bù xứng đáng cho lời nói và hành động của họ.
Allah adalah satu-satunya pemilik segala sesuatu, baik yang berada di malam hari maupun di siang hari. Dialah Yang Maha Mendengar ucapan-ucapan mereka lagi Maha Mengetahui perbuatan-perbuatan mereka, dan akan memberikan balasan yang setimpal kepada mereka.
Allah est le possesseur de tous les êtres qui vivent le jour ou la nuit. Il entend parfaitement ce qu’ils disent, connaît précisément leurs agissements et Il les rétribuera en conséquence.
Samo Allahu pripada sve što je u noći i danu, i On čuje ono što govorite i zna ono što radite, i On će vas obračunati za to.
E solo ad Allāh appartiene il Regno di tutte le cose, ciò che è stato stabilito sia per la notte che per il giorno; ed è l'Ascoltatore delle loro parole, Il Conoscitore delle loro azioni, e li giudicherà per ciò.
Sa Kanya lamang ang pagmamay-ari sa bawat bagay kabilang sa tumitigil sa gabi at maghapon. Siya ay ang Madinigin sa mga sinasabi nila, ang Maalam sa mga ginagawa nila. Gaganti Siya sa kanila sa mga iyon.
To Allah alone belongs dominion of everything. Whatever rests hidden in the night and whatever moves about openly in the day are all His servants and His creation: they are all under His domination and control. He hears their statements and knows their actions, and will judge by them.
13- Gecenin ve gündüzün içinde barınan her şey O’nundur. O, Semi’dir, Alîmdir.
14- De ki:“Göklerin ve yerin yaradanı Allah’tan başkasını mı dost edinecekmişim? Üstelik O, yediriyor ama yedirilmiyor!” De ki: “Ben İslam/teslim olanların ilki olmakla emrolundum ve (bana): Sakın müşriklerden olma!”(dendi).
15- De ki:“Ben, eğer Rabbime isyan edersem, o büyük günün azabından korkarım.”
16- O gün (o azap) kimden uzak tutulursa (Allah) ona rahmet buyurmuştur. İşte bu, apaçık bir kurtuluştur.
17- Eğer Allah sana bir zarar dokundurursa onu O’ndan başka giderecek yoktur. Eğer sana bir hayır dokundurursa (bil ki) O, her şeye gücü yetendir.
18- O, kullarının üstünde kâhirdir. O, Hakîmdir, Habîrdir.
19- De ki:“Kimin şahitliği en büyüktür?” De ki: “Allah, benimle sizin aranızda O şahittir. Bu Kur’an bana onunla sizi ve her kime ulaşırsa onları korkutup uyarmam için vahyolundu. Şimdi, siz Allah ile birlikte başka ilahlar olduğuna mı şahitlik ediyorsunuz?” De ki: “Ben (buna asla) şahitlik etmem.” De ki: “O, ancak tek bir ilahtır ve ben sizin ortak koştuklarınızdan tamamen berîyim.”
20- Kendilerine kitap verdiğimiz kimseler onu kendi öz oğullarını tanıdıkları gibi tanırlar. Kendilerini zarara uğratanlar, işte onlar iman etmezler.
13. “Gecenin ve gündüzün içinde barınan her şey O’nundur.”O yüce Zatındır. Çünkü insanı ile, cinni ile, melekleri ile, canlı ve cansız tüm yaratılmışlar O’nundur. Bunların hepsi işleri idare olunan yaratılmışlardır. Her şeye gücü yeten mutlak malikin ve azameti sonsuz Rabbin emri altındadırlar. Aklî bakımdan ve nakil açısından, hiçbir faydaya ve zarara güç yetiremeyen ve mutlak olarak Allah’ın mülkü olan bu varlıklardan birisine ibadet edip de her şeyi yaratan, idare eden, mutlak malik, zarar ve fayda verme gücüne sahip yaratıcıya ihlası terk etmek doğru görülebilir mi? Selim akıllar ve dosdoğru fıtratlar ibadeti, sevgiyi, korkuyu ve umudu yalnızca alemlerin Rabbi olan Allah’a tahsis etmeye çağırmıyor mu?“O, Semi’dir,” diller istenildiği kadar farklı, ihtiyaçlar istenildiği kadar çeşitli olsun O, bütün sesleri işitir. “Alîmdir.” Olmuşu, olacağı ve olmamışı eğer olsa ne şekilde olacağını bilir. Görülenlere de görülmeyenlere de muttali olur.
14. Allah’a şirk koşan şu kimselere “de ki: O göklerin ve yerin yaradanı Allah’tan başkasını mı dost edinecekmişim?” Şu aciz olan yaratılmışlardan bana dost olacak ve yardım edecek kimseler mi var? Ben O’ndan başka hiçbir kimseyi dost edinmem. Çünkü O, gökleri ve yeri yoktan var edip yaratan, onları idare edendir. “Üstelik O, yediriyor ama yedirilmiyor.” Onlara herhangi bir ihtiyacı olmaksızın bütün mahlukatın rızkını O veriyor. O halde yaratan, rızık veren, hiçbir şeye muhtaç olmayan (Ğani)ve her övgüye layık olan, o yüce Zattan başkasını dost ve yardımcı edinmem nasıl uygun olur?“De ki: Ben” tevhid ile ve boyun eğerek Allah’a “İslam/teslim olanların ilki olmakla emrolundum.” Rabbimin emirlerini başkalarından önce benim yerime getirmem gerekir. “ve (bana): Sakın müşriklerden olma!”(dendi).” Yani bana müşriklerden olmak da yasak kılındı. Hem inançları, hem onlarla oturup kalkmak, hem onlarla bir araya gelmek yasaklandı. Bu, üzerimdeki en önemli farz ve en öncelikli yükümlülüktür.
15. “De ki: “Ben, eğer Rabbime isyan edersem, o büyük günün azabından korkarım.” Çünkü şirk masiyeti cehennemde ebedi kalmayı ve mutlak egemen Allah’ın gazabına uğramayı gerektirir. O büyük gün ise Allah’ın azabından korkulan ve cezasından sakınılan bir gündür. Çünkü;
16. “O gün (o azap) kimden uzak tutulursa (Allah) ona rahmet buyurmuştur. İşte bu, apaçık bir kurtuluştur.” O gün azap kimden uzaklaştırılırsa o kimse rahmete nail olmuş demektir. O gün kim kurtulursa işte gerçek kurtuluş budur. O günün azabından kurtulamayanlar ise helâk ve bedbaht olmuştur.
17. Yüce Allah’ın vahdaniyetinin delilleri arasında sıkıntıları açıp giderenin, hayrı ve bolluğu sağlayanın yalnız O oluşu da vardır. Bu yüzden O, şöyle buyurmaktadır:“Eğer Allah sana” fakirlik, hastalık, darlık, gam, keder ve buna benzer “bir zarar dokundurursa onu O’ndan başka giderecek yoktur. Eğer sana bir hayır dokundurursa (bil ki) O her şeye gücü yetendir.” Fayda veren de zarar veren de yalnızca O olduğuna göre, ubudiyyete ve uluhiyyete müstehak olan da yalnız O’dur.
18. “O, kullarının üstünde kahirdir.”Tasarrufta bulunanların hiçbiri O dilemedikçe tasarrufta bulunamaz, hareket edenlerin hiçbiri O dilemedikçe hareket edemez, duranların hiçbiri de O dilemedikçe duramaz. Ne hükümdarların ne de yöneticilerin veya başkalarının O’nun yönetimi ve egemenliği dışına çıkma yetki ve imkânları yoktur. Onları çekip çeviren, yöneten ve mutlak kahır ve galibiyeti altında onları tutan O’dur. Mutlak kahir O’dur; O’ndan başka herkes O’nun kahrı ve galebesi altında bulunduğuna göre ibadete layık olan da yalnız O’dur.“O, Hakîmdir” emirlerinde, yasaklarında, mükâfat ve cezalarında, yaratmasında ve takdirinde hikmeti sonsuzdur; “Habîrdir.” Gizliliklere de kalplere de işlerin gizli ve saklı olan yönlerine de muttalidir, her şeyden haberdardır. İşte bütün bunlar, Allah’ın tevhidinin delilleridir.
19. Hidâyeti açıklamış olduğumuz ve izlenmesi gereken yolları açıkça bildirdiğimiz için onlara sorarak “de ki:” Bu büyük ve temel ilke (tevhid) hakkında “Kimin şahitliği en büyüktür? De ki: Allah,” şahitliği en büyük olan Allah'tır ve “benimle sizin aranızda O şahittir.” Çünkü şahitliği O’ndan daha büyük, O’ndan daha azametli hiçkimse yoktur ve O, ikrarı ve fiili ile benim lehime şahitlik etmektedir. Size söylediklerim hususunda O da beni onaylamaktadır. Nitekim Yüce Allah şöyle buyurmaktadır:“Eğer bazı sözleri uydurup bize isnad etseydi, biz elbette onu yakalar, sonra da kalp (can) damarını koparırdık.”(el-Hâkka, 69/44-46)Yüce Allah hikmeti sonsuz olan ve her şeye gücü yetendir. Kendisini peygamber olarak göndermediği halde Allah’ın kendisini gönderdiğini iddia eden ve ona böyle bir şeyi emretmemekle birlikte bütün insanları davet etmeyi emrettiğini, üstelik kendisine muhalefet edenlerin kanlarını, mallarını ve kadınlarını esir almayı mubah kıldığını söyleyen bir yalancıyı bu hali üzere bırakması, Allah’ın hikmetine ve kudretine yakışmaz. Eğer bu kişi bütün iddialarında yalancı ise Allah’ın onu bu halinde bırakıp ona ilişmemesi, fiiliyle de onu tasdik ederek göz kamaştırıcı mucizelerle, apaçık belgelerle onu desteklemesi, ona yardımcı olması, ona muhalif hareket eden ve düşmanlık edenleri yardımsız bırakması, Allah’ın hikmet ve kudretine yakışmaz. Acaba bu şahitlikten daha büyük hangi şahitlik vardır?“Bu Kur’an bana onunla sizi ve her kime ulaşırsa onları korkutup uyarmam için vahyolundu.” Yani Allah, bu Kur’an’ı bana sizin faydanız ve maslahatınız için onunla sizi can yakıcı azaba karşı uyarayım diye vahyetti. Uyarma, uyarılan şeyin özendirme ve sakındırma suretinde hatırlatılması ile, uyarılara kulak verenlere de uyarıldıkları şeylerden kendilerini sakındıracak zahiri ve batıni söz ve amellerin açıklanması ile olur ki bunları yerine getiren uyarıyı kabul etmiş olur. İşte bu Kur’an-ı Kerim de sizin için -ey muhataplar- gerekli uyarılar vardır. Kıyamet gününe kadar bu Kur’an’ın kendisine ulaşacağı herkes için de bu, böyledir. Çünkü Kur’an-ı Kerim’de kendisine ihtiyaç duyulan bütün ilahî maksat ve gayeler açıklanmıştır.
Şanı Yüce Allah, tevhide dair şahitliklerin en büyüğü olan kendi şahitliğini beyan ettikten sonra şöyle buyurmaktadır: Allah’ın bildirdiklerine karşı çıkan ve peygamberlerini yalanlayan şu kimselere de ki: “Şimdi, siz Allah ile birlikte başka ilahlar olduğuna mı şahitlik ediyorsunuz?” De ki: “Ben (buna asla) şahitlik etmem.” Yani eğer onlar buna şahitlik edecek olurlarsa sen onlarla şahitlik etme. Şimdi şu iki şahitlik arasında bir değerlendirme yapalım: Bir yanda O, en doğru sözlü ve alemlerin Rabbi olan Allah'ın ve yaratılmışların en temizi olan, üstelik kat’i belgelerle ve göz kamaştırıcı delillerle desteklenen Rasulü’nün hiçbir ortak tutulmaksızın Allah’ın birleneceğine dair şahitliği; diğer yanda akılları ve dinleri karmakarışık, içinden çıkılmaz bir hal almış, görüşleri ve ahlâkları bozulmuş, aklı başında olanları kendilerine güldürecek dereceye gelmiş müşriklerin şahitliği! Üstelik müşriklerin bu şahitliği, kendi fıtratlarına dahi aykırıdır. Yüce Allah ile birlikte başka ilahların varlığını kabul etmeye dair sözleri birbiri ile çelişmektedir. Halbuki onların muhalefet ettiği şey hakkında -aleyhte delil getirmek şöyle dursun- en ufak bir şüphe dahi yoktur. Artık sen -eğer aklını kullanabilen bir kimse isen- bu iki şahitlikten dilediğini tercih et. Bizler kendimiz için Allah’ın, peygamberi için seçip tercih ettiğini seçiyoruz. Zira Allah bize o peygambere uymamızı emretmiştir.
Yüce Allah Peygamberine hitaben:“De ki: O ancak tek bir ilahtır”buyurmaktadır. Yani O’ndan başka hiçbir kimsenin ubudiyet ve uluhiyete layık olması söz konusu değildir. O yaratmak ve yaratılmışların işlerini çekip çevirmekte tek olduğu gibi ubudiyet ve uluhiyetinde de tektir.“Ve ben sizin” O’na “ortak koştuklarınızdan” putlardan, Allah’a eş koştuklarınızdan, Allah’a ortak koşulan her bir şeyden “tamamen berîyim.” yani uzağım. İşte tevhidin hakikatı budur: Yalnızca Allah’ın uluhiyetini kabul etmek ve O’nun dışındaki bütün varlıkların uluhiyetlerini reddetmek.
20. Allah hem kendisinin ve Rasûlünün tevhide dair şahitliklerini, hem de buna karşılık herhangi bir bilgiye sahip olmayan müşriklerin şahitliklerini açıkladıktan sonra yahudi ve hristiyanlardan olan kitap ehlinden de şöylece söz etmektedir:“Kendilerine kitap verdiğimiz kimseler onu” yani tevhidin doğruluğunu “kendi öz oğullarını tanıdıkları gibi tanırlar” yani onlar babalar, kendi öz çocuklarından, özellikle de çoğu vakit babaları ile birlikte bulunan oğullarından şüphe etmedikleri gibi tevhid hakkında da herhangi bir şüpheleri yoktur. “onu” buyruğundaki zamirin Allah’ın Rasûlü Muhammed sallallahu aleyhi ve sellem’e ait olması ve kitap ehlinin onun doğruluğu hususunda herhangi bir şüphe ve tereddüde sahip olmadıkları anlamında olma ihtimali de vardır. Çünkü onlar onun gelişi ile ilgili pek çok müjdeleri ve ona büsbütün uyan ve başkasında bulunmayan nitelikleri bilmektedirler. Esasen bu iki anlam birbirinden ayrı düşünülemez.
“Kendilerini zarara uğratanlar” yani kendilerini yaratılış sebepleri olan iman ve tevhidi kabul etmek fırsatından yoksun bırakarak her şeyin mutlak maliki ve şanı pek yüce (Mecîd) olanın lütfundan mahrum bırakanlar “işte onlar iman etmezler.” İman etmediklerine göre karşı karşıya kalacakları zararın ve kötülüğün boyutlarını hiç sorma.
"Dan kepunyaan Allah-lah segala yang ada pada malam dan siang hari. Dan Dia-lah Yang Maha Mendengar lagi Maha Mengetahui. Katakanlah, 'Apakah akan aku jadikan pelindung selain dari Allah yang menjadikan langit dan bumi, padahal Dia yang memberi makan dan tidak diberi makan?' Katakanlah, 'Se-sungguhnya aku diperintah supaya aku menjadi orang yang per-tama kali menyerahkan diri (kepada Allah), dan jangan sekali-kali kamu termasuk golongan orang-orang musyrik.' Katakanlah, 'Sesungguhnya aku takut azab hari yang besar (Hari Kiamat), jika aku mendurhakai Tuhanku'. Barangsiapa yang dijauhkan azab darinya pada hari itu, maka sungguh Allah telah memberikan rahmat kepadanya. Dan itulah keberuntungan yang nyata. Jika Allah menimpakan suatu kemudaratan kepadamu, maka tidak ada yang menghilangkannya melainkan Dia sendiri. Dan jika Dia mendatangkan kebaikan kepadamu, maka Dia Mahakuasa atas tiap-tiap sesuatu. Dan Dia-lah yang berkuasa atas sekalian hamba-hambaNya. Dan Dia-lah Yang Mahabijaksana lagi Maha Mengetahui. Katakanlah, 'Siapakah yang lebih kuat persaksian-nya?' Katakanlah, 'Allah.' Dia menjadi saksi antara aku dan kamu. Dan al-Qur`an ini diwahyukan kepadaku supaya dengannya aku memberi peringatan kepadamu dan kepada orang-orang yang mana al-Qur`an sampai (kepadanya). Apakah kamu mengakui bahwa ada tuhan-tuhan yang lain di samping Allah? Katakanlah, 'Aku tidak mengakui.' Katakanlah, 'Sesungguhnya Dia adalah Tuhan Yang Maha Esa dan sesungguhnya aku berlepas diri dari apa yang kamu persekutukan (dengan Allah).' Orang-orang yang telah Kami berikan kitab kepadanya, mereka mengenalnya (Muhammad) seperti mereka mengenal anak-anaknya sendiri. Orang-orang yang merugikan dirinya, mereka itu tidak beriman (kepada Allah)." (Al-An'am: 13-20).
(13) Allah menyebutkan bahwa ﴾ لَهُۥ ﴿ "kepunyaan Allah-lah, ﴾ مَا سَكَنَ فِي ٱلَّيۡلِ وَٱلنَّهَارِۚ ﴿ "segala yang ada pada malam dan siang hari." Itu adalah seluruh makhluk, yang terdiri dari manusia, jin, malaikat, hewan, dan benda-benda mati. Semuanya adalah makhluk yang diatur, hamba yang tunduk kepada Tuhannya Yang Mahaagung, Maha Berkuasa dan Maha Memiliki. Apakah sah menurut dalil aqli dan naqli jika para hamba yang tidak memiliki manfaat dan mudarat disembah sementara keikhlasan kepada pencipta, penga-tur, pemilik, yang memiliki manfaat dan mudarat ditinggalkan? Ataukah justru akal yang sehat dan fitrah yang lurus mengajak kepada pengikhlasan ibadah, kecintaan, takut dan harapan kepa-da Allah Rabbul alamin? ﴾ ٱلسَّمِيعُ ﴿ "Dia-lah Yang Maha Mendengar" semua suara dengan berbagai bahasa dan bermacam-macam ke-pentingan. ﴾ ٱلۡعَلِيمُ ﴿ "Lagi Maha Mengetahui" apa yang telah terjadi, apa yang sedang terjadi dan apa yang akan terjadi jika ia telah terjadi, maka bagaimanapun keadaannya pasti terjadi, Yang me-ngetahui lahir dan batin.
(14) ﴾ قُلۡ ﴿ "Katakanlah" kepada orang-orang yang menye-kutukan Allah dengan sesuatu, ﴾ أَغَيۡرَ ٱللَّهِ أَتَّخِذُ وَلِيّٗا ﴿ "Apakah akan aku ja-dikan pelindung selain dari Allah," dari kalangan para makhluk yang lemah yang akan menolong dan melindungiku. Aku tidak menja-dikan selain Allah sebagai penolong, karena Dia adalah, ﴾ فَاطِرِ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ ﴿ "Yang menjadikan langit dan bumi," dan pengatur keduanya. ﴾ وَهُوَ يُطۡعِمُ وَلَا يُطۡعَمُۗ ﴿ "Padahal Dia yang memberi makan dan tidak diberi makan." Maksudnya, Dia-lah Pemberi rizki seluruh makhluk tanpa ada kepentingan dariNya kepada mereka. Bagaimana layak bagiku menjadikan penolong selain Allah sang pencipta, pemberi rizki, yang kaya lagi terpuji? ﴾ قُلۡ إِنِّيٓ أُمِرۡتُ أَنۡ أَكُونَ أَوَّلَ مَنۡ أَسۡلَمَۖ ﴿ "Katakanlah, 'Sesungguhnya aku diperintah supaya aku menjadi orang yang pertama kali menyerahkan diri" kepada Allah dengan tauhid dan pasrah ke-padaNya dengan ketaatan, karena aku lebih berhak daripada orang lain untuk menaati perintah-perintah Allah. ﴾ وَلَا تَكُونَنَّ مِنَ ٱلۡمُشۡرِكِينَ ﴿ "Dan jangan sekali-kali kamu termasuk golongan orang-orang musyrik." Maksudnya, aku juga dilarang masuk ke dalam golongan orang-orang musyrik, tidak pada akidah mereka, tidak bergaul dan tidak berkumpul dengan mereka. Ini adalah kewajiban paling kuat dan paling wajib atasku.
(15) ﴾ قُلۡ إِنِّيٓ أَخَافُ إِنۡ عَصَيۡتُ رَبِّي عَذَابَ يَوۡمٍ عَظِيمٖ ﴿ "Katakanlah, 'Sesung-guhnya aku takut azab hari yang besar (Hari Kiamat), jika aku mendur-hakai Tuhanku'." Karena kemaksiatan dalam bentuk syirik meng-haruskan kekekalan dalam neraka dan kemurkaan Allah Yang Mahaperkasa.
(16) Hari itu adalah hari yang azabnya ditakuti dan ancam-annya diwaspadai, karena barangsiapa terhindar dari azab pada hari itu, maka dialah orang yang dirahmati. Barangsiapa yang se-lamat, maka dia benar-benar sebagai pemenang sebagaimana orang yang celaka lagi sengsara adalah orang yang tidak selamat pada hari itu.
(17) Di antara dalil tauhidNya adalah bahwa hanya Allah sendiri sajalah yang mengangkat kesulitan dan mendatangkan kebaikan dan kebahagiaan. Oleh karena itu, Dia berfirman, ﴾ وَإِن يَمۡسَسۡكَ ٱللَّهُ بِضُرّٖ ﴿ "Jika Allah menimpakan suatu kemudaratan kepadamu," berupa kemiskinan atau sakit atau kesulitan atau kecemasan atau kesedihan atau lainnya, ﴾ فَلَا كَاشِفَ لَهُۥٓ إِلَّا هُوَۖ وَإِن يَمۡسَسۡكَ بِخَيۡرٖ فَهُوَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ ﴿ "maka tidak ada yang menghilangkannya melainkan Dia sendiri. Dan jika Dia mendatangkan kebaikan kepadamu, maka Dia Mahakuasa atas tiap-tiap sesuatu." Jika Dia-lah satu-satunya yang memberi manfaat dan menimpakan mudarat, maka Dia-lah semata yang berhak untuk disembah dan dipertuhankan.
(18) ﴾ وَهُوَ ٱلۡقَاهِرُ فَوۡقَ عِبَادِهِۦۚ ﴿ "Dan Dia-lah yang berkuasa atas seka-lian hamba-hambaNya." Tidak ada salah seorang pun dari mereka yang bertindak, bergerak, dan diam melainkan dengan kehendak-Nya. Para raja dan lain-lainnya tidak akan keluar dari kerajaan dan kekuasaanNya, justru mereka diatur dan dikuasai. Jika Dia adalah penguasa sementara yang lain dikuasai, maka Dialah yang berhak diibadahi. ﴾ وَهُوَ ٱلۡحَكِيمُ ﴿ "Dan Dia-lah Yang Mahabijaksana" da-lam sesuatu yang Dia perintahkan dan Dia larang, dalam memberi pahala dan menghukum, dalam mencipta dan menakdirkan. ﴾ ٱلۡخَبِيرُ ﴿ "Lagi Maha Mengetahui." Yang mengetahui apa yang disimpan dan dirahasiakan serta perkara-perkara yang samar. Ini semua adalah termasuk dalil tauhid.
(19) ﴾ قُلۡ ﴿ "Katakanlah" kepada mereka tatkala Kami menje-laskan petunjuk kepada mereka dan menerangkan kepada mereka jalan-jalan, ﴾ أَيُّ شَيۡءٍ أَكۡبَرُ شَهَٰدَةٗۖ ﴿ "Siapakah yang lebih kuat persaksiannya?" Di atas dasar agung ini. ﴾ قُلِ ٱللَّهُۖ ﴿ "Katakanlah, 'Allah'," yang lebih kuat persaksianNya, karena Dia ﴾ شَهِيدُۢ بَيۡنِي وَبَيۡنَكُمۡۚ ﴿ "menjadi saksi antara aku dan kamu." Tiada yang lebih kuat dan lebih besar persaksiannya daripada Dia. Dia bersaksi untukku dengan persetujuan dan per-buatanNya. Dia menyetujui apa yang aku ucapkan kepadamu sebagaimana Allah berfirman,
﴾ وَلَوۡ تَقَوَّلَ عَلَيۡنَا بَعۡضَ ٱلۡأَقَاوِيلِ 44 لَأَخَذۡنَا مِنۡهُ بِٱلۡيَمِينِ 45 ثُمَّ لَقَطَعۡنَا مِنۡهُ ٱلۡوَتِينَ 46 ﴿
"Seandainya dia (Muhammad) mengada-adakan sebagian perka-taan atas (nama) Kami, niscaya benar-benar Kami pegang dia pada tangan kanannya. Kemudian benar-benar Kami potong urat tali jantungnya." (Al-Haqqah: 44-46).
Allah Mahabijaksana lagi Maha Berkuasa. Tidak layak -dengan kebijaksanaan dan kekuasaanNya- Dia membiarkan pendusta atas namaNya dengan klaim bahwa Allah mengutusnya padahal Dia tidak mengutusnya, bahwa Allah memerintahkannya berdakwah kepada manusia padahal Dia tidak memerintahkannya, bahwa Allah menghalalkan untuknya harta, darah, dan wanita orang-orang yang menyelisihinya. Dengan kebohongannya tersebut, maka tidak layak Allah membenarkannya dengan pengakuan dan per-buatanNya. Lalu Dia mendukungnya dengan ayat-ayat yang jelas dan mukjizat-mukjizat yang mengagumkan, menolongnya dan melecehkan orang yang menyelisihi dan memusuhinya. Adakah persaksian yang lebih besar dari ini?
FirmanNya, ﴾ وَأُوحِيَ إِلَيَّ هَٰذَا ٱلۡقُرۡءَانُ لِأُنذِرَكُم بِهِۦ وَمَنۢ بَلَغَۚ ﴿ "Dan al-Qur`an ini di-wahyukan kepadaku supaya dengannya aku memberi peringatan kepada-mu dan kepada orang-orang yang mana al-Qur`an sampai (kepadanya)." Maksudnya, Allah mewahyukan al-Qur`an yang mulia ini kepa-daku untuk kebaikan dan kemaslahatanmu, dan dengannya aku memberimu peringatan adanya hukuman yang pedih. Peringatan itu dengan menyebutkan sesuatu yang mereka diperingatkan darinya yang meliputi targhib (anjuran) dan tarhib (ancaman) dan penjelasan tentang perkataan-perkataan dan perbuatan-perbuatan lahir dan batin, di mana barangsiapa yang melakukannya, maka dia telah menerima peringatan.
Al-Qur`an ini mengandung peringatan bagimu wahai orang-orang yang al-Qur`an ini berbicara kepadanya dan orang-orang yang mana al-Qur`an sampai kepadanya hingga Hari Kiamat; di dalamnya terdapat penjelasan tentang tuntutan-tuntutan ilahiyah yang diperlukan.
Manakala Allah menjelaskan kesaksianNya yang merupakan kesaksian terbesar atas tauhid, Dia berfirman, "Katakanlah kepada orang-orang yang menentang berita Allah dan yang mendustakan rasul-rasulNya, ﴾ أَئِنَّكُمۡ لَتَشۡهَدُونَ أَنَّ مَعَ ٱللَّهِ ءَالِهَةً أُخۡرَىٰۚ قُل لَّآ أَشۡهَدُۚ ﴿ 'Apakah kamu mengakui bahwa ada tuhan-tuhan yang lain di samping Allah?' Kata-kanlah, 'Aku tidak mengakui'."
Maksudnya, jika mereka bersaksi maka janganlah kamu ber-saksi bersama mereka. Bandingkan antara kesaksian Allah yang paling benar FirmanNya, Tuhan semesta alam disertai kesaksian makhluk tersuci yang ditopang dengan bukti-bukti yang kuat dan argumen-argumen yang valid atas keesaan Allah semata tanpa sekutu bagiNya dengan kesaksian orang-orang musyrik yang akal dan agamanya rusak, pendapat dan akalnya kacau dan mengun-dang tertawaan orang-orang yang berakal kepada mereka, bahkan kesaksian mereka menyelisihi fitrah mereka, dan ucapan-ucapan mereka saling bertentangan dalam menetapkan bahwa ada tuhan-tuhan lain bersama Allah, padahal tidak ada syubhat yang paling ringan yang menyelisihi pendapat mereka, apalagi jika ada argu-men kuat. Jika kamu berakal, maka pilihlah untuk dirimu satu dari dua kesaksian sementara kami sendiri memilih untuk kami syariat yang Allah pilih untuk NabiNya yang Allah perintahkan kepada kami agar meneladaninya. Allah berfirman, ﴾ قُل لَّآ أَشۡهَدُۚ قُلۡ إِنَّمَا هُوَ إِلَٰهٞ وَٰحِدٞ ﴿ "Katakanlah, 'Sesungguhnya Dia adalah Tuhan Yang Maha Esa'." Tidak ada yang berhak disembah dan dipertuhankan selain-Nya sebagaimana Dia adalah Esa dalam penciptaan dan penga-turan. ﴾ وَإِنَّنِي بَرِيٓءٞ مِّمَّا تُشۡرِكُونَ ﴿ "Dan sesungguhnya aku berlepas diri dari apa yang kamu persekutukan (dengan Allah)," berupa berhala-berhala, sesembahan-sesembahan lain dan semua yang disekutukan dengan Allah. Inilah hakikat tauhid penetapan ketuhanan kepada Allah dan menafikannya dari selainNya.
(20) Manakala Allah menjelaskan persaksianNya, persak-sian RasulNya atas tauhid, dan persaksian kaum musyrikin yang tidak memiliki ilmu atas kesyirikannya, Dia menyebutkan bahwa Ahli Kitab, Yahudi, dan Nasrani, ﴾ يَعۡرِفُونَهُۥ ﴿ "mereka mengenalnya," yakni mengenal kebenaran tauhid, ﴾ كَمَا يَعۡرِفُونَ أَبۡنَآءَهُمُۘ ﴿ "seperti mereka mengenal anak-anaknya sendiri." Maksudnya, tidak ada keraguan dalam diri mereka kepadanya sebagaimana mereka mengenal anak-anak mereka dengan baik khususnya anak-anak yang selalu dekat dengan orang tuanya. Ada kemungkinan bahwa kata ganti di sini kembali kepada Rasulullah, Muhammad ﷺ.
Ahli kitab mengetahui dengan jelas kebenaran kerasulannya, mereka tidak meragukannya, karena mereka mengetahui berita-berita gembira tentang kedatangannya dan sifat-sifatnya yang se-suai dengannya yang tidak cocok untuk selainnya. Kedua makna ini saling terkait satu dengan yang lain.
FirmanNya, ﴾ ٱلَّذِينَ خَسِرُوٓاْ أَنفُسَهُمۡ ﴿ "Orang-orang yang merugikan di-rinya," maksudnya, menyia-nyiakan apa yang diciptakan untuk-nya berupa iman dan tauhid, dan melepaskan kemuliaan dari Allah Yang Mahamulia lagi Mahakaya, ﴾ فَهُمۡ لَا يُؤۡمِنُونَ ﴿ "maka mereka itu tidak beriman (kepada Allah)." Jika mereka tidak memiliki iman, maka jangan bertanya tentang kerugian dan keburukan yang ter-jadi pada mereka.
The word, ` sukun' appearing in verse 13: وَلَهُ مَا سَكَنَ فِي اللَّيْلِ وَالنَّهَارِ (And to Him belongs what finds rest in the night and the day) could either mean the state of being still or at rest, in which case, the verse would mean that Allah is the Master of everything present in the night and the day. Or, it is also possible that the sense could be that of a combined state of stillness and movement (which would amount to saying - what tarries and what moves), but what was mentioned here is the state of sukun or rest only - because, movement which stands in contrast to it can be understood as being obvious enough.
Hỡi Thiên Sứ Muhammad, Ngươi hãy nói với những người thờ đa thần, những kẻ mà họ thờ phượng cùng với Allah những thần linh bục tượng khác: Làm sao mà Ta lại nhận lấy ai khác ngoài Allah làm đấng bảo hộ trong khi Ngài là Đấng đã tạo ra các tầng trời và trái đất, những thứ chưa từng có trước đó, là Đấng ban phát bổng lộc cho ai Ngài muốn trong đám bề tôi của Ngài và Ngài không cần bất cứ ai ban bổng lộc, tất cả đám bề tôi của Ngài luôn lệ thuộc vào Ngài và cần đến Ngài, sao mà Ta có thể làm như thế? Ngươi hãy nói - hỡi Thiên Sứ Muhammad - : Quả thật, Thượng Đế của Ta ra lệnh cho Ta phải là người thần phục Ngài đầu tiên trong cộng đồng này và Ngài cấm Ta trở thành một trong những kẻ thờ tổ hợp thần linh khác cùng với Ngài.
Say, O Messenger, to the idolaters who worship idols and other things together with Allah: Does it make sense that I take any one other than Allah as a guardian and a protector from whom I seek help? Allah is the One Who created the heavens and the earth without any precedent. There was no Creator before Him. He is the One Who gives provision to whichever of His servants He wishes, and none of His servants provide for Him. He is not in any need of His servants, but His servants are in need of Him. Say, O Messenger: My Lord has instructed me to be the first one from this nation to submit and be humble. He has prohibited me from being of those who associate others as partners with Him.
Dì, o Messaggero, agli idolatri che adorano assieme ad Allāh idoli ed altri: "E' forse possibile prendere un protettore come sostenitore, all'infuori di Allāh, mentre Lui è Colui che ha Creato i Cieli e la terra senza precedenti, e nessuno Lo ha preceduto nel crearli? Egli è Colui che sostiene i Suoi sudditi che vuole; i Suoi sudditi hanno bisogno di Lui, e nessuno dei Suoi sudditi può concedere sostentamento. Inoltre, Lui è Munifico rispetto ai Suoi sudditi, mentre i Suoi sudditi sono poveri dinanzi a Lui". Di', o Messaggero: "In verità, il mio Dio, l'Altissimo, mi ha ordinato di essere il primo, di questo popolo, umilmente sottomesso a Lui, e mi ha ordinato di non essere tra coloro che Gli associano dei pari".
Mensajero, diles a los idólatras que adoran a ídolos y a otras cosas además de Al-lah: ¿Tiene sentido que yo tome como guardián y protector a alguien que no sea Al-lah cuando necesite ayuda? Al-lah es quien creó los cielos y la Tierra sin ningún precedente. No hubo Creador antes que Él. Él es quien provee para cuantos de Sus siervos Él desea, y ninguno de Sus siervos lo sustenta a Él. Él no tiene necesidad de Sus siervos, pero Sus siervos necesitan de Él. Di, Mensajero: Mi Señor me ha ordenado que sea el primero de esta nación en someterme y entregarme. Él me ha prohibido ser de aquellos que asocian copartícipes con Él.
O Poslaniče, reci višebošcima koji pored Allaha obožavaju nekog, bilo da su to kipovi ili neko mimo njih: "Zar je shvatljivo da pored Allaha uzmem drugog pomagača i od njega tražim zaštitu i pomoć? On je stvorio nebesa i Zemlju ne ugledajući se na nešto što već postoji, niko Ga u tome nije preduhitrio, On opskrbljuje koga On hoće, a niko Njega ne opskrbljuje, jer je On apsolutno neovisan od Svojih robova, dok su oni ovisni o Njemu." Reci, o Poslaniče: "Meni je naredio moj Uzvišeni Gospodar da budem prvi ko će se Njemu pokoriti od ovog naroda, i zabranio mi je da Mu nekog ili nešto smatram ravnim!"
-Ey Resul!- Allah ile birlikte putlara ve başkalarına ibadet eden müşriklere de ki: Allah'tan başka bir yardımcı ve dost edinip, ondan yardım istemek akıl kârı mıdır? Önceden bir benzeri olmadan gökleri ve yeri yaratan O dur. O kullarından istediğine rızık verendir ve kullarından hiçbiri O'nu rızıklandıramaz. O kullarına hiçbir şekilde muhtaç olmaz. Ancak kulları kendisine muhtaçdır. -Ey Resul!- De ki: Şüphesiz Rabbim -Subhanehu ve Teâlâ- bana bu ümmetten ilk olarak Allah'a itaat eden ve boyun eğen olmamı emretti ve bana O'na başkalarını şirk koşanlardan olmamı yasakladı.
Katakanlah -wahai Rasul- kepada orang-orang musyrik yang menyembah Allah bersama sembahan lain, entah itu berupa berhala maupun lainnya, “Apakah masuk akal bila aku menjadikan selain Allah sebagai pelindung dan penolong?! Padahal, Dia adalah pencipta langit dan bumi tanpa ada contoh sebelumnya, sehingga tidak ada yang mendahului-Nya menciptakan langit dan bumi. Dialah yang memberikan rezeki kepada siapa saja di antara hamba-hamba-Nya yang dikehendaki-Nya dan tidak ada seorang pun dari hamba-hamba-Nya yang memberikan rezeki kepada-Nya. Dia Mahakaya, tidak membutuhkan bantuan hamba-hamba-Nya, sebaliknya hamba-hamba-Nya membutuhkan pertolongan-Nya.” Katakanlah -wahai Rasul-, “Sesungguhnya aku diperintahkan oleh Tuhanku -Subḥānahu- agar aku menjadi orang pertama di antara umat ini yang tunduk dan patuh kepada Allah, dan Dia melarang diriku menjadi bagian dari orang-orang yang menyekutukan-Nya dengan selain-Nya.”
Sabihin mo, O Sugo, sa mga tagapagtambal na sumasamba kasama kay Allāh ng iba pa sa Kanya gaya ng mga anito at iba pa sa mga ito: "Maiisip ba na gagawa ako sa iba pa kay Allāh bilang tagaadya o doon ako magpapaadya samantalang Siya ang lumikha sa mga langit at lupa nang walang naunang pagkakatulad at hindi naunahan sa pagkalikha sa mga ito? Siya ay ang tumutustos sa sinumang niloloob Niya kabilang sa mga lingkod Niya at walang isa kabilang sa mga lingkod Niya na tumutustos sa Kanya sapagkat Siya ay ang Walang-pangangailangan sa mga lingkod Niya samantalang ang mga lingkod Niya ay mga nangangailangan sa Kanya. Sabihin mo, O Sugo: "Tunay na ako ay inutusan ng Panginoon ko – kaluwalhatian sa Kanya – na maging una sa nagpaakay sa Kanya at nagpasailalim sa Kanya kabilang sa Kalipunang ito. Sinaway Niya ako na maging kabilang sa mga nagtatambal kasama sa Kanya ng iba pa sa Kanya."
Ô Messager, dis aux polythéistes qui adorent des idoles ou des divinités avec Allah: Est-il concevable que je choisisse autre qu’Allah comme secoureur et allié et implore son aide, alors qu’Il est Celui qui créa les Cieux et la Terre sans modèle préalable, puisque personne n’a jamais créé quoi que ce soit avant Lui, et qu’Il pourvoit ceux qu’Il veut parmi Ses serviteurs alors que nul ne Le pourvoit. Il n’a nullement besoin d’eux alors qu’eux ne peuvent se passer de Lui. Ô Messager, dis: Mon Seigneur, Gloire à Lui, m’ordonna d’être le premier de cette communauté à me soumettre à Allah et Il me défendit d’être de ceux qui Lui associent des divinités.
Sabihin mo, O Sugo: "Tunay na ako ay nangangamba – kung sumuway ako kay Allāh sa pamamagitan ng paggawa ng ipinagbawal Niya sa akin gaya ng shirk at iba pa rito o pag-iwan sa ipinag-utos Niya sa akin gaya ng pananampalataya at iba rito kabilang sa mga pagtalima – na pagdurusahin Niya ako ng isang pagdurusang sukdulan sa Araw ng Pagbangon."
Commentary
In the previous verses, the command given was to shun Shirk and believe in the perfect power of Allah Jalla Sha'nuhu mentioned there-in. In the first of the present verses (15), the punishment for the contravention of this command has been mentioned in a particularly endearing manner, that is, the Holy Prophet ﷺ has been ` commanded' that he should tell the people that should he too (God forbid) come to contravene the command of His Lord, then, he too has the fear of the punishment of the day of Qiyamah. It is obvious that the noble Messenger of Allah is (Divinely) protected from every sin - so, the likelihood of disobedience coming from him simply does not exist. But, by mentioning this hypothetical situation, the purpose is to convey the message to the community that the contravention of the Divine command is so serious a matter that even the greatest prophet cannot stand excused from it - if not him, who else?
Ô Messager, dis: Si je désobéis à Allah, en me rendant coupable de polythéisme, d’un autre péché défendu ou en délaissant la foi et les bonnes œuvres ordonnées, je subirais un châtiment terrible le Jour de la Résurrection.
Katakanlah -wahai Rasul-, “Sesungguhnya aku takut bila aku durhaka kepada Allah dengan melakukan apa yang diharamkan bagiku, seperti menyekutukan Allah dan lain-lain, atau meninggalkan apa yang diperintahkan kepadaku, seperti beriman kepada Allah dan ibadah-ibadah lainnya, maka Allah akan menyiksaku dengan azab yang sangat besar pada hari Kiamat nanti.”
Hỡi Thiên Sứ Muhammad, Ngươi hãy nói: Quả thật, nếu Ta bất tuân và làm trái lệnh Allah bởi việc vi phạm các điều cấm từ việc làm Shirk và tội lỗi khác hoặc không chấp hành các mệnh lệnh của Ngài từ việc tin nơi Ngài và tuân lệnh Ngài thì Ta sợ Ngài sẽ trừng phạt Ta bằng một hình phạt khủng khiếp vào Ngày Phán Xét.
Say, O Messenger: If I go against Allah by committing that which He has prohibited (such as associating partners with Him) or by leaving out what He has instructed me to do (such as having faith and doing good actions), then I fear that He will punish me with a severe punishment on the Day of Rising.
Di', o Messaggero: "In verità, temo che, se disobbedissi ad Allāh commettendo ciò che mi è stato proibito, come associare altri a Lui o altro, o trascurando il culto che mi ha ordinato di praticare, mi punisca con una grande punizione, nel Giorno della Resurrezione.
O Poslaniče, reci: "Ja se bojim da će me Allah žestoko kazniti na Sudnjem danu ako zgriješim prema Allahu čineći širk, ili neko drugo zlo, ili ostavljajući vjerovanje ili neko drugo dobro."
Di, Mensajero: Si voy en contra de Al-lah al cometer lo que Él ha prohibido (como asociar copartícipes con Él) o al hacer caso omiso de lo que Él me ha ordenado hacer (como tener fe y hacer buenas acciones), temo que Él me castigará severamente en el Día de la Resurrección.
-Ey Resul!- De ki: Bana yasaklamış olduğu şirk ve diğer günahları işlemekten ya da bana emretmiş olduğu iman ve itaat etmeyi terk etmekten ve beni kıyamet günü büyük bir azapla azaplandırmasından korkarım.
Koga Allah na Sudnjem danu udalji od te kazne, takav je dobio Allahovu milost, i taj njegov uspjeh je jasna pobjeda kojoj nijedna druga pobjeda nije ravna.
Allah, kıyamet gününde kimden azabı uzaklaştırırsa; o kişi Yüce Allah'ın kendisine merhamet edip, kurtardığı kimsedir. Azaptan kurtulmak eşi benzeri olmayan apaçık bir kurtuluştur.
La persona de quien Al-lah aparte y elimine el castigo en el Día de la Resurrección, habrá triunfado alcanzando la misericordia de Al-lah. Ser salvo y librado del castigo es una victoria clara e inigualable.
Man is a creature with a will of his own and that is why voluntary worship is required of him. Those who do not choose to exercise their will rightly, do not deserve a share in God’s bounties, not having fulfilled the purpose of their creation. After the period of trial is over, all human beings will be gathered in a new world. On that Day God will take into His hands the direct control of the rest of the world. On that Day God’s scale of justice will be operative. On that Day those who admitted the reality and surrendered themselves to God will come to the fore and those who did not, having led a life of arrogance and obstinacy in the world, will be the losers. Whenever a man adopts an arrogant stance, it is on the basis of some backing. But the things on which his arrogance depends for support have no value in this universe. Nothing has any power here, for the sole possessor of power is God. All are dependent on Him and He is not dependent on anyone. So, on the Day of Judgement, only those who had sought out the real support, who had made the true faith the religion of their lives, will be successful.
Colui da cui Allāh allontanerà la punizione, nel Giorno della Resurrezione, avrà conquistato la Misericordia di Allāh, e tale salvezza dalla punizione è il chiaro Trionfo che non ha pari.
The person from whom Allah keeps away and removes the punishment on the Day of Rising has attained success through the mercy of Allah. Such salvation and safety from the punishment is a clear victory which no other victory can equal.
After that, it was said: مَّن يُصْرَفْ عَنْهُ يَوْمَئِذٍ فَقَدْ رَحِمَهُ (Whoever is spared from it that day is, indeed, blessed with His mercy). It means that the punishment of the day of Resurrection (al-Mahshar) is extremely horrendous and harsh. Whoever finds this removed from him or her should know that it was great mercy from Allah. This has been further strengthened by saying:' وَذَٰلِكَ الْفَوْزُ الْمُبِينُ that is success, open and clear). The word, اَلفَوزُ : ` al-fawz' (success) means being admitted in Jannah (Paradise). This tells us that deliverance from punishment and admittance into the Paradise are inseparable from each other.
Ang sinumang inilayo ni Allāh sa pagdurusang iyon sa Araw ng Pagbangon ay nagtamo nga dahil sa awa ni Allāh sa kanya. Ang kaligtasang iyon sa pagdurusa ay ang pagkatamong maliwanag na hindi ito mapapantayan ng isang pagkatamo.
Celui à qui Allah fera miséricorde, sera celui à qui Allah épargnera le châtiment le Jour de la Résurrection. Echapper à ce châtiment est assurément une réussite évidente qui n’a pas d’égale.
Barangsiapa yang dijauhkan oleh Allah dari azab pada hari Kiamat itu maka ia telah memenangkan kasih sayang Allah. Keselamatan dan terhindar dari azab tersebut merupakan kemenangan nyata yang tidak ada bandingannya dengan kemenangan apa pun.
Ai được Allah cứu rỗi khỏi sự trừng phạt đó vào Ngày Phục Sinh thì quả thật y là người đã nhận được lòng thương xót của Ngài. Và sự cứu rỗi khỏi sự trừng phạt đó là một thắng lợi rõ ràng, không có thắng lợi nào hơn nó cả.
Kung may umaabot sa iyo, O anak ni Adan, mula kay Allāh na isang pagsubok ay walang tagatulak sa pagsubok palayo sa iyo kundi si Allāh. Kung may umaabot sa iyo mula sa Kanya na isang kabutihan ay walang tagahadlang sa Kanya mula roon at walang tagatanggi sa kabutihang-loob Niya sapagkat Siya ay ang Nakakakaya sa bawat bagay: walang nagpapahina sa Kanya na anuman.
Và nếu Allah cho tai họa ập đến với ngươi - hỡi con cháu của Adam (con người) - thì không một ai có thể đẩy nó ra khỏi ngươi ngoại trừ bản thân Ngài; và nếu Ngài ban điều tốt lành đến cho ngươi thì không có gì có thể ngăn cản được bởi Ngài là Đấng Toàn Năng trên tất cả mọi thứ, mọi sự việc, không có gì có thể làm Ngài bất lực.
Allah is the Irresistible, Able to Bring Benefit and Protect from Harm
Allah states that He Alone brings benefit or harm, and that He does what He wills with His creatures, none can resist His judgment or prevent what He decrees,
وَإِن يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلاَ كَـشِفَ لَهُ إِلاَّ هُوَ وَإِن يَمْسَسْكَ بِخَيْرٍ فَهُوَ عَلَى كُلِّ شَىْءٍ قَدُيرٌ
(And if Allah touches you with harm, none can remove it but He, and if He touches you with good, then He is able to do all things.) Similarly, Allah said,
مَّا يَفْتَحِ اللَّهُ لِلنَّاسِ مِن رَّحْمَةٍ فَلاَ مُمْسِكَ لَهَا وَمَا يُمْسِكْ فَلاَ مُرْسِلَ لَهُ مِن بَعْدِهِ
(Whatever mercy, Allah may grant to mankind, none can withhold it, and whatever He may withhold, none can grant it thereafter) 35:2. It is recorded in the Sahih that the Messenger of Allah ﷺ used to supplicate,
«اللَّهُمَّ لَا مَانِعَ لِمَا أَعْطَيْتَ وَلَا مُعْطِيَ لِمَا مَنَعْتَ، وَلَا يَنْفَعُ ذَا الْجَدِّ مِنْكَ الْجَد»
(O Allah, there is none Who can avert what You grant or give what You deprive, and no fortune ever helps the fortunate against You.) This is why Allah said,
وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ
(And He is the Irresistible, above His servants,) meaning, to Him the necks are subservient, the tyrants humble before Him and He has complete control over all things. The creatures have all bowed to Allah and are humbled before His grace, honor, pride, greatness, highness and ability over all things. The creatures are insignificant before Him, for they are all under His irresistible decision and power,
وَهُوَ الْحَكِيمُ
(and He is the All-Wise,) in all His actions,
الْخَبِيرُ
(Well-Acquainted with all things.) Who places everything in its rightful place, grants and favors whomever deserves His favor. Allah said next,
قُلْ أَىُّ شَىْءٍ أَكْبَرُ شَهَـدةً
(Say: "What thing is the most great in witness") or what is the greatest witness,
قُلِ اللَّهِ شَهِيدٌ بِيْنِى وَبَيْنَكُمْ
(Say: "Allah (the Most Great!) is Witness between you and I") for He knows what I brought you and what you will answer me with,
وَأُوحِىَ إِلَىَّ هَـذَا الْقُرْءَانُ لاٌّنذِرَكُمْ بِهِ وَمَن بَلَغَ
(this Qur'an has been revealed to me that I may therewith warn you and whomsoever it may reach.) Therefore, this Qur'an is a warner for all those who hear of it. In another Ayah, Allah said,
وَمَن يَكْفُرْ بِهِ مِنَ الاٌّحْزَابِ فَالنَّارُ مَوْعِدُهُ
(But those of the sects that reject it, the Fire will be their promised meeting place.) 11:17 Ar-Rabi` bin Anas said, "Those who follow the Messenger of Allah ﷺ ought to call to what the Messenger of Allah ﷺ called to and warn against what he warned against." Allah said next,
أَئِنَّكُمْ لَتَشْهَدُونَ
("Can you verily bear witness...") O idolators,
أَنَّ مَعَ اللَّهِ ءَالِهَةً أُخْرَى قُل لاَّ أَشْهَدُ
("that besides Allah there are other gods" Say, "I bear no (such) witness!") Similarly, in another Ayah, Allah said;
فَإِن شَهِدُواْ فَلاَ تَشْهَدْ مَعَهُمْ
(Then if they testify, testify not you with them.) 6:150 Allah said next,
قُلْ إِنَّمَا هُوَ إِلَـهٌ وَحِدٌ وَإِنَّنِى بَرِىءٌ مِّمَّا تُشْرِكُونَ
(Say: "Only He is God, alone, and truly I am innocent of what you join in worship with Him.")
People of the Book Recognize the Prophet Just as They Recognize Their Own Children
Allah says, the People of the Book know what you brought them, O Muhammad , as they know their own children. This is because they received good news from the previous Messengers and Prophets about the coming of Muhammad ﷺ, his attributes, homeland, his migration, and the description of his Ummah. Allah said next,
الَّذِينَ خَسِرُواْ أَنفُسَهُم
(Those who have lost (destroyed) themselves) and thus incurred the ultimate loss,
فَهُمْ لاَ يُؤْمِنُونَ
(will not believe.) in this clear matter. A matter about which the previous Prophets gave good news, and a matter extolled about in ancient and modern times. Allah said next,
وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِباً أَوْ كَذَّبَ بِـَايَـتِهِ
(And who does more wrong than he who invents a lie against Allah or rejects His Ayat) meaning, there is no person more unjust than he who lies about Allah and claims that Allah has sent him, while Allah did not send him. There is no person more unjust than he who denies Allah's proofs, signs and evidences,
إِنَّهُ لاَ يُفْلِحُ الظَّـلِمُونَ
(Verily, the wrongdoers shall never be successful.) Surely, both of these people will never acquire success, whoever falsely claims that Allah sent him and whoever refuses Allah's Ayat.
-Ey Âdemoğlu!- Eğer sana Allah'tan bir zarar dokunursa, Allah'tan başkası o zararı giderecek değildir. Eğer Allah'tan sana bir hayır dokunursa bunu da engelleyecek yoktur. O'nun lütfunu kimse geri çeviremez. O'nun her şeye gücü yeter ve hiçbir şey O'nu aciz bırakamaz.
Si alguna calamidad de Al-lah te aflige, hijo de Adán, nadie excepto Al-lah puede apartarla de ti. Si algo bueno de Él viene a ti, no hay nadie que pueda impedir que Él te lo conceda. No existe quien pueda limitar la gracia de Al-lah. Él tiene poder sobre todo y nada puede vencerlo.
Apabila kamu -wahai anak Adam- mendapatkan cobaan dari Allah tidak ada yang dapat memalingkannya darimu selain Allah. Sebaliknya, apabila kamu mendapatkan kebaikan dari-Nya tidak ada yang dapat menghalanginya dan tidak ada yang dapat menolak karunia-Nya karena Dia adalah Tuhan Yang Mahakuasa atas segala sesuatu, tidak ada sesuatu pun yang dapat melemahkan-Nya.
Ô fils d’Adam, si Allah t’éprouve par un malheur, personne d’autre que Lui ne t’en libérera et si Allah te gratifie d’un bien, personne d’autre que Lui ne t’en privera ni ne t’en éloignera. En effet, Il a le pouvoir sur toute chose et rien ne Lui est impossible.
If any calamity from Allah afflicts you, O son of Adam, there is no one who can remove it from you besides Allah. If any good from Him comes to you, there is no one who can stop Him from that. There is no one who can hold back Allah’s grace. He has power over everything and nothing can overpower Him.
O čovječe, ako te od Allaha zadesi nedaća, niko ti je mimo Njega otkloniti ne može, a ako te od Njega zadesi kakvo dobro, niko ti ga oduzeti ne može (bez Njegove volje). On je nad svim moćan, ništa Mu nije teško.
Se, o figlio di Ǣdem, ti affligge una disgrazia da parte di Allāh, non potrà allontanare tale disgrazia altri che Allāh; e se ti concede una grazia, nessuno può impedire il Suo favore; Lui è l'Onnipotente, nulla Gli è impossibile.
All Gain and Loss Comes from Allah: A Cardinal Muslim Belief
In the third verse (17), a basic article of faith in Islam has been described - that it is Allah, in reality, who is the Master-Dispenser of all gain and loss. No one can ` really' bring the least benefit to anyone, nor cause the least harm. As for the outward manifestation of gain or loss, benefit or harm, seen coming from one person to the other, is no more than a matter of appearances. Seen in the full flash of reality, this does not hold out any more than a ready-to-vanish curtain. So succinctly the idea was put in a Persian couplet:
کار زلفِ تست مشک افشانی امّا عاشقاں
مصلِحت راتھمتے برآ ھوۓ چیں بستہ اند
Spraying Musk is the work of your tresses, but those who love you
Have found it expedient to ascribe the blame to the Chinese deer!
This belief too is one of the revolutionary beliefs of Islam, a belief which made Muslims shed the dependence on the created and rely on their Creator alone. It was this belief which put together a large group of unprecedented charmers of the soul on the map of the world, who were, despite their meager means and haunting hunger, weightier and worthier than a whole world - for they would not bow their heads before anyone.
The Holy Qur'an has taken up this subject at many places with different approaches, out of which, quoted here is a verse from Surah Fatir:
مَّا يَفْتَحِ اللَّـهُ لِلنَّاسِ مِن رَّحْمَةٍ فَلَا مُمْسِكَ لَهَا ۖ وَمَا يُمْسِكْ فَلَا مُرْسِلَ لَهُ مِن بَعْدِهِ
What Allah, out of His mercy, does make open to people, there is no one to withhold it; and what He does withhold, there is no one to release it after that - 35:2.
It appears in Sahih Ahadith that the Holy Prophet ﷺ used to say this in his prayers very often:
اَللَّھُمَّ لَا مَانعَ لِمَا اَعطَیتَ ولَا مُعطِیَ لِمَا مَنَعتَ ولَا یَنفَعُ ذَا الجَدِّ مِنکِ الجِدُّ
"0 Allah, there is no withholder of what You have bestowed and there is no giver of what You have withheld and no status of a man of status can be of use to him against You.
Under his comments on this verse, Imam al-Baghawi has reported from Sayyidna ` Abdullah ibn ` Abbas ؓ that there was an occasion when the Holy Prophet ﷺ mounted a ride, he asked me to sit behind him. After having covered some distance, he turned towards me and said, ` You young man.' I said: ` Here I am, Ya Rasul Allah. Can I do something?' He said: ` You remember Allah. Allah will remember you. If you will remember Allah, you will find Him before you under all circumstances. You recognize Allah when you are in peace and comfort, Allah will recognize you when you are in trouble. When you have to ask, only ask Allah. When you need help, seek help only from Allah. Whatever is going to happen in this world has already been written by the writer of destiny. If all those created were to combine and try to bring a benefit to you in which Allah has kept no share for you, they would never be able to do that. And if they all come together and try to inflict a harm on you which is not in your lot, they would never become capable of doing that. If you are sure of being able to act patiently, then, do just that, by all means. If you do not have the strength and ability to do so, observe patience - because there is great good and barakah in remaining patient against what does not go well with your temperament. And understand it very clearly that the help of Allah is with patience, and comfort with hardship, and prosperity with adversity.' (This Hadkh also appears in Tirmidhi and the Musnad of Ahmad with sound chains of authority)
Alas, despite this clear declaration of the Qur'an and the age long teachings of the Holy Prophet ﷺ ، this Ummah has started going off course in this critical matter when they have handed out what lies in the exclusive domain of Allah to His created beings. To-day, there is a very large number of Muslims who would, rather than call upon Allah and pray to Him in their hour of distress, cry for help in all sorts of names, but do not seem to remember the name of Allah. As for praying to Allah through the spiritual mediation of prophets and men of Allah, that is a different matter, and that is permissible. Evidences of which are available within the teachings of the Holy Prophet ﷺ himself. But, calling on or praying to a created being directly for the removal of one's need or solution of problem is an open rebellion against this Qur'anic injunction. May Allah keep all Muslims on the straight path.
E Lui è Sovrano dei Suoi sudditi e li sottomette; Colui che è al di sopra di loro in tutte le cose; Colui per cui nulla è impossibile: Nessuno può vincerLo, tutti sono sottomessi a Lui; e Lui è al di sopra dei Suoi sudditi nel modo che si addice alla sua Maestà, gloria Sua. Egli è Il Saggio nella Sua creazione e nell'Amministrazione della Sua legge; Il Sapiente, nulla Gli è nascosto.
Ngài là Đấng Quyền Lực vượt trên các bề tôi của Ngài, không có gì có thể làm Ngài bất lực và không một ai có thể vượt qua sức mạnh của Ngài, tất cả đều nhỏ bé, thấp hèn, yếu ớt trước Ngài, Ngài vượt trên các bề tôi của Ngài về mọi mặt bằng sự tối cao và vinh quang của Ngài. Và Ngài là Đấng Sáng Suốt trong việc tạo hóa, điều hành và định đoạt, và Ngài là Đấng Thông Toàn mọi thứ, không có gì có thể che giấu được Ngài.
Siya ay ang tagapanaig sa mga lingkod Niya, ang tagapag-aba sa kanila, ang nakatataas sa kanila sa bawat paraan, na walang nakapagpapahina sa Kanya na anuman ni nadadaig ng isa man. Ang lahat sa Kanya ay mga nagpapasailalim. [Siya ay] na nasa ibabaw ng mga lingkod Niya ayon sa nababagay sa Kanya – kaluwalhatian sa Kanya. Siya ay ang Marunong sa paglikha Niya, pangangasiwa Niya, at batas Niya, ang Mapagbatid kaya walang nakakukubli sa Kanya na anuman.
At the end of verse 18, it was said: وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ ۚ وَهُوَ الْحَكِيمُ الْخَبِيرُ ﴿18﴾ (And He is dominant over His slaves, and He is the Ali-Wise, the All-Aware). It means that the mastery of Allah Ta` ala prevails over His servants in the absolute sense and that everyone remains under His power and control all the time. This is the reason why no human being, no matter how great, whether a prophet close to Allah, or the most powerful ruler of the world, nine of them come out successful in everything they do, nor is every wish of theirs granted.
And then, He is Wise too, for everything He does is essential Wisdom. And then, He is All-Aware too, for He is the One who knows everything. Thus, by the word, al-Qahir (the Dominant) pointed to is the perfect power of Allah Ta` ala and, by the word, al-Hakim (the All-Wise), His all-encompassing knowledge - and the two tell us that perfection in knowledge and power are the sole attributes of Almighty Allah and it is only Him that they belong to.
The different parts of the vast universe spread out before us are so interconnected that for an event to occur, the coordination of the whole universe is necessary. This being so, no human being is capable of causing any event to occur, because no human being is in control of the universe. Here, even a small event takes place only when countless universal factors combine to set it in motion, and God alone is the controller of these factors. Amidst these universal factors, man is only the possessor of a will. The fact is that in this world whether one receives blessings or afflictions, both conditions come about by the direct orders of God. In view of this, it is utter foolishness for a man to think that he can save one or destroy another. It is also quite meaningless for a man to fear or build his hopes on anybody except God.
On vlada Svojim robovima i oni su Njemu potčinjeni. On je uzvišen iznad Svojih robova sa svakog aspekta, onako kako Njemu dolikuje. On je mudar u stvaranju, upravljanju i odredbama. O svemu je obaviješten i ništa Mu skriveno nije.
He is the One Who is powerful and dominant and nothing can overpower or defeat Him: everything is subservient to Him. He is above His servants as His appropriate for Him, may He be glorified. His is the Wise in His creating, handling of matters and institution of laws. He is the Aware and nothing is hidden from Him.
O, kullarına galip gelen, onlara boyun eğdiren ve hiçbir şeyin aciz bırakamayacağı şekilde her yönde kullarından yüksek ve yüce olandır. Hiç kimse O'nu mağlup edemez. Bütün mahlukatı O'na boyun eğer. Allah -Subhanehu ve Teâlâ- kendisine yaraşır bir şekilde kullarının üzerindedir. O yarattıklarında, şeriatında ve idaresinde hüküm ve hikmet sahibidir. Her şeyden haberdar olandır, hiçbir şey O'na gizli kalmaz.
Dialah Tuhan Yang Maha Pemenang terhadap hamba-hamba-Nya serta yang menundukkan mereka. Dia Mahatinggi dari mereka dalam segala hal dan tidak bisa dilemahkan oleh apa pun, serta tidak terkalahkan oleh siapa pun. Semuanya tunduk kepadaNya. Dia berada di atas hamba-hamba-Nya dalam bentuk yang sesuai dengan keagungan-Nya. Dialah Yang Mahabijaksana dalam menciptakan sesuatu, mengatur makhluk-Nya, dan menetapkan syariat-Nya, lagi Maha Mengetahui, sehingga tidak ada sesuatu pun yang luput dari pengetahuan-Nya.
Él es el único poderoso y dominante, y nada puede vencerlo o derrotarlo: todo se somete a Él. Él está por encima de Sus siervos. Él es Sabio en Su creación, manejo de los asuntos y el establecimiento de las leyes. Él es el Conocedor y nada Le es oculto.
Il est Celui qui domine et assujettit Ses serviteurs. Il est Elevé au-dessus d’eux en tout point de vue et rien ne Lui est impossible. Personne ne Lui tient tête et tous Lui sont soumis. Il est au-dessus de Ses serviteurs comme cela sied à Sa Majesté. Il est Sage dans Sa création, Sa gestion et Sa religion. Il est aussi le Parfaitement Connaisseur auquel rien n’échappe.
Say, O Messenger, to the idolaters who deny you: Which thing is greatest and most honoured as a witness to my truthfulness? Say: Allah is the greatest and most honoured witness to my truthfulness. He is a witness between you and me. He knows what I have brought to you and how you respond. Allah has revealed this Qur’ān to me to warn you by it and to warn any human or jinn it reaches. You, O idolaters, believe that there are others worthy of worship together with Allah. Say, O Messenger: I do not bear witness to what you have acknowledged as it is false. Allah is only one God: He has no partner. I am free from all that you associate as partners with Him.
Mensajero, diles a los idólatras que te rechazan: ¿Qué más sublime y estimado como testigo de mi veracidad? Di: Al-lah es el testigo más sublime y valioso de mi veracidad. Él es testigo entre ustedes y yo. Él conoce lo que les he traído y cómo responden a ello. Al-lah me ha revelado este Corán para advertirle con él a todo ser humano o genio al que llegue. Ustedes, idólatras, creen que existen otros dignos de adoración junto con Al-lah. Di, Mensajero: no soy testigo de lo que afirman, ya que es falso. Al-lah es un único Al-lah: Él no tiene asociados. Soy inocente de todo aquello que asocian como copartícipe con Él.
Ô Messager, dis aux polythéistes qui mécroient en ce que tu dis: Qui est le témoin le plus majestueux et le plus éminent de la véracité de mes propos? Réponds: Allah est le plus majestueux et Son témoignage sur la véracité de mes propos est le plus éminent. Il est témoin entre vous et moi puisqu’Il sait ce que je vous ai apporté et quelle serait votre réaction. Par ailleurs, Allah me révéla ce Coran afin de vous prévenir, vous et les humains et les djinns qui l’écouteront. Ô polythéistes, vous croyez qu’il existe des divinités dignes d’être adorées avec Allah. Dis, ô Messager: Je ne m’associe pas dans ce que vous affirmez car ce que vous affirmez est faux. J’atteste seulement qu’Allah est Unique sans associé et je réprouve de ce que vous Lui associez.
In the on-going struggle between the proponents, on the one hand of Truth and on the other of falsehood, the only decisive factor is the Book of God. There is nobody who knows the full facts or has any real authority except God. So God, the only Being who is capable of settling this dispute, has given an arbiter to the people in the form of the Quran. Now, man has only one course open to him. If he is not aware of the veracity of the Quran, he should investigate and satisfy himself that it is the Book of God. When he comes to know that it is really the Book of God, he should necessarily be satisfied with whatever is advocated therein. One who is not in agreement with the decision of the Quran runs the risk of being forced to accept its verdict in the Hereafter after much degradation and punishment. The Quran has been revealed so that, before the arrival of the time of Judgement, people may be made aware of what awaits them. The Prophet Muhammad performed this task during his prophethood and the same work has to be continued by his followers (ummah) till Doomsday. The Quran tells us in advance how God is going to treat people in the eternal world of the Hereafter. Those who are assigned the task of delivering this message to the people will be free of the responsibility once they have fully conveyed the message; but those to whom it is delivered will be free in the eyes of God only when they have accepted it and reformed themselves accordingly. The missionary’s responsibility ends with his ‘preaching’, while that of the addressee ends only on his ‘fulfilling his religious obligations’.
O Poslaniče, reci višebošcima koji te utjeruju u laž: "Šta je veće i veličanstvenije što svjedoči da istinu govorim?" Reci: "Allah je najuzvišeniji i najveličanstveniji svjedok da govorim istinu, i On je svjedok između mene i vas, On zna ono sa čim sam vam došao i šta ćete mi odgovoriti. Allah mi je objavio ovaj Kur'an da vas njime upozorim i da upozorim svakog čovjeka i džina do koga dopre. O višebošci, vi vjerujete da pored Allaha ima drugih božanstava!" Reci, o Poslaniče: "Ja neću svjedočiti ono što ste vi potvrdili, jer je to ništavno. Allah je jedini bog, Koji sudruga nema, a ja nemam ništa sa onima koje Njemu ravnim smatrate."
Di', o Messaggero, agli idolatri che ti accusano di menzogna: "Qual è la più grande testimonianza della mia veridicità?" Di': "Allāh è il più grande testimone, e la Sua testimonianza della mia veridicità è la più grande. Lui è testimone tra me e voi, è consapevole di ciò che vi ho comunicato e di ciò che rispondete; e Allāh mi ha ispirato questo Corano per incutervi timore tramite di esso, e per incutere timore a coloro a cui giungerà, sia umani che Jinn. Voi idolatri credete che vi siano altre divinità assieme ad Allāh". Di', o Messaggero: "Io ripudio il vostro falso credo. In verità, Allāh è Dio Unico, non ha pari, e, in verità, ripudio ogni associazione a Lui".
Hỡi Thiên Sứ Muhammad, Ngươi hãy nói với những người thờ đa thần đã phủ nhận Ngươi: "Cái gì là bằng chứng lớn nhất cho sự trung thực của Ta?" Ngươi hãy nói: "Bằng chứng lớn nhất cho sự trung thực của Ta là sự chứng giám của Allah, Ngài làm chứng những gì giữa Ta và các ngươi, Ngài biết điều Ta mang đến cho các ngươi và việc các ngươi từ chối như thế nào. Quả thật, Ngài đã mặc khải cho Ta Kinh Qur'an này để cảnh báo các ngươi và cảnh báo những ai mà Nó tiếp xúc từ loài người và Jinn. Hỡi những kẻ thờ đa thần, quả thật, các người tin có các thần linh khác cùng song hành với Allah ư? Ngươi - Muhammad, hãy nói: Còn Ta không chứng nhận điều mà các ngươi chứng nhận bởi vì đó là sự ngụy tạo. Quả thật, chỉ có một Thượng Đế duy nhất, đó là Allah, không có đối tác ngang vai cùng với Ngài, và Ta vô can với tất cả những gì các ngươi đã gán ghép cho Allah.
-Ey Resul!- Seni yalanlayan müşriklere de ki: Benim doğruluğuma ve sadıklığıma hangi şeyin şahitliği daha ulu ve daha büyüktür? De ki: Allah benim sadık olduğuma en büyük ve en yüce şahittir. O benim ile sizin arasında şahittir. Benim size getirdiğimi ve sizin de cevap vereceğinizi hakkıyla bilir. Muhakkak Allah, bana bu Kur'an'ı sizi, insanlardan ve cinlerden kendisine ulaşan kimseleri korkutmam için vahyetti. -Ey müşrikler!- Kesinlikle siz Allah ile beraber başka ilahların olduğuna iman ediyorsunuz. -Ey Resul!- De ki: Sizin kabul ve tasdik ettiğiniz batıl şeylere asla şahitlik etmem. Allah tek bir ilahtır ve O'nun hiçbir ortağı yoktur. Muhakkak ki ben O'na ortak koştuklarınızdan berîyim.
Katakanlah -wahai Rasul- kepada orang-orang musyrik yang mendustakan kamu, “Siapakah yang paling agung dan kesaksiannya paling penting terhadap kejujuranku?” Katakanlah, “Allahlah yang paling agung dan pemilik kesaksian yang paling penting terhadap kejujuranku. Dia adalah saksi antara diriku dan kalian. Dia mengetahui apa yang kubawa kepada kalian dan jawaban yang akan kalian berikan. Allah telah mewahyukan Al-Qur`ān ini kepadaku untuk memberikan peringatan kepada kalian dan kepada siapa pun yang mendengarnya, baik dari bangsa manusia maupun bangsa jin. Sesungguhnya kalian wahai orang-orang musyrik percaya bahwa di samping Allah ada sembahan-sembahan yang lain." Katakanlah -wahai Rasul-, “Aku tidak mau bersaksi atas apa yang kalian percayai itu karena kepercayaan tersebut batil. Sesungguhnya Allah adalah satu-satunya tuhan yang berhak disembah, tidak ada sekutu bagi-Nya dan sesungguhnya aku berlepas diri dari apa yang kamu jadikan sekutu dengan-Nya."
Sabihin mo, O Sugo, sa mga tagapagtambal na nagpapasinungaling sa iyo: "Aling bagay ang pinakakapita-pitagan at pinakasukdulan sa pagsasaksi sa katapatan ko?" Sabihin mo: "Si Allāh ay pinakakapita-pitagan at pinakasukdulan sa pagsaksi sa katapatan ko. Siya ay Saksi sa pagitan ko at ninyo. Nakaaalam Siya sa anumang inihatid ko sa inyo at anumang tatanggihan ninyo. Nagkasi nga si Allāh sa akin ng Qur'ān na ito upang magpangamba ako sa inyo nito at magpangamba ako nito sa sinumang inabot nito na tao at jinn. Tunay na kayo, O mga tagapagtambal, ay sumasampalataya na kasama kay Allāh ay may mga sinasambang iba pa. Sabihin mo, O Sugo: "Hindi ako sumasaksi sa kinikilala ninyo dahil sa kabulaanan nito. Si Allāh ay nag-iisang Diyos lamang: walang katambal sa Kanya. Tunay na ako ay walang-kaugnayan sa bawat itinatambal ninyo kasama sa Kanya."
A particular event which is the cause of the revelation of this verse has been generally reported by commentators. It is said that once a deputation of the people of Makkah came to the Holy Prophet ﷺ . They said: ` You claim to be a Messenger of Allah. Who is your witness on this? We have yet to see a man who attests to its truth, although we have tried our best to confirm it from the Jews and Christians.'
Thereupon, the verse: قُلْ أَيُّ شَيْءٍ أَكْبَرُ شَهَادَةً which means: You tell them whose witness could be greater than that of Allah, within whose power lies the gain and loss of everyone in the world? Then, you tell them that Allah is the witness between me and you The witness of Allah refers to those miracles and signs which Allah Ta` ala made manifest to confirm the veracity of the prophethood of the Holy Prophet ﷺ . Therefore, addressing the people of Makkah, it was said: أَئِنَّكُمْ لَتَشْهَدُونَ أَنَّ مَعَ اللَّـهِ آلِهَةً أُخْرَىٰ. It means: Do you, even after the witness of Allah Ta` ala Himself, stand to witness against Him by saying that there are other gods too along with Allah? If that is so, you are responsible for your fate. As for me, I bear no such witness. Then, the Holy Prophet ﷺ ، is asked to tell them: قُلْ إِنَّمَا هُوَ إِلَـٰهٌ وَاحِدٌ that is, He is one God, the only one worthy of worship who has no partners, sharers or associates in His pristine Divinity.
This proves that the Holy Prophet ﷺ is the Last Prophet and the Qur’ an will keep reaching until the day of Qiyamah. It will continue to be recited and taugh right through the day of Qyiamah, and people will remain obliged to follow it.
Sayyidna Said ibn Jubayr ؓ said: To Whomever the Qur'an has reached, he has become like one who has visited Muhammad ﷺ . And it appears in another Hadith: To whomever the Qur'an has reached, I am his warner (` nadhir' ).
Therefore, the Holy Prophet ﷺ had asked his Companions emphatically : بَلِّغُوا عَنِّی وَ لَو آیَۃً 'that is, convey my instructions and teachings to people, even if it be one 'Ayah.
And Sayyidna ` Abdullah ibn Masud ؓ reports that the Holy Prophet ﷺ said: May Allah keep that person hale and hearty who heard a saying of mine, committed it to his memory and then conveyed it to my Ummah. This is important because it generally happens that a person may not himself appreciate the sense of what is said but which would be understood much better by a person of later times to whom the first person has conveyed it.
Ang mga Hudyo na nabigyan Namin ng Torah at ang mga Kristiyano na nabigyan Namin ng Ebanghelyo ay nakakikilala kay Propeta Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – nang lubos na pagkakilala gaya ng pagkakilala nila sa mga anak nila kaysa sa mga anak ng iba sa kanila. Ang mga nagpaluging iyon sa mga sarili nila dahil sa pagpapasok sa mga ito sa Apoy, sila ay hindi sumasampalataya.
Kendilerine Tevrat'ı verdiğimiz Yahudiler ve İncil'i verdiğimiz Hristiyanlar, kendi oğullarını başkalarının çocuklarından ayırıp tanıdıkları gibi Muhammed -sallallahu aleyhi ve sellem-'i de tam olarak tanırlar. İşte onlar kendi nefislerini cehenneme sokarak hüsrana uğratanlardır. İşte asıl inanmayanlar onlardır.
Los judíos que recibieron la Torá y los cristianos que recibieron el Evangelio reconocen por completo al profeta Mujámmad r, al igual que reconocen a sus propios hijos y los distinguen de otros niños. Ellos son los que han condenado sus propias almas al fuego del infierno, no creerán.
The Jews who were given the Torah and the Christians who were given the Gospel recognise the Prophet Muhammad (peace be upon him) completely, just as they recognise their own children from other children. They are the ones who have lost their own souls by making them enter the fire of Hell, and they will not believe.
Les juifs à qui Nous avons révélé la Torah et les chrétiens à qui Nous avons révélé l’Evangile reconnaissent le Prophète Muħammad comme ils reconnaissent leurs enfants et les distinguent des enfants d’autrui. Ceux-là mènent leurs âmes à la perdition et les feront entrer en Enfer pour n’avoir pas cru.
In verse 20, there is a refutation of the saying of those who had said that they had checked with the Jews and the Christians and none of them were ready to attest to his truth as a Messenger of Allah. About that it was said: الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمُ ; (That is, as for the Jews and Christians, they recognize Muhammad al-Mustafa as they would recognize their sons.
The reason is that there is, in the Torah and Injil, a full description of the physical features of the Holy Prophet ﷺ ، of his home city and then his post-emigration place of residence, and of his habits and morals and achievements - all this in such details that it leaves no room for doubt in the recognition of his identity. In fact, this is not limited to the mention of the Holy Prophet ﷺ the Torah and the Injil carry even the detailed description of his noble Sahabah as well. Therefore, there was no possibility that anyone who recited the Torah and the Injil and believed in them would be unable to recognize the Holy Prophet ﷺ .
At this point, the simile given in the text is that of children - ` as they would recognize their sons.' Not said here is: as children recognize their parents. The reason is that the recognition of children by parents is most detailed and certain. Children remain before parents day and night under all conditions. From infancy to younger years, they are raised in the hands and laps of parents. So, the extent to which parents can recognize their children, their children cannot recognize them.
Sayyidna ` Abdullah ibn Salam ؓ عنہ belonged to the Jewish faith, then he became a Muslim. Sayyidna Faruq al-A'zam ؓ asked him: Allah Ta` ala says in the Qur'an that you recognize our Rasul as you would recognize your sons. What is the reason for it? Sayyidna ` Abdullah ibn Salam said: Yes, we know the Holy Prophet ﷺ from his qualities and features revealed by Allah Almighty through the Torah. Therefore, this knowledge of ours is certain and absolute. This is contrary to our offspring about whom one could doubt whether or not they were their children.
Sayyidna Zayd ibn Sa'nah who first belonged to the people of the Book had recognized the Holy Prophet ﷺ through the description of his qualities and features stated in the Torah and the Injil. There was only one quality which could not be confirmed from earlier information. So, this he confirmed by testing. That quality was : ` His forbearance will dominate his anger.' Then, he went to see the Holy Prophet ﷺ ، made his test and found him a true bearer of this quality. He instantly became a Muslim.
In the last verse (21), it was said that these people of the Book who, despite knowing the true identity of the Holy Prophet ﷺ do not accept Islam were simply ruining themselves at their own hands: الَّذِينَ خَسِرُوا أَنفُسَهُمْ فَهُمْ لَا يُؤْمِنُونَ (Those, who have brought loss on themselves, they are not going to believe).
Những người Do Thái được TA (Allah) ban cho Kinh Tawrah (Cựu Ước) và những người Thiên Chúa được TA ban cho Kinh Injil (Tân Ước) đều nhận biết Muhammad là một vị Nabi, một vị Thiên Sứ giống như việc họ nhận biết con cái của họ. Họ là những người làm bản thân mình thua thiệt và thất bại bởi đã tự đẩy mình vào trong Hỏa Ngục vì đã không có đức tin.
Jevreji, kojima smo dali Tevrat, i kršćani, kojima smo dali Indžil, savršeno znaju poslanika Muhammeda, sallallahu alejhi ve sellem, kao što znaju da razlikuju svoje sinove od tuđih sinova. Oni su propali jer će zbog svog nevjerstva ući u Vatru.
Orang-orang Yahudi yang Kami beri Kitab Taurat dan orang-orang Nasrani yang Kami beri Kitab Injil mengenal dengan baik figur Nabi Muhammad -ṣallallāhu 'alaihi wa sallam-, sebagaimana mereka mengenal anak-anak mereka sendiri di antara anak-anak orang lain. Mereka itulah orang-orang yang merugikan dirinya sendiri dengan memasukkan diri sendiri ke dalam neraka karena mereka tidak mau beriman.
Gli Ebrei, coloro a cui abbiamo concesso la Torāh, e i Nazareni, coloro a cui abbiamo concesso il Vangelo, conoscono benissimo il Profeta Muħammed, pace e benedizione di Allāh su di lui, così come conoscono i propri figli e li distinguono da quelli altrui: Costoro sono coloro che hanno perduto se stessi entrando nel Fuoco; loro non crederanno.
Niko nije nepravedniji od onoga ko Allahu pripisuje sudruga, pa uz Allaha druge obožava, ili poriče Njegove ajete koje je objavio Svom Poslaniku! Takvi nepravednici nikada neće uspjeti, osim ako se pokaju.
Tidak ada orang yang lebih berat kezalimannya daripada orang yang menyatakan bahwa Allah mempunyai sekutu kemudian menyembah sekutu itu bersama-Nya, atau orang yang mendustakan ayat-ayat yang Dia turunkan kepada rasul-Nya. Sesungguhnya orang-orang yang zalim karena menyatakan bahwa Allah mempunyai sekutu dan mendustakan ayat-ayat-Nya itu selamanya tidak akan beruntung, jika mereka tidak bertobat.
21- Allah üzerine yalan uydurandan veya âyetlerini yalanlayandan daha zalim kim olabilir? Gerçek şu ki zalimler kurtuluşa eremez.
21. Yani bu iki nitelikten birisine sahip olan kimseden daha zalim ve daha büyük bir inatçı olamaz. Peki, ya Allah üzerine yalan uydurmak ve peygamberlerin getirmiş oldukları âyet ve mucizelerini yalanlama şeklindeki bu iki niteliği bir arada taşıyanların hali ne olur? Hiç şüphesiz böyleleri insanların en zalimleridir. Zalim olan bir kimse ise ebediyyen iflâh olmaz. Bunun kapsamına Yüce Allah’a ortak koşarak, O’nun yardımcısı bulunduğunu iddia ederek, O’ndan başkasına da ibadet edilmesi gerektiğini yahut da O’nun eş ve çocuk sahibi olduğunu iddia ederek Allah'a iftirada bulunan herkes girmektedir. Aynı şekilde peygamberlerin getirmiş olduğu yahut onların mirasçısı durumunda olanların ifade ettikleri hakkı reddeden herkes de bu durumdadır.
Non vi è nessuno di più ingiusto di colui che riconosce dei pari ad Allāh e li adora assieme a Lui, o che rinnega i segni rivelati al Suo Messaggero. In verità, gli ingiusti che associano altri ad Allāh e che rinnegano i Suoi segni non avranno mai successo se non si pentono.
Walang isang higit na sukdulan sa kawalang-katarungan kaysa sa sinumang nag-ugnay kay Allāh ng isang katambal saka sumamba rito kasama sa Kanya o nagpasinungaling sa mga tanda Niya na pinababa Niya sa Sugo Niya. Tunay na ang mga tagalabag sa katarungan sa pamamagitan ng pag-uugnay ng katambal kay Allāh at ng pagpapasinungaling sa mga tanda Niya ay hindi magtatamo [ng tagumpay] magpakailanman kapag sila ay hindi nagbalik-loob.
Allah'a ortak isnat edip, Allah ile birlikte ona ibadet eden ya da resullerine indirdiği ayetleri yalanlayan kimseden daha zalimi yoktur. Muhakkak Allah'a bir ortak isnat ederek ve ayetlerini yalanlayarak zulmedenler eğer tövbe etmezlerse kesinlikle hiçbir zaman kurtuluşa eremezler.
The greatest wrongdoer is the person who attributes a partner to Allah and worships him together with Allah, or the person who denies Allah’s words that He revealed to His Messenger. Those who do wrong by ascribing partners to Allah and denying His verses will never succeed if they do not repent.
Le plus injuste est celui qui attribue un associé à Allah, l’adore comme on adore Allah ou traite de mensonges les versets qu’Il a révélés à Son Messager. Les injustes qui attribuent un associé à Allah et nient Ses versets, ne connaîtront jamais la réussite s’ils ne se repentent pas.
Không ai sai quấy hơn những kẻ đã gán ghép thần linh ngang vai với Allah rồi thờ phượng nó hoặc phủ nhận các lời mặc khải của Ngài đã được ban xuống cho vị Thiên Sứ của Ngài. Quả thật, những kẻ làm điều sai quấy trong việc gán ghép thần linh cùng với Allah và phủ nhận các lời mặc khải của Ngài sẽ không bao giờ thắng lợi nếu không quay đầu sám hối.
El mayor transgresor es aquel que asocia un copartícipe con Al-lah y lo adora junto con Al-lah, o aquel que desmiente las palabras de Al-lah que Él reveló a Su Mensajero. Aquellos que asocian copartícipes con Al-lah y desmienten Sus aleyas nunca prosperarán si no se arrepienten.
"Dan siapakah yang lebih aniaya daripada orang yang mem-buat-buat suatu kedustaan terhadap Allah, atau mendustakan ayat-ayatNya? Sesungguhnya orang-orang yang aniaya itu tidak mendapat keberuntungan." (Al-An'am: 21).
(21) Maksudnya, tidak ada kezhaliman dan kesombongan yang lebih besar daripada orang yang dalam dirinya terdapat satu dari dua sifat. Bagaimana jika keduanya terkumpul, yaitu berdus-ta atas Nama Allah atau mendustakan ayat-ayatNya yang dibawa oleh para Rasul? Dia adalah orang terzhalim, dan orang yang zha-lim tidak akan beruntung untuk selama-lamanya. Termasuk dalam hal ini adalah semua yang berdusta atas Nama Allah dengan meng-klaim bahwa Dia mempunyai sekutu dan penolong atau dia meng-klaim sesembahan lain bersamaNya atau mengangkat istri dan anak untukNya. Dan termasuk juga semua yang menolak kebenar-an yang dibawa oleh Rasul atau orang-orang yang menggantikan kedudukan mereka.
Remember the Day of Rising when I will gather them all together, not leaving any one of them out, and criticise those who worshipped others besides Allah: ‘Where are your partners that you used to claim were partners to Allah?’
Và hãy nghĩ đến Ngày Phán Xét khi mà TA (Allah) sẽ tập trung họ lại tất cả, TA không bỏ sót một ai trong bọn họ, rồi TA sẽ nói với những kẻ thờ phượng cùng với Allah các thần linh khác ngoài Ngài với ý nghĩa hạ nhục họ: Đâu là những thần linh mà các ngươi đã gán ghép và cho rằng chúng là thần linh ngang vai với Allah?!
Lorsque Nous les rassemblerons tous, le Jour de la Résurrection, sans n’en oublier aucun puis que Nous dirons en guise de remontrance à ceux qui ont adoré une divinité avec Allah: Où sont ceux que vous affirmiez mensongèrement être les associés d’Allah?
The Polythiests Shall be Questioned About the Shirk They Committed
About the polytheists, Allah said:
وَيَوْمَ نَحْشُرُهُمْ جَمِيعاً
(And on the Day when We shall gather them all together,) This is on the Day of Resurrection, when He will ask them about the idols and rivals that they worshipped instead of Him. Allah will say to them,
أَيْنَ شُرَكَآؤُكُمُ الَّذِينَ كُنتُمْ تَزْعُمُونَ
(Where are your partners (false deities) whom you used to assert (as partners in worship with Allah)) Allah said in Surat Al-Qasas,
وَيَوْمَ يُنَـدِيهِمْ فَيَقُولُ أَيْنَ شُرَكَآئِىَ الَّذِينَ كُنتُمْ تَزْعُمُونَ
(And (remember) the Day when He will call to them, and say, "Where are My (so-called) partners whom you used to assert") 28:62. Allah's statement,
ثُمَّ لَمْ تَكُنْ فِتْنَتُهُمْ
(There will then be (left) no Fitnah for them) means, argument. `Ata' Al-Khurasani said that,
ثُمَّ لَمْ تَكُنْ فِتْنَتُهُمْ
(There will then be (left) no Fitnah for them) in the face of the affliction that will be placed on them,
إِلاَّ أَن قَالُواْ وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ
(but to say: "By Allah, our Lord, we were not those who joined others (in worship with Allah).") Allah said next,
انظُرْ كَيْفَ كَذَبُواْ عَلَى أَنفُسِهِمْ وَضَلَّ عَنْهُمْ مَّا كَانُواْ يَفْتَرُونَ
(Look! How they lie against themselves! But the (lie) which they invented will disappear from them.) which is similar to His other statement,
ثُمَّ قِيلَ لَهُمْ أَيْنَ مَا كُنتُمْ تُشْرِكُونَ - مِن دُونِ اللَّهِ قَـالُواْ ضَـلُّواْ عَنَّا بَل لَّمْ نَكُنْ نَّدْعُواْ مِن قَبْلُ شَيْئاً كَذَلِكَ يُضِلُّ اللَّهُ الْكَـفِرِينَ
(Then it will be said to them: "Where are (all) those whom you used to join in worship as partners. Besides Allah" They will say, "They have vanished from us: Nay, we did not invoke (worship) anything before." Thus Allah leads astray the disbelievers.) 40:73-74
The Miserable Do Not Benefit from the Qur'an
Allah's statement,
وَمِنْهُمْ مَّن يَسْتَمِعُ إِلَيْكَ وَجَعَلْنَا عَلَى قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِى ءَاذَانِهِمْ وَقْراً وَإِن يَرَوْاْ كُلَّ ءَايَةٍ لاَّ يُؤْمِنُواْ بِهَا
(And of them there are some who listen to you; but We have set veils on their hearts, so they understand it not, and deafness in their ears; if they see every one of the Ayat they will not believe therein;) means, they come to you, (O Muhammad ), so that they hear you recite the Qur'an, but its recitation does not benefit them, because Allah has set veils on their hearts, and so they do not understand the Qur'an,
وَفِى ءَاذَانِهِمْ وَقْرًا
(and (set) deafness in their ears;) that prevents them from hearing what benefits them. In another Ayah, Allah said;
وَمَثَلُ الَّذِينَ كَفَرُواْ كَمَثَلِ الَّذِى يَنْعِقُ بِمَا لاَ يَسْمَعُ إِلاَّ دُعَآءً وَنِدَآءً
(And the example of those who disbelieve, is as that of him who shouts at one who hears nothing but calls and cries.) 2:171 Allah said next,
وَإِن يَرَوْاْ كُلَّ ءَايَةٍ لاَّ يُؤْمِنُواْ بِهَا
(if they see every one of the Ayat they will not believe therein;) meaning, they will not believe in any of the Ayat, proofs, clear evidences and signs they witness because they do not have sound comprehension or fair judgment. In another Ayah, Allah said,
وَلَوْ عَلِمَ اللَّهُ فِيهِمْ خَيْرًا لأَسْمَعَهُمْ
(Had Allah known of any good in them, He would indeed have made them listen.) 8:23 Allah said,
حَتَّى إِذَا جَآءُوكَ يُجَـدِلُونَكَ
(to the point that when they come to you to argue with you...) using falsehood against truth,
يَقُولُ الَّذِينَ كَفَرُواْ إِنْ هَـذَآ إِلاَّ أَسَـطِيرُ الاٌّوَّلِينَ
(those who disbelieve say: "These are nothing but tales of the men of old.") The disbelievers say, what you (O Muhammad ) brought us was taken from the books of those who were before us, meaning plagiarized,
وَهُمْ يَنْهَوْنَ عَنْهُ وَيَنْأَوْنَ عَنْهُ
(And they prevent others from him and they themselves keep away from him,) They discourage people from following the truth, believing in Muhammad ﷺ and obeying the Qur'an,
وَيَنْأَوْنَ عَنْهُ
(and they themselves keep away from him,) They thus combine both evil acts, for they neither benefit themselves, nor let others benefit from the Prophet . `Ali bin Abi Talhah said that Ibn `Abbas said that the Ayah,
وَهُمْ يَنْهَوْنَ عَنْهُ
(And they prevent others from him.) means, they hinder people from believing in Muhammad ﷺ. Muhammad bin Al-Hanafiyyah said, "The disbelievers of Quraysh used to refrain from meeting Muhammad and they discouraged people from coming to him." Similar was reported from Qatadah, Mujahid and Ad-Dahhak and several others.
وَإِن يُهْلِكُونَ إِلاَّ أَنفُسَهُمْ وَمَا يَشْعُرُونَ
(and (by doing so) they destroy not but themselves, yet they perceive (it) not.) They destroy themselves by committing this evil action, and its harm will only touch them. Yet, they do not perceive this fact!
Kıyamet gününde onların hepsini toplayacağımızı ve hiçbirini bırakmayacağımızı an! Sonra, Allah ile birlikte başkalarına ibadet edenlere diyeceğiz ki: "Hani yalan yere Allah'ın ortakları olduğunu iddia ettiğiniz ortaklarınız nerede?"
E rammenta del Giorno del Giudizio, quando li raduneremo tutti e non faremo mancare nessuno, poi diremo a coloro che hanno adorato altri assieme ad Allāh, rimproverandoli: "Dove sono i vostri soci, coloro che adoravate in precedenza, mentendo sul fatto che siano pari ad Allāh?"
Recuerden el Día de la Resurrección, cuando los reuniré a todos y juzgaré a los que adoraban a otros además de Al-lah: “¿Dónde están los copartícipes con los que solían asociar a Al-lah?”
I spomeni Sudnji dan u kome ćemo ih sve okupiti, i kada niko neće moći umaći, pa ćemo, kao ukor, reći onima koji su druge pored Allaha obožavali: "Gdje su oni koje ste obožavali pored Allaha, lažući da su oni Njegovi saučesnici?"
Ingatlah akan hari Kiamat ketika Kami mengumpulkan mereka semua. Kami tidak akan meninggalkan seorang pun dari mereka. Kemudian Kami berfirman kepada orang-orang yang menyembah tuhan lain di samping menyembah Allah untuk mengecam tindakan mereka, “Di mana tuhan-tuhan kalian yang dahulu kalian klaim secara dusta bahwa mereka itu sekutu-sekutu Allah?!”
"Dan (ingatlah) hari yang di waktu itu Kami menghimpun mereka semuanya, kemudian Kami berkata kepada orang-orang musyrik, 'Di manakah sesembahan-sesembahan kamu yang dahulu kamu katakan (sebagai sekutu-sekutu Kami)?' Kemudian tiadalah fitnah mereka, kecuali mengatakan, 'Demi Allah, Tuhan kami, tiadalah kami mempersekutukan Allah.' Lihatlah, bagaimana mereka telah berdusta terhadap diri mereka sendiri dan hilanglah dari mereka sesembahan-sesembahan yang dahulu mereka ada-adakan." (Al-An'am: 22-24).
(22) Allah memberitakan tentang tempat kembali orang-orang musyrik pada Hari Kiamat, mereka ditanya dan dicemooh, "Mana sekutu-sekutuKu yang kalian klaim?" Maksudnya, Allah tidak memiliki sekutu. Hal tersebut hanya sekedar klaim dan ke-dustaan mereka.
(23) ﴾ ثُمَّ لَمۡ تَكُن فِتۡنَتُهُمۡ ﴿ "Kemudian tiadalah fitnah mereka." Mak-sudnya, jawaban mereka manakala mereka ditanya dan diuji dengan pertanyaan itu tidak lain hanyalah pengingkaran terhadap kesyirikan mereka, dan mereka berani bersumpah bahwa mereka tidak menyekutukan Allah.
(24) ﴾ ٱنظُرۡ ﴿ "Lihatlah," dengan keheranan kepada mereka dan kepada keadaan mereka, ﴾ كَيۡفَ كَذَبُواْ عَلَىٰٓ أَنفُسِهِمۡۚ ﴿ "bagaimana mereka berdusta terhadap diri mereka sendiri." Mereka melakukan kedustaan yang kerugiannya menimpa diri mereka sendiri dan memudarat-kan mereka dengan berat. ﴾ وَضَلَّ عَنۡهُم مَّا كَانُواْ يَفۡتَرُونَ ﴿ "Dan hilanglah dari mereka sesembahan-sesembahan yang dahulu mereka ada-adakan." Yakni sekutu-sekutu yang mereka klaim bersama Allah. Mahasuci Allah dari apa yang mereka katakan.
Commentary
Mentioned in the previous verse (21) was that the unjust and the deniers of truth will not receive salvation. Details appear in the present verses. The first (22) and the second (23) verses talk about the great trial to be held on the day of Resurrection before the Lord of all. It was said: وَيَوْمَ نَحْشُرُهُمْ جَمِيعًا (And [ forget not ] the Day We shall gather them together), that is, ` gather all disbelievers and their self-made objects of worship together.' After that, it is said: ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُوا أَيْنَ شُرَكَاؤُكُمُ الَّذِينَ كُنتُمْ تَزْعُمُونَ (then We shall say to those who associated partners with Allah, "Where are those you claimed to be partners of Allah?" ), that is, ` ask them about the objects of worship they had taken to as partners of Allah, and resolvers of their problems, and why would they not come to help them in their hour of trial.'
The word, ثُمَّ :'thumma' (then, after that), used here denotes delay, which tells us that the trial of answering fateful questions will not start soon after having been gathered on the Day of Resurrection. Instead, they shall keep standing in that state of wonder and perplexity for a long period of time. It will be a passage of time in between when the reckoning will commence.
In a Hadith, the Holy Prophet ﷺ has been reported to have said: What would happen to you when Allah Ta’ ala will gather you on the plains of Resurrection as arrows are gathered in the quiver - and you shall be in that state for fifty thousand years. And it ap-pears in another narration that everyone will tarry in the dark on that Day for one thousand years - not being able to even talk to each other. (This narration has been reported by Hakim in Al-Mustadrak, and by Al-Baihaqi)
The difference of fifty thousand and ten thousand in this narration also appears in two verses of the Holy Qur'an as well. In Surah Al-Ma` arij, it is said: كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ [ A Day ] the measure whereof is [ as ] fifty thousand years 70:4.' In Surah Al-Hajj, it is said: وَإِنَّ يَوْمًا عِندَ رَبِّكَ كَأَلْفِ سَنَةٍ :A Day in the sight of thy Lord is like a thousand years of your reckoning - 22:47.' The reason for this difference is that this day will be long in terms of the severity of pain and the levels of pain will be different. Therefore, this day will seem to be that of fifty thousand years for some and that of one thousand years for others.
Banggitin mo sa Araw ng Pagbangon kapag magtitipon si Allāh sa kanila sa kalahatan, na hindi Siya mag-iwan sa kanila ng isa man, pagkatapos magsasabi Siya sa mga sumamba kasama sa Kanya sa iba pa sa Kanya bilang pagsumbat sa kanila: "Nasaan ang mga itinambal ninyo, na kayo noon ay nag-aangkin nang pasinungaling na sila ay mga katambal kay Allāh?"
22- O gün onların hepsini toplayacak sonra da şirk koşanlara:“Hani (Allah'la berbaer bulunduğunu) iddia ettiğiniz ortaklarınız nerede?” diyeceğiz.
23- Onlar bir mazeret bulamayacaklar da:“Rabbimiz Allah'a yemin olsun ki biz müşriklerden değildik” diyecekler.
24- Bak, kendi aleyhlerine nasıl da yalan söylediler ve uydurdukları şeyler nasıl da önlerinden kaybolup gitti!
22. Allah kıyamet gününde müşriklerin âkıbetini, onların sorgulanacaklarını, azarlanacaklarını ve onlara:““Hani (Allah'la berbaer bulunduğunu) iddia ettiğiniz ortaklarınız nerede?” denileceğini haber vermektedir. Yani Allah’ın hiçbir ortağı yoktur. O’nun ortak sahibi olduğu sözü ancak onların delilsiz bir iddiaları ve iftiralarıdır.
23. “Onlar bir mazeret bulamayacaklar da” Yani bu soru ile sınanıp sorguya çekilince onların verecekleri cevap ancak şirk koştuklarını inkâr etmek ve müşrik olmadıklarına dair yemin etmek olacaktır.
24. “Bak,” Onların bu sözlerine ve hallerine hayretle bir bak “kendi aleyhlerine nasıl da yalan söylediler” yani sonuçta kendilerini zarara uğratan ve -Allah’a andolsun ki- son derece hüsran ile karşı karşıya bırakan bir şekilde nasıl da yalan söylediler “ve uydurdukları şeyler” Yani Allah ile birlikte ortak olduklarını iddia ettikleri varlıklar “nasıl da önlerinden kaybolup gitti!” Yüce Allah onların söylediklerinden alabildiğine yücedir, münezzehtir.
Después de esta prueba, no tendrán excusa y rechazarán lo que adoraban, diciendo engañados: “Por Al-lah, nuestro Señor, nosotros no Te asociábamos copartícipes en el mundo, sino que teníamos fe en Ti y aceptábamos Tu Unicidad”.
Pagkatapos walang iba ang pagdadahilan nila matapos ang pagsusulit na ito kundi na magpawalang-ugnayan sila sa mga sinasamba nila at magsasabi sila ng isang kasinungalingan: "Sumpa man kay Allāh na Panginoon Namin, kami noon sa Mundo ay hindi mga tagapagtambal sa Iyo, bagkus kami noon ay mga mananampalataya sa Iyo, na mga naniniwala sa kaisahan Mo."
In short, on this venue of the great trial, a long period of time will pass for the trial to begin, so much so, that these people will wish that reckoning comes so that they can be relieved from their state of uncertainty, no matter what happens in the end. It is to indicate this length of stay that, as indicated earlier, the word, ثُمَّ (then) was prefixed to ثُمَّ (then We shall say). Similarly, the answer given by the disbelievers mentioned in the second verse (23) also appears with the word, نَقُول ; (then), which indicates that they too will come up with their answer after having deliberated over it for a long period of time, in which they will say: وَاللَّـهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ (By Allah, our Lord, we ascribed no partners to Allah). In this verse, their answer has been identified فِتنَہ 'fitnah' which could mean ` trial' or ` infatuation.' Both meanings can be taken here. In the first case, the answer given by the disbelievers becomes a trial by itself; while, in the second case, it would mean that these people were infatuated with idols and other self-made objects of worship, even made sacrifices for them, but all that infatuation was gone on this day when they had no choice but to declare their total disassociation from them.
There is something very astonishing in their answer. That was a nerve-shattering time with the day being the Day of Retribution with the awesome manifestations of the power and authority of their Lord all there, yet they had the courage to lie before their very Lord, and that too, with such shamelessness that they are swearing by His great name and saying that they were no disbelievers!
Most commentators explain this answer given by the disbelievers as something not based on foresight or hindsight. In fact, it was caused by the heat of surrounding awe and the loss of personal nerves, a condition in which one utters what is not intended. But, by giving some thought to the general happenings and conditions of the Day of Resurrection, it could be said that Allah Ta` ala had given them the freedom to say things as they used to say in their life of the mortal world so that everyone present on the Day of Resurrection could see their full profile and get to know that these people did not stop at disbelief and polytheism, but that they were also unmatched as liars, for they would not desist from lying at least on an occasion so horrifying. Another verse of the Qur'an (Surah Al-Mujdalah): فَيَحْلِفُونَ لَهُ كَمَا يَحْلِفُونَ لَكُمْ (then they will swear to Him as they swear to you - 58:18) gives a hint in this direction which means that very much in the manner they swear falsely before Muslims, they would not hesitate in swearing as falsely before the Lord of all the worlds Himself.
When these people have become sworn deniers of their Shirk and Kufr (attribution of partners to Allah and disbelief) on the day of Resurrection, that will be the time when Allah, in His absolute power, will have their mouths sealed with silence. His command will then go to the limbs of their bodies - ` now, you speak as witnesses to everything they did' - then, will come the proof that their own hands and feet and eyes and ears were all some kind of secret service agents who had been with them all along. They will tell, and tell everything they did. About that, it has been said in Surah Yasin: الْيَوْمَ نَخْتِمُ عَلَىٰ أَفْوَاهِهِمْ وَتُكَلِّمُنَا أَيْدِيهِمْ وَتَشْهَدُ أَرْجُلُهُم بِمَا كَانُوا يَكْسِبُونَ ﴿65﴾ (That Day shall We set a seal on their mouths. But their hands will speak to Us, and their feet bear witness, to all that they did - 36:65). After having witnessed this demonstration of unimaginable power, no one will, then, dare conceal anything or lie about it.
At another place in the Holy Qur'an, it is said: وَلَا يَكْتُمُونَ اللَّـهَ حَدِيثًا (And they shall not conceal anything from Allah - 4:42). Explaining its meaning, this is what Sayyidna ` Abdullah ibn ` Abbas ؓ had said: That is, they would first lie as much as they could, even swear falsely, but once their own hands and feet shall testify against them, they will not have the courage to say anything wrong after that.
So, we see that a wrong-doer shall be given full freedom to put his statement on record in the court of the Judge of judges. If he chooses to lie, as he did in his mortal life, his right to do that will not be snatched away from him - because Allah will Himself, in His absolute power, demolish the facade of his lie through the testimony of his own body parts.
This is why telling lies after death will not work. Think of an entrance examination or an admission test. After death, man's first test will be given by angels, مُنکَر Munkar and نَکِیر Nakir. Says the Hadith: When Munkar and Nakir will ask a Kafir (disbeliever): مَن رَّبُّکَ وَما دِینِکَ (Who is your Lord and what is your religion?), the Kafir will say: 4'bri bu (Oh 0, I do not know). In contrast a true Muslim will answer by saying: رَبِّی اللہ وَ دِینِیَ الاسلام
(Allah is my Lord and Islam is my religion). It appears no one will have the courage to lie in this test, otherwise a Kafir could have given the same answer as was given by a Muslim. The reason is that the test will be taken by angels who do not have the knowledge of the unseen, nor are they capable of making hands and feet give witness. If man had the choice of lying there, the angels would have simply acted in accordance with the answer given, but this would have disturbed the system. This is contrary to the test of the day of Resurrection where questions will be asked and answers given before Al-mighty Allah which means that no lie will work there even if resorted to.
Tafsir al-Bahr al-Muhit and Mazheri report from some elders that the people denying their Shirk on oaths will be those who did not openly declare a created being to be God or His deputy, but as for their deed, they had assigned all powers of Godhood to His created beings, and from them sought answers to their needs, in their name they would make offerings, and from them they would ask sustenance, health, children and everything they wished to have. These people did not consider themselves as Mushriks. Therefore, on the day of Resurrection they would swear to it that they were not Mushriks. Ultimately, Allah Almighty will expose their disgrace.
Another question which arises in this verse is about what has been said in some verses of the Qur'an - that Allah Almighty will not speak to the disbelievers and sinners - while, the present verse seems to be indicating clearly that such address will come to pass.
The answer is that such address or speech will not be in the form of honouring them or accepting their prayers. As for the negation of an address based on admonition, that is not intended in this verse. It could also be said that the address mentioned in this verse may be through the angels. As for the verse where Divine speech or address has been negated, it refers to an indirect address.
Bu imtihandan sonra sunmuş oldukları mazeretleri ancak ibadet ettikleri ilahlarından teberri etmeleri olacaktır. Yalan söyleyerek: "Vallahi Rabbimiz biz dünyada sana ortak koşanlar olmadık! Bilakis sana iman etmiştik ve seni birliyorduk! derler"
Rồi họ không tìm thấy lý do nào để trở nên vô can với việc thờ cúng các thần linh của họ mà họ đã dựng lên, và họ chỉ biết nói một cách giả đối (hầu để thoát tội): Xin thề bởi Allah, bầy tôi đã không là những người thờ đa thần trên thế gian mà bầy tôi đã tin nơi Ngài và chỉ thừa nhận một mình Ngài là Thượng Đế.
Kemudian alasan yang mereka kemukakan setelah melalui ujian ini tidak lain hanyalah mereka berlepas diri dari sembahan-sembahan mereka. Mereka lantas berdusta dengan mengatakan, “Demi Allah, Tuhan kami! Sesungguhnya ketika di dunia kami tidak pernah menyekutukan-Mu, melainkan beriman kepada-Mu dan mengesakan-Mu."
After this test, they will have no excuse and they will declare themselves free of what they worshipped, by dishonestly saying: By Allah, our Lord, we did not associate partners with You in the world; but we had faith in You and we accepted Your Oneness.
Ils ne présenteront comme excuse après cette mise à l’épreuve que le désaveu de ce qu’ils adoraient et profèreront le mensonge suivant: Par Allah notre Seigneur, nous ne T’avons rien associé dans le bas monde. Au contraire, nous croyions en Toi Seul !
Njihov jedini izgovor, nakon ovog pitanja, bit će da se odreknu svojih božanstava i lažno govore: "Allahu, Gospodaru naš, mi na dujnaluku nismo Tebi nikog pripisivali, već smo u Tebe, Jedinog, vjerovali."
Dopo tale prova le loro scuse non saranno altro che affermare di averli rinnegati. E diranno, mentendo: "Per Allāh, nostro Dio, non associavamo altri a Te, quando eravamo in vita, piuttosto credevamo in Te e nella Tua Unicità!"
O Muhammede, pogledaj kako lažu sebe negirajući da su širk činili, a nestala su i na cjedilu ih ostavila njihova božanstva koja su izmišljali na dunjaluku.
In verse 24, it was said: انظُرْ كَيْفَ كَذَبُوا عَلَىٰ أَنفُسِهِمْ ۚ وَضَلَّ عَنْهُم مَّا كَانُوا يَفْتَرُونَ (See how they lied about themselves - and lost to them was all that they used to coin). The address here is to the Holy Prophet ﷺ who has been asked to see how these people have lied against their own selves, and whatever they used to forge and fabricate against Allah (their idols and so-called partners to Allah) is lost to them. The expression translated as ` lied about themselves' means that the curse of this lie is going to fall on their own selves while the word, اِفتَرَاء translated as ` used to coin' may also mean that ascribing partners to Allah was a fabrication in the mortal world the reality of which was exposed on the day of Resurrection. And it is also possible that ` iftira' or fabrication could be referring to the false oath taken on the day of Resurrection following which the witness of the limbs of the body exposed their lie.
Some commentators say that ` iftira' or fabrication refers to interpretations they used to put on their false objects of worship in the mortal world, for example: مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّـهِ زُلْفَىٰ which means that ` We do not worship them taking them to be God but only do it so that they would intercede on our behalf with Allah and bring us closer to Him - 39:3.' This fabrication of theirs got exposed on the day of Resurrection when no one interceded on their behalf in their hour of trial, nor any one did anything to bring about a reduction in their punishment.
This bring us to a question, for the verse seems to indicate that at the time of trial featuring these questions and answers, all false objects of worship will not be present there, but a verse of the Qur'an says: احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ وَمَا كَانُوا يَعْبُدُونَ ﴿22﴾ (gather (gather up those who have been unjust, and their partners, and what they used to worship - 37:22). This seems to indicate that the false objects of worship will also be present on the day of Resurrection.
The answer is that the sense of their being absent from the plains of Resurrection, as it emerges from this verse, is limited to their being unavailable as partners, sharers or intercessors. Thus, though they would be unable to help their clients in any way but, they would be present there. So, there remains no contradiction between the two verses. Then, it is also possible that all of them could be gathered together at one time and place, then be separated and the question is asked after the separation.
In these two verses, it should be particularly borne in mind that the choice of free speech given to disbelievers on the day of Resurrection which they utilized by denying on false oath that they had any-thing to do with Shirk, is not without its implications. Perhaps, it carries a hint that the habit of telling lies is an evil habit which is never easy to shake off. So much so that these people, who used to swear falsely before Muslims during their life in the mortal world, were unable to stop lying even on the fateful day of Resurrection which put them to disgrace before the entire creation of Allah. Therefore, lying has been strongly condemned in the Qur'an and Hadith which give serious warning to those who tell lies. At many places in the Qur'an liars have been cursed. The Holy Prophet ﷺ said: Stay away from lying because a lie is the accomplice of sins, and a lie and a sin will both go to Jahannam. (Ibn Hibban in his Sahih)
The Holy Prophet ﷺ was asked what deed could take one to Hell. He said: A lie [ the Musnad of Ahmad ]. And on the night of the Mi` raj (the Ascent to Heaven), the Holy Prophet ﷺ saw a man having the corners of his mouth being slit apart which then fall back into their place and become as they were, and again they are slit apart ... something to keep happening to him throughout the day of Qiyamah. He asked the angel, Jibra'il al-Amin: "Who is he?" Angel Jibra'il said: "He is a liar."
And it appears in a narration from the Musnad of Ahmad that the Holy Prophet ﷺ said: One cannot become a complete Muslim unless he gives up lying altogether, to the extent that he would not lie even by way of joke or fun.
In addition to that, it appears in Al-Baihaqi and others, all on sound authority, that the character of a Muslim may have other bad traits - but, not breach of trust and lying. Yet another Hadith says that lying decreases one's Rizq (sustenance).
Osserva, o Muħammed, come mentono a loro stessi, ripudiando l'idolatria. Hanno forse dimenticato la loro pratica di associare altri ad Allāh, cosa che li contraddistingueva nella loro vita?
Tumingin ka, O Muḥammad, kung papaanong nagsinungaling ang mga ito laban sa mga sarili nila sa pagkakaila nila ng shirk sa mga sarili nila, at naglaho sa kanila at nagtatwa sa kanila ang dati nilang nililikha-likha na mga katambal kay Allāh sa buhay nila sa Mundo.
Mujámmad r, mira cómo estas personas mintieron acerca de sí mismas al negar que asociaron copartícipes con Al-lah. Los socios que en esta vida mundana adoraban junto con Al-lah han desaparecido y los han abandonado.
Look, O Muhammad, how these people lied about themselves by denying that they associated partners with Allah. The partners that they set-up with Allah in this worldly life have disappeared and deserted them.
Lihatlah -wahai Muhammad- bagaimana mereka membohongi diri mereka sendiri dengan mengatakan bahwa mereka tidak berbuat syirik dan mereka lupa dengan tuhan-tuhan yang mereka sembah di samping mereka menyembah Allah selama hidup mereka di dunia?
Này Muhammad, Ngươi hãy xem những kẻ này đã tự lừa dối bản thân mình như thế nào trong việc phủ nhận điều Shirk (gán ghét thần linh ngang vái với Allah) mà chúng đã làm. Và những thần linh ngụy tạo mà chúng gán ghép cho Allah trên thế gian đã bỏ họ đi mất biệt.
Ô Muħammad, vois comment ils mentent en niant s’être rendus coupables de polythéisme et comment ils ont été abandonnés par ceux qu’ils ont inventés et associés à Allah dans le bas monde.
-Ey Muhammed!- Onların şirki kendilerinden uzak sayarak kendilerini nasıl yalanladıklarına bir bak. Dünya hayatında Allah'a ortak uydurdukları ilahları onları yüzüstü bırakıp kaybolup gitti.
Reality is a familiar thing for man, because it is part of man’s own nature and it speaks the same silent language throughout the universe. This was truer of the Jews and the Christians, because their Prophets and their scriptures had clearly heralded the advent of the last of the Prophets and the Quran. So, for them to know about this was as good as knowing their own sons. In spite of things being so clear, why do people not accept the Truth? It is because of the fear of some immediate loss. The cost of acceptance of the Truth is that man has to pull himself down from a high status; he has to come out of the sphere of conformism and give up ready-made advantages. When a man is not ready to make these sacrifices, he does not accept the Truth, and for the sake of instant gain, he pushes himself into a position of eternal loss. If he has a false sense of satisfaction with the stand he has taken, it is because in this world of trial he is always successful in finding explanations and justifications in his support; he readily finds the words to reject arguments in favour of the Truth—so much so that he feels free to wilfully misinterpret truth and claim that the ‘real Truth’ is that which he has adopted. Whenever a man makes entities other than God the centre of his attention, a magical halo gradually forms around them. He indulges in such wishful thinking as gives him the illusion that he has a firm hold of a very strong support. But, on the Day of Judgement, when all the veils are torn asunder, and when he sees that all the supports except that of God were absolutely false, he will have no alternative but to contradict his own statements. In other words, such people at that time will become witnesses against their own falsity. In the Hereafter they will become the rejecters of those very things of which they had been proud of being attached to. The edifice of false beliefs and explanations they had constructed will be so totally destroyed that it will seem never to have existed.
Certains polythéistes t’écoutent, ô Messager, lorsque tu récites le Coran mais ils ne tirent aucun profit de ce qu’ils écoutent, car en raison de leur entêtement et de leur refus, Nous avons voilé leurs cœurs afin qu’ils ne comprennent pas le Coran. De plus, Nous avons rendu leurs oreilles sourdes et incapables de tirer avantage de ce qu’elles écoutent. Quelles que soient les preuves claires et les arguments évidents qu’ils observent, ils n’y croient pas, puis lorsqu’ils viennent à toi afin de te quereller au sujet de la vérité et du faux, ils te disent: Ce que tu apportes n’est que légendes provenant des livres des anciens.
Di antara orang-orang musyrik itu ada orang yang mendengarkanmu -wahai Rasul- ketika kamu membaca Al-Qur`ān. Tetapi, mereka tidak mendapatkan manfaat apa pun dari apa yang mereka dengarkan karena Kami telah menyelimuti hati mereka dengan penutup sehingga mereka tidak bisa memahami Al-Qur`ān. Hal itu disebabkan oleh sikap mereka yang menolak keras dan berpaling darinya. Kami juga telah membuat telinga mereka tuli dari mendengar hal-hal yang bermanfaat. Walaupun mereka melihat bukti-bukti yang nyata dan hujah-hujah yang jelas mereka tidak akan beriman kepadanya. Bahkan, ketika mereka datang kepadamu untuk berdebat melawan kebenaran dengan kebatilan, mereka berkata, “Kitab yang kamu datangkan itu hanyalah kutipan dari kitab-kitab terdahulu.”
Some of the idolaters listen to you, O Messenger, when you recite the Qur’ān, but they do not benefit from what they hear because I have placed covers on their hearts so that they cannot understand the Qur’ān. I did this due to their stubbornness and their turning away. I have made their ears deaf to beneficial listening. Despite the clear indications and glaring evidences that they see, they still do not believe, such that when they come to you they present false arguments against the truth and say: What you have brought has simply been taken from the books of the earlier people.
-Ey Resul!- Kurân'ı okuduğun zaman müşriklerin içerisinden sana kulak verip dinleyenler vardır. Fakat dinlediklerinden faydalanmazlar. Çünkü biz kalpleri üzerine perdeler koyduk ki inatları ve yüz çevirmelerinden dolayı Kur'an'ı anlamasınlar ve kulaklarına da faydalı olanı duymamaları için ağırlık koymuşuzdur. Her ne kadar hakkı gösteren apaçık deliller ve net kanıtlar görseler bile ona iman etmezler. Hatta sana geldiklerinde batıl ile hakkı tartışarak şöyle derler: Senin bu getirdiğin geçmişlerin kitaplarındaki alıntılardan başka bir şey değildir.
Hỡi Thiên Sứ Muhammad, một số kẻ thờ đa thần có nghe khi Ngươi đọc Qur'an. Tuy nhiên, chúng không gặt hái được bất cứ lợi ích nào khi nghe Nó bởi vì TA (Allah) đã bao kín quả tim của chúng để chúng không hiểu được Qur'an, nguyên nhân là do sự ngoan cố và việc quay lưng làm ngơ của chúng. TA đã làm cho tai của chúng như điếc không nghe được những điều lợi ích. Và cho dù chúng có nhìn thấy các dấu hiệu một cách rõ ràng đi chăng nữa thì chúng cũng không tin. Thậm chí chúng còn đến tìm Ngươi để tranh luận phủ nhận điều chân lý thay bằng những điều ngụy tạo và giả dối, chúng nói: Những gì ngươi mang đến thật ra chỉ được lấy từ những quyển sách ở những thời trước mà thôi.
25- İçlerinden seni dinleyenler vardır. Fakat Biz onu kavrayamasınlar diye kalplerine perdeler, kulaklarına da ağırlık koyduk. Onlar her bir âyeti görseler de yine de onlara iman etmezler. Hatta sana geldiklerinde, seninle tartışırlar da o kâfirler:“Bu, eskilerin efsanelerinden başka bir şey değildir” derler.
25. Yani kimi zaman şu müşriklerden bazıları bazı nedenlerden dolayı senin söylediklerini dinleyelebilir. Ancak onların seni dinlemeleri hakka yönelmek, hakka tabi olmak maksadı ile değildir. Onlar hayrı elde etmek istemeyince bu dinlemelerinden de yararlanamazlar. “Kalplerine perdeler, kulaklarına da ağırlık koyduk.”Yani Allah’ın kelamını anlayamasınlar diye kalplerini örtülerle örttük. Böylelikle Yüce Allah bu gibi kimselere karşı kelamını korumuştur. Kulaklarına da sağırlık vermiştir, böylelikle kendilerine fayda sağlayacak sözleri işitemezler.“Onlar her bir âyeti görseler de ona iman etmezler.” Bu ise zulüm ve inadın en ileri derecesidir. Çünkü onlar hakka açıkça delil olan apaçık âyet ve belgelere itaat ile boyun eğmezler. Onları doğrulamazlar. Aksine hakkı çürütmek amacıyla da batılı ileri sürerek tartışmaya koyulurlar:“Hatta sana geldiklerinde seninle tartışırlar da o kâfirler: Bu eskilerin efsanelerinden başka bir şey değildir, derler.” Yani senin bu söylediklerin öncekilerin yazılı sahifelerinden alınmıştır. Allah’tan da gelmiş değildir, peygamberlerinden de. Bu sözleri, küfürlerinden kaynaklanmaktadır. Yoksa geçmişlerin ve geleceklerin haberlerini, peygamber ve rasûllerin getirdikleri gerçekleri ihtiva eden, hakkı ve mutlak adaleti her yönü ile ortaya koyan bu kitap, nasıl öncekilerin efsaneleri olabilir?
O Poslaniče, neki višebošci te slušaju kada učiš Kur'an, ali se nisu okoristili onim što su slušali jer smo učinili da na njihovim srcima budu prekrivači kako ne bi shvatili Kur'an, zbog njihovog prkosa i okretanja od istine, kao što smo učinili da njihove uši budu gluhe kada se radi o onom što je za njih korisno. Koliko god jasnih dokaza vidjeli, neće vjerovati u njih, čak tebi dolaze da se o istini raspravljaju koristeći svoje laži i govore: "Ono sa čim si došao jest samo preuzeto iz knjiga prijašnjih naroda!"
E tra gli idolatri vi sono coloro che ti ascoltano, o Messaggero, quando leggi il Coranoالقرآن, ma non ne comprendono nulla e non lo ascoltano, perché abbiamo posto sui loro cuori un velo, in modo che non lo comprendano, a causa della loro ostinazione e avversità; e abbiamo afflitto le loro orecchie dalla sordità, in modo che non possano ascoltare ciò che è loro utile. Non importa quanto chiari siano i segni e le prove, loro non crederanno. Anche se venissero a discutere con te riguardo ciò che è vero o falso, direbbero: "Ciò che hai portato è preso dai libri degli antenati".
"Dan di antara mereka ada orang yang mendengarkan (ba-caan)mu, padahal Kami telah meletakkan penutup di atas hati mereka (sehingga mereka tidak) memahaminya, dan (Kami letak-kan) sumbatan di telinganya. Dan jika pun mereka melihat segala tanda (kebenaran), mereka tetap tidak mau beriman kepadanya. Sehingga apabila mereka datang kepadamu untuk membantahmu, orang-orang kafir itu berkata, 'Al-Qur`an ini tidak lain hanyalah dongengan orang-orang dahulu'." (Al-An'am: 25).
(25) Di antara orang-orang musyrik itu terdapat sekelom-pok orang yang pada sebagian waktu terdorong untuk mendengar apa yang kamu katakan, akan tetapi hal itu merupakan kegiatan mendengar tanpa bermaksud mengikuti kebenaran, oleh karena itu mereka tidak dapat mengambil manfaat darinya, karena mereka tidak menginginkan kebaikan. ﴾ وَجَعَلۡنَا عَلَىٰ قُلُوبِهِمۡ أَكِنَّةً ﴿ "Padahal Kami telah meletakkan tutupan di atas hati mereka," maksudnya, meletakkan peng-halang dan tabir sehingga mereka tidak memahami kalamullah. Dia melindungi kalamNya dari orang-orang yang seperti mereka. ﴾ وَفِيٓ ءَاذَانِهِمۡ ﴿ "Dan di telinga mereka," Kami letakkan ﴾ وَقۡرٗاۚ ﴿ "sumbatan." Yakni ketulian, maka mereka tidak mendengar apa yang bermanfaat bagi mereka. ﴾ وَإِن يَرَوۡاْ كُلَّ ءَايَةٖ لَّا يُؤۡمِنُواْ بِهَاۖ ﴿ "Dan jika pun mereka melihat se-gala tanda (kebenaran), mereka tetap tidak mau beriman kepadanya."
Ini benar-benar kezhaliman dan sikap keras kepala, mereka tidak tunduk dan mempercayai bukti-bukti yang menunjukkan kepada kebenaran bahkan mereka membantah kebenaran dengan kebatilan untuk menghancurkannya. Oleh karena itu Allah berfir-man, ﴾ حَتَّىٰٓ إِذَا جَآءُوكَ يُجَٰدِلُونَكَ يَقُولُ ٱلَّذِينَ كَفَرُوٓاْ إِنۡ هَٰذَآ إِلَّآ أَسَٰطِيرُ ٱلۡأَوَّلِينَ ﴿ "Sehingga apabila mereka datang kepadamu untuk membantahmu, orang-orang kafir itu ber-kata, 'Al-Qur`an ini tidak lain hanyalah dongengan orang-orang dahulu'." Maksudnya, al-Qur`an ini diambil dari buku-buku orang terdahu-lu yang tertulis, bukan dari Allah dan bukan dari rasul-rasulNya. Ini termasuk kekufuran mereka, jika tidak, mana mungkin kitab ini -yang menghimpun berita-berita orang terdahulu dan orang-orang yang datang kemudian serta hakikat-hakikat yang dibawa oleh para Nabi dan Rasul dan keadilan yang sempurna- dikatakan dongengan orang-orang terdahulu?
Mensajero, algunos de los idólatras te escuchan cuando recitas el Corán, pero no se benefician de lo que escuchan porque he puesto velos en sus corazones para que no puedan entender el Corán. Hice esto debido a su obstinación y su rechazo. He ensordecido sus oídos para que no puedan escuchar provechosamente. A pesar de las indicaciones claras y de las evidencias concretas que ven, no creen, de modo que se presentan ante ti con argumentos falsos en contra de la verdad y dicen: “Lo que has traído son simplemente historias sacadas de los libros de los antiguos”.
Kabilang sa mga tagapagtambal ang nakikinig sa iyo, O Sugo, kapag binigkas mo ang Qur'ān subalit sila ay hindi nakikinabang sa napakikinggan nila dahil Kami ay naglagay sa mga puso nila ng mga takip upang hindi nila maunawaan ang Qur'ān dahilan sa pagmamatigas nila at pag-ayaw nila, at naglagay naman Kami sa mga tainga nila ng pagkabingi para sa pagdinig na napakikinabangan. Anuman ang nakikita nila sa mga katunayang maliwanag at mga katwirang hayag ay hindi sila mananampalataya sa mga ito. Hanggang sa kapag dumating ka sa kanila, makikipag-alitan sila sa iyo sa katotohanan sa pamamagitan kabulaanan, na nagsasabi: "Walang iba ang inihatid mo kundi isang kinuha buhat sa mga aklat ng mga sinauna."
Sila ay sumasaway sa mga tao laban sa pananampalataya sa Sugo at nagpapakalayo-layo sa kanya kaya hindi nila hinahayaan ang sinumang nakikinabang sa kanya at hindi sila mismo nakikinabang sa kanya. Hindi sila nagpapahamak dahil sa pinaggagawa nilang ito kundi sa mga sarili nila ngunit hindi nila nalaman na ang isinasagawa nila ay pagpapahamak sa mga ito.
Estos idólatras prohíben que las personas acepten al Mensajero y ellos mismos se apartan de él: ellos no se benefician y no dejan que otros lo hagan. Al actuar así, solo se destruyen a sí mismos, y no se dan cuenta que son ellos los que se perjudican a sí mismos.
Ce sont eux qui défendent aux gens de croire au Messager et eux-mêmes se détournent de lui, ne laissant personne bénéficier de ses enseignements ni n’en bénéficient eux-mêmes. Or ils ne font que mener leurs propres personnes à la perdition mais ils ne sont pas conscients de cela.
"Mereka melarang (orang lain) mendengarkan al-Qur`an dan mereka sendiri menjauhkan diri darinya, dan mereka hanyalah membinasakan diri mereka sendiri, sedang mereka tidak menya-dari." (Al-An'am: 26).
(26) ﴾ وَهُمۡ ﴿ "Dan mereka," yakni orang-orang yang menye-kutukan Allah dan mendustakan para Rasul menggabungkan antara sesat dan menyesatkan (orang lain), mereka melarang manu-sia mengikuti kebenaran, memperingatkan dan menjauhkan mereka darinya. Apa yang mereka lakukan ini tidak sedikit pun merugi-kan Allah dan hamba-hambaNya yang beriman. ﴾ وَإِن يُهۡلِكُونَ إِلَّآ أَنفُسَهُمۡ وَمَا يَشۡعُرُونَ ﴿ "Dan mereka hanyalah membinasakan diri mereka sendiri, sedang mereka tidak menyadari" hal itu.
In the present world of trial, man has every opportunity to find pretexts or justifications for anything that suits his interests. There are some who appear to listen to God’s message, but if from the outset they are prejudiced, the truth falls on deaf ears and so fails to touch their hearts. They set up mental barriers and, because of this, have no idea of their religious duties, even after they have been carefully explained to them. Arguments, no matter how clearly stated, fail to convince them because, whenever they allow anything of religious significance to cross these barriers, it is with the intention of disputing it, rather than receiving guidance from it. They have no intention of hearing or understanding anything of moral import. As a result, the relevant aspects of any such issue do not come within their mental grasp. Moreover, they are ever ready to present religious matters in a contorted manner. Correct arguments have no influence upon them. Due to their perverseness, they seek out in all ethical questions certain facts which they can misrepresent in order to delude themselves and others that they are on the right path.
Onlar hem insanları resule iman etmekten alıkoyar hem de kendileri uzak dururlar. Ondan faydalanacak kimseyi bırakmaz ve kendileri de ondan faydalanmazlar. Bu yaptıklarıyla ancak kendilerini helak ederler ve bu yaptıklarının onları helaka sürüklediğinin farkında da değildirler.
The verse: وَهُمْ يَنْهَوْنَ عَنْهُ (And from it they prevent - 26), according to early commentators Dahhak, Qatadah and Muhammad ibn Hanafiyah, was revealed about the common disbelievers of Makkah who prevented people from listening to the Qur'an and following it - and saw to it that they themselves stayed away from it. It has also been reported from Sayyidna ` Abdullah ibn ` Abbas ؓ that this verse concerns the Holy Prophet's ﷺ respected uncle, Abu Talib , as well as other uncles who stopped people from causing pain to him, even supported him, but would not believe in the Qur'an nor follow it. If so, the pronoun in يَنْهَوْنَ عَنْهُ will revert to the Holy Prophet ﷺ and not to the Qur'an. (Mazhari with narration by Ibn Abi a1-Hatim from Said ibn Abi Hilal)
Mereka melarang masyarakat percaya kepada Rasulullah. Dan mereka sendiri pun menjauhinya. Mereka tidak membiarkan seorangpun mengambil manfaat darinya. Dan mereka sendiri juga tidak mengambil manfaat darinya. Dengan perbuatan mereka itu sesungguhnya mereka tidak mencelakakan siapapun selain diri mereka sendiri. Tetapi mereka tidak menyadari bahwa apa yang mereka lakukan itu akan mencelakakan diri mereka sendiri.
These idolaters forbid people from accepting the Messenger as they themselves stay away from doing so: they do not let others benefit in the same way that they themselves do not benefit. By acting like this, they only destroy themselves; but they fail to realise that they are bringing about destruction.
26- Onlar hem ona uymaktan alıkoyarlar, hem de kendileri ondan uzaklaşırlar. Halbuki ancak kendilerini helâk ediyorlar; ama farkında değiller.
26. “Onlar” yani Allah’a şirk koşan, peygamberlerini yalanlayan bu kimseler hem kendileri sapıktırlar, hem başkalarını saptırmaktadırlar. İnsanları hakka uymaktan alıkoyarlar, bundan sakındırırlar. Bizzat kendileri de bu haktan uzaklaşıp dururlar. Ancak onlar bu davranışları ile Allah’a da O’nun mü’min kullarına da hiçbir şekilde zarar veremezler. Onlar bu şekilde “ancak kendilerini helâk ediyorlar; ama farkında değiller.”
Oni ljude odvraćaju od vjerovanja u Poslanika, a i sami bježe od toga, ne dozvoljavajući nikom da se okoristi uputom kao što se ni oni nisu okoristili. Oni time samo sebe uništavaju, i ne znaju da je to propast za njih.
Chúng ngăn cản thiên hạ tin nơi Thiên Sứ Muhammad và tránh xa Y, chúng không để người khác tiếp thu những điều lợi ích từ Y và chúng cũng vậy. Tuy nhiên, hành động đó thật ra chỉ hủy hoại bản thân chúng nhưng chúng không biết.
Dissuadono la gente dal credere nel Messaggero e la allontanano da lui. Non lasciano che alcuno possa trarre beneficio da lui, e loro stessi non ne traggono beneficio, e con queste loro azioni non danneggiano altri che loro stessi e non sono consapevoli che ciò che fanno li porterà alla rovina.
Ô Messager, si tu voyais lorsqu’ils seront exposés le Jour de la Résurrection au Feu et qu’ils diront emplis de contrition: Si seulement on nous ramenait dans le bas monde. Nous ne démentirions alors plus les versets d’Allah et nous serions du nombre des croyants. Tu serais alors stupéfait par leur état.
Kung sakaling nakikita mo, O Sugo, kapag isasalang sila sa Araw ng Pagbangon sa ibabaw ng Apoy saka magsasabi sila dala ng panghihinayang: "O kung sana kami ay pababalikin sa buhay na pangmundo at [upang] hindi magpasinungaling sa mga tanda ni Allāh at maging kabilang sa mga mananampalataya kay Allāh, talaga sanang makakikita ka ng isang kagulat-gulat mula sa kasagwaan ng kalagayan nila!"
O Poslaniče, kada bi vidio kako oni na Sudnjem danu bivaju izloženi vatri, pa očajnički govore: "Kamo sreće da se vratimo na dunjaluk i da ne poričemo ajete Gospodara našeg i da budemo vjernici", vidio bi da se u čudnom stanju nalaze.
Hỡi Thiên Sứ Muhammad, nếu Ngươi có thể nhìn thấy lúc chúng được phơi bày cho thấy Hỏa Ngục vào Ngày Phán Xét thì chúng sẽ than trong sự hối tiếc muộn màng: Ôi, ước gì chúng tôi được cho trở lại trần gian một lần nữa thì chúng tôi sẽ không phủ nhận các lời mặc khải của Allah và chúng tôi sẽ là những người có đức tin nơi Ngài.
Commentary
There are three basic principles of Islam: Tauhid (Oneness of Allah), Risalah (Prophethood) and 'Akhirah (Belief in the Hereafter). All other articles of faith fall under these three. These are principles which tell human beings who they are and what is the purpose of their life. This understanding brings a revolution in their lives by showing them the straight path. Out of these, the Belief in the 'Akhirah, the belief that there is a reckoning of deeds to come when good shall be rewarded and evil punished, has pragmatically the most revolutionary effects, as it channels every human deed into a particular direction. This is the reason why all subjects dealt with in the Qur'an revolve around these three. In the verses appearing here, special emphasis has been laid on the reckoning of the 'Akhirah, its rewards and punishments, and the true nature of the mortal world.
In the first verse, portrayed is the condition of wrong-doers and deniers of truth who, when made to stand by the edges of the Hell, and to observe the horrifying punishment far beyond their imagination, would wish that they were sent back into the world where now they would never falsify the signs and commands of their Lord, would believe in them and would be the true believers.
E se potessi vedere, o Messaggero, quando saranno radunati, nel Giorno del Giudizio, dinanzi al Fuoco, e diranno, rassegnati: "Se solo potessimo tornare alla vita terrena e non rinnegare i segni di Allāh, ed essere tra i credenti in Allāh", ti meraviglieresti delle loro azioni.
Seandainya kamu -wahai Rasul- melihat mereka di hari Kiamat ketika mereka dihadapkan pada api neraka, lalu mereka mengungkapkan penyesalan mereka dengan mengatakan, “Oh, kiranya kami dikembalikan kepada kehidupan dunia, lalu kami tidak mendustakan ayat-ayat Allah, dan kami termasuk orang-orang yang beriman kepada Allah,” niscaya kamu akan melihat pemandangan yang menakjubkan dari buruknya keadaan mereka.
Si tú, Mensajero, pudieras verlos cuando estén expuestos al fuego del Infierno en el Día de la Resurrección, y se lamenten diciendo: “Si tan solo pudiéramos ser regresados al mundo, no negaríamos las palabras de Al-lah y tendríamos fe en Al-lah”, entonces te impresionarías al ver su problema.
If you, O Messenger, could only see them when they will be exposed to the fire of Hell on the Day of Rising, and they will regretfully say, ‘If only we could be sent back to the world, not deny Allah’s words and be from those who had faith in Allah’, then you would see a remarkable sight of their trouble.
27- Ateşin başında durdurulup da:“Keşke geri döndürülseydik! Rabbimizin âyetlerini yalanlamazdık ve mü’minlerden olurduk” diyecekleri vakit onları bir görsen!
28- Hayır, evvelce gizledikleri şeyler karşılarına çıktı (da bu pişmanlıkları ondan). Yoksa eğer geri döndürülselerdi yine kendilerine yasaklanan şeylere dönerlerdi. Onlar şüphesiz yalancıdırlar.
29- Onlar:“Hayat, ancak dünya hayatımızdan ibarettir. Biz, diriltilecek değiliz” dediler.
27. Yüce Allah kıyamet gününde müşriklerin durumunu, onların ateşin yanıbaşına getirileceklerini haber vermektedir: Azarlanmaları ve kötülüklerinin başlarına kakılması için ateşin yanıbaşında durdurulduklarını bir görsen; oldukça dehşete düşer ve korkunç bir halle karşı karşıya kalmış olurdun. Onların kendi aleyhlerinde, kâfir ve fasık olduklarını nasıl itiraf ettiklerini ve “Keşke dünyaya geri döndürülseydik” diye temenni ettiklerini görürdün.
28. “Hayır, evvelce gizledikleri şeyler karşılarına çıktı (da bu pişmanlıkları ondan).” Onlar yalancı olduklarını kendi içlerinde gizliyor ve bu çoğu zaman kalplerinde ortaya çıkıyordu. Ancak kötü maksatları bundan (bu gerçeği itiraf etmekten) kendilerini alıkoyduğu gibi, kalplerini de hayırdan uzak tutup çevirmiştir. Esasen (âhirette yapacakları) bu temennilerinde de yalan söyleyeceklerdir. Bundan maksatları sadece azabın kendilerinden uzaklaştırılmasını sağlamaktır. Çünkü “eğer geri döndürülselerdi yine kendilerine yasaklanan şeylere dönerlerdi.”
29. “Onlar” öldükten sonra dirilişi inkâr ederek: “Hayat, ancak dünya hayatımızdan ibarettir” yani işin aslı ve bizim var edilişimizin maksadı, sadece dünya hayatıdır, başka bir şey değildir. “Biz diriltilecek değiliz, dediler.”
-Ey Resul!- Kıyamet gününde onlar, ateşe sunuldukları zaman hayıflanarak: "Ah keşke dünyaya geri gönderilsek de bir daha Allah'ın ayetlerini yalanlamasak ve Allah'a iman edenlerden olsak dedikleri zaman kötü hallerinin ne kadar ilginç olduğunu bir görseydin.
"Dan jika kamu (Muhammad) melihat ketika mereka diha-dapkan ke neraka, lalu mereka berkata, 'Kiranya kami dikembali-kan (ke dunia) dan tidak mendustakan ayat-ayat Tuhan kami, serta menjadi orang-orang yang beriman,' (tentulah kamu melihat suatu peristiwa yang mengharukan). Tetapi (sebenarnya) telah nyata bagi mereka sesuatu yang dahulu selalu mereka sembunyi-kan. Sekiranya mereka dikembalikan ke dunia, tentulah mereka kembali kepada kesyirikan yang mana mereka telah dilarang me-ngerjakannya. Dan sesungguhnya mereka itu adalah pendusta-pendusta belaka. Dan tentu mereka akan mengatakan (pula), 'Hidup hanyalah kehidupan kita di dunia saja, dan kita sekali-kali tidak akan dibangkitkan'." (Al-An'am: 27-29).
(27) Allah menyampaikan berita tentang orang-orang musyrik di Hari Kiamat manakala mereka dihadirkan di neraka, ﴾ وَلَوۡ تَرَىٰٓ إِذۡ وُقِفُواْ عَلَى ٱلنَّارِ ﴿ "Dan jika kamu (Muhammad) melihat ketika mereka dihadapkan ke neraka," untuk dicemooh dan diazab, niscaya kamu melihat perkara yang menakutkan dan keadaan yang mengerikan, dan melihat bagaimana mereka mengakui kekufuran dan kefasik-an atas diri mereka, mereka berharap dikembalikan ke dunia. ﴾ فَقَالُواْ يَٰلَيۡتَنَا نُرَدُّ وَلَا نُكَذِّبَ بِـَٔايَٰتِ رَبِّنَا وَنَكُونَ مِنَ ٱلۡمُؤۡمِنِينَ ﴿ "Lalu mereka berkata, 'Kiranya kami dikembalikan (ke dunia) dan tidak mendustakan ayat-ayat Tuhan kami, serta menjadi orang-orang yang beriman,' (tentulah kamu melihat suatu peristiwa yang mengharukan)."
(28) ﴾ بَلۡ بَدَا لَهُم مَّا كَانُواْ يُخۡفُونَ مِن قَبۡلُۖ ﴿ "Tetapi (sebenarnya) telah nyata bagi mereka sesuatu yang dahulu selalu mereka sembunyikan." Mereka menyembunyikan pada diri mereka bahwa mereka adalah para pembohong, dan kebenaran yang mereka ketahui muncul pada hati mereka dalam banyak kesempatan, akan tetapi tujuan-tujuan buruk menghalangi mereka dari itu dan memalingkan hati mere-ka dari kebaikan. Dan dalam hal ini mereka adalah para pembual, karena tujuan mereka itu sebenarnya adalah hendak menolak azab dari diri mereka. Kalaupun ﴾ رُدُّواْ لَعَادُواْ لِمَا نُهُواْ عَنۡهُ وَإِنَّهُمۡ لَكَٰذِبُونَ ﴿ "mereka dikembalikan ke dunia, tentulah mereka kembali kepada kesyirikan yang mana mereka telah dilarang mengerjakannya. Dan sesungguhnya mereka itu adalah pendusta-pendusta belaka."
(29) ﴾ وَقَالُوٓاْ ﴿ "Dan tentu mereka akan mengatakan (pula)," yakni para pengingkar Hari Kebangkitan, ﴾ إِنۡ هِيَ إِلَّا حَيَاتُنَا ٱلدُّنۡيَا ﴿ "Hidup hanya-lah kehidupan kita di dunia saja." Perkara dan kondisi sebenarnya serta tujuan kita diciptakan adalah hanya untuk kehidupan dunia semata. ﴾ وَمَا نَحۡنُ بِمَبۡعُوثِينَ ﴿ "Dan kita sekali-kali tidak akan dibangkitkan."
Wishes and Hopes Do Not Help One When He Sees the Torment
Allah mentions the condition of the disbelievers when they are made to stand before the Fire on the Day of Resurrection and witness its chains and restraints, along with seeing the horrible, momentous conditions in the Fire with their own eyes. This is when the disbelievers will say,
يلَيْتَنَا نُرَدُّ وَلاَ نُكَذِّبَ بِـَايَـتِ رَبِّنَا وَنَكُونَ مِنَ الْمُؤْمِنِينَ
("Would that we were but sent back (to the world)! Then we would not deny the Ayat of our Lord, and we would be of the believers!") They wish that they would be sent back to the life of the world so that they could perform righteous deeds, refrain from disbelieving in the Ayat of their Lord and be among the believers. Allah said,
بَلْ بَدَا لَهُمْ مَّا كَانُواْ يُخْفُونَ مِن قَبْلُ
(Nay, what they had been concealing before has become manifest to them.) meaning, the disbelief, denial and rebellion that they used to hide in their hearts will then be uncovered, even though they will try to hide this fact in this life and the Hereafter. Earlier, Allah said,
ثُمَّ لَمْ تَكُنْ فِتْنَتُهُمْ إِلاَّ أَن قَالُواْ وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ - انظُرْ كَيْفَ كَذَبُواْ عَلَى أَنفُسِهِمْ وَضَلَّ عَنْهُمْ مَّا كَانُواْ يَفْتَرُونَ
(There will then be (left) no trial for them but to say: "By Allah, our Lord, we were not those who joined others in worship with Allah." Look! How they lie against themselves! But the (lie) which they invented will disappear from them. ) It is also possible that the meaning here is that the disbelievers will realize the truth that they knew all along in their hearts, that is, that what the Messengers brought them in this life is true, although they used to deny his Message before their followers. Allah said that Musa said to Fir`awn,
لَقَدْ عَلِمْتَ مَآ أَنزَلَ هَـؤُلاءِ إِلاَّ رَبُّ السَّمَـوَتِ وَالاٌّرْضِ بَصَآئِرَ
("Verily, you know that these signs have clearly been sent down by none but the Lord of the heavens and the earth as eye-opening evidence.") 17:102 Allah said about Fir`awn and his people,
وَجَحَدُواْ بِهَا وَاسْتَيْقَنَتْهَآ أَنفُسُهُمْ ظُلْماً وَعُلُوّاً
(And they belied them (those Ayat) wrongfully and arrogantly, though they were themselves convinced thereof.) 27:14
بَلْ بَدَا لَهُمْ مَّا كَانُواْ يُخْفُونَ مِن قَبْلُ
(Nay, it has become manifest to them what they had been concealing before.) 6:28 When this occurs, and the disbelievers ask to be returned to this life, they will not do so because they truly wish to embrace the faith. Rather, they ask to be returned to this life for fear of the torment that they are witnessing before them, as punishment for the disbelief they committed, and to try and avoid the Fire that they see before their eyes.
وَلَوْ رُدُّواْ لَعَـدُواْ لِمَا نُهُواْ عَنْهُ وَإِنَّهُمْ لَكَـذِبُونَ
(But if they were returned, they would certainly revert to that which they were forbidden. And indeed they are liars.) meaning, they lie when they say they wish to go back to this life so that they can embrace the faith. Allah states that even if they were sent back to the life of this world, they will again commit the disbelief and defiance that they were prohibited.
وَإِنَّهُمْ لَكَـذِبُونَ
(And indeed they are liars.) in their statement that,
وَلَوْ تَرَى إِذْ وُقِفُواْ عَلَى النَّارِ فَقَالُواْ يلَيْتَنَا نُرَدُّ وَلاَ نُكَذِّبَ بِـَايَـتِ رَبِّنَا وَنَكُونَ مِنَ الْمُؤْمِنِينَ - بَلْ بَدَا لَهُمْ مَّا كَانُواْ يُخْفُونَ مِن قَبْلُ وَلَوْ رُدُّواْ لَعَـدُواْ لِمَا نُهُواْ عَنْهُ وَإِنَّهُمْ لَكَـذِبُونَ - وَقَالُواْ إِنْ هِىَ إِلاَّ حَيَاتُنَا الدُّنْيَا وَمَا نَحْنُ بِمَبْعُوثِينَ
("Would that we were but sent back! Then we would not deny the Ayat of our Lord, and we would be of the believers!" Nay, what they had been concealing before has become manifest to them. But if they were returned, they would certainly revert to that which they were forbidden. And indeed they are liars. And they said: "There is no (other life) but our (present) life of this world, and never shall we be resurrected.") Therefore, they will revert to their old behavior and say,
إِنْ هِىَ إِلاَّ حَيَاتُنَا الدُّنْيَا
(There is no life but our life of this world) and there is no Hereafter,
وَمَا نَحْنُ بِمَبْعُوثِينَ
(and never shall we be resurrected. ) Allah said,
وَلَوْ تَرَى إِذْ وُقِفُواْ عَلَى رَبِّهِمْ
(If you could but see when they will stand before their Lord!) in front of Him,
أَلَيْسَ هَـذَا بِالْحَقِّ
("Is not this the truth") meaning, is not Resurrection true, contarary to what you thought,
قَالُواْ بَلَى وَرَبِّنَا قَالَ فَذُوقُواْ العَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ
(They will say: "Yes, by our Lord!" He will then say: "So taste you the torment because you used not to believe.") and because you today denied Resurrection. Therefore, taste the torment,
أَفَسِحْرٌ هَـذَا أَمْ أَنتُمْ لاَ تُبْصِرُونَ
("Is this magic, or do you not see") 52:15
Their saying that they would believe if sent back is a lie. Instead the statement that they used to keep hidden, which was ‘By Allah, we were not idolaters,’ has appeared to them when their limbs gave testimony against them. If they were supposedly sent back to the world, they would return to the disbelief and associating partners with Allah that they had been prohibited from. So they are lying in their promise that they will believe if they are sent back.
For people who have this temperament, all moralizing is in vain, because in this world of trial there is no such rule as prevents them from fabricating counter arguments. Even if they do not manage to concoct such arguments, they will contemptuously ignore the truth, saying, ‘What is new in this? This is the same old story which we have been hearing for such a long time.’ In this way, even after being convinced of the veracity of moral precepts, they will find some excuse to reject them. Before God such people are doubly guilty, because not only do they themselves refrain from admitting the Truth, but they also make the Divine argument seem dubious to people in general by distorting its true meaning; they have so little understanding themselves that they are unable to make any profound analysis of the subject. In the life of this world, such people make very tall claims, and because they lose nothing by denying the Truth, they mislead themselves and others. But on the Day of Judgement, when they are called to account and threatened with Hellfire, the Truth will overwhelm them. Suddenly they will start accepting those very principles which they had denied in this life.
Ce qu’ils prétendent, à savoir qu’ils auraient la foi s’ils retournaient dans le bas monde, est un mensonge. Leurs paroles «Par Allah, nous n’étions pas des polythéistes» seront démenties par le témoignage de leurs propres membres et s’il était décrété qu’ils retournent dans le bas monde, ils se rendraient certainement à nouveau coupables de mécréance et de polythéisme. Par conséquent, la promesse qu’ils auraient la foi s’ils retournaient dans le bas monde est mensongère.
La realtà non è come insinuano, ovvero che, se fossero stati riportati in vita, avrebbero creduto; piuttosto, verranno messe in evidenza le parole che celavano (Per Allāh, non associavamo!), quando i loro arti testimonieranno contro di loro. Se fossero stati riportati in vita, sarebbero ricaduti nella miscredenza e nell'idolatria da cui sono stati dissuasi. In verità, sono bugiardi nel dichiarare che sarebbero stati credenti se fossero tornati in vita.
Ang usapin ay hindi gaya ng sinabi nila na sila, kung sakaling isnauli sila, ay talaga sanang sumampalataya sila. Bagkus lalantad sa kanila ang dati nilang itinatago mula sa sinasabi nila: "Sumpa man kay Allāh, kami noon ay hindi mga tagapagtambal" kapag sasaksi laban sa kasinungalingan nila ang mga bahagi ng katawan nila. Kung sakaling itinakdang sila ay babalik sa Mundo ay talagang babalik sila sa sinasaway sa kanila na kawalang-pananampalataya at pagtatambal. Tunay na sila ay talagang mga sinungaling sa pangako nila ng pananampalataya kapag bumalik sila.
Họ đã nói nếu được cơ hội trở lại trần gian lần nữa thì họ sẽ có đức tin, sự việc sẽ không như họ nói mà đó chỉ là điều giả dối giống như khi được Allah hỏi thì họ nói "Xin thề với Allah, bầy tôi đã không là những kẻ vô đức tin". Và cho dù họ được quay trở về trần gian lần nữa thì họ vẫn trở lại với sự vô đức tin và Shirk; Quả thật, họ là những người nói dối trong lời hứa về đức tin của họ nếu họ quay trở lại.
Nije tačno to što kažu, da bi vjerovali kada bi bili vraćeni, već sada im je postalo očito ono što su skrivali govoreći: "Tako nam Allaha nismo širk činili", jer su protiv njih svjedočili njihovi udovi. A kada bi se vratili na dunjaluk opet bi se vratili nevjerstvu i širku, i lažu kada obećavaju da bi vjerovali ako bi se vratili na dunjaluk.
Dünyaya tekrar geri gönderilmeleri halinde iman edecekleri asla doğru değildir. Azaları onların aleyhine şahitlik edince (Vallahi müşriklerden değildik) sözleri ile önceden gizlemiş oldukları şey ortaya çıkmıştır. Şayet tekrar dünyaya döndürülmeleri takdir edilirse, tekrar yasaklandıkları şirk ve küfür fiillerine dönerlerdi. Onların tekrardan döndükleri zaman iman edeceklerine dair vermiş oldukları sözleri yalandır.
In the second verse (28), Almighty Allah, who is All-Knowing and All-Aware, exposes the reality of their wish, which would be nothing but the compulsion of circumstances, by making it clear that these people have always been addicted to lying and that they were liars even in their present wish under trial. The root of the problem with them was that they did not relish the realities brought before them by the prophets of Allah. They knew that the prophets were true, yet they raised dust to keep such realities unmanifested either because of their chronic obstinacy or worldly greed. But, in the Hereafter, every-thing came out in the open. They saw the power of Allah with their own eyes. They realized that the prophets had told the truth. Even, the life after death, something they had denied all along was before them, really and physically. Then, they became direct witnesses to reward and punishment and Hell. After that, they were left with no argument to continue their attitude of denial and opposition. So, when they wished to be returned to the mortal world, that was mere absence of choice.
Then, their All-Knowing, All-Aware Master said that this was what they were saying for now, but if they were to be sent back into the mortal world once again, they would simply forget all about their promises and resolutions and will revert to doing what they have been doing before, and would start getting involved once again with the unlawful from which they were stopped. Therefore, what they were saying now was also a lie and a ploy for deception.
That their present statement has been called a lie could also be based on their ultimate deed, that is, their promising not to lie if returned to the world was not true, for this would never happen because they would still do nothing but keep lying when they go there. This lie could also mean that whatever they were saying at that time was not prompted by true intention. They were doing so simply to buy time and avoid punishment while in the heart of their hearts, they still have no intention of doing it.
Mienten al decir que creerían si los enviaran de regreso. Por el contrario, lo que solían ocultar cuando dijeron “por Al-lah, no éramos idólatras”, salió a la luz cuando sus miembros atestiguaron contra ellos. En el supuesto caso de que los regresaran al mundo, volverían a lo que se les había prohibido, es decir, a la incredulidad y a asociar copartícipes con Al-lah. Por lo tanto, mienten cuando prometen que creerían si se les enviara de regreso.
Sesungguhnya masalahnya tidak seperti yang mereka katakan bahwa seandainya mereka dikembalikan ke dunia niscaya mereka akan beriman. Justru yang muncul dari mereka ialah apa yang dahulu mereka sembunyikan, yaitu ucapan mereka, “Demi Allah Tuhan kami! Dahulu kami bukanlah orang-orang musyrik.” Hal itu terjadi ketika anggota badan mereka memberikan kesaksian yang merugikan mereka. Seandainya mereka benar-benar dikembalikan ke dunia, niscaya mereka akan kembali melakukan apa yang dilarang bagi mereka, seperti berbuat kufur dan syirik. Sesungguhnya mereka berbohong dalam janji mereka untuk beriman apabila mereka dikembalikan ke dunia.
As for the statement in the third verse (29): وَقَالُوا إِنْ هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا (And they say, "There is nothing real but this worldly life of ours" ), it reverts back to the word, عَادُوا (` adu: would again go for) in verse 28. Thus, it means that should they be returned to the world, then, once they reach there, they will still say that they do not accept any life other than the life of this world. Life here is the life and they were not going to be raised again.
A question arises here: When they have seen their return to life on the day of Qiyamah - and reckoning and accounting and reward and punishment - how can it be possible that they would deny it once they have been sent back into the world?
The answer is that denial does not make it necessary that, in reality, they remain uncertain about these events and facts. Instead, it would be very much like our contemporary disbelievers and wrong-doers who, despite their knowledge of Islamic realities, keep sticking to their denial and falsification simply because of their hostility, that these people, once they are returned to the world, and despite having personal certainty of the realities of the day of Qiyamah, of rising to life back again, and of what would happen in the Hereafter, they would still resort to their old habit of belying and falsification simply because of their wickedness or hostility. This is what the Qur'an has said about some disbelievers within this present life:
وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنفُسُهُمْ ظُلْمًا وَعُلُوًّا
They are striving hard to deny Our signs - while in them-selves being certain of their truth - (only) unjustly, and out of pride - 27:14.
This is also similar to what was said about the Jews that they recognized the Last Prophet ﷺ as they would recognize their sons, yet they remained all bent on opposing him.
To sum up, it can be said that the Creator knows, in His eternal knowledge, that the claim of these people that once they have been sent back to the world, they would become ideal Muslims, is a lie and a deception. If they were, as they wished, to be released into the world put together after its destruction, then, once again, they would do exactly the same things they used to do in their earlier lives.
The Holy Prophet ﷺ is reported to have said: At the time of reckoning, Allah Ta` ala will ask Sayyidna Adam (علیہ السلام) to stand near the Scale of Justice and will ask him that he should look at the deeds of his progeny and allow anyone whose good deeds outweigh his sins to go to Paradise. And then He would say: The one I shall admit to the punishment of Hell will be the one about whom I know that he, i f sent to the world again, would do the same thing he had been doing earlier.
Estos idólatras dicen: “No hay vida sino la vida que tenemos en el presente, y no seremos resucitados para dar cuenta de nuestras acciones y creencias”.
Orang-orang musyrik itu berkata, “Tidak ada kehidupan lain selain kehidupan yang sedang kita jalani dan kita tidak akan dibangkitkan dari kematian untuk menjalani hisab (perhitungan amal).”
Bu müşrikler: "Yaşadığımız bu hayattan başka bir hayat yoktur ve bizler hesap için tekrar diriltilecek de değiliz." derler.
These idolaters say, ‘There is no life but the life we presently have and we will not be raised to give account’.
Những kẻ thờ đa thần này nói: Chẳng có cuộc sống nào khác ngoài cuộc sống mà chúng ta đang sống này - cuộc sống trần gian, và chúng ta không sẽ không được phục sinh để phán xét gì cả.
E dissero tali idolatri: "Non c'è vita all'infuori della vita che viviamo ora e non saremo condotti al Rendiconto".
Ovi višebošci govore: "Nema drugog života mimo dunjalučkog kojeg živimo sad, i nećemo biti proživljeni radi obračuna."
Ces polythéistes dirent: Il n’existe pas d’autre vie que celle que nous vivons et nous ne serons pas ressuscités afin de rendre des comptes.
Nagsabi ang mga tagapagtambal na ito: "Walang buhay kundi ang buhay na kami ay narito, at kami ay hindi mga bubuhayin para sa pagtutuos."
"Dan seandainya kamu melihat ketika mereka dihadapkan kepada Tuhannya (tentulah kamu melihat peristiwa yang meng-harukan). Allah berfirman, 'Bukankah (kebangkitan) ini benar?' Mereka menjawab, 'Sungguh benar, demi Tuhan kami.' Allah ber-firman, 'Karena itu rasakanlah azab ini, disebabkan kamu meng-ingkari(nya)'." (Al-An'am: 30).
(30) ﴾ وَلَوۡ تَرَىٰٓ ﴿ "Dan seandainya kamu melihat" orang-orang kafir, ﴾ إِذۡ وُقِفُواْ عَلَىٰ رَبِّهِمۡۚ ﴿ "ketika mereka dihadapkan kepada Tuhannya," nis-caya kamu melihat perkara yang besar dan ketakutan yang amat sangat. ﴾ قَالَ ﴿ "Allah berfirman," mencela dan memojokkan mereka, ﴾ أَلَيۡسَ ﴿ "Bukankah (kebangkitan) ini," yakni azab yang kamu lihat ini ﴾ بِٱلۡحَقِّۚ قَالُواْ بَلَىٰ وَرَبِّنَاۚ ﴿ "benar?" Mereka menjawab, "Sungguh benar, demi Tuhan kami." Mereka mengakui, tetapi itu tidaklah berguna.﴾ قَالَ فَذُوقُواْ ٱلۡعَذَابَ بِمَا كُنتُمۡ تَكۡفُرُونَ ﴿ "Allah berfirman, 'Karena itu rasakanlah azab ini, disebabkan kamu mengingkari(nya)'."
Seandainya kamu -wahai Rasul- melihat ketika orang-orang yang mengingkari kebangkitan dari kubur itu berdiri di hadapan Tuhan mereka, niscaya kamu akan melihat pemandangan yang menakjubkan dari buruknya keadaan mereka, yaitu ketika Allah bertanya kepada mereka, “Bukankah kebangkitan dari kubur yang dahulu kalian dustakan ini benar dan nyata, tidak ada keraguan terhadapnya?” Mereka menjawab, “Kami bersumpah demi Tuhan kami yang telah menciptakan kami bahwa kebangkitan dari kubur itu benar dan nyata, tidak ada keraguan terhadapnya.” Ketika itulah Allah berfirman kepada mereka, “Rasakanlah azab ini karena kalian telah mengingkari keberadaan hari ini yang dahulu kalian mendustakannya selama hidup kalian di dunia!”
Se potessi vedere, o Messaggero, coloro che rinnegano la Resurrezione dinanzi al loro Dio, ti meraviglieresti delle loro pessime condizioni, quando Allāh dirà loro: "Non è forse questo il Rendiconto che voi rinnegavate, chiaro, privo di qualsiasi dubbio?". Risponderanno: "Giuriamo sul nostro Dio, il Quale che ci ha creati, che, in verità, questa è chiara verità, su cui non vi è alcun dubbio". Allāh dirà loro, in quel momento: "Assaggiate la punizione per aver rinnegato questo Giorno e per non avervi creduto durante la vita terrena".
A kada bi vidio, o Poslaniče, kada budu zaustavljeni poricatelji proživljenja ispred svog Gospodara, vidio bi čudo, vidio bi u koliko lošem stanju se nalaze, kada im Allah bude rekao: "Zar ovo nije ono proživljenje koje ste poricali, zar nije istina u koju nema sumnje?" Oni će reći: "Kunemo se Gospodarom našim, Koji nas je stvorio, da je proživljenje istina!" Tada će im Allah reći: "Okusite kaznu zbog vašeg nevjerovanja u ovaj Dan, jer ste ga poricali na dunjaluku!"
Và nếu Ngươi - hỡi Thiên Sứ Muhammad - nhìn thấy cảnh những kẻ phủ nhận sự Phục Sinh bị bắt đứng trước Thượng Đế của chúng thì chắc chắn Ngươi sẽ rất đỗi ngạc nhiên về tình trạng của chúng khi Allah phán bảo chúng: Há sự Phục Sinh này, điều mà các ngươi đã luôn phủ nhận nó, không phải là sự thật sao? Các ngươi còn gì nghi ngờ nữa không? Chúng nói: Bầy tôi thề bởi Thượng Đế của bầy tôi, Đấng đã tạo hóa bầy tôi rằng đó là sự thật, một sự thật kiên định không có gì phải nghi ngờ. Thế là Allah phán: Vậy thì các ngươi hãy nếm lấy sự trừng phạt cho việc vô đức tin vào Ngày Này và cho việc các ngươi đã phủ nhận nó lúc còn trên cõi trần gian.
Ô Messager, si tu voyais ceux qui traitent la Résurrection de mensonge quand ils comparaîtront devant leur Seigneur, tu serais témoin de l’état extraordinairement lamentable qui sera le leur lorsqu’Allah leur dira: Ne traitiez-vous pas de mensonge la Résurrection qui est une vérité établie et indubitable ? Ils répondront: Nous faisons serment par notre Seigneur qui nous créa que c’est une vérité établie et indubitable. Allah leur dira alors: Goûtez donc au châtiment pour avoir rejeté l’existence de ce Jour dans le bas monde.
-Ey Resul!- Yeniden dirilmeyi inkâr edenler Rablerinin huzurunda durduruldukları ve Allah'ın onlara; "Bu dirilme sizin yalanladığınız hak, sabit olan üzerinde hiçbir şek ve şüphe olmayan tekrardan dirilme değil mi?" dediği zaman onların içinde bulunduğu kötü hallerini bir görseydin. Onlar da: "Bizi yaratan Rabbimize yemin olsun ki yeniden dirilme haktır, üzerinde şek şüphe bulunmayan gerçektir." derler. Bunun üzerine Yüce Allah onlara şöyle buyurur: "Bu günü inkâr etmenizden dolayı tadın azabı! Çünkü siz, bu günü dünya hayatınızda yalanlıyordunuz.
Si tú, Mensajero, tan solo pudieras ver cuando los que niegan la resurrección sean llevados ante su Señor, verías su perturbación cuando Al-lah les diga: “¿No es esta resurrección, la que ustedes solían negar, una verdad indudable?”. Ellos dirán: “Juramos por nuestro Señor, Quien nos creó, que es verdadera y que no hay ninguna duda al respecto”. Entonces Al-lah les dirá: “Sufran el castigo, que es la consecuencia por haber negado este día, el cual solían rechazar en la vida terrenal”.
If you, O Messenger, could only see when those who denied the resurrection will be made to stand before their Lord, you would see a remarkable sight of their trouble when Allah will say to them: Is this resurrection that you used to deny not the truth about which there is no doubt? They will say: I swear by our Lord Who created us, it is certainly true and there is no doubt about it. Allah will then say to them: Taste the punishment that is a result of your denial of this day, which you used to reject in the life of the world.
Kung sakaling nakakikita ka, O Sugo, kapag pinatayo ang mga tagakaila sa Pagkabuhay sa harapan ng Panginoon nila, ay talaga sanang makakikita ka ng kataka-taka mula sa kasagwaan ng kalagayan nila kapag magsasabi sa kanila si Allāh: "Ang Pagbubuhay na ito, na kayo noon ay nagpapasinungaling dito, ay hindi ba totoong napagtibay na walang pag-aalangan hinggil dito ni duda?" Magsasabi sila: "Sumumpa kami sa Panginoon namin na lumikha sa amin, tunay na ito ay talagang totoo, na napagtibay na walang duda hinggil dito." Kaya magsasabi sa kanila si Allāh sa sandaling iyon: "Kaya lasapin ninyo ang pagdurusa dahilan sa kawalang-pananampalataya ninyo sa Araw na ito sapagkat kayo noon dito ay nagpapasinungaling sa buhay na pangmundo."
30- Rablerinin huzurunda durdurulacakları zaman onları bir görsen! O:“(Nasıl!?) Bu, hak değil miymiş?” buyuracak. Onlar da:“Rabbimize yemin olsun ki, evet” diyecekler. O da:“Öyle ise küfre saptığınızdan dolayı tadın azabı” buyuracak.
30. “Rablerinin huzurunda durdurulacakları zaman onları” yani o kâfirleri “bir görsen” büyük bir işle karşı karşıya kalır ve muazzam bir dehşete kapılırdın. Yüce Allah, onları azarlayarak ve başlarına kakarak:“(Nasıl!?) Bu” gördüğünüz azap “hak değil miymiş? buyuracak. Onlar da: Rabbimize yemin olsun ki evet, diyecekler.” Böylelikle faydasını görmeyecekleri bir zamanda hakkı ikrar ve itiraf etmiş olacaklar. ancak Allah “Öyle ise küfre saptığınızdan dolayı tadın azabı” buyuracak.”
Whenever a man denies the Truth or follows the desires of his self, it is because he does not live his life in this world on the understanding that he will be resurrected after death and made to stand before the Lord of the universe to give an account of himself in everyday life. Man has been given a certain power which he uses unhesitatingly. He has the material prop of wealth, and friends and companions on whom he relies. He has been given a brain, which he uses to think out arrogant strategies and find clever pretexts for his transgressions. The success of his initiatives deceives him; he starts placing false reliance on things other than God, and imagines that the position he enjoys today is of a perennial nature. He forgets that whatever he has been given in this world is only by way of trial and is not a matter of entitlement. This type of life is thoroughly sinful, whether led in open denial of the Hereafter or without actually uttering the words of denial. On what basis does man rush towards worldly things—thinking them his own? Man has not paid any fee for the sunlight in which he walks or for the air he breathes. No part or ingredient of the earth from which he derives the wherewithal to live has been made by him. None of the favourite things towards which he rushes can he call his own. When these things have not been created by man, should not the Lord of all these things have any right over man? The fact is that man’s very utilisation of the present world makes it only logical that he should be made to stand before his Lord on the day of reckoning.
Nalugi nga ang mga nagpasinungaling sa Pagkabuhay sa Araw ng Pagbangon at nagturing na malayong mangyari ang pagtayo sa harap ni Allāh, na hanggang sa kapag dumating sa kanila ang Huling Sandali nang biglaan nang walang nauunang kaalaman ay magsasabi sila dala ng tindi ng pagsisisi: "O talagang panghihinayang namin at kabiguan ng pag-asa namin dahil nagkulang kami sa nauukol kay Allāh dala sa kawalang-pananampalataya sa Kanya at kawalan ng paghahanda para sa Araw ng Pagkabuhay," habang sila ay nagdadala ng mga masagwang gawa nila sa ibabaw ng mga likod nila. Pansinin, kay pangit ang pinapasan nila mula sa mga masagwang gawang iyon!
Muhakkak ki ölümden sonra dirilmeyi yalanlayanlar ve kıyamet gününde Allah'ın huzuruna durmayı uzak görenler hüsrana uğramışlardır. Kıyamet önceden bir bilgi ve uyarı olmadan ansızın onların başına geldiği zaman şiddetli pişmanlıktan; "Allah'a karşı küfür işleyerek yaptığımız kusurlardan ve ahiret gününe hazırlık yapmadığımızdan dolayı hayal kırıklığına uğradığımız için bize yazıklar olsun!" derler. Sırtlarında da günahlarını taşırlar. Bilesiniz ki, o yüklendikleri ve taşıdıkları şey ne kadar da kötüdür.
31- Allah’a kavuşmayı yalanlayanlar gerçekten ziyana uğramışlardır. Nihâyet kıyamet kendilerine ansızın gelip çattığı zaman günahlarını sırtlarına yüklenmiş halde:“Orada yaptığımız kusurlardan dolayı yazıklar olsun bize!” diyeceklerdir. Dikkat edin, yüklendikleri şey ne kötüdür!
31. Yani Allah’a kavuşmayı yalanlayarak bu yalanları dolayısıyla da haram fiilleri işlemek, kişiyi helâke götüren günahları irtikab etmek cesaretini gösteren kimseler hüsrana uğramış, her türlü hayırdan mahrum kalmışlardır. “Nihâyet kıyamet kendilerine” onlar en kötü ve çirkin hallerinde bulunurlarken “ansızın gelip çattığı zaman günahlarını sırtlarına yüklenmiş halde” son derece pişman olduklarını açığa vurarak: “Orada yaptığımız kusurlardan dolayı yazıklar olsun bize!, diyeceklerdir.” Ancak bu zamanı geçmiş bir pişmanlıktır. “Dikkat edin, yüklendikleri şey ne kötüdür.” Sırtlarındaki bu yük onlara ağır gelecek, ondan kurtulmaya da güç yetiremeyeceklerdir. Bundan dolayı da ebedî olarak cehennemde kalacaklar ve hükmü herkese geçen, cebbar olan Allah’ın gazabında da ebedî kalmaya müstehak olacaklar.
Ceux qui nient que le Jour de la Résurrection aura lieu et excluent qu’ils comparaîtront devant Allah sont les perdants. Puis quand l’Heure les surprendra sans les avertir, ils diront pleins de regrets: Que notre malheur et notre déception sont grands pour le manquement que nous avons eu à l’égard d’Allah, nous avons mécru en Lui et nous ne nous sommes pas préparés au Jour de la Résurrection. Ils porteront alors leurs péchés sur leurs dos et comme ce qu’ils porteront sur leurs dos est mauvais!
Propali su oni koji poriču proživljenje na Sudnjem danu i nemogućim smatraju stajanje pred Allahom! Kada im iznenada dođe Sudnji dan, žestoko će se kajati i govoriti: "O žalosti naše zbog propusta koje smo načinili prema Allahu, zbog našeg nevjerstva i nepripremanja za Sudnji dan!" To će govoriti noseći svoja loša djela na leđima, a ružno je ono što će nositi!
Sungguh merugi orang-orang yang telah mendustakan kebangkitan dari kubur pada hari Kiamat dan menganggap mustahil pertemuan dengan Allah. Sampai ketika hari Kiamat datang dengan tiba-tiba tanpa diketahui sebelumnya mereka mengungkapkan penyesalan mereka yang sangat dalam dengan mengatakan, “Oh, alangkah besarnya penyesalan kami dan betapa besarnya kekecewaan kami atas kelalaian kami dalam menjalankan perintah Allah. Kami kafir kepada-Nya dan tidak mempersiapkan diri untuk menghadapi hari Kiamat.” Sementara mereka memikul kesalahan-kesalahan mereka di atas punggung mereka. Ingatlah, sungguh buruk kesalahan-kesalahan yang mereka pikul itu.
Quả thật, những kẻ phủ nhận sự Phục Sinh vào Ngày Phán Xét cũng như sự trình diện trước Allah chắc chắn sẽ là những kẻ thua thiệt. Họ cứ phủ nhận cho tới khi Giờ Tận Thế bất ngờ xảy đến thì mới kêu than trong hối tiếc muộn màng: "Ôi thật hối hận thay vì đã thờ ơ và hờ hững với điều mà Allah đã cảnh báo và việc không chuẩn bị cho Ngày Phán Xét." Và họ sẽ gánh các tội lỗi của họ trên lưng, há không tồi tệ hay sao cho những ai gánh trên lưng những điều xấu đó?!
Allah describes the regret of the disbelievers when facing Him, and their disappointment at the commencement, along with theirsorrow for not performing good deeds and for their evil deeds
This is why Allah said,
حَتَّى إِذَا جَآءَتْهُمُ السَّاعَةُ بَغْتَةً قَالُواْ يحَسْرَتَنَا عَلَى مَا فَرَّطْنَا فِيهَا
(until all of a sudden, the Hour (signs of death) is upon them, and they say: "Alas for us that we gave no thought to it.") `It' here refers to either the life of this world, or the affairs of the Hereafter. Allah's statement,
وَهُمْ يَحْمِلُونَ أَوْزَارَهُمْ عَلَى ظُهُورِهِمْ أَلاَ سَآءَ مَا يَزِرُونَ
(while they will bear their burdens on their backs; and evil indeed are the burdens that they will bear!) Asbat said that As-Suddi said, "Upon entering his grave, every unjust person will meet a man with an ugly face, dark skin, awful odor, wearing dirty clothes, who will enter his grave with him. When the unjust person sees him, he will say, `How ugly is your face!' He will reply, `So was your work, it was ugly.' The unjust person will say, `How foul is the odor coming from you!' He will reply, `Such was the case with your work, it stunk.' The unjust person will say, `How dirty are your clothes!' He will reply, `And your work too was dirty.' The unjust person will ask, `Who are you' He will reply, `I am your deeds.' So he will remain with the unjust person in his grave, and when he is resurrected on the Day of Resurrection, his companion will say to him, `In the life of the world, I used to carry you because you followed desire and lust. Today, you carry me.' So he will ride on the unjust person's back and lead him until he enters the Fire. So Allah said,
وَهُمْ يَحْمِلُونَ أَوْزَارَهُمْ عَلَى ظُهُورِهِمْ أَلاَ سَآءَ مَا يَزِرُونَ
(while they will bear their burdens on their backs; and evil indeed are the burdens that they will bear!) 6:31" Allah's statement,
وَمَا الْحَيَوةُ الدُّنْيَآ إِلاَّ لَعِبٌ وَلَهْوٌ
(And the life of this world is nothing but play and amusement.) means, most of it is play and amusement,
وَلَلدَّارُ الاٌّخِرَةُ خَيْرٌ لِّلَّذِينَ يَتَّقُونَ أَفَلاَ تَعْقِلُونَ
(But far better is the abode of the Hereafter for those who have Taqwa. Will you not then understand)
"Sungguh telah rugilah orang-orang yang mendustakan per-temuan mereka dengan Allah, sehingga apabila Kiamat datang kepada mereka dengan tiba-tiba, mereka berkata, 'Alangkah besar-nya penyesalan kami terhadap kelalaian kami tentang Kiamat itu,' sambil mereka memikul dosa-dosa di atas punggungnya. Ingatlah, amatlah buruk sesuatu yang mereka pikul itu." (Al-An'am: 31).
(31) Orang yang mendustakan pertemuannya dengan Allah, telah merugi, menyesal dan gagal meraih segala kebaikan, lalu pendustaan ini menyeret mereka kepada keberanian melakukan perkara-perkara yang diharamkan dan mengerjakan dosa-dosa yang membinasakan. ﴾ حَتَّىٰٓ إِذَا جَآءَتۡهُمُ ٱلسَّاعَةُ ﴿ "Sehingga apabila Kiamat datang kepada mereka," sementara mereka berada dalam kondisi terburuk dan terjelek; mereka menampakkan penyesalan mendalam.﴾ قَالُواْ يَٰحَسۡرَتَنَا عَلَىٰ مَا فَرَّطۡنَا فِيهَا ﴿ "Mereka berkata, 'Alangkah besarnya penyesalan kami terhadap kelalaian kami tentang Kiamat itu'," akan tetapi itu adalah penyesalan yang kadaluwarsa. ﴾ وَهُمۡ يَحۡمِلُونَ أَوۡزَارَهُمۡ عَلَىٰ ظُهُورِهِمۡۚ أَلَا سَآءَ مَا يَزِرُونَ ﴿ "Sambil mereka memikul dosa-dosa di atas punggungnya. Ingatlah, amat-lah buruk apa yang mereka pikul itu." Dosa mereka memberatkan mereka. Mereka tidak mampu membebaskan diri darinya. Oleh karena itu mereka kekal di neraka dan berhak mendapat murka Allah untuk selama-lamanya.
About the sentence: وَهُمْ يَحْمِلُونَ أَوْزَارَهُمْ (And they shall be carrying their burdens) in verse 31, it appears in Hadith narrations that, on the day of Qiyamah, the deeds of good people will become their ride while the evil deeds of evil people will be placed like a burden on their heads.
Noteworthy here is that disbelievers and sinners will do everything possible to save their skins on the fateful day of Resurrection. They will be nervous and confused. Sometimes they would hide behind false swearing. At others, they would wish to be returned to the world of their earlier experience. But, none of them will say: Now, we have believed and now we shall be doing nothing but what is good - because they would have seen reality and seen it very clearly - that the phase of Akhirah, the Hereafter, is not the Venue of Deeds (Dar al-Amal), and that the soundness of 'Iman (faith) depends on its being ` bil-ghayb,' that is, without having the need to see what is Unseen. Confirming what has been seen is simply acting in line with what has been personally seen. It is not what the attestation to the truth of Allah and His Messenger is. So, let us be very clear that working for the pleasure of Allah Ta` ala, earning its fruits in the form of the promised state of everlasting bliss, hoping to be blessed with Paradise in the Hereafter, and having a good life of peace and tranquility right here are things which can be achieved only (repeat, only) through the life of the present world, neither before, nor after - for it is not possible to achieve these in the universe of spirits (arwah) before it, nor is it possible to achieve it in the domain of the Hereafter, after the world of our experience is no more there.
The Present Life is a Great Blessing: Invest Wisely, and Prosper
Now we can see that the life of this world is a great blessing, and certainly an asset of unmatched value. (To borrow the terminology of modern investors, ` with such chips in one's hands, who would not go for such a deal of deals?' - Tr.). So, this life is an opportunity which must be taken seriously. That is why suicide is forbidden as Harm in Islam, and equally prohibited is praying for death, even the making of a wish to die. This is so because it shows ingratitude for a great blessing of Allah Ta’ ala.
Also clarified here is the basis on which worldly life has been characterized as game and fun in the last verse (32) here, as well as in several other verses of the Qur'an, or in many Ahadith which condemn worldly life. There, by worldly life what is censured is the time of life which is spent being heedless to the thought and concern of Allah Ta` ala. Otherwise, no wealth of the world is equal in worth to the time one spends in remembering Allah and doing what He has commanded us to do. This is also confirmed by a Hadith which says:
اَلدُّنیَا مَلعُونُ مَّا فِیھا اِلَّا ذِکرُ اللہِ اَو عَالِم اَو مُتَعَلِّمُ
Dunya is cursed and cursed is what is in it, except the Dhikr (Remembrance) of Allah, or ` Alim (a knowledgeable person) or a student.
If seen closely, a teacher (of religion) and a student (of religion) are included under the Dhikr (Remembrance) of Allah because 'Ilm' means the knowledge which becomes the cause of the pleasure of Allah. So, the learning and teaching of such an ` Ilm are both included under Dhikrullah. In fact, according to the clarification of Imam al-Jazri, everything done in this world which is done in conformity with obedience to Allah, that is, in accordance with the injunctions of the Shari'ah, is all included under the Dhikr of Allah. This tells us that everything necessary that must be done in this life of the world, all permissible ways of earning one's livelihood, and the fulfillment of other needs which are not beyond the limits set by the Shari'ah, shall all be considered as being included under the Dhikr of Allah. In fact, the fulfillment of the rights of family, relatives and friends, neighbours and guests and others has been identified as an act of Sadaqah (charity) and 'Ibadah (worship of Allah).
To recapitulate, it can be said that, there is nothing in this world more worthy of Allah's favour than اِطاعہ ` Ita` ah (obedience to Him) and Dhikr (remembrance of Him). Then, the dearest and the worthiest possession man has is his time of life in this world. And we know that this time is limited. And no one knows exactly how long his or her life is, seventy years or seventy hours, or no more than the span of a breath. On the other hand, we know that the pleasure of Allah which is the only guarantee of a good life, here and there, can be acquired only within the limits of our life in this world. Now, every human being, whom Allah has blessed with sense and vision, can decide it for himself how he is going to spend these limited moments and hours of his life, and in what. No doubt, common sense would demand that this precious time should mostly be spent in what would meet the pleasure of Allah. As for chores which are necessary to hold this life together, they should be taken to as needed.
In a Hadith, the Holy Prophet ﷺ has said:
اَلکَیِّسُ مَن دَانَ نَفسَہُ وَرَضِیَ بِالکَافِ وَ عَمِلَ لِمَا بَعدَ المَوتِ
Wise is he who controls his self, and stays pleased with minimal resources, and devotes his deeds for what is after death.
Those who deny the resurrection on the Day of Rising, and regard standing before Allah to be farfetched, are in utter loss. Until, when the Hour comes upon them suddenly without any prior knowledge, they will say, because of extreme regret: Alas for us and what disappointment, due to our having been neglectful of Allah by disbelieving Him and not preparing for the Day of Rising. They will carry their evil actions on their backs. How terrible are those evil actions that they carry!
Sono stati sconfitti coloro che hanno rinnegato la Resurrezione, nel Giorno del Giudizio, dichiarando che non sarebbero mai stati condotti dinanzi ad Allāh. Ma quando giungerà l'Ora all'improvviso, senza alcun annuncio, diranno, per l'intensità del loro pentimento: "Che tristezza e che sconfitta per non essere stati dalla parte di Allāh, rinnegandolo, e per non esserci preparati al Giorno del Giudizio!", portando sulle spalle il peso dei loro peccati. Quanto sono umilianti i peccati che gravano sulle loro spalle!
Aquellos que niegan la resurrección en el Día de la Resurrección, y consideran que estar delante de Al-lah es improbable, están completamente perdidos. Hasta que, cuando llegue la Hora, de repente, sin ningún conocimiento previo, ellos dirán, debido a un arrepentimiento extremo: “¡Ay de nosotros y qué decepción!, debido a que hemos sido negligentes al no creer en Al-lah y no prepararnos para el Día de la Resurrección”. Ellos cargarán con sus malas acciones sobre sus espaldas. ¡Qué terribles son esas malas acciones que cargan!
La vida terrenal hacia la que se inclinan no es más que un juego y un engaño para la persona que no busca complacer a Al-lah con sus acciones. El hogar en el Más Allá es mejor para aquellos que consideran a Al-lah: hacer lo que Él les ha ordenado que hagan y evitar lo que Él ha prohibido. ¿Por qué no pueden comprender esto, para poder creer y hacer buenas acciones?
The life of the world that you incline towards is nothing but a play and deception for a person who does not perform actions to please Allah. The home of the Afterlife is better for those who are mindful of Allah: doing what He has instructed them to do (such as having faith and following Him) and avoiding what He has prohibited (such as associating partners with Him and committing sin). Do you, idolaters, not understand this, so that you can believe and do good actions?
A life lived on the assumption that the world belongs to God is a truly God-fearing life, i.e. a life of taqwa, whereas a life in which no such assumption is made is one of sinfulness, being entirely given over to worldly pleasures and trivialities. The latter pleasure-seeking life will last—in terms of eternity—for only a matter of days and, with death, will come to an end, whereas the God-fearing life, regulated by God’s eternal principles, will continue to stand man in good stead both in this world and the next. In the present world man denies these realities but, as soon as the freedom given to him under test conditions ends, he will be compelled to accept them, though acceptance at that time will be of no avail.
32- Dünya hayatı bir oyundan ve bir oyalanmadan başka bir şey değildir. Ahiret yurdu ise takva sahipleri için elbette daha hayırlıdır. Hâlâ aklınızı kullanmayacak mısınız?
32. Dünya ve ahiret hayatının aslı işte budur: Dünya hayatı, bir oyun ve eğlenceden ibarettir. Bedenler için bir oyun, kalpler için bir eğlencedir. Kalpler dünyaya bağlıdır. Nefisler ona aşıktır. Gayretler ona yöneliktir. Dünya ile meşgul olmak tıpkı çocukların oyunlarına benzer. Âhirete gelince o, nitelikleri ile kalıcılığı ile sürekliliği ile “takva sahipleri için elbette daha hayırlıdır.”Orada canların arzuladığı, gözlerin görmekten zevk aldığı, kalbi ve ruhi bütün nimetler, pek çok sevinçler vardır. Fakat bu, herkese değil sadece takva sahipleri içindir ki onlar, Allah’ın emirlerini yerine getiren, O’nun yasaklarından ve yaklaşılmamasını istediği şeylerden uzak duranlardır.“Hâlâ aklınızı kullanmayacak mısınız?” Yani bu iki yurttan hangisinin daha tercih edilmeye layık olduğunu idrak edecek akıllarınız yok mu?
Thế giới trần gian mà các ngươi đang sống chỉ là trò vui chơi và thú tiêu khiển đầy dối trá cho những ai không làm vì sự hài lòng của Allah. Riêng đối với thế giới cõi Đời Sau mới thực sự là nơi ở tốt nhất cho những ai kính sợ Allah mà hành động theo mệnh lệnh của Ngài bằng đức tin và sự tuân thủ, từ bỏ những điều trái lệnh và Shirk mà Ngài nghiêm cấm. Hỡi những kẻ thờ đa thần, há các ngươi không chịu động não để hiểu ra điều đó để các ngươi tin và làm những việc làm thiện tốt ư?!
Kehidupan dunia yang mereka cintai itu tidak lain hanyalah permainan dan tipu daya belaka bagi orang yang tidak mau melakukan apa yang diridai Allah, sedangkan negeri akhirat itu lebih baik bagi orang-orang yang bertakwa kepada Allah dengan melaksanakan apa yang diperintahkan kepada mereka, yaitu berupa iman dan ketaatan, dan meninggalkan apa yang terlarang bagi mereka, yaitu berupa kesyirikan dan kemaksiatan. Tidakkah kalian memikirkan hal itu, wahai orang-orang musyrik? Sehingga kalian nantinya akan beriman dan beramal saleh.
Dayanıp güvendiğiniz dünya hayatı, Allah'ı razı edecek bir amel yapmayan için ancak oyun ve aldatmadan başka bir şey değildir. Ahiret hayatı ise Allah'ın emrettikleri iman ve taatları yerine getiren ve yasakladığı şirk ve günahlardan sakınan muttakiler için daha hayırlıdır. Ey müşrikler! İman edip salih ameller işleme hususunda hâlâ akıl etmez misiniz?
"Dan bukanlah (kesibukan) kehidupan dunia ini, melainkan hanya main-main dan senda gurau belaka. Dan sungguh kampung Akhirat itu lebih baik bagi orang-orang yang bertakwa. Maka tidakkah kamu memahaminya?" (Al-An'am: 32).
(32) Ini adalah hakikat dunia dan akhirat. Adapun hakikat dunia, maka ia adalah main-main dan senda gurau, main-main pada badan dan senda gurau pada hati. Hati cenderung kepadanya, jiwa mencintainya, ambisi-ambisi terkait dengannya, dan menyibukkan diri dengannya adalah seperti permainan anak-anak. Adapun Akhi-rat, maka ia ﴾ خَيۡرٞ لِّلَّذِينَ يَتَّقُونَۚ ﴿ "lebih baik bagi orang-orang yang bertakwa," dalam dzat, sifat, kekekalan, dan kelanggengannya. Di dalamnya terdapat apa yang diinginkan oleh jiwa dan dinikmati oleh mata, berupa kenikmatan hati dan ruh, dan banyaknya kebahagiaan dan kesenangan, akan tetapi kenikmatan akhirat bukan untuk semua orang. Ia hanya untuk orang-orang yang bertakwa yang menjalan-kan perintah-perintah Allah dan menjauhi larangan-laranganNya. ﴾ أَفَلَا تَعۡقِلُونَ ﴿ "Maka tidakkah kamu memahaminya?" Maksudnya, apa-kah kamu tidak memiliki akal yang dengannya kamu mengetahui rumah manakah yang lebih layak diutamakan?
La vie de ce bas monde, vie à laquelle vous êtes si fortement attachés, n’est que jeu et trompe celui qui n’y œuvre pas de manière à s’attirer l’agrément d’Allah. L’au-delà est la meilleure vie pour ceux qui craignent Allah, croient en Lui et Lui obéissent en se conformant à ce qu’Il ordonne et délaissent le polythéisme et la désobéissance qu’Il leur a défendus. Ô polythéistes, allez-vous finir par comprendre, croire et accomplir de bonnes œuvres?
Walang iba ang buhay na pangmundo na sinasaligan ninyo kundi isang paglalaro at isang kahibangan para sa sinumang hindi gumagawa rito ng nagpapalugod kay Allāh. Ang tahanan sa Kabilang-buhay naman, iyon ay higit na mabuti para sa mga nangingilag magkasala kay Allāh sa pamamagitan ng paggawa ng ipinag-utos Niya gaya ng pananampalataya at pagtalima, at ng pag-iwan sa sinaway Niya gaya ng shirk at pagsuway. Kaya hindi ba kayo nakapag-uunawa, O mga tagapagtambal, niyon para sumampalataya kayo at gumawa kayo ng mga maayos?
La vita terrena a cui voi tenete non è altro che gioco e illusione, per colui che non compie in essa ciò che compiace Allāh; piuttosto, l'Ultima Dimora è migliore per coloro che temono Allāh seguendo la fede ed obbedendo ai Suoi ordini, e tenendosi a distanza da ciò da cui Egli li ha dissuasi, come l'idolatria e la miscredenza. Non riflettete su questo, o voi idolatri, affinché crediate e compiate opere buone?!.
Ovosvjetski život za koji se vežete i kojem ste predani jest samo igra i obmana, osim za onoga ko radi ono pomoću čega će zaslužiti Allahovu ljubav; a ahiret je bolji za bogobojazne, one koji provode Allahove naredbe: vjeruju i čine dobra djela, i klone se onoga što im je zabranio: griješenja i širka. Zar to nećete shvatiti, o višebošci?! Zar nećete shvatiti, pa da povjerujete i činite dobra djela?!
Commentary
About the statement: فَإِنَّهُمْ لَا يُكَذِّبُونَكَ (it is not you they are belying, rather, it is the signs of Allah they are denying) in the first verse (33), there is a related event, reported in Tafsir Mazhari on the authority of a narration by As-Suddiy, according to which, once Akhnas ibn Shuraiq and Abu Jahl, two chiefs of the Quraysh tribe met together. Akhnas asked Abu Jahl: 0 Abul-Hikam, (In Arabia, Abu Jahl was called Abul-Hikam - 'man of wisdom' - but because of his hostility to Islam, he became known as Abu-Jahl - 'man of ignorance' ), you and me are alone here. There is no third person listening to us. Tell me about Muhammad ibn ` Abdulluh. Tell me what you really think about him. Is he telling the truth or is he not?
Swearing by Allah, Abu Jahl said: No doubt, Muhammad is true. He has never lied all his life. But, the problem is that the thought, that only a single branch of the tribe of Quraysh, the Banu Qusayy, is going to become the repository of all sorts of virtues and perfections while the rest of the tribe remains totally deprived, is something that we cannot take. It is too much. They have the flag in their hands. They have the important duty of providing water for the Hajj pilgrims in their hands. They are the custodians of the Ka'bah; its keys are in their hands. Now, if we are to accept that the station of prophethood also belongs to them, what the rest of the Quraysh will be left with?
According to another narration reported from Najiyah ibn Ka'b, once Abu Jahl himself told the Holy Prophet ﷺ . We do not suspect you of lying nor do we belie you, but we do belie the Book or Religion which you have come up with. (Mazhari)
Based on these narrations of Hadith, the verse can be taken in its real sense, that is, 'these disbelievers do not belie you, rather, they be-lie the signs of Allah.' And this verse could also be taken in the sense that these disbelievers, though belie you obviously but, in reality, the outcome of belying you is itself the belying of Allah and His signs - as it appears in Hadith, that the Holy Prophet ﷺ said: Whoever causes pain to me is liable to be judged as causing pain to Allah.
"Sungguh, Kami mengetahui bahwasanya sesuatu yang me-reka katakan itu menyedihkan hatimu, (janganlah kamu bersedih hati), karena mereka sebenarnya bukan mendustakan kamu, akan tetapi orang-orang yang zhalim itu mengingkari ayat-ayat Allah. Dan sungguh telah didustakan (pula) rasul-rasul sebelum kamu, akan tetapi mereka sabar terhadap pendustaan dan penganiayaan (yang dilakukan) terhadap mereka, sampai datang pertolongan Kami kepada mereka. Tak seorang pun yang dapat merubah kalimat-kalimat (janji-janji) Allah. Dan sungguh telah datang kepadamu sebagian dari berita rasul-rasul itu. Dan jika keberpalingan me-reka (darimu) terasa amat berat bagimu, maka jika kamu dapat membuat lubang di bumi atau tangga ke langit lalu kamu dapat mendatangkan mukjizat kepada mereka, (maka buatlah). Kalau Allah menghendaki, tentu saja Allah menjadikan mereka semua berada dalam petunjuk, sebab itu janganlah kamu sekali-kali ter-masuk orang-orang yang jahil." (Al-An'am: 33-35).
(33) Kami mengetahui bahwa sesuatu yang diucapkan pa-ra pendusta kepadamu telah membuatmu sedih dan susah. Kami tidak memintamu bersabar kecuali agar kamu mendapatkan de-rajat yang tinggi dan posisi yang mulia. Jangan mengira bahwa ucapan mereka keluar karena ketidaktahuan dan keraguan ten-tang keadaanmu, ﴾ فَإِنَّهُمۡ لَا يُكَذِّبُونَكَ ﴿ "karena mereka sebenarnya bukan mendustakan kamu." Karena mereka mengetahui kejujuranmu, jalan masuk, jalan keluarmu dan seluruh keadaanmu. Bahkan mereka menamakanmu -sebelum kamu diutus- dengan al-Amin.﴾ وَلَٰكِنَّ ٱلظَّٰلِمِينَ بِـَٔايَٰتِ ٱللَّهِ يَجۡحَدُونَ ﴿ "Akan tetapi orang-orang yang zhalim itu menging-kari ayat-ayat Allah." Maksudnya, pendustaan mereka adalah ke-pada ayat-ayat Allah yang Allah berikan kepadamu.
(34) ﴾ وَلَقَدۡ كُذِّبَتۡ رُسُلٞ مِّن قَبۡلِكَ فَصَبَرُواْ عَلَىٰ مَا كُذِّبُواْ وَأُوذُواْ حَتَّىٰٓ أَتَىٰهُمۡ نَصۡرُنَاۚ ﴿ "Dan sungguh telah didustakan (pula) rasul-rasul sebelum kamu, akan tetapi mereka sabar terhadap pendustaan dan penganiayaan (yang dilakukan) terhadap mereka, sampai datang pertolongan Kami kepada mereka." Ber-sabarlah seperti mereka, niscaya kamu beruntung seperti mereka. ﴾ وَلَقَدۡ جَآءَكَ مِن نَّبَإِيْ ٱلۡمُرۡسَلِينَ ﴿ "Dan sungguh telah datang kepadamu sebagian dari berita rasul-rasul itu." Yang dengannya Kami meneguhkan dan menenangkan hatimu.
(35) ﴾ وَإِن كَانَ كَبُرَ عَلَيۡكَ إِعۡرَاضُهُمۡ ﴿ "Dan jika keberpalingan mereka (dari-mu) terasa amat berat bagimu," karena kesungguhan dan kecintaan-mu terhadap keimanan mereka, maka kerahkan kemampuanmu dalam hal itu karena memberi petunjuk kepada orang yang mana Allah tidak ingin memberinya petunjuk bukanlah dalam jangkau-an kemampuanmu. ﴾ فَإِنِ ٱسۡتَطَعۡتَ أَن تَبۡتَغِيَ نَفَقٗا فِي ٱلۡأَرۡضِ أَوۡ سُلَّمٗا فِي ٱلسَّمَآءِ فَتَأۡتِيَهُم بِـَٔايَةٖۚ ﴿ "Maka jika kamu dapat membuat lubang di bumi atau tangga ke langit lalu kamu dapat mendatangkan mukjizat kepada mereka," maka laku-anlah itu, namun hal itu tidaklah berguna apa pun bagi mereka. Ini adalah pemupusan keinginan kuat Muhammad untuk memberi hidayah kepada orang-orang yang ingkar tersebut. ﴾ وَلَوۡ شَآءَ ٱللَّهُ لَجَمَعَهُمۡ عَلَىٰ ٱلۡهُدَىٰۚ ﴿ "Kalau Allah menghendaki, tentu saja Allah menjadikan mereka semua dalam petunjuk," akan tetapi hikmahNya menuntut kebera-daan mereka dalam kesesatan. ﴾ فَلَا تَكُونَنَّ مِنَ ٱلۡجَٰهِلِينَ ﴿ "Sebab itu janganlah kamu sekali-kali termasuk orang-orang yang jahil." Yaitu orang-orang yang tidak mengetahui hakikat perkara dan tidak meletakkannya pada tempatnya.
Ô Messager, Nous savons que tu es attristé par les propos qu’ils t’opposent, mais sache qu’au fond d’eux-mêmes, ils ne nient pas tes dires. Ils savent que ce que tu dis est vrai et que tu es loyal, mais comme ce sont des gens injustes, ils nient en apparence ce que tu professes tandis qu’ils y croient au fond d’eux-mêmes.
O Poslaniče, Mi znamo da te rastužuje to što te, vanjski gledano, utjeruju u laž, ali znaj da oni u sebi ne misle da lažeš, već znaju da govoriš istinu i da si povjerljiv. Oni nepravednici koji ispoljavaju poricanje, a uvjereni su u istinu.
Sappiamo, in verità, o Messaggero, che ti rattrista il fatto che ti accusino di dire menzogne pubblicamente. Sappi che, in verità, nel loro intimo non ti accusano, poiché sono consapevoli della tua sincerità e della tua affidabilità; ma loro sono un popolo ingiusto, rifiutano i tuoi ordini pubblicamente, ma nel loro intimo sono convinti che ciò sia giusto.
Sé que su rechazo aparente hacia ti, Mensajero, te disgusta. Sé que en su interior no te rechazan, porque conocen tu veracidad y honestidad. Pero son personas que pecan debido a que rechazan las palabras de Al-lah y, por lo tanto, les disgusta lo que has traído y lo rechazan superficialmente.
Comforting the Prophet
Allah comforts the Prophet in his grief over his people's denial and defiance of him,
قَدْ نَعْلَمُ إِنَّهُ لَيَحْزُنُكَ الَّذِى يَقُولُونَ
(We know indeed the grief which their words cause you;) meaning, We know about their denial of you and your sadness and sorrow for them. Allah said in other Ayat,
فَلاَ تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَتٍ
(So destroy not yourself in sorrow for them.) 35:8, and
لَعَلَّكَ بَـخِعٌ نَّفْسَكَ أَلاَّ يَكُونُواْ مُؤْمِنِينَ
(It may be that you are going to kill yourself with grief, that they do not become believers.) 26:3, and,
فَلَعَلَّكَ بَـخِعٌ نَّفْسَكَ عَلَى ءَاثَـرِهِمْ إِن لَّمْ يُؤْمِنُواْ بِهَـذَا الْحَدِيثِ أَسَفاً
(Perhaps, you, would kill yourself in grief, over their footsteps (for their turning away from you), because they believe not in this narration.) 18:6 Allah's statement,
فَإِنَّهُمْ لاَ يُكَذِّبُونَكَ وَلَـكِنَّ الظَّـلِمِينَ بِـَايَـتِ اللَّهِ يَجْحَدُونَ
(it is not you that they deny, but it is the verses of Allah that the wrongdoers deny.) means, they do not accuse you of being a liar,
وَلَـكِنَّ الظَّـلِمِينَ بِـَايَـتِ اللَّهِ يَجْحَدُونَ
(but it is the Verses of Allah that the wrongdoers deny. ) It is only the truth that they reject and refuse. Muhammad bin Ishaq mentioned that Az-Zuhri said that Abu Jahl, Abu Sufyan Sakhr bin Harb and Al-Akhnas bin Shurayq once came to listen to the Prophet reciting the Qur'an at night, but these three men were not aware of the presence of each other. So they listened to the Prophet's recitation until the morning, and then left. They met each other on their way back and each one of them asked the others, "What brought you" So they mentioned to each other the reason why they came. They vowed not to repeat this incident so that the young men of Quraysh would not hear of what they did and imitate them. On the second night, each one of the three came back thinking that the other two would not come because of the vows they made to each other. In the morning, they again met each other on their way back and criticized each other, vowing not to repeat what they did. On the third night, they again went to listen to the Prophet and in the morning they again vowed not to repeat this incident. During that day, Al-Akhnas bin Shurayq took his staff and went to Abu Sufyan bin Harb in his house saying, "O Abu Hanzalah! What is your opinion concerning what you heard from Muhammad ﷺ." Abu Sufyan said, "O Abu Tha`labah! By Allah, I have heard some things that I recognize and know their implications. I also heard some things whose meaning and implications were unknown to me." Al-Akhnas said, "And I the same, by He Whom you swore by!" Al-Akhnas left Abu Sufyan and went to Abu Jahl and asked him, "O Abu Al-Hakam! What is your opinion about what you heard from Muhammad ﷺ. " Abu Jahl said, "We competed with Bani `Abd Manaf (the Prophet's subtribe) and so we fed as they fed and gave away as they gave away. So, when we were neck and neck with them, just as two horses in a race, they said, `There is a Prophet from among us, to whom revelation from the heaven comes.' So how can we ever beat them at that By Allah we will never believe in him or accept what he says.' This is when Al-Akhnas left Abu Jahl and went away." Allah's statement,
وَلَقَدْ كُذِّبَتْ رُسُلٌ مِّن قَبْلِكَ فَصَبَرُواْ عَلَى مَا كُذِّبُواْ وَأُوذُواْ حَتَّى أَتَـهُمْ نَصْرُنَا
(Verily, (many) Messengers were denied before you, but with patience they bore the denial, and they were hurt, till Our help reached them,) This comforts the Prophet's concern for those who denied and rejected him. Allah also commands the Prophet to be patient, just as the mighty Messengers before him were. He also promised him victory, just as the previous Messengers were victorious and the good end was theirs, after the denial and harm their people placed on them. Then, victory came to them in this life, just as victory is theirs in the Hereafter. Allah said,
وَلاَ مُبَدِّلَ لِكَلِمَـتِ اللَّهِ
(and none can alter the Words of Allah.) This refers to His decision that victory in this life and the Hereafter is for His believing servants. Allah said in other Ayat,
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ - إِنَّهُمْ لَهُمُ الْمَنصُورُونَ - وَإِنَّ جُندَنَا لَهُمُ الْغَـلِبُونَ
(And, verily, Our Word has gone forth of old for Our servants, the Messengers. That they verily would be made triumphant. And that Our hosts, they verily would be the victors.) 37:171-173, and,
كَتَبَ اللَّهُ لاّغْلِبَنَّ أَنَاْ وَرُسُلِى إِنَّ اللَّهَ قَوِىٌّ عَزِيزٌ
(Allah has decreed: "Verily! It is I and My Messengers who shall be the victorious." Verily, Allah is All-Powerful, Almighty.) 58:21 Allah said;
وَلَقدْ جَآءَكَ مِن نَّبَإِ الْمُرْسَلِينَ
(Surely, there has reached you the information about the Messengers (before you).) who were given victory and prevailed over the people who rejected them. And you (O Muhammad ), have a good example in them. Allah said next,
وَإِن كَانَ كَبُرَ عَلَيْكَ إِعْرَاضُهُمْ
(If their aversion is hard on you,) and you cannot be patient because of their aversion,
فَإِن اسْتَطَعْتَ أَن تَبْتَغِىَ نَفَقاً فِى الاٌّرْضِ أَوْ سُلَّماً فِى السَّمَآءِ
(then if you were able to seek a tunnel in the ground or a ladder to the sky...) `Ali bin Abi Talhah reported that Ibn `Abbas commented, "If you were able to seek a tunnel and bring them an Ayah, or go up a ladder in the sky and bring a better Ayah than the one I (Allah) gave them, then do that." Similar was reported from Qatadah, As-Suddi and others. Allah's statement,
وَلَوْ شَآءَ اللَّهُ لَجَمَعَهُمْ عَلَى الْهُدَى فَلاَ تَكُونَنَّ مِنَ الْجَـهِلِينَ
(And had Allah willed, He could have gathered them together upon true guidance, so be not you one of the ignorant.) is similar to His statement,
وَلَوْ شَآءَ رَبُّكَ لآمَنَ مَن فِى الاٌّرْضِ كُلُّهُمْ جَمِيعًا
(And had your Lord willed, those on earth would have believed, all of them together) `Ali bin Abi Talhah reported that Ibn `Abbas said about Allah's statement,
وَلَوْ شَآءَ اللَّهُ لَجَمَعَهُمْ عَلَى الْهُدَى
(And had Allah willed, He could have gathered them together upon true guidance,) "The Messenger of Allah ﷺ was eager that all people believe and be guided to follow him. Allah told him that only those whose happiness Allah has written in the first Dhikr will believe." Allah's statement,
إِنَّمَا يَسْتَجِيبُ الَّذِينَ يَسْمَعُونَ
(It is only those who listen, that will respond,) means, only those who hear the speech, comprehend and understand it, will accept your call, O Muhammad ! In another Ayah, Allah said;
لِّيُنذِرَ مَن كَانَ حَيّاً وَيَحِقَّ الْقَوْلُ عَلَى الْكَـفِرِينَ
(That it may give warning to him who is living, and that the Word may be justified against the disbelievers.) 36:70. Allah's statement,
وَالْمَوْتَى يَبْعَثُهُمُ اللَّهُ ثُمَّ إِلَيْهِ يُرْجَعُونَ
(but as for the dead, Allah will raise them up, then to Him they will be returned.) refers to the disbelievers because their hearts are dead. Therefore, Allah resembled them to dead corpses as a way of mocking and belittling them, saying,
وَالْمَوْتَى يَبْعَثُهُمُ اللَّهُ ثُمَّ إِلَيْهِ يُرْجَعُونَ
(but as for the dead (disbelievers), Allah will raise them up, then to Him they will be returned (for their recompense).)
Kami mengetahui -wahai Rasul- bahwa sikap mereka yang mendustakan dirimu secara lahiriah itu telah membuat kamu bersedih. Tetapi, ketahuilah sesungguhnya mereka itu tidak mendustakan kamu di dalam hati mereka karena mereka mengetahui bagaimana kejujuran dan amanahmu. Akan tetapi, mereka adalah orang-orang yang zalim karena mereka telah menolak perintahmu secara terang-terangan, padahal sebenarnya hati mereka meyakininya.
Hỡi Thiên Sứ Muhammad, TA (Allah) biết rằng Ngươi đau buồn cho việc chúng đã phủ nhận Ngươi nhưng Ngươi hãy biết rằng chúng chỉ phủ nhận Ngươi ở bên ngoài còn trong lòng của chúng thì chúng không phủ nhận Ngươi, chúng biết Ngươi trung thực và đáng tin; tuy nhiên, do chúng là một nhóm người sai quấy nên bề ngoài thì cãi lại mệnh lệnh của Ngươi những trong thâm tâm chúng thì vẫn tin kiên định.
I know that their outer denial of you, O Messenger, upsets you. Know that inside they do not deny you, because they know your truthfulness and honesty. Instead, they are people who do wrong because of their rejection of Allah’s words and they therefore dislike what you have brought and deny it on the outside.
Ey Resul! Zahirde onların seni yalanlamasının seni üzdüğünü elbette biliyoruz. Bilesin ki, onlar senin güvenilirliğini ve doğruluğunu çok iyi bildikleri için kendi nefislerinde yalanlamazlar. Onlar öyle zalim bir toplumdur ki, senin durumunu açıktan inkâr ederken kendi iç dünyalarında senin kim olduğunu çok iyi bilirler.
33- Onların söylediklerinin seni mahzun ettiğini elbette biliyoruz. Onlar aslında seni yalanlamıyorlar, fakat o zalimler (bile bile) Allah’ın âyetlerini inkâr ediyorlar.
34- Andolsun ki senden önce de peygamberler yalanlanmıştı. Fakat yalanlanmalarına rağmen sabrettiler. Onlara eziyet de edildi. Nihâyet onlara yardımımız gelip yetişti. Allah’ın kelimelerini değiştirebilecek yoktur. Andolsun ki peygamberlerin haberlerinden bir kısmı sana gelmiştir.
35- Eğer onların yüz çevirmeleri sana ağır geliyorsa haydi yere bir menfez açıp yahut göğe bir merdiven dayayıp da onlara bir mucize getirmeye gücün yetiyorsa (hiç durma yap)! Eğer Allah dileseydi onları muhakkak hidâyet üzere toplardı. O halde sakın cahillerden olma!
33. Yani yalanlayanların senin hakkında söylediklerinin seni üzdüğünü, hoşuna gitmediğini biliyoruz. Bizim sana sabretmeyi emredişimizin sebebi ancak senin üstün mevkilere erişmen ve ulaşılması zor makamlara sahip olmandır. Onların söyledikleri sözler senin gerçek durumun hakkında şüpheye düştüklerinden, senin hakkında bir tereddüt içerisinde olduklarından kaynaklanıyor sanma. Zira “onlar aslında seni yalanlamıyorlar” çünkü onlar senin doğru söylediğini, senin nereden gelip nereye gittiğini, kısaca senin bütün hallerini biliyorlar. O kadar ki onlar peygamber olarak gönderilmesinden önce yüce Peygamber’e “el-emin (son derece güvenilir)” diyorlardı. “Fakat o zalimler” Allah’ın senin ile gönderdiği âyetlerini ve mucizeleri yalanlamak sureti ile “(bile bile) Allah’ın âyetlerini inkâr ediyorlar.”
34. “Andolsun senden önce de peygamberler yalanlanmıştı. Fakat yalanlanmalarına rağmen sabrettiler. Onlara eziyet de edildi. Nihâyet onlara yardımımız gelip yetişti.” O halde onların sabrettiği gibi sen de sabret. Onlar nasıl zafere eriştilerse sen de öylece zafere erişeceksin. “Andolsun ki peygamberlerin haberlerinden bir kısmı” kalbine sebat verecek, onu huzura kavuşturup mutmain kılacak kadarı “sana gelmiştir.”
35. “Eğer onların yüz çevirmeleri sana ağır geliyorsa” onlara düşkünlüğün, iman etmelerini arzu edişin sebebi ile bu tutumları sana ağır geliyorsa sen bu yolda iman etmeleri için elinden geleni yap. Ancak Allah’ın hidâyete erdirmek istemediğini hidâyete erdirmeye gücün yetmez. “haydi yere bir menfez açıp yahut göğe bir merdiven dayayıp da onlara bir mucize getirmeye gücün yetiyorsa (hiç durma yap)!” Bunun dahi onlara hiçbir faydası olmayacaktır. Bu buyruk ile Peygamber’e bu gibi inatçıların hidâyet bulmalarına dair ümit beslememesi telkin edilmektedir. “Allah dileseydi onları muhakkak hidâyet üzere toplardı” fakat Yüce Allah’ın hikmeti onların sapıklıkları üzere kalmalarını gerektirmektedir. “O halde sakın cahillerden olma!” İşlerin gerçeğini bilmeyen ve onları yerli yerinde değerlendirmeyen bilgisizlerden olma!
Kami ay nakaaalam na ikaw, O Sugo, ay pinalulungkot ng pagpapasinungaling nila sa iyo nang lantaran kaya alamin mo na sila ay hindi nagpapasinungaling sa iyo sa mga sarili nila dahil sa pagkakaalam nila sa katapatan mo at pagkamapagkakatiwalaan mo, subalit sila ay mga taong tagalabag sa katarungan na nagkakaila sa nauukol sa iyo nang lantaran samantalang sila ay nakatitiyak nito sa mga sarili nila.
E non curarti del fatto che ti accusino di menzogna: prima di te vennero accusati altri messaggeri, e il loro stesso popolo fece loro del male, ma essi risposero con la pazienza, con l'invito alla Lotta per la causa di Allāh, finché non giunse loro il sostegno da parte di Allāh. Nulla può cambiare il sostegno che Allāh ha decretato e che ha promesso ai Suoi messaggeri; e ti sono giunte, o Messaggero, informazioni dei messaggeri che ti hanno preceduto, su ciò che hanno dovuto sopportare da parte dei loro popoli e sul sostegno che Allāh concesse loro contro i loro nemici, distruggendoli.
Ngươi đừng nghĩ rằng việc Ngươi bị người dân phủ nhận những gì Ngươi mang đến là chỉ xảy ra đối với Ngươi thôi mà thật ra các vị Thiên Sứ trước Ngươi cũng đã bị phủ nhận và bị xâm hại bởi cộng đồng dân chúng của họ. Họ đã đối diện với những khó khăn đó bằng sự kiên nhẫn, họ kiên nhẫn rao truyền kêu gọi và hết lòng chiến đấu cho con đường chính nghĩa của Allah cho tới khi được Allah trợ giúp. Và không ai có thể làm thay đổi lời phán của Allah khi Ngài hứa trợ giúp các vị Thiên Sứ của Ngài giành thắng lợi. Hỡi Thiên Sứ Muhammad, quả thật, đã đến với Ngươi thông tin về các vị Thiên Sứ về việc họ đã đối mặt với cộng đồng dân chúng của họ như thế nào, về việc họ được Allah yêu thương như thế nào và đã trợ giúp họ giành thắng lợi trước kẻ thù như thế nào.
Janganlah kamu menyangka bahwa pendustaan itu hanya dialami oleh agama yang kamu bawa saja, bahkan para rasul sebelummu juga didustakan dan disakiti oleh kaumnya. Tetapi, mereka menghadapinya secara sabar dengan terus berdakwah dan berjuang di jalan Allah sampai pertolongan dari Allah tiba. Tidak ada seorang pun yang dapat merubah kemenangan yang telah Allah tuliskan dan telah Dia janjikan kepada para rasul-Nya. Telah datang kepadamu -wahai Rasul- berita tentang para rasul serta segala rintangan yang mereka hadapi dari perilaku umat mereka dan pertolongan yang Allah berikan kepada mereka untuk mengalahkan dan membinasakan musuh-musuh mereka.
Huwag kang mag-akala na ang pagpapasinungaling na ito ay natatangi sa inihatid mo sapagkat may pinasinungalingan nga na mga sugo bago mo pa at sinaktan sila ng mga kalipi nila ngunit hinarap nila iyon nang may pagtitiis sa pag-aanyaya at pakikibaka sa landas ni Allāh hanggang sa dumating sa kanila ang pag-aadya mula kay Allāh. Walang tagapalit sa itinakda ni Allāh na pag-aadya. Nangako Siya nito sa mga sugo Niya. Talaga ngang may dumating sa iyo, O Sugo, na mga salaysay bago mo pa mula sa mga sugo, mga dinanas nila mula sa mga kalipi nila, at ipinagkaloob sa kanila ni Allāh na pag-aadya laban sa mga kaaway nila sa pamamagitan ng pagpapahamak sa mga ito.
Onların seni yalanlamaları sadece sana özel değildir. Muhakkak senden önceki resuller de yalanlandılar ve kavimleri onlara eziyet etti. Kendilerine Allah'tan yardım gelinceye kadar bunlara karşı Allah yolunda cihat ederek ve davette sabır göstererek göğüs gerdiler. Allah'ın yazmış olduğu zaferi hiçbir kimse değiştiremez. Nitekim Yüce Allah zaferi resullerine vadetmiştir. -Ey Resul!- Senden önce gönderilen resullerin haberleri ve kavimlerinin onlara neler çektirdikleri ve Yüce Allah'ın onların düşmanlarını helak ederek zafer bahşetmesi sana ulaşmıştır.
Ne crois pas que tu es le seul à avoir enduré cette dénégation, puisqu’en effet des messagers avant toi ont également été traités de menteurs et ont été persécutés par leurs peuples. Ils ont été patients et ont persisté à les prêcher et à lutter pour la cause d’Allah jusqu’à ce que leur parvint le secours d’Allah et nul ne peut empêcher le secours décrété par Allah ni ce qu’Il promit à Ses messagers de leurs parvenir. Ô Messager, tu as reçu par le biais de la Révélation les récits de messagers qui t’ont précédé et tu as été informé de ce qu’ils ont enduré de la part de leurs peuples ainsi que du secours qu’Allah leur accorda en faisant périr leurs ennemis.
Do not think that such a denial is only in relation to what you have brought. Messengers before you were also denied and harmed by their communities, but they faced this with patience in their calling towards Allah and striving in His path until help came to them from Allah. No one can hold back the help that Allah has written and promised to His messengers. Information about the messengers before you and the difficulties they faced in their communities, and information about the help that Allah gave them by destroying their enemies, has come to you, O Messenger.
I nemoj misliti da je ovo poricanje vezano samo za ono sa čim si ti došao, već su i prijašnji poslanici utjerivani u laž i njihovi su ih narodi uznemiravali, ali su oni bili strpljivi u pozivanju i borbi na Allahovom putu, sve dok im nije došla pobjeda od Allaha. Niko ne može promijeniti pobjedu koju je Allah zapisao i Svojim poslanicima obećao. O Poslaniče, došle su ti vijesti o prijašnjim poslanicima i onome što su doživljavali od svojih naroda, kao i pobjedi koju im je Allah podario protiv njihovih neprijatelja koje je uništio.
No pienses que tal rechazo es solo en relación con lo que tú has traído. Los mensajeros anteriores a ti también fueron rechazados y perjudicados por sus comunidades, pero enfrentaron esto con paciencia esforzándose en Su camino, hasta que Al-lah les proporcionó ayuda. Nadie puede detener la ayuda que Al-lah ha designado y prometido a Sus mensajeros. Ha llegado a ti, Mensajero, información sobre los mensajeros anteriores y las dificultades que enfrentaron en sus comunidades, y sobre la ayuda que Al-lah les prestó al destruir a sus enemigos.
Si su negación y el rechazo a la verdad que has traído te angustian, Mensajero, debes saber que, aunque buscaras un túnel en la Tierra o una escalera en el cielo para traer más pruebas además de las que te he dado, no creerían. Si Al-lah quisiera guiarlos, Él lo habría hecho. Sin embargo, Él no ha lo querido así debido a Su sabiduría. Por lo tanto, no te deprimas a causa de su rechazo.
O Poslaniče, ako ti je teško njihovo poricanje i okretanje od istine sa kojom si došao, ti – ako možeš – potraži kakav otvor u Zemlji ili kakve ljestve za nebo, pa im donesi drugi znak mimo onoga koji smo ti dali. A da Allah hoće, sve bi ih okupio na uputi sa kojom si došao, ali On to neće, iz Svoje veličanstvene mudrosti, pa nemoj biti jedan od onih koji to ne znaju, i nemoj patiti ako oni neće da vjeruju.
Jika kamu -wahai Rasul- merasa berat menghadapi sikap orang-orang yang mendustakanmu dan berpaling dari kebenaran yang kamu tawarkan kepada mereka, maka jika kamu sanggup mencari terowongan yang menembus bumi atau tangga yang menjulang ke langit, kemudian kamu bisa mendapatkan hujah-hujah dan bukti-bukti di luar apa yang Aku berikan kepadamu, lakukanlah. Seandainya Allah berkehendak menyatukan mereka pada petunjuk (agama) yang kamu bawa pasti Dia telah menyatukan mereka. Akan tetapi, Allah tidak menghendaki hal itu karena ada hikmah yang sangat berharga. Oleh karena itu, jangan sekali-kali kamu termasuk orang-orang yang bodoh karena hal itu, yaitu dengan membiarkan dirimu larut dalam kesedihan karena memikirkan mereka yang tidak mau beriman.
If their denial and turning away from the truth you have brought is difficult for you, O Messenger, then see if you can find a tunnel into the ground or a ladder into the sky so that you may bring them more proof in addition to what I have already given you. If Allah willed to guide them to the guidance that you brought, He would have done so. However, He has not willed this because of His wisdom. So do not be among those who are ignorant of this and lose yourself in regret over their denial.
Hỡi Thiên Sứ Muhammad, nếu việc Ngươi gặp phải sự phủ nhận và cự tuyệt của dân chúng về điều chân lý Ngươi mang đến là trở ngại và khó khăn lớn đối với Ngươi thì nếu như Ngươi có khả năng, Ngươi hãy tìm một cái lỗ dưới đất để chui xuống hoặc tìm một cái thang leo lên trời để mang đến cho dân chúng của Ngươi một bằng chứng mà không cần sự trợ giúp của TA thì hãy làm. Quả thật, nếu Allah muốn, Ngài thừa sức tập hợp tất cả họ lại trên sự hướng dẫn mà Ngươi mang đến cho họ, nhưng Ngài không muốn điều đó bởi một ý nghĩa và giá trị lớn lao khác. Bởi thế, Ngươi chớ để bản thân mình trở thành một trong những kẻ không hiểu biết, khiến bản thân mình hối tiếc chỉ vì dân chúng của Ngươi không tin.
Se, in verità, le accuse di menzogne nei tuoi confronti e la loro avversità alla verità che hai presentato loro ti affliggono, o Messaggero, se sei in grado di scavare un cunicolo nella terra o di costruire una scala per raggiungere il cielo, così da portare loro una chiara prova, dimostrando che ti abbiamo sostenuto, fallo. Se Allāh avesse voluto condurli sulla Retta Via, quella che hai presentato loro, lo avrebbe fatto; ma Egli non ha voluto per un motivo ben preciso. Non essere tra gli ignoranti, facendo questo; in tal modo, distruggerai la tua anima affliggendoti a causa del fatto che non hanno creduto.
Kung nangyaring humirap sa iyo, O Sugo, ang dinaranas mo na pagpapasinungaling nila at pag-ayaw nila sa inihatid mo sa kanila na katotohanan saka kung nakaya mo na humiling ng isang lagusan sa lupa o isang akyatan sa langit para magdala ka sa kanila ng isang katwiran at isang patotoo, na iba pa sa ipinang-alalay ni Allāh sa iyo, ay gawin mo. Kung sakaling niloob ni Allāh ang pagsasama sa kanila sa patnubay na inihatid mo ay talaga sanang ipinagsama Niya sila, subalit Siya ay hindi lumuob niyon dahil sa isang malalim na kasanhian. Kaya naman huwag ka ngang magiging kabilang sa mga mangmang doon para mauwi ang sarili mo sa mga panghihinayang dahil sila ay hindi sumampalataya.
Ô Messager, si tu es peiné par leurs propos et leur refus de la vérité que tu leur apportes, et que tu te sens capable de creuser un tunnel sous terre ou de gravir une échelle te permettant de monter jusqu’au Ciel afin de leur apporter un argument et une preuve évidente autres que ceux dont Nous t’avons fournis, alors qu’il en soit ainsi. Si Allah voulait qu’ils soient tous guidé par ce que tu as apporté, ils le seraient d’ores et déjà mais Il ne le voulut pas pour une raison suprême. Ne sois donc pas inattentif à cela car tu perdrais ton temps en contritions pour leur refus d’avoir la foi.
-Ey Resul!- Eğer getirmiş olduğun hakka karşı seni yalanlamaları ve yüz çevirmeleri sana ağır geliyor ise, gücün yettiği takdirde yerin içine inebileceğin bir tünel ya da göğe çıkabileceğin bir merdiven bul ve seni desteklediğimiz (mucizelerin) dışında onlara istedikleri mucizeyi getir. Allah dileseydi, onları elbette senin getirmiş olduğun hidayetin üzerine toplardı. Fakat O derin bir hikmet sebebi ile bunu istemedi. Öyleyse bu durumla ilgi cahillerden olma. Sakın iman etmemelerinden dolayı kendini üzüntüyle yıpratma.
"Hanya orang-orang yang mendengar sajalah yang mema-tuhi (seruan Allah). Dan orang-orang yang mati (hatinya), akan dibangkitkan oleh Allah, kemudian kepadaNya-lah mereka dikem-balikan. Dan mereka (orang-orang musyrik Makkah) berkata, 'Mengapa tidak diturunkan kepadanya (Muhammad) suatu muk-jizat dari Tuhannya?' Katakanlah, 'Sesungguhnya Allah kuasa menurunkan suatu mukjizat, tetapi kebanyakan mereka tidak me-ngetahui'." (Al-An'am: 36-37).
(36) Allah berfirman kepada NabiNya, ﴾ إِنَّمَا يَسۡتَجِيبُ ﴿ "Yang mematuhi" seruanmu dan mengikuti risalahmu serta taat kepada perintah dan laranganmu, hanyalah ﴾ ٱلَّذِينَ يَسۡمَعُونَۘ ﴿ "orang-orang yang mendengar" dengan hatinya apa yang bermanfaat untuknya. Me-reka itu adalah orang-orang yang berakal dan mendengar. Yang dimaksud dengan "mendengar" di sini adalah mendengar dengan hati dengan rasa yang penuh ketaatan, kalau bukan itu maksud-nya, maka mendengar hanya kegiatan yang bisa dilakukan oleh orang baik dan jahat. Semua mukallaf -dengan mendengar ayat-ayatNya- berarti hujjah Allah telah tegak atasnya dan tidak ada alasan baginya untuk menolak.
﴾ وَٱلۡمَوۡتَىٰ يَبۡعَثُهُمُ ٱللَّهُ ثُمَّ إِلَيۡهِ يُرۡجَعُونَ ﴿ "Dan orang-orang yang mati (hatinya), akan dibangkitkan oleh Allah, kemudian kepadaNya-lah mereka dikemba-likan." Ada kemungkinan maknanya adalah makna yang mengim-bangi makna sebelumnya, yakni yang menjawabmu hanyalah orang-orang yang hatinya hidup. Adapun orang-orang yang hatinya mati yang tidak merasakan kebahagiaannya, tidak menyadari sesuatu yang menyelamatkannya, maka mereka itu tidak menjawabmu, tidak tunduk kepadamu, dan waktu yang dijanjikan untuk mereka adalah Hari Kiamat, di mana Allah membangkitkan mereka lalu kepadaNya dia dikembalikan. Ada kemungkinan bahwa yang di-maksud oleh ayat adalah secara zahirnya, bahwa Allah menetap-kan Hari Kebangkitan dan bahwa Dia akan membangkitkan yang mati pada Hari Kiamat kemudian memberitahu mereka apa yang dahulu mereka kerjakan. Dan ini mengandung dorongan untuk menjawab panggilan Allah dan RasulNya serta ancaman meninggal-kannya.
(37) ﴾ وَقَالُواْ ﴿ "Dan mereka (orang-orang musyrik Makkah) ber-kata," yakni orang-orang yang mendustakan Rasulullah ﷺ karena keras kepala dan sombong, ﴾ لَوۡلَا نُزِّلَ عَلَيۡهِ ءَايَةٞ مِّن رَّبِّهِۦۚ ﴿ "Mengapa tidak di-turunkan kepadanya (Muhammad) suatu mukjizat dari Tuhannya?" Maksudnya adalah, mukjizat-mukjizat yang mereka usulkan de-ngan akal mereka yang rusak dan pertimbangan mereka yang basi seperti ucapan mereka,
﴾ وَقَالُواْ لَن نُّؤۡمِنَ لَكَ حَتَّىٰ تَفۡجُرَ لَنَا مِنَ ٱلۡأَرۡضِ يَنۢبُوعًا 90 أَوۡ تَكُونَ لَكَ جَنَّةٞ مِّن نَّخِيلٖ وَعِنَبٖ فَتُفَجِّرَ ٱلۡأَنۡهَٰرَ خِلَٰلَهَا تَفۡجِيرًا 91 أَوۡ تُسۡقِطَ ٱلسَّمَآءَ كَمَا زَعَمۡتَ عَلَيۡنَا كِسَفًا أَوۡ تَأۡتِيَ بِٱللَّهِ وَٱلۡمَلَٰٓئِكَةِ قَبِيلًا 92 ﴿
"Dan mereka berkata, 'Kami sekali-kali tidak percaya kepadamu hingga kamu memancarkan mata air dari bumi untuk kami, atau kamu mempunyai sebuah kebun kurma dan anggur, lalu kamu alirkan sungai-sungai di celah kebun yang deras alirannya. Atau kamu jatuhkan langit berkeping-keping atas kami, sebagaimana yang kamu katakan, atau kamu datangkan Allah dan malaikat-malaikat berhadapan muka dengan kami'." (Al-Isra`: 90-92).
﴾ قُلۡ ﴿ "Katakanlah," untuk menjawab ucapan mereka, ﴾ إِنَّ ٱللَّهَ قَادِرٌ عَلَىٰٓ أَن يُنَزِّلَ ءَايَةٗ ﴿ "Sesungguhnya Allah kuasa menurunkan suatu mukjizat." Tidak ada kelemahan dalam Qudrat Allah, bagaimana (bisa terjadi) sementara segala sesuatu pasrah dan tunduk di hadapan kemulia-an dan kekuasaanNya? Akan tetapi kebanyakan orang tidak me-ngetahui. Karena kebodohan dan ketidaktahuan, mereka meminta sesuatu yang lebih buruk daripada mukjizat-mukjizat yang mana jika ia datang lalu mereka tidak beriman kepadanya, niscaya azab akan disegerakan atas mereka sebagaimana ia menjadi sunnatullah yang tidak ada perubahan.
Walaupun begitu, jika maksud mereka adalah mukjizat-muk-jizat yang menjelaskan kebenaran dan menerangkan jalan bagi mereka, maka Muhammad ﷺ telah hadir dengan seluruh mukjizat yang pasti, hujjah yang kuat yang menunjukkan kebenaran apa yang dia bawa, di mana dalam setiap masalah agama, seorang hamba bisa menemukan beberapa dalil aqli maupun naqli yang tidak menyi-sakan sedikit pun kebimbangan dan keraguan di dalam hati pada ayat Allah yang dia bawa. Mahasuci Allah yang telah mengutus RasulNya dengan membawa petunjuk dan agama yang benar, dan Dia mendukungnya dengan mukjizat-mukjizat yang jelas agar orang yang binasa menjadi binasa dalam kejelasan dan yang hidup menjadi hidup dalam kejelasan, dan sesungguhnya Allah Maha Mendengar lagi Maha Mengetahui.
Solo quienes escuchan el mensaje y lo comprenden responderán a lo que has traído. Los incrédulos son seres con corazones muertos. Al-lah resucitará a los muertos en el Día de la Resurrección y luego serán devueltos a Él para que Él los retribuya por sus acciones.
Chỉ những ai nghe và hiểu thì mới đáp lại những gì Ngươi (Muhammad) mang đến. Còn những kẻ vô đức tin là những linh hồn đã chết bởi trái tim của họ đã chết. Và những người chết, vào Ngày Phán Xét Allah sẽ phục sinh họ và bắt họ trở về trình diện Ngài để Ngài ban thưởng hoặc trừng phạt thích đáng.
Jedino će ti se odazvat i istinu prihvatiti oni koji slušaju i razumiju ono što govoriš, dok su oni koji neće da vjeruju mrtvi, jer su im srca mrtva. Allah će umrle proživiti na Sudnjem danu i onda će se Njemu, Jedinom, vratiti kako bi ih obračunao za ono što su radili.
36- (Daveti) ancak dinleyenler kabul ederler. Ölülere gelince, Allah onları diriltecektir, sonra yalnız O’na döndürüleceklerdir.
37- “Rabbinden ona bir mucize indirilseydi ya!” dediler. De ki:“Allah bir mucize indirmeye elbette kadirdir, fakat onların çoğu bilmezler.”
36. Yüce Allah Peygamberine hitaben şöyle buyurmaktadır: Senin davetini “ancak” kalpleri ile kendilerine faydalı olan şeyleri “dinleyenler kabul ederler”ve ancak onlar senin risaletine olumlu cevap verirler, emir ve yasaklarına itaat ederler. İşte asıl akıl sahibi ve dinleyen kimseler böyleleridir. Burada dinlemekten maksat, kalpten dinlemek ve çağrıyı kabul etmektir. Yoksa sadece kulağın işitmesi noktasında iyi kimseler ile kötü kimseler ortaktır. Allah’ın âyetlerinin işitilmesi sureti ile bütün mükelleflere karşı Allah’ın delili ortaya konulmuş bulunmaktadır. Artık kabul etmeyişlerine mazeret gösterebilecekleri bir şey kalmamıştır.“Ölülere gelince, Allah onları diriltecektir, sonra yalnız O’na döndürüleceklerdir.” Bu anlamın sözü geçen anlama karşılık zikredilmiş olma ihtimali vardır. Yani senin çağrını ancak kalpleri diri olanlar kabul eder. Kalpleri ölmüş bulunan, mutluluklarının farkına varamayan, kendilerini neyin kurtaracağını algılamayan kimseler ise böyle bir çağrıya icabet edemezler, itaatle boyun eğmezler. Bunlara vaadolunan gün kıyamet günüdür. Allah bu günde onları diriltecek sonra da yalnız O’na döndürüleceklerdir.
Âyetten, zahirinden anlaşılan mananın kastedilmiş olma ihtimali de vardır. Buna göre Yüce Allah bu buyruğu ile öldükten sonra dirilişi açıklamakta ve kıyamet gününde bütün ölüleri dirilteceğini, sonra da onlara dünyada iken yaptıkları şeyleri haber vereceğini anlatmaktadır. O zaman bu ifade, Allah ve Rasûlünün çağrısını kabul etmeye bir teşvik, aksi bir tutum takınmaktan da sakındırma anlamı içeriyor demektir.
37. Peygamber’i yalanlayanlar işi yokuşa sürmek için ve inat olsun diye:“Rabbinden ona bir mucize indirilseydi ya, dediler.” Bu sözle, doğru dürüst çalışmayan akılları ve kısır görüşleri ile teklif ettikleri mucizeleri kastetmektedirler. Mesela şu âyet-i kerimelerde teklif ettikleri mucizeler buna bir örnektir:“Dediler ki: Bize yerden bir pınar fışkırtmadıkça asla sana inanmayacağız. Yahut senin hurmalıklardan, asmalıklardan bir bahçen olsun da aralarından şarıl şarıl ırmaklar akıtasın. Ya da iddia ettiğin gibi gökyüzünü üzerimize parça parça düşüresin. Yahut Allah’ı ve melekleri topluca karşımıza getiresin.”(el-İsra, 17/90-92)
Onlara cevap vermek üzere “de ki: Allah bir mucize indirmeye elbette kadirdir” O, bunları yerine getirmekten aciz değildir. Her şey O’nun izzet ve gücüne itaat edip O’nun egemenliğine boyun eğerken nasıl buna güç yetiremesin ki? “Fakat onların çoğu bilmezler.” Onlar bilgisizlikleri ve cahillikleri yüzünden -iman etmedikleri takdirde- kendileri hakkında daha kötü olacak olan mucizelerin gösterilmesini isterler. Çünkü kendilerinin teklif ettikleri bu mucizeler gelecek olur da iman etmeyecek olurlarsa, daha dünyada iken onlara cezaları verilir. Nitekim değiştirilmesi söz konusu olmayan Allah’ın sünneti/kanunu böyledir. Bununla beraber eğer onlar mucizeleri, hakkı kendilerine açıkça göstersin ve yolu netleştirsin diye istemiş iseler esasen Muhammed sallallahu aleyhi ve sellem kat’i her türlü âyet ve mucizeyi, doğruya delâlet eden göz kamaştırıcı delil ve belgeyi getirmiştir. Bu sayede kul, din ile ilgili her bir hususta onun getirdikleri arasında pek çok aklî ve naklî deliller bulabilmekte ve bunun sonucunda kalplerde en ufak bir şüphe ve tereddüde mahal kalmamaktadır.
Rasûlünü hidâyet ve hak din ile gönderip apaçık âyetler ve belgeler ile destekleyen Allah’ın şanı ne yücedir! Tâ ki helâk olan apaçık bir delile binaen helâk olsun; hayatta kalan da apaçık bir delile binaen hayatta kalsın. Şüphesiz Allah her şeyi işitendir, her şeyi çok iyi bilendir.
Tumutugon lamang sa iyo habang tumatanggap sa inihatid mo ang mga nakaririnig sa salita at nakaiintindi nito. Ang mga tagatangging sumampalataya ay mga patay na walang kahalagahan sa kanila sapagkat namatay na ang mga puso nila. Ang mga patay ay bubuhayin ni Allāh sa Araw ng Pagbangon, pagkatapos tungo sa Kanya lamang sila pababalikin upang gumanti Siya sa kanila sa anumang gawang ipinauna nila.
Only those who listen to the speech and understand it will respond to what you have brought. The disbelievers are dead and worthless because their hearts have died. Allah will raise the dead on the Day of Rising and then they will be returned to Him for Him to repay their actions.
Ne te répondent favorablement et n’acceptent ce que tu as apporté, que ceux qui écoutent les paroles et les comprennent. Or les mécréants sont spirituellement morts et ne les comprennent pas puisque leurs cœurs sont insensibles. En ce qui concerne les morts, Allah les ressuscitera le Jour de la Résurrection puis c’est vers Lui Seul qu’ils retourneront afin qu’Il les rétribue pour ce qu’ils auront accompli durant leur vie.
Senin sözünü işitip anlayanlar getirdiğini kabul ederek sana icabet eder. Kâfirler ise ölüdürler, bu hususta bir değeri yoktur. Muhakkak ki kalpleri ölüdür. Allah ölüleri kıyamet günü tekrardan diriltir, sonra yaptıklarının karşılığını almak için yalnızca O'na döndürülürler.
In verità, accettano ciò che hai comunicato solo coloro che lo comprendono, e i miscredenti sono come morti nei loro cuori , non se ne curano, e i morti verranno resuscitati da Allah, nel Giorno del Giudizio; a Lui solo è il ritorno, al fine di giudicarli per ciò che hanno fatto.
Sesungguhnya yang mau menerima agama yang kamu bawa hanyalah orang-orang yang bisa mendengar dan memahami kata-kata, sedangkan orang-orang kafir adalah orang-orang mati yang tidak punya kemampuan untuk itu karena hati mereka telah mati. Orang-orang yang mati itu akan dibangkitkan kembali oleh Allah kelak pada hari Kiamat. Kemudian mereka semua akan dikembalikan kepada-Nya untuk menerima balasan yang setimpal atas perbuatan mereka.
Abu Jahl said to the Prophet, ‘O, Muhammad! By God, we do not reject you. Only we deny that which you have brought.’ That is, the people of Makkah who had not embraced the faith nevertheless admitted that he was a righteous person. But, to say of a person that his utterances were marked by Truth and reality amounted to glorifying him, and they were not prepared to give him such high honour. When they called him, ‘truthful and honest’ they had the mental satisfaction that he was a man of their own level, but admitting that God’s own discourse emanated from his lips amounted to according him a status higher than their own, and such an admission is the most difficult one for any man to make. In the present world, God does not appear directly in His original shape. He appears before man in the shape of arguments, signs and symbols. Therefore, not accepting arguments in support of the Truth, or turning a blind eye to the signs in its favour amounts to a refusal to accept God, or to turning one’s eyes away from the face of God. However, it is not part of God’s plan to appear along with compelling miracles, for if His call were to be presented in this context, freedom of action would come to an end; for the purpose of maintaining test conditions, an atmosphere of freedom of action must be perpetuated. The da‘i should not be put out by the fact that he has only the weight of arguments to offer or that he possesses no extraordinary powers of control. Instead of being worried on this account, he should exercise patience. The making of efforts in connection with the mission of truth, is on the one hand, a test of the da‘i ’s patience and, on the other, a test of the addressees as to whether they are able to see a glimpse of God’s representative in a man like themselves. Are they able to recognise the majesty of God’s message in the words coming out of a man’s mouth; do they bow down before arguments that are devoid of material strength, as they will bow down before a strong and powerful God? For those who have life in them, the whole universe is full of God‘s signs, but those who have extinguished the fire of their sensitivities will not be able to learn a lesson from anything except the terrors of Doomsday.
Orang-orang musyrik mengajukan tuntutan yang menyulitkan untuk menunda-nunda keimanan mereka dengan mengatakan, “Mengapa tidak diturunkan kepada Muhammad suatu tanda yang luar biasa sebagai bukti dari Tuhannya bahwa agama yang dibawanya itu benar?” Katakanlah -wahai Rasul-, “Sesungguhnya Allah mampu menurunkan bukti yang mereka inginkan itu. Tetapi, kebanyakan dari orang-orang musyrik yang mengajukan tuntutan itu tidak tahu bahwa turunnya tanda-tanda yang luar biasa itu disesuaikan dengan kebijaksanaan Allah -Ta'ālā-, bukan disesuaikan dengan tuntutan mereka; karena seandainya Allah benar-benar menurunkannya kemudian mereka tidak mau beriman, pasti Allah akan membinasakan mereka."
E dissero gli idolatri, con ostinazione e indolenza nei confronti della fede: "Se solo fosse stato rivelato a Muhammad un versetto straordinario, che sia per noi una prova da parte del Suo Dio, che mostri la veridicità di ciò che ci ha comunicato!" Di', o Messaggero: "In verità, Allāh è capace di rivelare il segno che desiderate". Ma la maggior parte di questi idolatri che chiedono la rivelazione di un segno non sanno che la rivelazione di un segno avviene per decreto di Allāh e non in seguito alle loro richieste. E se lo avessimo rivelato e poi non avessero creduto, li avremmo dovuti distruggere.
The Idolators Ask for a Miracle
Allah states that the idolators used to proclaim, "Why does not (Muhammad) bring an Ayah from his Lord," meaning, a miracle of their choice! They would sometimes say,
لَن نُّؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنَا مِنَ الاٌّرْضِ يَنْبُوعًا
("We shall not believe in you, until you cause a spring to gush forth from the ground for us.") 17:90.
قُلْ إِنَّ اللَّهَ قَادِرٌ عَلَى أَن يُنَزِّلٍ ءايَةً وَلَـكِنَّ أَكْثَرَهُمْ لاَ يَعْلَمُونَ
(Say: "Allah is certainly able to send down a sign, but most of them know not.") Certainly, Allah is able to send an Ayah (sign). But, He decided out of His wisdom to delay that, because if He sends an Ayah of their liking and they still do not believe, this will hasten their punishment as with the previous nations. Allah said in other Ayat,
وَمَا مَنَعَنَآ أَن نُّرْسِلَ بِالاٌّيَـتِ إِلاَّ أَن كَذَّبَ بِهَا الاٌّوَّلُونَ وَءَاتَيْنَا ثَمُودَ النَّاقَةَ مُبْصِرَةً فَظَلَمُواْ بِهَا وَمَا نُرْسِلُ بِالاٌّيَـتِ إِلاَّ تَخْوِيفًا
(And nothing stops Us from sending the Ayat but that the people of old denied them. And We sent the she-camel to Thamud as a clear sign, but they did her wrong. And We sent not the signs except to warn, and to make them afraid (of destruction).) 17:59, and,
إِن نَّشَأْ نُنَزِّلْ عَلَيْهِمْ مِّنَ السَّمَآءِ ءَايَةً فَظَلَّتْ أَعْنَـقُهُمْ لَهَا خَـضِعِينَ
(If We will, We could send down to them from the heaven a sign, to which they would bend their necks in humility) 26:4.
The Meaning of Umam
Allah said,
وَمَا مِن دَآبَّةٍ فِى الاٌّرْضِ وَلاَ طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلاَّ أُمَمٌ أَمْثَـلُكُمْ
(There is not a moving (living) creature on earth, nor a bird that flies with its two wings, but are Umam like you.) Mujahid commented, "Meaning, various species that have distinct names." Qatadah said, "Birds are an Ummah, humans are an Ummah and the Jinns are an Ummah." As-Suddi said that,
إِلاَّ أُمَمٌ أَمْثَـلُكُمْ
(but are Umam like you.) means, creations (or species). Allah's statement,
مَّا فَرَّطْنَا فِى الكِتَـبِ مِن شَىْءٍ
(We have neglected nothing in the Book,) means, the knowledge about all things is with Allah, and He never forgets any of His creatures, nor their sustenance, nor their affairs, whether these creatures live in the sea or on land. In another Ayah, Allah said;
وَمَا مِن دَآبَّةٍ فِي الاٌّرْضِ إِلاَّ عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا كُلٌّ فِى كِتَابٍ مُّبِينٍ
(And no moving creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit (in the uterus, grave, etc.). All is in a Clear Book.) 11:6, there is a record of their names, numbers, movements, and lack of movement. In another Ayah, Allah said;
وَكَأَيِّن مِّن دَآبَّةٍ لاَّ تَحْمِلُ رِزْقَهَا اللَّهُ يَرْزُقُهَا وَإِيَّاكُمْ وَهُوَ السَّمِيعُ الْعَلِيمُ
(And so many a moving creature there is, that carries not its own provision! Allah provides for it and for you. And He is the All-Hearer, the All-Knower.) 29:60 Ibn Abi Hatim reported that Ibn `Abbas said about the Ayah,
ثُمَّ إِلَى رَبِّهِمْ يُحْشَرُونَ
(then unto their Lord they (all) shall be gathered.) "Death gathers them." It was also said that the Day of Resurrection gathers them, for in another Ayah, Allah said;
وَإِذَا الْوُحُوشُ حُشِرَتْ
(And when the wild beasts shall be gathered together.) 81:5 `Abdur-Razzaq recorded that Abu Hurayrah said about Allah's statement,
إِلاَّ أُمَمٌ أَمْثَـلُكُمْ مَّا فَرَّطْنَا فِى الكِتَـبِ مِن شَىْءٍ ثُمَّ إِلَى رَبِّهِمْ يُحْشَرُونَ
(but are Umam like you. We have neglected nothing in the Book, then unto their Lord they (all) shall be gathered.) "All creatures will be gathered on the Day of Resurrection, the beasts, birds and all others. Allah's justice will be so perfect, that the un-horned sheep will receive retribution from the horned sheep. Allah will then command them, `Be dust!' This is when the disbeliever will say,
يَـلَيْتَنِى كُنتُ تُرَباً
("Woe to me! Would that I were dust!")"78: 40. And this was reported from the Prophet in the Hadith about the Trumpet.
The Disbelievers will be Deaf and Mute in Darkness
Allah said,
وَالَّذِينَ كَذَّبُواْ بِـْايَـتِنَا صُمٌّ وَبُكْمٌ فِى الظُّلُمَـتِ
(Those who reject Our Ayat are deaf and dumb in darkness.) due to their ignorance, little knowledge and minute comprehension. Their example is that of the deaf-mute who cannot hear nor speak, as well as being blinded by darkness. Therefore, how can such a person find guidance to the path or change the condition he is in Allah said in other Ayat,
مَثَلُهُمْ كَمَثَلِ الَّذِى اسْتَوْقَدَ نَاراً فَلَمَّآ أَضَاءَتْ مَا حَوْلَهُ ذَهَبَ اللَّهُ بِنُورِهِمْ وَتَرَكَهُمْ فِي ظُلُمَـتٍ لاَّ يُبْصِرُونَ - صُمٌّ بُكْمٌ عُمْىٌ فَهُمْ لاَ يَرْجِعُونَ
(Their parable is that of one who kindled a fire; then, when it illuminated all around him, Allah took away their light and left them in darkness. (So) they could not see. They are deaf, dumb, and blind, so they return not (to the right path)) 2:17-18, and,
أَوْ كَظُلُمَـتٍ فِى بَحْرٍ لُّجِّىٍّ يَغْشَـهُ مَوْجٌ مِّن فَوْقِهِ مَوْجٌ مِّن فَوْقِهِ سَحَابٌ ظُلُمَـتٌ بَعْضُهَا فَوْقَ بَعْضٍ إِذَآ أَخْرَجَ يَدَهُ لَمْ يَكَدْ يَرَاهَا وَمَن لَّمْ يَجْعَلِ اللَّهُ لَهُ نُوراً فَمَا لَهُ مِن نُورٍ
(Or like the darkness in a vast deep sea, overwhelmed with a great wave topped by a great wave, topped by dark clouds, darkness, one above another, if a man stretches out his hand, he can hardly see it! And he for whom Allah has not appointed light, for him there is no light. ) 24:40 This is why Allah said here,
مَن يَشَإِ اللَّهُ يُضْلِلْهُ وَمَن يَشَأْ يَجْعَلْهُ عَلَى صِرَطٍ مُّسْتَقِيمٍ
(Allah sends astray whom He wills and He guides on the straight path whom He wills.) for He does what He wills with His creatures.
The idolaters make stubborn demands and delay acceptance of faith, and say: Why has no extraordinary sign been sent down to Muhammad as a proof from His Lord about the truth of what he has brought? Say, O Messenger: Allah is able to send down a sign as you wish, but most of these idolaters, who demand that a sign be sent down, do not know that signs are only sent down in accordance with Allah’s wisdom and not according to their demands. If He was to send it down and they still did not believe, then He would destroy them.
Nagsabi ang mga tagapagtambal habang mga nangyayamot at mga nag-aantala sa pananampalataya: "Bakit kaya walang pinababa kay Muḥammad na isang tandang mahimala na magiging isang patotoo mula sa Panginoon niya sa katapatan niya kaugnay sa inihatid Niya?" Sabihin mo, O Sugo: "Tunay na si Allāh ay nakakakaya sa pagbaba ng isang tanda ayon sa ninanais nila subalit ang higit na marami sa mga tagapagtambal na humihiling ng pagpapababa ng isang tanda ay hindi nakaaalam na ang pagpapababa sa mga tanda ay alinsunod sa kasanhian Niya – pagkataas-taas Siya – at hindi alinsunod sa hinihiling nila." Kung sakaling nagpababa Siya nito, pagkatapos hindi sila naniwala, talaga sanang nagpahamak Siya sa kanila.
Müşrikler iman etmeme hususunda inat ederek ve sürekli erteleyerek şöyle dediler: "Getirdiklerinin doğru olduğunu ispat etmek için Muhammed'e Rabbi katından mucize indirilseydi ya!" -Ey Resul!- De ki: Allah, onların istediğine göre bir mucize indirmeye elbette kadirdir. Fakat mucize indirilmesini talep eden müşrikler, Allah Teâlâ'nın mucizeyi onların istediklerine göre değil kendi hikmetine uygun şekilde indireceğini, bilmezler. Zira O istedikleri mucizeyi indirse ve ardından onlar da yine iman etmezlerse onları helak edecektir.
Les polythéistes obstinés qui tergiversent au sujet de leur conversion disent: Si un miracle extraordinaire descendait sur Muħammad, cela serait la preuve évidente de la part de son Seigneur que ce qu’il apporte est la vérité. Ô Messager, réponds-leur: Allah a le pouvoir de faire descendre un miracle semblable point pour point à ce qu’ils désirent mais la plupart des polythéistes qui réclament cela ne savent pas que les miracles n’ont lieu que selon ce que dicte la sagesse d’Allah et non selon leur bon vouloir. En effet, s’Il accédait à leur demande et qu’ils persistaient à refuser d’avoir la foi, Il les anéantirait.
Los idólatras hacen demandas obstinadas y demoran la aceptación de la fe, y dicen: “¿Por qué su Señor no le ha enviado ninguna señal extraordinaria a Mujámmad r, como prueba de que es verdad lo que ha traído?” Di, Mensajero: “Al-lah puede enviarles la señal que deseen, pero la mayoría de estos idólatras, que exigen que se envíe una señal, no saben que las señales solo se envían de acuerdo con la sabiduría de Al-lah y no debido a sus demandas”. Si Él les enviara una señal y aun así no creyeran, entonces los destruiría.
Những kẻ thờ đa thần nói để phủ nhận đức tin: Sau Muhammad không được ban cho một phép lạ nào từ Thượng Đế của y để chứng minh những gì y mang đến là sự thật? Ngươi - Muhammad - hãy nói: Quả thật, Allah thừa khả năng ban xuống một phép lạ theo những gì chúng muốn. Tuy nhiên, đa số những kẻ vô đức tin này, những kẻ mà chúng đòi ban xuống phép lạ không biết những phép lạ khi được ban xuống mang ngụ ý gì từ nơi Allah, nên Ngài không ban xuống, vả lại nếu các phép lạ được ban xuống mà chúng không tin thì chắc chắn Allah sẽ hủy diệt chúng.
Višebošci se inate i namjerno ne žele da budu vjernici pa zato govore: "Što Muhammedu nije spušteno čudo koje bi bilo dokaz od njegovog Gospodara da govori istinu?" Reci, o Poslaniče: "Allah može da spusti čudo onako kako želite i tražite, ali većina ovih višebožaca koji to traže ne zna da takve stvari bivaju shodno Allahovoj mudrosti, a ne shodno njihovim prohtjevima; ako bi spustio čudo pa oni ne povjerali, uništio bi ih."
Walang anumang hayop na kumikilos sa ibabaw ng lupa ni ibong lumilipad sa langit malibang mga uring tulad ninyo, O mga anak ni Adan, sa pagkakalikha at pagtutustos. Walang iniwan si Allāh sa Tablerong Pinag-iingatan na anuman malibang pinagtibay Niya. Ang lahat – ang kaalaman sa kanila – ay nasa ganang kay Allāh. Pagkatapos tungo sa Panginoon nila lamang sa Araw ng Pagbangon titipunin sila para sa pagpapasya ng ihuhusga para gumanti Siya sa bawat isa dahil sa nagiging karapat-dapat dito.
Svaka životinja koja se kreće po Zemlji i svaka ptica koja leti na nebu jesu vrste poput vas, o ljudi, i njih smo stvorili i opskrbili, kao i vas. U Ploči pomno čuvanoj sve smo zapisali, ne izostavljajući ništa, i o svima njima Allah sve zna. Zatim će se svom Gospodaru Jedinom vratiti na Sudnjem danu, kada će biti okupljeni da se među njima presudi i da svako dobije ono što je zaslužio.
-Ey Âdemoğlu!- Yeryüzünde hareket eden her canlı ve gökyüzünde uçan her kuş yaratılma ve rızık husunda sizin gibi bir türdür. Biz (Levh-i Mahfuz'da) hiçbir şeyi eksik bırakmadık ve her şeyi kayda geçirdik. Hepsinin ilmi Allah katındadır. Sonra kıyamet gününde aralarında hükmedilmek üzere toplanıp Rablerinin huzuruna getirileceklerdir. Herkesin hak ettiği karşılığı verilecektir.
Không có một loài thú nào sống trên trái đất, không có một loài chim nào bay trên trời mà lại không sống kết đoàn thành cộng đồng giống như các ngươi - hỡi con cháu Adam (con người). TA (Allah) không hề bỏ sót bất kỳ một thứ gì trong Quyển Kinh Mẹ (Văn bản Lưu Trữ - Lawhul-Mahfuzh), tất cả đều nằm trong kiến thức và sự thông toàn của Ngài. Rồi đây, vào Ngày Phán Xét, tất cả đều phải quay về trình diện Thượng Đế của chúng để Ngài phân xét và thưởng phạt một cách thỏa đáng.
"Dan tiadalah binatang-binatang yang ada di bumi dan burung-burung yang terbang dengan kedua sayapnya, melainkan (semuanya adalah) umat-umat (juga) seperti kamu. Tiadalah Kami alpakan sesuatu pun di dalam al-Kitab, kemudian kepada Tuhan-lah mereka dihimpunkan." (Al-An'am: 38).
(38) Seluruh hewan darat dan udara, binatang-binatang ternak, binatang liar dan burung-burung, semuanya adalah umat-umat sepertimu. Kami menciptakannya seperti Kami mencipta-kanmu. Kami memberi rizki kepadanya seperti Kami memberi rizki kepadamu. Kehendak dan kekuasaan Kami berlaku bagi mereka seperti ia berlaku padamu. ﴾ مَّا فَرَّطۡنَا فِي ٱلۡكِتَٰبِ مِن شَيۡءٖۚ ﴿ "Dan tiadalah Kami alpakan sesuatu pun di dalam al-Kitab," maksudnya, Kami tidak me-lalaikan dan melupakan sedikit pun dari sesuatu yang ada di Lauh al-Mahfuzh, bahkan segala sesuatu yang besar dan yang kecil ter-cantum di Lauh al-Mahfuzh seperti apa adanya, seluruh peristiwa terjadi sesuai dengan apa yang tertulis oleh pena. Ayat ini mengan-dung dalil bahwa kitab yang pertama meliputi segala yang ada. Ini adalah salah satu tingkatan Qadha` dan Qadar. Ia adalah empat tingkatan: Ilmu Allah yang meliputi segala sesuatu, kitabNya yang mencakup seluruh yang ada, kehendak dan kodratNya yang ber-laku menyeluruh atas segala sesuatu, dan penciptaanNya terhadap seluruh makhluk sampai perbuatan manusia. Ada kemungkinan bahwa yang dimaksud dengan "al-Kitab" di sini adalah al-Qur`an, dan maknanya adalah seperti makna FirmanNya,
﴾ وَنَزَّلۡنَا عَلَيۡكَ ٱلۡكِتَٰبَ تِبۡيَٰنٗا لِّكُلِّ شَيۡءٖ ﴿
"Dan Kami turunkan kepadamu al-Kitab (al-Qur`an) untuk men-jelaskan segala sesuatu." (An-Nahl: 89).
﴾ ثُمَّ إِلَىٰ رَبِّهِمۡ يُحۡشَرُونَ ﴿ "Kemudian kepada Tuhanlah mereka dihimpun-kan." Maksudnya, seluruh umat dihimpun dan dikumpulkan ke-pada Allah pada pengadilan Kiamat, yaitu saat yang besar dan menakutkan. Lalu Dia membalas mereka dengan keadilan dan kebaikanNya, dan Dia memperlakukan hukumNya atas mereka yang dipuji oleh orang-orang terdahulu dan yang datang belakang-an, dari penduduk langit dan bumi.
Tout animal marchant sur Terre et tout oiseau volant dans le Ciel sont des espèces, comme vous ô enfants d’Adam, qui ont été créés et dont la subsistance est assurée. Nous n’avons rien oublié d’écrire dans la Tablette Préservée (`al-lawħu l-maħûẓu). Allah sait tout au sujet de tous les gens et c’est vers leur Seigneur Seul qu’ils seront rassemblés afin d’être jugés le Jour de la Résurrection où Il rétribuera chacun selon ce qu’il mérite.
38- Yeryüzünde yürüyen her bir hayvan ve iki kanadı ile uçan bütün kuşlar ancak sizin gibi birer ümmettirler. Biz Kitapta hiçbir şeyi eksik bırakmadık. Sonra ancak Rablerinin huzurunda toplanacaklardır.
38. Yani ister yerde, ister havada yaşasın bütün canlılar, ehli ve yabani hayvanlar ve kuşlar, sizin gibi ümmetlerdir. Biz sizi yarattığımız gibi onları da yarattık ve sizi rızıklandırdığımız gibi onları da rızıklandırdık. Bizim kudretimiz ve meşîetimiz sizin hakkınızda nasıl geçerli ise onlar hakkında da öyle geçerlidir. “Biz Kitapta” yani Levh-i Mahfuz’da “hiç bir şeyi eksik bırakmadık.” Yani hiçbir şeyi ihmal etmedik, hiçbir şeyi unutmadık. Aksine küçüğü ile büyüğü ile her şey Levh-i Mahfuz’da asıl mahiyetleri ile tespit edilmiştir. Bütün olaylar, kalemin kaydettiği şekle tıpatıp uygun olarak meydana gelir.
Bu âyet-i kerimede ilk Kitabın, olacak olan her şeyi içerdiğine delil vardır ki bu da kaza ve kader mertebelerinden birisidir. Zira kaza ve kaderin dört mertebesi vardır: Allah’ın her şeyi kuşatan ilmi ile bunları bilmesi, bütün varlıkları kuşatan yazısı, her şeyde geçerli olan genel ve kapsamlı meşiet ve kudreti, kulların fiilleri de dahil olmak üzere bütün mahlukatı yaratması.
Buradaki “Kitap” ile Kur’an’ın kastedilme ihtimali de vardır. O zaman bu buyruğun anlamı Yüce Allah’ın: “Biz sana bu Kitab’ı her şeyi açıklayacı olarak... indirdik.”(en-Nahl, 16/89) buyruğunun anlamına benzemektedir.
Yüce Allah’ın:“Sonra ancak Rablerinin huzurunda toplanacaklardır” buyruğuna gelince; yani bütün ümmetler kıyamet gününde hesap için mahşer meydanında bir araya getirilecek ve toplanacaklardır. O dehşetli ve büyük buluşma yerinde... Allah da adalet ve ihsanı ile amellerinin karşılığını onlara verecek ve önce gelenlerin de sonrakilerin de göktekilerin de yerdekilerin de kendisi sebebi ile Zatına övgüde bulunacakları hükmünü onlara uygulayacaktır.
E ogni animale che si muove in terra o volatile che vola in cielo, sono creature come voi, per quanto riguarda la creazione ed il sostentamento, o Figli di Ǣdem; e non vi è nulla, nella Matrice del Libro, che non abbiamo annotato, e tutta la loro conoscenza è annotata presso Allāh. Dopodiché, ritorneranno presso il loro unico Dio, nel Giorno del Giudizio, affinché vengano giudicati. Egli ricompenserà ognuno secondo ciò che merita.
Setiap binatang yang bergerak di muka bumi dan burung yang terbang di langit adalah bangsa seperti kalian -wahai Anak Adam- yang diciptakan oleh Allah dan membutuhkan rezeki. Tidak ada sesuatu pun yang Kami abaikan di Loh Mahfuz karena semuanya telah Kami tetapkan dan semuanya diketahui oleh Allah. Kemudian mereka semua akan dikumpulkan di hadapan Tuhan mereka di hari Kiamat untuk menerima keputusan dari-Nya. Lalu masing-masing akan menerima balasan yang setimpal dengan amal perbuatannya.
Los animales de la tierra y las aves del cielo son especies como las de ustedes, hijos de Adán, con respecto a su creación y provisión. No he omitido nada en la Tabla Preservada. De Al-lah es el conocimiento de todo. Luego todos se reunirán con su Señor en el Día de la Resurrección para la decisión final y cada uno será recompensado según lo que merecen.
There is no animal on earth or any bird flying in the sky except that they are species like you, O children of Adam, with respect to their creation and provision. I have not left out anything in the Preserved Tablet. The knowledge of all of them is with Allah. Then they will all be gathered to their Lord on the Day of Rising for the final decision and each will be recompensed according to what they deserve.
The sixth verse (38): وَمَا مِن دَابَّةٍ (there is no creature moving …) tells us that, on the day of Qiyamah, animals will also be given life along with human beings. Following a narration of Sayyidna Abu Hurairah ؓ ، it has been reported by Ibn Jarir, Ibn Abi Hatim and Baihaqi that, on the day of Qiyamah, all animals, beasts and birds will also be given life once again. Such will be the measure of Divine justice that a horned animal which had hit the hornless one shall be subjected to retaliation, as would be the case with others too. And when all injustices have been vindicated, all of them would be commanded to become dust - and then, dust they shall become. This would be the time when the disbeliever will say: يَا لَيْتَنِي كُنتُ تُرَابًا [ 78:40] that is, ` would that I too were to become dust, and thus saved from the punishment of Hell!'.
In another narration, again from Sayyidna Abu Hurairah ؓ ، Imam Al-Baghawi reports that the Holy Prophet ﷺ said: On the day of Qiyamah, rights of all holders of rights shall be vindicated, to the limit that a hornless goat shall be vindicated against the horned one.
Maximum Regard for the Rights of Allah's Creation
Everyone knows that animals have not been obligated to observe the percepts of any Shari` ah or code of laws. Only human beings and Jinns have been so obligated. And it is obvious that the jurisdiction of reward and punishment does not apply to the non-obligated. Therefore, ` Ulama' have said that the retaliation against the behaviour of animals on the day of Resurrection will not be because of their being obligated, but it will be because of the Lord's utmost regard for equity and justice - based on which the cruelty of one living creature against' the other living creature will be recompensed, with no reward or punishment to follow for the rest of their behaviour. This tells us that the matter of mutual rights, and their infringements, pertaining to the creation of Allah is so serious that even non-obligated animals have not been left as exempted from it. But, it is regrettable that there are even many religiously-observing people who would act negligently about it.
Ceux qui nient nos versets sont tels les sourds incapables d’entendre et les muets incapables de parler. En plus de cela, ils sont perdus au milieu de ténèbres où ils ne savent comment s’orienter. Comment quelqu’un se trouvant dans cette situation pourrait-il se guider ? Celui parmi les gens qu’Allah désire égarer, Il l’égarera et celui qu’Il désire guider, Il le guidera en lui faisant emprunter une voie droite qui ne comporte aucune tortuosité.
Orang-orang yang mendustakan ayat-ayat Kami laksana orang-orang tuli yang tidak bisa mendengar dan orang-orang bisu yang tidak bisa berbicara. Di samping itu, mereka juga berada di dalam kegelapan yang membuat mereka tidak bisa melihat apa-apa. Jadi, mana mungkin orang-orang seperti itu bisa menemukan jalan yang benar? Siapa saja yang Allah kehendaki dari kalangan manusia untuk disesatkan, Dia pasti akan menyesatkannya. Sebaliknya, siapa saja yang Dia kehendaki untuk diberi petunjuk, Dia pasti memberinya petunjuk dengan menempatkannya di jalan lurus yang tidak berkelok-kelok.
A oni koji Naše ajete poriču su poput gluhih koji ne čuju, i poput nijemih koji ne govore, i još su u tminama u kojim ne vide, pa kako da budu upućeni? Koga Allah želi u zabludi ostaviti, On to i uradi, a koga On želi uputiti, On to i uradi, pa ga vodi pravim putem sa kojeg ne skreće.
Ang mga nagpasinungaling sa mga tanda Namin ay tulad ng mga bingi na hindi nakaririnig at mga pipi na hindi nagsasalita habang sila bukod pa roon ay nasa mga kadiliman na hindi nakakikita. Kaya paano para sa sinumang ito ang kalagayan niya na mapatnubayan? Ang sinumang loloobin ni Allāh ang pagliligaw rito kabilang sa mga tao ay magliligaw Siya rito. Ang sinumang loloobin Niya ang kapatnubayan dito ay magpapatnubay Siya rito sa pamamagitan ng paglalagay rito sa isang daang tuwid na walang kabaluktutan doon.
Ayetlerimizi yalanlayanlar; duymayan sağırlar, konuşamayan dilsizler gibidir. Bununla birlikte onlar karanlıkta da göremezler. Bu halde olan hiç hidayet bulabilir mi? Allah insanlardan kimleri saptırmak isterse saptırır ve kimlere hidayet etmek isterse de onları hiçbir eğriliği olmayan dosdoğru yola yönelterek hidayet üzerine kılar.
Và những kẻ phủ nhận những lời Mặc Khải của TA (Allah) giống như những người điếc không nghe gì, những người câm không nói chuyện, và chúng câm điếc đi trong bóng tối không thấy gì, thế thì làm sao chúng có thể được hướng dẫn trong tình trạng như vậy? Ai trong nhân loại mà Allah muốn làm cho lầm lạc thì y sẽ lầm lạc còn ai mà Ngài muốn hướng dẫn thì người đó sẽ được hướng dẫn trên con đường ngay chính.
Quienes desmienten nuestras aleyas se asemejan a los sordos que no pueden escuchar, y a los mudos que no pueden hablar. No solo eso, sino que además caminan en completa oscuridad. Entonces, ¿cómo puede una persona así ser guiada? Al-lah desvía a quien Él quiere de entre las personas y guía a quien Él quiere y lo conduce por un camino recto libre de desviaciones.
If the brief import of these verses is expanded, it will be as follows: They ask us why extraordinary signs do not accompany the Prophet in order to establish that his message is truthful. God has the full power to present all types of signs. But the real question is not that of signs but of people’s ignorance. God’s countless signs are spread out here everywhere. When people are not able to learn anything from these existing signs, what advantage can they derive from the presentation of a new sign? The various types of animals moving about on the earth and the birds flying in the air are signs for you. What God requires of these living creatures is the same as He requires of you, and God has written down His requirements for all living creatures—for human beings in terms of Islamic law and for other creatures by way of their instincts. Creatures like birds and animals carry out God’s writ to the letter, but man is not prepared to accept God’s writ. Therefore, the question is not of signs but of blindness. What is the justification for man to adopt any religion other than the one adopted by all of God’s creatures? The fact is that those who are inclined to act properly do so without demanding any new signs and those who are not so inclined demand signs in spite of already being surrounded by innumerable signs. Such people are inevitably destined to be assembled on Doomsday and shown how all types of animals, having adopted the realistic approach, trod the path of God; it was human beings who deviated from it. The animal kingdom is synonymous with the world of nature. Animals are on the constant look-out for food but, in obtaining it, there is no persecution by one animal on another. Needs are satisfied but without selfishness. Even if one animal is troubled by another, there is no hostility or enmity. Among them tasks are performed, but there is no ambition to get the credit for them. Unlike animals, man is arrogant. He is not prepared to be regulated by God’s plan. God’s requirement of man is the same as that which is fulfilled by the animals. Then why is it necessary for man to demand a miracle? Are not there living signs in the shape of animals which provide an example of God’s methods and also corroborate for mankind the truth of the Prophet’s teachings?
"Dan orang-orang yang mendustakan ayat-ayat Kami ada-lah tuli, bisu dan berada dalam gelap gulita. Barangsiapa yang dikehendaki Allah (kesesatannya), niscaya Dia menyesatkanNya. Dan barangsiapa yang dikehendaki Allah (untuk diberiNya petun-juk), niscaya Dia menjadikannya berada di atas jalan yang lurus." (Al-An'am: 39).
(39) Ini adalah penjelasan tentang keadaan orang-orang yang mendustakan ayat-ayat Allah dan mendustakan Rasul-rasulNya bahwa mereka telah menutup pintu hidayah dari diri mereka dan membuka pintu kesesatan, bahwa mereka ﴾ صُمّٞ ﴿ "pekak" dari men-dengar kebenaran, ﴾ وَبُكۡمٞ ﴿ "dan bisu," tidak mampu berbicara de-ngannya, mereka hanya bisa berbicara dengan kebatilan. ﴾ فِي ٱلظُّلُمَٰتِۗ ﴿ "Dan berada dalam gelap gulita." Maksudnya, mereka tenggelam da-lam kegelapan kebodohan, kekufuran, kezhaliman, pengingkaran, dan kemaksiatan. Ini termasuk penyesatan Allah kepada mereka. ﴾ مَن يَشَإِ ٱللَّهُ يُضۡلِلۡهُ وَمَن يَشَأۡ يَجۡعَلۡهُ عَلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ ﴿ "Barangsiapa yang dikehendaki Allah (kesesatannya), niscaya Dia menyesatkanNya. Dan barangsiapa yang dikehendaki Allah (untuk diberiNya petunjuk), niscaya Dia menja-dikannya berada di atas jalan yang lurus." Karena Dia-lah yang memo-nopoli hidayah dan penyesatan sesuai dengan tuntutan karunia dan hikmahNya.
39- Âyetlerimizi yalanlayanlar, karanlıklarda kalmış sağır ve dilsiz kimselerdir. Allah dilediğini saptırır, dilediğini de dosdoğru yol üzerinde tutar.
39. Bu buyruk, Allah’ın âyetlerini ve O’nun peygamberlerini yalanlayanların halini beyan etmekte, kendi kendilerine hidâyet kapısını kapatmış olduklarını ve helâke götüren kapıyı açtıklarını açıklamaktadır. Onlar hakkı işitmekten yana “sağır”, hakkı ifade etmekten yana da “dilsiz kimselerdir”, konuşurlarsa ancak batıl konuşurlar. Üstelik “karanlıklarda kalmış” kimselerdirler. Yani cahilliğin, küfrün, zulmün, inadın ve günahların karanlıklarına gömülmüşlerdir. Bu da Yüce Allah’ın onları saptırmasına dahildir. Çünkü “Allah dilediğini saptırır, dilediğini de dosdoğru yol üzerinde tutar.” Lütuf ve hikmetinin gereğine göre hidâyete ileten ve dalâlette bırakan yalnızca O’dur.
Coloro che smentirono i Nostri segni sono come i sordi che non ascoltano ed i muti che non parlano, e per questo motivo essi sono nell'oscurità: Non possono vedere. Come può qualcuno essere guidato, in questa condizione? Chi Allāh vuole sviare, lo svierà, e chi vuole guidare, lo guiderà ponendolo sulla Retta Via che non presenta tortuosità.
Those who deny our verses are like those who are deaf and cannot hear, and like those who are dumb and cannot speak. Together with this they are in total darkness, in which they cannot see. So how can such a person be guided? Allah misguides whomever He wills from among people and guides whomever He wills by placing such a person on a straight path that has no crookedness.
Di', o Messaggero, a questi idolatri: "Ditemi, se vi giungesse una punizione da parte di Allāh o giungesse l'Ora incombente che vi è stata promessa, vi rivolgereste a qualcuno, all'infuori di Allāh, affinché vi salvi dalla sofferenza che vi affligge, se credete realmente che i vostri idoli possano esservi di beneficio o salvarvi da un male?!"
Mensajero, diles a estos idólatras: Respondan, si les llega un castigo de Al-lah o si les llega la Hora que fue prometida, ¿recurrirán a alguien que no sea Al-lah en ese momento para que los libre de la calamidad y la dificultad que les acecha? Respondan con veracidad si a quienes adoran pueden beneficiarlos o protegerlos del mal.
Say, O Messenger, to these idolaters: Tell me, if a punishment from Allah comes to you or if the Hour that you have been promised comes to you, will you call on anyone besides Allah at that time to remove the calamity and difficulty that has come upon you? This is if you are truthful that those whom you worship can bring benefit and remove harm.
Katakanlah -wahai Rasul- kepada orang-orang musyrik itu, “Katakan padaku, jikalau azab Allah atau hari Kiamat yang telah dijanjikan kepada kalian benar-benar datang kepada kalian, apakah ketika itu kalian akan memanjatkan doa kepada selain Allah untuk menyingkirkan bencana dan kesulitan yang menimpa kalian itu, apabila kalian sungguh-sungguh dengan pengakuan kalian bahwa tuhan-tuhan yang kalian sembah itu dapat mendatangkan manfaat dan menolak mudarat?!
Sabihin mo, O Sugo, sa mga tagapagtambal na ito: "Magpabatid kayo sa akin, kung may dumating sa inyo na isang parusa mula kay Allāh o dumating sa inyo ang Huling Sandali na pinangakuan kayo na ito ay darating, hihiling ba kayo sa sandaling iyon sa iba pa kay Allāh upang pawiin ang ibinaba sa inyo na pagsubok at kalamidad kung kayo ay mga tapat sa pag-aangkin na ang mga sinasamba ninyo ay nagdudulot ng pakinabang at nagtutulak ng pinsala?"
40- De ki:“Eğer başınıza Allah’ın azabı gelir yahut kıyamet gelip çatarsa Allah’tan başkasına mı yalvarırsınız? Şâyet doğru söyleyen kimseler iseniz söyleyin haydi!”
41- Hayır, aksine yalnız O’na yalvarırsınız. O da dilerse yalvardığınız şeyi giderir ve (o vakit) şirk koştuklarınızı da unutursunuz.
40. Yüce Allah Rasûlüne hitaben şöyle buyurmaktadır: Allah’a şirk koşan ve başka varlıkları O’na denk tutanlara “de ki: Eğer başınıza Allah’ın azabı gelir yahut kıyamet gelip çatarsa Allah’tan başkasına mı yalvarırsınız? Şâyet doğru söyleyen kimseler iseniz söyleyin haydi!” Yani bu zorluklar ve mutlaka önlenmesi zorunlu olan bu sıkıntılar baş gösterecek olursa, kendi uydurma ilah ve putlarınıza mı dua edersiniz, onları mı yardıma çağırırsınız, yoksa mutlak egemen ve hak olan, hakkı batıldan ayırt eden Rabbinize mi dua eder ve onu mu yardıma çağırırsınız?
41. “Hayır, aksine yalnız O’na yalvarırsınız. O da dilerse yalvardığınız şeyi giderir ve (o vakit) şirk koştuklarınızı da unutursunuz.” İşte zorlu ve sıkıntılı hallerinizde putlarınıza karşı durumunuz... Onları hemen unutursunuz. Çünkü onların herhangi bir zarar veremeyeceklerini, bir fayda sağlayamayacaklarını, öldüremeyeceklerini, hayat veremeyeceklerini, ölümden sonra diriltemeyeceklerini bilmektesiniz. O vakit Allah’a ihlasla dua edersiniz. Çünkü asıl fayda ve zarar verenin O olduğunu, darda kalmışın duasını kabul edenin O olduğunu bilmektesiniz. Durum böyle olduğuna göre rahat ve bolluk halinde ne diye O’na ortak koşarsınız? Ne diye O’nun ortakları bulunduğunu iddia edersiniz? Bunun böyle olduğuna dair aklî veya naklî bir delile sahip misiniz? Bu konuda elinizde bir belge mi var, yoksa siz Allah’a karşı yalan uydurup iftira mı etmektesiniz?
Hỡi Thiên Sứ Muhammad, Ngươi hãy nói với những kẻ thờ đa thần này: Nếu các người nói thật về việc các người cho rằng các người có các thần linh có thể mang lại điều lành và đẩy lùi điều xấu thì các người hãy cho Ta biết liệu các người sẽ cầu xin ai khác ngoài Allah cứu rỗi các người thoát khỏi tai họa khi hình phạt của Ngài hoặc Giờ Tận Thế xảy đến với các người như đã được hứa?
Ô Messager, dis à ces polythéistes: Si un châtiment d’Allah s’abattait sur vous ou si l’Heure qui vous a été promise survenait, demanderiez-vous à ce moment-là à un autre qu’Allah de faire disparaître le malheur et la peine que vous endurerez ? Puisque vous prétendez que les divinités que vous adorez sont utiles et éloignent les nuisances, répondez si vous êtes véridiques.
-Ey Resul!- Bu müşriklere de ki: Haydi söyleyin bakalım, şayet Allah'ın azabı size gelse ya da geleceği size vadedilen kıyamet kopsa, eğer ibadet ettiklerinizin fayda sağlayıp zararı def etti iddianızda sadıklar iseniz, o vakit sizin başınıza gelen bela ve sıkıntıların giderilmesini Allah'tan başkasından talep eder misiniz?
O Poslaniče, reci ovim višebošcima: "Obavijestite me, ako bi vam došla Allahova kazna ili Sudnji dan čiji dolazak vam je obećan, da li ćete tada tražiti od nekog mimo Allaha da od vas otkloni nedaće i teškoće koje su vas zadesile, ako ste iskreni u tvrdnji da vaša božanstva pribavljaju korist i otklanjaju štetu?"
"Katakanlah, 'Terangkanlah kepadaku jika datang siksaan Allah kepadamu, atau datang kepadamu Hari Kiamat, apakah kamu menyeru (tuhan) selain Allah, jika kamu orang-orang yang benar? (Tidak), tetapi hanya Dia-lah yang kamu seru, maka Dia menghilangkan bahaya yang karenanya kamu berdoa kepadaNya jika Dia menghendaki, dan kamu tinggalkan sembahan-sembahan yang kamu sekutukan (dengan Allah)'." (Al-An'am: 40-41).
(40) Allah berfirman kepada RasulNya, ﴾ قُلۡ ﴿ "Katakanlah" kepada orang-orang musyrik yang menyimpang dariNya kepada yang lain, ﴾ أَرَءَيۡتَكُمۡ إِنۡ أَتَىٰكُمۡ عَذَابُ ٱللَّهِ أَوۡ أَتَتۡكُمُ ٱلسَّاعَةُ أَغَيۡرَ ٱللَّهِ تَدۡعُونَ إِن كُنتُمۡ صَٰدِقِينَ ﴿ "Te-rangkanlah kepadaku jika datang siksaan Allah kepadamu, atau datang kepadamu Hari Kiamat, apakah kamu menyeru (tuhan) selain Allah, jika kamu orang-orang yang benar?" Maksudnya, jika kesulitan-kesulitan dan kesengsaraan-kesengsaraan itu yang harus diangkat, apakah kamu memanggil tuhan-tuhanmu dan berhala-berhalamu ataukah kamu berdoa kepada Maharaja Yang Mahabenar yang sangat jelas?
(41) ﴾ بَلۡ إِيَّاهُ تَدۡعُونَ فَيَكۡشِفُ مَا تَدۡعُونَ إِلَيۡهِ إِن شَآءَ وَتَنسَوۡنَ مَا تُشۡرِكُونَ ﴿ "Tetapi hanya Dia-lah yang kamu seru, maka Dia menghilangkan bahaya yang karena-nya kamu berdoa kepadaNya jika Dia menghendaki, dan kamu tinggal-kan sembahan-sembahan yang kamu sekutukan (dengan Allah)." Maksud-nya, jika demikian keadaanmu dengan sesembahan-sesembahanmu yang mana pada waktu sulit kamu melupakannya karena kamu mengetahui bahwa sesembahan itu tidak memiliki manfaat dan mudarat, dan tidak memiliki hak mematikan, menghidupkan, dan membangkitkanmu. Justru kamu malah mengikhlaskan doa kepa-da Allah, karena kamu mengetahui bahwa Dia-lah yang mendatang-kan mudarat dan manfaat, yang menjawab doa orang yang dalam kesulitan. Mengapa dalam keadaan suka kamu menyekutukanNya dengan sesuatu dan membuat tandingan-tandingan untukNya? Adakah dalil aqli dan naqli yang menunjukkanmu kepada itu? Ada-kah kamu mempunyai ilmu tentang itu? Ataukah kamu berdusta atas Nama Allah?
The Idolators Call On Allah Alone During Torment and Distress
Allah states that He does what He wills with His creatures and none can resist His decision or avert what He decrees for them. He is the One Who has no partners, Who accepts the supplication from whomever He wills. Allah said,
قُلْ أَرَأَيْتُكُم إِنْ أَتَـكُمْ عَذَابُ اللَّهِ أَوْ أَتَتْكُمْ السَّاعَةُ أَغَيْرَ اللَّهِ تَدْعُونَ إِن كُنتُمْ صَـدِقِينَ
(Say: "Tell me if Allah's torment comes upon you, or the Hour comes upon you, would you then call upon any one other than Allah (Reply) if you are truthful!") This means, you -- disbelievers -- will not call other than Allah in this case, because you know that none except He is able to remove the affliction. Allah said,
إِن كُنتُمْ صَـدِقِينَ
(if you are truthful) by taking gods besides Him.
بَلْ إِيَّـهُ تَدْعُونَ فَيَكْشِفُ مَا تَدْعُونَ إِلَيْهِ إِنْ شَآءَ وَتَنسَوْنَ مَا تُشْرِكُونَ
(Nay! To Him alone you call, and, if He willed, He would remove that (distress) for which you call upon Him, and you forget at that time whatever partners you joined with Him (in worship)!) for in times of necessity, you only call on Allah and forget your idols and false deities. In another Ayah, Allah said;
وَإِذَا مَسَّكُمُ الْضُّرُّ فِى الْبَحْرِ ضَلَّ مَن تَدْعُونَ إِلاَ إِيَّاهُ
(And when harm touches you upon the sea, those that you call upon besides Him vanish from you except Him (Allah)) 17:67. Allah said;
وَلَقَدْ أَرْسَلنَآ إِلَى أُمَمٍ مِّن قَبْلِكَ فَأَخَذْنَـهُمْ بِالْبَأْسَآءِ
(Verily, We sent (Messengers) to many nations before you. And We seized them with extreme poverty...) That is, loss of wealth and diminished provisions,
وَالضَّرَّآءِ
(and loss of health) various illnesses, diseases and pain,
لَعَلَّهُمْ يَتَضَرَّعُونَ
(so that they might believe with humility) and call Allah and supplicate to Him with humbleness and humility. Allah said;
فَلَوْلا إِذْ جَآءَهُمْ بَأْسُنَا تَضَرَّعُواْ
(When Our torment reached them, why then did they not believe with humility) Meaning: Why do they not believe and humble themselves before Us when We test them with disaster'
وَلَـكِن قَسَتْ قُلُوبُهُمْ
(But their hearts became hardened,) for their hearts are not soft or humble,
وَزَيَّنَ لَهُمُ الشَّيْطَـنُ مَا كَانُواّ يَعْمَلُونَ
(and Shaytan made fair-seeming to them that which they used to do. ) That is, Shirk, defiance and rebellion.
فَلَمَّا نَسُواْ مَا ذُكِّرُواْ بِهِ
(So, when they forgot (the warning) with which they had been reminded,) by ignoring and turning away from it,
فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَىْءٍ
(We opened to them the gates of everything,) Meaning: `We opened the gates of provisions for them from wherever they wished, so that We deceive them.' We seek refuge with Allah from such an end. This is why Allah said,
حَتَّى إِذَا فَرِحُواْ بِمَآ أُوتُواْ
f(until in the midst of their enjoyment in that which they were given,) such as wealth, children and provisions,
أَخَذْنَـهُمْ بَغْتَةً فَإِذَا هُمْ مُّبْلِسُونَ
(all of a sudden, We took them to punishment and lo! They were plunged into destruction with deep regrets and sorrows.) They have no hope for any type of good thing. Al-Hasan Al-Basri said, "Whomever Allah gives provision and he thinks that Allah is not testing him, has no wisdom. Whomever has little provision and thinks that Allah will not look at (provide for) him, has no wisdom." He then recited the Ayah,
فَلَمَّا نَسُواْ مَا ذُكِّرُواْ بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَىْءٍ حَتَّى إِذَا فَرِحُواْ بِمَآ أُوتُواْ أَخَذْنَـهُمْ بَغْتَةً فَإِذَا هُمْ مُّبْلِسُونَ
(So, when they forgot (the warning) with which they had been reminded, We opened to them the gates of every (pleasant) thing, until in the midst of their enjoyment in that which they were given, all of a sudden, We took them to punishment, and lo! They were plunged into destruction with deep regrets and sorrows.) He added, "By the Lord of the Ka`bah! Allah deceived these people, when He gave them what they wished, and then they were punished." Ibn Abi Hatim recorded this statement.
Istina je da ćete tada samo Allaha dozivati i moliti, Onog Koji vas je stvorio, pa će On otkloniti teškoću koja vas je zadesila, i otkloniti štetu od vas, ako bude htio, a On to može, dok ćete vaša božanstva koja Mu pridružujete ostaviti, utoliko jer znate da ona ne koriste i ne štete.
Điều chân lý là các ngươi không cầu xin ai khác ngoài Allah, Đấng đã tạo hóa các ngươi, Đấng xua tan tai họa khỏi các ngươi, và ngăn chặn điều có hại nhắm vào các ngươi nếu Ngài muốn thế, Ngài là Đấng Bảo Hộ cho điều đó và toàn năng trên tất cả; còn những thần linh mà các ngươi thờ phượng cùng với Ngài, hãy từ bỏ chúng vì các ngươi đã biết rõ chúng vô hại và vô lợi.
The truth is that when the Hour comes you not call anyone besides Allah Who created you, and He removes the calamity and takes away harm as He is worthy of that and able to do so, if He so wills. As for what you worshipped as gods, you will leave them because you know that they cannot bring benefit nor cause harm.
Yang pasti ketika itu kalian tidak akan memanjatkan doa kecuali kepada Allah yang telah menciptakan kalian agar Dia menghindarkan kalian dari bencana dan melenyapkan kesulitan kalian jika Dia berkehendak, karena hanya Dialah yang mampu melakukan hal itu. Adapun tuhan-tuhan lain yang kalian sembah bersama Allah pasti akan kalian tinggalkan karena kalian tahu bahwa mereka tidak dapat mendatangkan manfaat maupun menolak mudarat.
History bears witness to the fact that a man starts invoking the name of God in crucial moments; even one who relied on beings other than God or did not believe in God’s existence at all. This is nature’s testament to God’s existence and His being the absolute authority. Under extraordinary circumstances, when the outward veils are removed and when man dismisses all superficial thoughts, he does not remember anything except God. In other words, on reaching the point of helplessness, every man admits the existence of God. But the Quran demands that man should follow a course of acceptance and obedience at a time when there is no apparent compulsion to do so. All animals other than man instinctively lead realistic lives. But what pushes man towards realism and the admission of the truth is the psychology of fear. In the world of animals all things are accomplished by instinct. The same role is played by fear of God (taqwa) in the world of human beings.
En vérité, vous n’invoquerez à ce moment-là qu’Allah votre créateur et Il fera alors disparaitre votre peine. Il peut en effet se charger de cela car Il en a le pouvoir. Quant aux divinités que vous adoriez et que vous associiez à Allah, vous les délaisserez puisque vous savez qu’elles ne sont d’aucune utilité ni n’éloignent aucune nuisance.
La verità è che voi non invocate nessuno, all'infuori di Allāh, Colui che vi ha creato, e che vi libera dalle disgrazie e vi libera dal male: Lui è Colui che ha il potere di farlo e ne è capace; ma i vostri idoli, che avete adorato come pari di Allāh, voi li abbandonerete poiché, in verità, sapete che non possono farvi né bene né male.
La verdad es que cuando llegue la Hora, no llamarán a nadie más que a Al-lah, su Creador, ya que si así lo desea, Él es digno y poderoso para detener la calamidad y detener todo mal. En cuanto a los que adoraban como dioses, los dejarán porque saben que no pueden traer beneficio ni causar daño real.
Gerçekten o vakit sizi yaratan Allah'tan başkasına dua etmezsiniz. Dilerse sizin üzerinizden belayı O def eder, zararı ve sıkıntıyı kaldırır. Çünkü O, bunun sahibi ve buna gücü yetendir. Allah'a ortak koştuğunuz mabutlarınızı ise terkedersiniz. Çünkü onların bir fayda ve zarar vermediklerini iyi bilirsiniz.
Ang totoo ay na kayo ay hindi dadalangin sa sandaling iyon sa iba pa kay Allāh na lumikha sa inyo para magbaling Siya palayo sa inyo ng kasawian at mag-alis Siya sa inyo ng pinsala kung niloob Niya sapagkat Siya ay ang karapat-dapat doon at ang nakakakaya niyon. Hinggil naman sa mga sinasamba ninyo na itinambal ninyo kasama kay Allāh, mag-iiwan kayo ng mga ito dahil sa pagkakaalam ninyo na ang mga ito ay hindi nakapagpapakinabang at hindi nakapipinsala.
Talaga ngang nagpadala Kami sa mga kalipunan bago mo pa, O Sugo, ng mga sugo ngunit nagpasinungaling sila sa mga ito at umayaw sila sa inihatid ng mga ito sa kanila kaya nagparusa Siya sa kanila ng mga sigalot gaya ng karalitaan at ng nakapipinsala sa mga katawan nila gaya ng karamdaman upang magpasailalim sila sa Panginoon nila at magpakaaba sa Kanya.
"Dan sungguh Kami telah mengutus (rasul-rasul) kepada umat-umat yang sebelum kamu, kemudian Kami siksa mereka dengan (menimpakan) kesengsaraan dan kemelaratan, supaya mereka memohon (kepada Allah) dengan tunduk merendahkan diri. Maka mengapa mereka tidak memohon (kepada Allah) dengan tunduk merendahkan diri ketika datang siksaan Kami kepada mereka, bah-kan hati mereka telah menjadi keras dan setan pun menampakkan kepada mereka bagusnya kemaksiatan yang selalu mereka kerja-kan? Tatkala mereka melupakan peringatan yang telah diberikan kepada mereka, maka Kami pun membukakan semua pintu-pintu kesenangan untuk mereka, sehingga apabila mereka bergembira dengan apa yang telah diberikan kepada mereka, Kami siksa me-reka dengan sekonyong-konyong, maka ketika itu mereka terdiam berputus asa. Maka orang-orang yang zhalim itu dimusnahkan sampai ke akar-akarnya. Segala puji bagi Allah, Tuhan semesta alam." (Al-An'am: 42-45).
(42) Allah berfirman, ﴾ وَلَقَدۡ أَرۡسَلۡنَآ إِلَىٰٓ أُمَمٖ مِّن قَبۡلِكَ ﴿ "Dan sungguh Kami telah mengutus (rasul-rasul) kepada umat-umat yang sebelum kamu," dari umat-umat terdahulu dan abad-abad yang lampau, lalu mere-ka mendustakan rasul-rasul Kami dan mengingkari ayat-ayat Kami. ﴾ فَأَخَذۡنَٰهُم بِٱلۡبَأۡسَآءِ وَٱلضَّرَّآءِ ﴿ "Kemudian Kami siksa mereka dengan (menimpakan) kesengsaraan dan kemelaratan." Yakni kemiskinan, penyakit, dan musibah-musibah sebagai rahmat dari Kami untuk mereka. ﴾ لَعَلَّهُمۡ يَتَضَرَّعُونَ ﴿ "Supaya mereka memohon dengan tunduk merendahkan diri" kepada Kami, dan kembali kepada Kami pada saat sulit.
(43) ﴾ فَلَوۡلَآ إِذۡ جَآءَهُم بَأۡسُنَا تَضَرَّعُواْ وَلَٰكِن قَسَتۡ قُلُوبُهُمۡ ﴿ "Maka mengapa mereka tidak memohon (kepada Allah) dengan tunduk merendahkan diri ketika datang siksaan Kami kepada mereka, bahkan hati mereka telah menjadi keras" membatu sehingga ia tidak lunak untuk menerima kebenar-an. ﴾ وَزَيَّنَ لَهُمُ ٱلشَّيۡطَٰنُ مَا كَانُواْ يَعۡمَلُونَ ﴿ "Dan setan pun menampakkan ke-pada mereka bagusnya kemaksiatan yang selalu mereka kerjakan." Maka mereka mengira bahwa sesuatu yang mereka pegang adalah agama yang benar, sehingga mereka menikmati kebatilan sesaat, dan setan mempermainkan akal mereka.
(44) ﴾ فَلَمَّا نَسُواْ مَا ذُكِّرُواْ بِهِۦ فَتَحۡنَا عَلَيۡهِمۡ أَبۡوَٰبَ كُلِّ شَيۡءٍ ﴿ "Tatkala mere-ka melupakan peringatan yang telah diberikan kepada mereka, Kami pun membukakan semua pintu-pintu kesenangan untuk mereka," berupa dunia dengan kesenangan dan kelalaiannya.﴾ حَتَّىٰٓ إِذَا فَرِحُواْ بِمَآ أُوتُوٓاْ أَخَذۡنَٰهُم بَغۡتَةٗ فَإِذَا هُم مُّبۡلِسُونَ ﴿ "Sehingga apabila mereka bergembira dengan apa yang telah diberikan kepada mereka, Kami siksa mereka dengan sekonyong-konyong, maka ketika itu mereka terdiam berputus asa." Maksudnya, mereka berputus asa dari segala kebaikan, dan ini adalah azab yang paling berat: diazab dalam keadaan senang, lalai dan tidak terduga; hal itu adalah hukuman paling keras dan musibah paling besar bagi mereka.
(45) ﴾ فَقُطِعَ دَابِرُ ٱلۡقَوۡمِ ٱلَّذِينَ ظَلَمُواْۚ ﴿ "Maka orang-orang yang zhalim itu dimusnahkan sampai ke akar-akarnya." Maksudnya, mereka tengge-lam dalam azab, dan sebab-sebab pun terputus. ﴾ وَٱلۡحَمۡدُ لِلَّهِ رَبِّ ٱلۡعَٰلَمِينَ ﴿ "Segala puji bagi Allah, Tuhan semesta alam," atas apa yang Dia tetap-kan dan Dia takdirkan, berupa binasanya orang-orang yang men-dustakan. Dengan itu jelaslah ayat-ayatNya dan pemuliaanNya kepada wali-waliNya, penghinaanNya kepada musuh-musuhNya, serta kebenaran ayat-ayat yang dibawa oleh para Rasul.
Commentary
The verses cited above, if seen in the context of verses appearing immediately previous to them, will show the particular mode in which Shirk and Kufr have been refuted and Tauhid, affirmed. First, the disbelievers of Makkah have been asked: If you are hit by a calamity now, for example, the punishment of Allah descends on you right here in this world or comes death or the very Day of Doom breaks loose, then think and answer who it will be you would call for help to keep this calamity away from you or who it would be you will hope to deliver you from this terrible punishment? Do you think these self-sculpted idols in stone or any others from among the creation of Allah you have given His status would come out to help you in your hour of trial? And then, would you still address your cry of distress to them, or would you rather appeal to none but Allah, the One, the All-Powerful?
There can be no better answer from any sensible human being which was given by Allah Ta` ala Himself on behalf of them - that, at a time of such mass calamity, even the greatest Mushrik will forget all about his idols and self-appointed objects of worship and would call none but Allah. If so, the outcome is obvious. These idols of yours, and the objects of worship whom you have given the status of Allah Ta` ala and whom alone you regard as your problem solvers and granters of wishes, in fact, did not come to help you in your distress, nor could you muster the courage to call them up to help you out. Now then, when would it be that your devotion to them as objects of worship and their role of problems solvers assigned to them by you will start working for you?
What has been said here is a gist of immediately previous verses. Stated here as a matter of supposition is that punishment could befall them within the life of this world as an outcome of their disbelief and disobedience. And, again as a matter of supposition, if the punishment does not visit them in the present life, then, the coming of the Qiyamah is certain after all when account will be taken from all human beings of their deeds and put in effect shall be the law of reward and punishment against these.
` Qiyamah' here could mean the commonly acknowledged Qiyamah or the Day of Doom. It is also possible that, by the particular use of the word, ` As-Sa` ah' (The Hour) -[ 41], the sense could be that of ` The Smaller Doom' (al-Qiyamatus-Sughra) which stands activated for every human being immediately after his or her death - as the saying is: مَن مَّاتَ فَقد قَامَت قِیَامَتُہ (For one who dies, his or her ` Qiyamah' (Doom) stands established right then) because a preliminary sampling of the ultimate reckoning of the Qiyamah will come before the deceased in his or her ` Qabr' (burial place) and in the state of Barzakh (the post-death - pre-Qiyamah state) and the sampling of the ultimate reward and punishment due ` there' would start showing up right from ` here.' (Not too difficult to visualize for those familiar with ` testers' and ` samples' provided on perfume counters in alcoves of major mega stores which are meant to tell the visitor: ` WYSIWYG!' That is, ` what you see is what you get.' - Tr.)
But, despite warnings given in these verses to disobedient people against their attitude of complacency - lest there comes upon them some sudden Divine punishment as has come on past communities, or death, or ultimately the very reckoning after Qiyamah about which there is no doubt - such people have a mind of their own. They tend to take the whole world on the analogy of their limited experience in the already limited time of their life which makes them compulsive excuse seekers in such matters. Present before them the warnings and intimations given by blessed prophets and they will bypass them as ambiguous thinking, specially at times, and which reappear in all ages, when there are people around who, in spite of their open disobedience to Allah and His Prophet ﷺ ، keep prospering in wealth, property, influence, recognition and power, almost everything. So, on the one hand, here is what they witness with their own eyes, while, on the other hand, is the word of the blessed messenger of Allah who tells them that punishments do come upon the disobedient as it is the customary practice of the One they disobey. Now, as they look at the two sides of the argument simultaneously, then, their own excuse seeking disposition and, of course, the Satan hoodwinks them into believing that the word of the prophet is a deception or delusion.
Now, for an answer, we can turn to the present verses where Al-mighty Allah has pointed out to the law which applies to what happened to past communities. It was said: وَلَقَدْ أَرْسَلْنَا إِلَىٰ أُمَمٍ مِّن قَبْلِكَ فَأَخَذْنَاهُم بِالْبَأْسَاءِ وَالضَّرَّاءِ لَعَلَّهُمْ يَتَضَرَّعُونَ ﴿42﴾. It means that Allah did send, before the Holy Prophet ﷺ ، His prophets to other communities which were tested in two ways. Firstly, they were tested with hardships and sufferings to see if these would become the cause of their turning to Allah. But, when they failed in this test and, rather than turn to Allah and abandon disobedience, became all the more engrossed in it, then, they were subjected to a different kind of test. The doors of worldly comforts were opened to them. They had everything they could wish for in the material world so that through these blessings they could recognize their Benefactor and remember Him. But they, rather than be grateful to Him, were so lost in the labyrinth of luxury that they forgot all about the messages and teachings of Allah and His Messenger. Thus, having traded their souls for the glitter of fleeting comforts, they failed in both tests, and their case before Allah became conclusively established against them. So, they were seized by the punishment of Allah suddenly which destroyed them to the last man. This punishment had come upon earlier communities too, down from the heavens and up from beneath the earth, and such mass punishments have come in other ways too which had reduced whole peoples and nations to ashes. The people of Sayyidna Nuh (علیہ السلام) were deluged in the great flood which did not spare even mountain peaks. The people of عَاد ` Ad were hit by an eight-day long wind storm which left not one survivor. The people of Thamud were destroyed through a terrifying sound. The entire habitation of the people of Sayyidna Lut (علیہ السلام) was overturned, the remnants of which still exist in the west of Jordan in the form of a low lying water level which is not conducive. to the survival of any sea life. Therefore, it is called The Dead Sea, and also the Sea of Lut.
In short, these were some forms in which Divine punishment befell past communities as a result of their disobedience destroying whole nations and peoples in one stroke. However, it has also happened that such people died away naturally leaving no one behind to remember them.
Also clarified in these verses is that Almighty Allah does not send down His punishment upon any people all of a sudden. Instead, punishments come at the level of admonitions the purpose of which is to make it possible for people to shed their heedlessness and take to the correct path. We also know from here that the hardship or distress which is sent to people on the earth as punishment for them, though outwardly looks like punishment but, in reality, it is not. Instead of that, it serves the purpose of a wake-up call designed to shake people out of their heedlessness. As such, it is nothing but mercy. Says another verse of the Qur'an وَلَنُذِيقَنَّهُم مِّنَ الْعَذَابِ الْأَدْنَىٰ دُونَ الْعَذَابِ الْأَكْبَرِ لَعَلَّهُمْ يَرْجِعُونَ ﴿21﴾, that is, We will make them taste a lesser punishment, leaving the greatest punishment aside, so that they may return - 32:21.
Removed from these very verses is the doubt about this world which is no place for rewards (Darul-Jaza' ), but a place where one must do what one should (Darul-` Amal). What then is the sense of being punished in this world where good and bad seem to be weighed on the same scale and where, in fact, the evil ones fare better than the good? The answer is clear. The real reward and punishment will come on that one day of Qiyamah, which is known as the very Day of Judgement (Yowmud-DIn) or the Day of Retribution (Yowm al-Jaza' ).. But, some hardships are sent in this world as a sample of punishment (Adhab) and some comforts as a sample of reward (Thawab) which are a token of mercy from Allah. Some spiritual masters have even said that all comforts of the world are indicators of the comforts of Paradise so that one learns to long for them. As for all those hardships and sorrows that afflict man in this world, they too are indicators of the punishment of the Hereafter so that man prepares to stay safe against them. Unless there is a sample or model-in sight, no one can be pursuaded towards anything, nor can anyone be detracted from any impending danger or evil.
So, the comforts and discomforts of this mortal life are not rewards and punishments as such. They are, rather, samples or tokens of re-wards and punishments. We may say that this whole world is a show room of Akhirah (the Hereafter) where the trader displays the demonstration pieces of his merchandise in front of his store or shop so that they could attract the buyer. Thus, we can see that worldly prosperity or poverty, happiness or sorrow are not reward and punishment in the real sense. Actually, they are a method of bringing the creation of Allah alienated from its Creator back to His fold.
At the end of verse 42 itself, this element of wisdom finds expression through the words: لَعَلَّهُمْ يَتَضَرَّعُونَ (so that they may supplicate in humility). It means that the hardship inflicted on them during their life in the present world was really not aimed at punishing them. Since everyone turns to Allah naturally when in distress, the purpose was to make people turn to Allah through a little hardship. This tells us that the hardship or pain which visits a person or group as punishment is, in a sense, the working of Divine mercy.
O Poslaniče, Mi smo narodima prije tebe slali poslanike pa su ih oni u laž utjerali i okrenuli se od onoga sa čim su ti poslanici došli, a zatim smo ih raznim teškoćama kaznili poput siromaštva i bolesti kako bi se Gospodaru svome pokorili.
-Ey Resul!- Ant olsun ki senden önceki ümmetlere de peygamberler gönderdik. Onları yalanladılar, onların getirdiklerinden yüz çevirdiler. Biz de onları şiddetli fakirlik, bedenlerine zarar veren hastalıklara uğrattık ki, Rablerine boyun eğip yalvarsınlar.
Sesungguhnya Kami telah mengutus banyak rasul kepada umat-umat sebelum kamu -wahai Rasul- kemudian mereka mendustakan para rasul tersebut dan berpaling dari ajaran yang dibawanya. Sebab itu, Kami hukum mereka dengan kesusahan seperti kemiskinan dan musibah pada tubuh mereka seperti penyakit supaya mereka mau tunduk dan patuh kepada Tuhan mereka.
I sent messengers to many communities before you, O Messenger, but those communities denied their messengers and turned away from what they brought. I then tried them with poverty and sickness in order for them to submit and humble themselves before their Lord.
42- Andolsun ki senden önceki ümmetlere peygamberler gönderdik de belki yalvarırlar diye onları darlığa ve sıkıntıya uğrattık.
43- Bari onlara azabımız geldiğinde yalvarsalardı! Fakat kalpleri katılaşmış ve şeytan da yaptıklarını onlara süslü göstermişti.
44- Onlar kendilerine verilen öğütleri unutunca, biz de üzerlerine her şeyin kapılarını açtık. Nihâyet kendilerine verilenlerle şımarınca ansızın onları yakalayıverdik de ümitsizce kalakaldılar.
45- Böylece zulmedenlerin ardı arkası kesildi. Âlemlerin Rabbi olan Allah’a hamd olsun.
42. Yüce Allah:“Andolsun ki senden önceki ümmetlere” geçmiş ümmetlere, önceki nesiller arasından senden önceki ümmetlere biz nice “peygamberler gönderdik.” Ancak peygamberlerimizi yalanladılar ve âyetlerimizi bile bile inkâr ettiler. “Belki” bize “yalvarırlar diye” ve sıkıntı esnasında bize sığınırlar diye bizden onlara bir rahmet olmak üzere “onları darlığa ve sıkıntıya” fakirlik, hastalık, çeşitli afet ve musibetlere “uğrattık.”
43. “Bari onlara azabımız geldiğinde yalvarsalardı! Fakat kalpleri katılaşmış” adeta taş kesilmiş ve hakka karşı yumuşamaz bir hal almıştı “ve şeytan da yaptıklarını onlara süslü göstermişti.” İzledikleri yolun gerçek din olduğunu sandılar ve bir süre batılları içerisinde oyalanıp durdular, şeytan onların akılları ile oynadı.
44. “Onlar kendilerine verilen öğütleri unutunca, biz de üzerlerine” dünya ve dünyanın lezzetleri ve gafletleri türünden “her şeyin kapılarını açtık. Nihâyet kendilerine verilenlerle şımarınca ansızın onları yakalayıverdik de ümitsizce kalakaldılar.” Her türlü hayırdan yana ümitlerini kestiler. Bu ise olabilecek en şiddetli azaptır. Yani farkında olmadan, gaflet içerisinde iken, huzur ve rahat içinde iken azabın onları gelip yakalaması... Böylelikle azapları daha ağır, musibetleri daha büyük olur.
45. “Böylece zulmedenlerin ardı arkası kesildi.” Yani azaba duçar oldular ve önlerinde bütün kurtuluş çareleri tükendi. O’nu yalanlayanların helâkine dair kaza ve kaderi dolayısıyla “Âlemlerin Rabbi olan Allah’a hamd olsun.” Çünkü böylelikle Allah’ın âyetleri, gerçek dostlarına lütuf ve ihsanı, düşmanlarını hakir ve küçük göstermesi ve peygamberlerinin getirdiklerinin doğru olduğu ortaya çıkmaktadır.
E inviammo ai popoli che ti hanno preceduto, o Messaggero, dei messaggeri che loro accusarono di menzogna e che furono avversi a ciò che avevano comunicato. Li punimmo con grandi calamità che straziarono i loro corpi, come povertà e malattie, in modo che si sottomettessero umilmente a Lui.
Quả thật, thời trước Ngươi - hỡi Thiên Sứ Muhammad - TA (Allah) đã cử phái các vị Thiên Sứ đến với các cộng đồng nhưng chúng đã phủ nhận họ, chúng quay lưng với những gì họ mang đến. Thế là TA đã trừng phạt chúng bởi những khó khăn như sự nghèo đói và bởi những tai hại đến thân thể của chúng như bệnh tật mục đích để chúng quy phục Thượng Đế của chúng và hạ mình trước Ngài.
Ô Messager, Nous avons envoyé aux peuples qui t’ont précédé des messagers, mais ils les traitèrent de menteurs et refusèrent d’accepter ce qu’ils leur ont apporté. Nous les avons alors punis en les accablant de malheurs, comme la pauvreté, et de calamités qui rongent leurs corps, comme la maladie, afin qu’ils se soumettent à leur Seigneur et s’humilient devant Lui.
Envié mensajeros a muchas comunidades en la antigüedad, Mensajero, pero esas comunidades rechazaron a sus mensajeros y al mensaje que trajeron. Por eso los castigué con pobreza y enfermedad para que se sometieran ante su Señor.
Nếu chúng chịu hạ mình phủ phục trước Allah khi Ngài giáng xuống tai họa lên chúng thì chắc chắn Ngài đã giải thoát chúng khỏi những tai họa đó và đã thương xót chúng, nhưng chúng đã không làm thế do trái tim của chúng đã chai cứng nên không nhận thức được sự việc và hơn nữa Shaytan đã làm cho chúng thấy việc chúng vô đức tin và làm điều tội lỗi là tốt, là đẹp đối với chúng nên chúng cứ tiếp tục làm những điều tội lỗi đó.
Si tan solo se hubieran entregado a Al-lah cuando Su calamidad vino sobre ellos, y Le hubieran rogado a Al-lah que los librara de la calamidad, entonces Él les habría mostrado misericordia. Pero no hicieron eso. En cambio, sus corazones se endurecieron y no prestaron atención ni tomaron la enseñanza. Satanás hizo que la incredulidad y los pecados que cometían les parecieran buenos, por lo que continuaron con sus acciones.
E se si fossero sottomessi ad Allāh quando vennero colpiti dalle disgrazie, e se si fossero presentati umilmente dinanzi ad Allāh, affinché Egli li salvasse dalle disgrazie, avrebbero ottenuto la Nostra Misericordia, ma non lo fecero; piuttosto, i loro cuori si indurirono e furono sconsiderati, e Satana abbellì loro i peccati che commisero e la loro miscredenza, e così perseverarono nella loro precedente condizione.
Hiç olmazsa azabımız kendilerine gelince Allah'ın onlardan azabı kaldırması için boyun eğip yalvarsalardı, biz de onlara rahmet etseydik. Ancak onlar bunu yapmadı. Bilakis kalpleri katılaştı, başlarına gelenden ibret alıp ders çıkarmadılar. Şeytan onlara yaptıkları küfrü ve günahları güzel gösterdi. Onlar da bulundukları hal üzerine devam ettiler.
Seandainya ketika hukuman Kami tiba mereka itu mau tunduk dan patuh kepada Allah agar Dia berkenan mengangkat hukuman itu, niscaya Kami akan mengasihani mereka. Tetapi mereka tidak melakukannya. Justru hati mereka menjadi keras, tidak mau mengambil pelajaran dan tidak menghiraukan peringatan yang ada. Setan telah membuat kekafiran dan kemaksiatan yang mereka lakukan itu tampak bagus di mata mereka, sehingga mereka terus melanjutkan perbuatan tersebut.
Si lorsque le malheur s’est abattu sur eux, ils s’étaient soumis et assujettis à Allah afin qu’Il fasse disparaître ce malheur, Nous leur aurions fait miséricorde, mais ils ne s’assujettirent pas ni ne se soumirent. Au contraire, leurs cœurs se sont plutôt endurcis et ne tirèrent aucun enseignement de leur malheur. De plus, Satan leur a embelli la mécréance et les péchés qu’ils commettaient, les faisant ainsi persister dans cette voie.
If only they had humbled themselves before Allah, when His calamity came to them, and begged Allah to remove the calamity, then He would have shown them mercy. But they did not do that. Instead, their hearts became hard and they did not take notice and learn a lesson. Satan made the disbelief and sins that they were committing seem good to them, so they continued with those actions.
Kung sakaling sila, nang dumating sa kanila ang pagsubok ni Allāh, ay nagpakaaba sa Kanya at nagpasailalim sa Kanya, talaga sanang pinawi Niya sa kanila ang pagsubok at talaga sanang kinaawaan Niya sila. Subalit sila ay hindi gumawa niyon, bagkus tumigas ang mga puso nila kaya hindi sila nagsaalang-alang at hindi sila napangaralan. Pinaganda sa kanila ng demonyo ang dati nilang nagagawa na kawalang-pananampalataya at mga pagsuway kaya nagpatuloy sila sa dating lagay nila.
A da su se oni, kada im je iskušenje od nas došlo, Allahu pokorili i predali, otklonili bismo im iskušenje i smilovali bismo im se, ali nisu to uradili, već su njihova srca okorjela i pouku nisu primali. Šejtan im je uljepšao ono što rade, njihovo nevjerstvo i griješenje, te su ustrajali na tome.
Nakon što nisu uzeli pouku iz onog čime su bili opominjani, poput siromaštva i bolesti, i nisu provodili Allahove naredbe, postepeno smo ih u propast odvodili otvarajući im vrata opskrbe i dajući im bogatstvo nakon siromaštva, i zdravlje nakon bolesti. Pošto su se uzoholili i postali zadivljeni onim što im je dato, iznenada im je došla naša kazna, kad gle postadoše zbunjeni te izgubiše svaku nadu u ono što su priželjkivali.
Şiddetli fakirlik ve hastalıklarla kendilerine verilen öğütleri terk edip Allah'ın emirleri ile amel etmediklerinde, onlara rızık kapılarını açarak istidracta bulunduk. Fakirlikten sonra zenginlikleri, hastalıktan sonra onların bedenlerini sağlığa kavuşturduk. Ancak onlar kibirlendiler. Kendilerine verilen nimetlerle saşkınlığa kapıldılar ve azabımız aniden gelip onları yakaladı. Neye uğradıklarını bilemediler, umut ettikleri şeyde ümitsizliğe kapıldılar.
Après qu’ils aient dédaigné déduire des enseignements de la pauvreté et de la maladie qui les ont touchés et qu’ils n’aient pas mis à exécution les ordres d’Allah, Nous les avons menés à leur perte en leur ouvrant grandes les portes de la subsistance, les rendant ainsi riches après avoir été pauvre, et rendant leurs corps sains et vigoureux après qu’ils aient été malades. Puis après qu’ils aient fait preuve d’ingratitude et qu’ils aient été satisfaits de ce dont ils jouissaient, Notre châtiment les frappa soudainement et ils devinrent désemparés et abattus.
Cuando ignoraron la advertencia de la pobreza extrema y la enfermedad, y no siguieron las órdenes de Al-lah, Él los alejó de la verdad abriéndoles las puertas de la provisión y dándoles riqueza después de haber sido pobres. También los bendijo con buena salud después de haber sufrido la enfermedad. Esto continuó hasta que, estando inmersos en su orgullo y gozando de la vida, el castigo de Al-lah cayó sobre ellos de repente, y fueron alcanzados por la desesperación y la desesperanza.
Quando dimenticarono le calamità con cui li mettemmo alla prova, come povertà e malattie, e non seguirono gli ordini di Allāh, li tentammo aprendo loro la porta del sostentamento e li rendemmo ricchi dopo aver subito la povertà, e guarimmo i loro corpi dalle malattie finché, quando si insuperbirono e divennero arroganti a causa di ciò che ottennero, li colpì all'improvviso la Nostra punizione, ed eccoli confusi, rassegnati rispetto a ciò che si auguravano.
When they ignored the warning of extreme poverty and sickness, and did not follow Allah’s instructions, He enticed them further away from the truth by opening the doors of provision to them, and giving them wealth after they were poor. He also blessed them with good health after they had suffered sickness. This continued until they were steeped in their pride and enjoyment of life; then His punishment came upon them suddenly, and they were overtaken by despair and lost all hope.
Khi chúng bỏ qua những lời nhắc nhở và cảnh báo từ sự khốn khó của nghèo đói và bệnh tật, và chúng không chịu làm theo mệnh lệnh của Allah thì Ngài mở ra cho chúng mọi cánh cửa của bổng lộc, chúng trở nên giàu có sau cái nghèo, chúng trở nên khỏe mạnh sau bệnh tật, cho tới khi chúng không còn biết đến lòng tri ân và chỉ biết vui say tận hưởng những bổng lộc thì Allah đột ngột trừng phạt chúng khiến chúng chết lặng trong vô vọng.
Kaya noong iniwan nila ang ipinangaral sa kanila dala ng katindihan ng karalitaan at karamdaman at hindi nila ginawa ang mga utos ni Allāh, pinainan Niya sila sa pamamagitan ng pagbukas sa mga pinto ng panustos sa kanila at ng pagpapayaman sa kanila matapos ng karalitaan at pinalusog Niya ang mga katawan nila matapos ng karamdaman, na hanggang sa nang dumapo sa kanila ang kawalang-pakundangan at naghari sa kanila ang paghanga sa sarili dahil sa ipinatamasa sa kanila ay dumating naman sa kanila ang parusa Niya nang biglaan kaya biglang sila ay mga nalilito, mga nawawalan ng pag-asa sa inaasam nila.
Setelah mereka mengabaikan peringatan yang diberikan kepada mereka -berupa kemiskinan yang parah dan penyakit berat- dan tidak mau melaksanakan perintah-perintah Allah maka Kami beri mereka istidraj dengan cara membuka pintu rezeki seluas-luasnya kepada mereka, memberi mereka kekayaan yang melimpah, dan mengembalikan kesehatan mereka setelah mengidap penyakit berat. Sampai ketika mereka dihinggapi kesombongan dan keangkuhan atas kenikmatan hidup yang mereka rasakan, tiba-tiba azab Kami datang kepada mereka secara mendadak. Seketika itu juga mereka kebingungan dan putus asa tanpa ada harapan lagi.
As for the statement: فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَيْءٍ (We opened for them doors of everything) appearing in the third verse (44), it warns human beings at large that no one should be deceived by seeing the affluence of persons or groups and hasten to the conclusion that these were the people on the correct path and that their life was a model of success. One should never forget that among them there could be some of those disobedient ones who have been picked out to be seized with sudden and grave punishment.
Therefore, the Holy Prophet ﷺ said: When you see blessings and wealth raining upon someone - though he is deep in sin and disobedience - then, know that he is being lured into destruction اِستِدرَاج (Istidraj), that is, his affluence is an indicator of his being seized in punishment. (Narrated by Ahmad from 'Aqabah ibn ` Amir as in Tafsir Ibn Kathir)
Following a narration from Sayyidna ` Ubadah ibn Al-Samit, leading commentator Ibn Jarir has reported that the Holy Prophet ﷺ said:
When Allah Ta’ ala wills to have a nation survive and grow, He creates in them two qualities: (1) moderation in everything they do, and (2) modesty and chastity, that is, abstinence from indulging in what is not right. And when Allah Ta` ala wills to destroy a nation, He opens for them the doors of breach of faith (Khiyanah), that is, they appear to be successful in the world despite their breaches of faith and wrong doings.
Kaya pinutol ang pinakahuli sa mga alagad ng kawalang-pananampalataya sa pamamagitan ng pagpuksa sa kanila sa kalahatan sa pamamagitan ng pagpapahamak at ng pag-aadya sa mga sugo ni Allāh. Ang pasasalamat at ang pagbubunyi ay ukol kay Allāh lamang, ang Panginoon ng mga nilalang, dahil sa pagpapahamak Niya sa mga kaaway Niya at pag-aadya Niya sa mga katangkilik Niya.
Lalu orang-orang kafir terakhir itu pun diputus generasi penerusnya dengan cara dibinasakan semua populasinya, sementara para utusan Allah diberikan pertolongan. Ungkapan rasa syukur dan pujian hanya diperuntukkan bagi Allah semata, Tuhan alam semesta yang telah membinasakan musuh-musuh-Nya dan menolong para pendukung-Nya.
I posljednji nevjernik bijaše iskorijenjen tako što ga je Allah uništio i pomogao Svoje poslanike; a sva zahvala i pohvala pripada Allahu jedinom, Gospodaru svih svjetova, za uništavanje Njegovih neprijatelja i pomaganje Njegovih miljenika.
Những kẻ vô đức tin, tất cả họ đều bị hủy diệt toàn bộ, không sót một ai, các vị Thiên Sứ của Allah được ban cho sự thắng lợi, mọi lời ca ngợi và tán dương dâng lên một mình Allah, Đấng Chủ Tể của vũ trụ và muôn loài cho việc đã hủy diệt kẻ thù của Ngài và ban thắng lợi cho những Wali của Ngài.
In the last verse (45), it was said that, when the mass punishment of Allah Ta` ala came, the people who did wrong were uprooted to the last man. Said immediately after was: وَالْحَمْدُ لِلَّـهِ رَبِّ الْعَالَمِينَ (And praise be to Allah, the Lord of the worlds) where the hint given is: Whenever the wrongdoers and the unjust are visited by some punishment or calamity, that is a blessing for the whole world for which people should be grateful.
Di', o Messaggero, a tali idolatri: "Ditemi, se Allāh vi avesse resi sordi, privandovi della capacità di udire, e se vi avesse resi ciechi, privandovi della capacità di vedere, e se avesse sigillato i vostri cuori, così che non comprendiate nulla, chi potrebbe restituirvi ciò che avete perduto?" Osserva, o Messaggero, come chiariamo loro le prove e variamo gli argomenti, e come poi rifiutano tutto ciò!
Les derniers mécréants furent anéantis et Les messagers d’Allah furent secourus. La reconnaissance et la louange ne sont dues qu’à Allah Seul, le Seigneur de l’Univers, pour avoir anéanti Ses ennemis et secouru Ses alliés.
Los injustos fueron eliminados cuando la ayuda de Al-lah llegó a los mensajeros. El agradecimiento y la alabanza son solo para Al-lah, el Señor de los Mundos, por destruir a Sus enemigos y ayudar a Sus aliados.
Böylece o küfür ehlinin tamamı helak edilerek kökü kazındı ve Allah'ın resulleri muzaffer kılındı. Şükür ve övgü yalnızca düşmanlarını helak edip veli kullarına yardım eden alemlerin Rabbine mahsustur.
When a man is faced with the truth and he does not accept it, God does not seize him immediately, but gives him some jolts by way of monetary loss or physical trouble, so that he should review his way of life, and his thinking should be revolutionised. Life’s events are not mere happenings but vibrant messages from God sent to wake a man up from his sleep of forgetfulness. But man learns nothing from these things. He consoles himself by saying that these are normal ups and downs and that such ups and downs do occur in life. In this way, Satan all too often diverts the mind of the individual from possible divine disfavour and pushes him into negligence of his religious duties by providing him with plausible justifications. When a man indulges in this type of behaviour again and again, his heart loses all sensitivity to what is true or false, right or wrong. His conscience eventually becomes totally blunted. When a man ignores the warnings received from God, His approach towards him changes. Now, God’s decision for him is that the doors to comfort and success should be opened for him; he should be granted prosperity in full measure; his honour and popularity should increase. This is in reality, a punishment, so that the evil hidden in him should come out clearly. The purpose of this is that man should feel satisfied with himself and become more and more insensitive and much bolder in ignoring the Truth. And, as a result, his meriting punishment is fully established. When this purpose is achieved, God’s retribution suddenly overwhelms him. He is deprived of worldly life and presented before the court of the Hereafter, so that he may be awarded the punishment of Hell. This world is God’s world. Here the right to have one’s greatness extolled belongs to only one Being. So, if a man ignores the divine truth, he is in fact disrespecting God. In a world overarched by the majesty of the Almighty, he wants to establish his own greatness. In this way he is indulging in unparalleled transgression. He is being insolent to God before whom no behaviour other than that of the utmost humility is proper.
The last of the disbelievers was cut off by being wiped out altogether when the help came to Allah’s messengers. Thanks and praise is only for Allah, the Lord of the Worlds, for destroying His enemies and helping His friends.
Di' loro, o Messaggero: "Ditemi, se dovesse giungervi la punizione di Allāh all'improvviso, senza che ve ne accorgiate, o dovesse giungervi davanti ai vostri occhi, sappiate che tale punizione giunge solo agli ingiusti per aver rinnegato Allāh e per aver accusato di menzogna i Suoi messaggeri".
Ô Messager, dis à ces polythéistes: Si Allah faisait en sorte que vous n’ayez plus ni ouïe, ni vue et scellait vos cœurs, vous rendant incapable de comprendre quoi que ce soit, quelle autre divinité méritant d’être adorée vous rendrait ce qui vous a été ôté ? Vois, ô Messager, comment Nous leur explicitons les arguments et leur fournissons une variété de preuves évidentes. Pourtant, ils n’y prêtent aucune attention
Katakanlah -wahai Rasul- kepada orang-orang musyrik, “Katakan padaku, jikalau Allah membuatmu tuli dengan cara mengambil pendengaranmu, membuatmu buta dengan cara mengambil penglihatanmu, dan mengunci mati hatimu sehingga kamu tidak mengerti apa-apa, siapakah tuhan yang dapat memberikan apa yang hilang darimu itu?” Renungkanlah -wahai Rasul- bagaimana Kami menjelaskan banyak hujjah dan memberikan banyak bukti kepada mereka tetapi kemudian mereka berpaling darinya.
Mensajero, diles a estos idólatras: Respondan, si Al-lah los ensordece al quitarles sus oídos, los enceguece al quitarles la visión, y sella sus corazones de modo tal que nada comprendan, ¿qué otro ser digno de adoración les podrá restituir estas facultades? Reflexiona, Mensajero, acerca de cómo les explicamos la evidencia de varias maneras, pero aun así se apartan de ella.
Say, O Messenger, to these idolaters: Tell me, if Allah has to make you deaf by taking away your hearing, make you blind by taking away your sight, and seal your hearts so that you do not understand anything, what other being deserving worship is there that will bring all of these back to you? Think, O Messenger, about how we explain the evidence to them in various ways, yet they still turn away from it.
-Ey Resul!- Bu müşriklere de ki: Haydi bana söyleyin bakalım! Şayet Allah, duymanızı alarak kulaklarınızı sağır etse ve görmenizi alarak gözlerinizi kör etse ve kalplerinizi de mühürleyip hiçbir şey anlamasanız; bu kaybettiklerinizi hangi hak mabud size tekrar geri verebilir? -Ey Resul!- Dikkatle bak, onlara nasıl değişik değişik deliller getiriyoruz? Sonra onlar bu delillerden yüz çeviriyorlar!
"Katakanlah, 'Terangkanlah kepadaku jika Allah mencabut pendengaran dan penglihatan serta menutup hatimu, siapakah tuhan selain Allah yang kuasa mengembalikannya kepadamu?' Perhatikanlah, bagaimana Kami berkali-kali memperlihatkan tanda-tanda kebesaran (Kami), kemudian mereka tetap berpaling (juga)? Katakanlah, 'Terangkanlah kepadaku, jika datang siksaan Allah kepadamu dengan sekonyong-konyong atau terang-terangan, apakah ada yang dibinasakan (Allah) selain dari orang-orang yang zhalim?'" (Al-An'am: 46-47).
(46) Allah memberitakan bahwa sebagaimana Dia yang sendirian dalam penciptaan makhluk dan pengaturannya, maka Dia pulalah yang bersendirian dalam keesaan dan ketuhanan. Dia berfirman, ﴾ قُلۡ أَرَءَيۡتُمۡ إِنۡ أَخَذَ ٱللَّهُ سَمۡعَكُمۡ وَأَبۡصَٰرَكُمۡ وَخَتَمَ عَلَىٰ قُلُوبِكُم ﴿ "Katakanlah, 'Terang-kanlah kepadaku jika Allah mencabut pendengaran dan penglihatan serta menutup hatimu'," maka kamu hidup tanpa pendengaran, tanpa penglihatan, dan tanpa akal. ﴾ مَّنۡ إِلَٰهٌ غَيۡرُ ٱللَّهِ يَأۡتِيكُم بِهِۗ ﴿ "Siapakah tuhan selain Allah yang kuasa mengembalikannya kepadamu?" Jika tidak ada selain Allah yang mendatangkan itu, maka mengapa kamu menyembah sesuatu bersama Allah, yang tidak memiliki kekuatan apa pun kecuali jika Allah berkehendak? Ini adalah bukti kebenaran tauhid dan kebatilan syirik. Oleh karena itu Allah berfirman,﴾ ٱنظُرۡ كَيۡفَ نُصَرِّفُ ٱلۡأٓيَٰتِ ﴿ "Perhatikanlah, bagaimana Kami berkali-kali memperlihatkan tanda-tanda kebesaran (Kami)." Maksudnya, perhatikanlah bagaimana Kami menghadirkannya dengan bentuk yang bermacam-macam. Kami menghadirkannya dalam setiap disiplin ilmu untuk mene-rangi kebenaran dan menelusuri jalan para pelaku kejahatan. ﴾ ثُمَّ هُمۡ ﴿ "Kemudian mereka," setelah penjelasan lengkap ini, ﴾ يَصۡدِفُونَ ﴿ "tetap berpaling (juga)" dari ayat-ayat Allah dan melengos darinya.
(47) ﴾ قُلۡ أَرَءَيۡتَكُمۡ ﴿ "Katakanlah, 'Terangkanlah kepadaku'." Beri-takan kepadaku, ﴾ إِنۡ أَتَىٰكُمۡ عَذَابُ ٱللَّهِ بَغۡتَةً أَوۡ جَهۡرَةً ﴿ "jika datang siksaan Allah kepadamu dengan sekonyong-konyong atau terang-terangan." Maksud-nya, secara tiba-tiba, atau sebelumnya telah didahului oleh muka-dimah yang dengannya kamu mengetahui terjadinya,﴾ هَلۡ يُهۡلَكُ إِلَّا ٱلۡقَوۡمُ ٱلظَّٰلِمُونَ ﴿ "Apakah ada yang dibinasakan (Allah) selain dari orang-orang yang zhalim?" Yaitu orang yang menjadi pemicu turunnya azab kepada mereka akibat kezhaliman dan pengingkarannya. Waspadalah! Jangan berjalan di atas kezhaliman, karena ia adalah kebinasaan dan kesengsaraan yang kekal abadi.
Hỡi Thiên Sứ Muhammad, Ngươi hãy nói với những kẻ thờ đa thần này: Các người hãy cho Ta biết nếu Allah làm cho tai các ngươi không nghe được, mắt của các ngươi không nhìn thấy được và Ngài khóa trái tim của các ngươi lại để các ngươi không hiểu ra điều gì thì đấng thờ phượng đích thực nào sẽ mang đến cho các người những gì các ngươi đã mất đó? Hỡi Thiên Sứ Muhammad, Ngươi xem TA (Allah) đã trình bày rõ ràng cho họ các lý lẽ với những bằng chứng rõ ràng nhưng rồi chúng vẫn quay lưng bỏ đi.
أَرَأَيْتُمْ إِنْ أَخَذَ اللَّهُ سَمْعَكُمْ وَأَبْصَـرَكُمْ
(Tell me, if Allah took away your hearing and your sight.) just as He gave these senses to you. In another Ayah, Allah said;
هُوَ الَّذِى أَنشَأَكُمْ وَجَعَلَ لَكُمُ السَّمْعَ وَالاٌّبْصَـرَ
(It is He Who has created you, and endowed you with hearing, seeing.) 67:23. The Ayah above might also mean that Allah will not allow the disbelievers to benefit from these senses in religious terms. This is why He said next,
وَخَتَمَ عَلَى قُلُوبِكُمْ
(and sealed up your hearts,.) He also said in other Ayat,
أَمَّن يَمْلِكُ السَّمْعَ والاٌّبْصَـرَ
(Or who owns hearing and sight) 10:31, and,
وَاعْلَمُواْ أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ
(And know that Allah comes in between a person and his heart.) Allah said;
مَّنْ إِلَـهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِهِ
(Is there a god other than Allah who could restore them to you) Meaning, is there anyone except Allah who is able to give you back these senses if Allah took them from you Only Allah is able to do so, and this is why He said here,
انْظُرْ كَيْفَ نُصَرِّفُ الاٌّيَـتِ
(See how variously We explain the Ayat,) and make them plain and clear, testifying to Allah's Oneness in lordship and that those worshipped besides Him are all false and unworthy.
ثُمَّ هُمْ يَصْدِفُونَ
(yet they turn aside.) After this explanation, they still turn away from the truth and hinder people from following it. Allah's statement,
قُلْ أَرَأَيْتَكُمْ إِنْ أَتَـكُمْ عَذَابُ اللَّهِ بَغْتَةً
(Say: "Tell me, if the punishment of Allah comes to you suddenly...") means, while you are unaware -- or during the night -- striking you all of a sudden,
أَوْ جَهْرَةً
(or openly) during the day, or publicly,
هَلْ يُهْلَكُ إِلاَّ الْقَوْمُ الظَّـلِمُونَ
(will any be destroyed except the wrongdoing people) This torment only strikes those who commit injustice against themselves by associating others with Allah, while those who worship Allah alone without partners will be saved from it, and they will have no fear or sorrow. In another Ayah, Allah said;
الَّذِينَ ءَامَنُواْ وَلَمْ يَلْبِسُواْ إِيمَـنَهُمْ بِظُلْمٍ
(It is those who believe and confuse not their belief with Zulm, (wrong or Shirk).) 6:82 Allah's statement,
وَمَا نُرْسِلُ الْمُرْسَلِينَ إِلاَّ مُبَشِّرِينَ وَمُنذِرِينَ
(And We send not the Messengers but as bearers of glad tidings and as warners.) means, the Messengers ﷺ bring good news to Allah's servants, as well as, command all that is good and righteous. They also warn those who disbelieve in Allah of His anger and of all types of torment. Allah said,
فَمَنْ ءَامَنَ وَأَصْلَحَ
(So whosoever believes and does righteous good deeds.) meaning, whoever believes in his heart with what the Messengers were sent with and makes his works righteous by imitating them;
فَلاَ خَوْفٌ عَلَيْهِمْ
(upon such shall come no fear,) concerning the future,
وَلاَ هُمْ يَحْزَنُونَ
(nor shall they grieve.) about what they missed in the past and left behind them in this world. Certainly, Allah will be the Wali and Protector over what they left behind. Allah said next,
وَالَّذِينَ كَذَّبُواْ بِـَايَـتِنَا يَمَسُّهُمُ الْعَذَابُ بِمَا كَانُواْ يَفْسُقُونَ
(But those who reject Our Ayat, the torment will strike them for their rebelling.) The torment will strike them because of disbelieving in the Message of the Messengers, defying Allah's commands, committing what He prohibited and transgressing His set limits.
Sabihin mo, O Sugo, sa mga tagapagtambal na ito: "Magpabatid kayo sa akin kung biningi kayo ni Allāh sa pamamagitan ng pag-alis sa mga pandinig ninyo at binulag Niya kayo sa pamamagitan ng pagkuha sa mga paningin ninyo at pagpinid sa mga puso ninyo kaya hindi kayo nakaunawa ng anuman, sinong sinasamba ayon sa karapatan ang magdudulot sa inyo ng nawala ninyo mula roon? Magmuni-muni ka, O Sugo, kung papaano Siyang naglilinaw sa kanila ng mga katwiran at nag-uuri-uri ng mga patotoo, pagkatapos sila ay umaayaw sa mga ito!"
O Poslaniče, reci tim višebošcima: "Obavijestite me kakvo božanstvo će vam vratiti sluh, vid, i zdravo srce, ako vas Allah učini gluhim, slijepim i zapečaćenih srca pa ništa ne budete razumjeli?" Poslaniče, razmisli o tome kako im objašnjavamo Naše ajete i raznovrsne im argumente navodimo, a oni se od svega toga okreću!
46- De ki:“Söyleyin bakalım: Eğer Allah sizin kulaklarınızı ve gözlerini alsa, kalplerinize mühür vursa, Allah’tan başka onları size geri verecek ilah kimdir?” Bak; âyetlerimizi nasıl türlü türlü açıklıyoruz da sonra onlar yüz çeviriyorlar.
47- De ki:“Söyleyin haydi: Size Allah’ın azabı ansızın veya açıktan açığa gelse zalimler topluluğundan başkası helak olur mu hiç?”
46. Yüce Allah, her şeyi yaratıp idare edenin yalnızca kendisi olduğunu bildirip vahdaniyet ve uluhiyetin de yalnız O’na has olduğunu haber vererek şöyle buyurmaktadır:“De ki: “Söyleyin bakalım: Eğer Allah sizin kulaklarınızı ve gözlerini alsa, kalplerinize mühür vursa” ve böylelikle siz sağır ve kör olsanız, aklınız da hiçbir şeye ermeyecek olsa, “Allah’tan başka onları size geri verecek ilah kimdir?” Bunları Allah’tan başka size geri verecek kimse olmadığına göre niye onunla birlikte -Allah’ın dilemesi müstesna- hiçbir şeye güç yetiremeyen varlıklara/kimselere ibadet ediyorsunuz? İşte bu da tevhidin delillerinden ve şirkin batıl olduğunu ortaya koyan belgelerdendir. Bundan dolayı Yüce Allah daha sonra:“Bak, âyetlerimizi nasıl türlü türlü açıklıyoruz” çeşitli şekillerde ortaya koyuyor, her çeşitten âyet getiriyor ve açıklıyoruz ki hakkı aydınlatsın, günahkârların izledikleri yol da açıkça ortaya çıksın. “Sonra onlar” bu derece tam ve eksiksiz açıklamaya rağmen Allah’ın âyetlerinden “yüz çeviriyorlar” ve onlara doğru yönelmiyorlar.
47. “De ki: “Söyleyin haydi: Size Allah’ın azabı ansızın veya açıktan açığa gelse” yani ister ansızın isterse de ondan önce gelen öncü olaylar ile ne zaman vukua geleceğini bildiğiniz bir şekilde gelse “zalimler topluluğundan başkası helak olur mu hiç?” Kendilerinin azaba düşmelerine, zulüm ve inatları sebep olan bu kimselerden başkaları helâk olur mu? O halde zulüm üzere devam etmekten sakının. Çünkü bu, ebedi bir helâkve sonsuz bir bedbahtlıktır.
O Poslaniče, reci im: "Obavijestite me, ako vam dođe Allahova kazna iznenada, bez da osjetite, ili vam dođe očevidno, zar će zadesiti osim one koji su nepravedni bili jer nisu vjerovali i poslanike su u laž utjerivali?"
Katakanlah kepada mereka -wahai Rasul-, “Katakan padaku, jikalau azab Allah datang kepada kalian dengan tiba-tiba tanpa kalian sadari, atau datang kepada kalian secara terangan-terangan dan terbuka, sesungguhnya tidak ada yang dibinasakan dengan azab itu kecuali orang-orang yang zalim lantaran perilaku mereka yang kafir kepada Allah dan mendustakan Rasul-Nya."
-Ey Resul- Onlara de ki: Haydi söyleyin bakalım! Allah'ın azabı size ansızın veya açıktan açığa ayan beyan gelip çattığı zaman haliniz nice olur. Şüphesiz o azapla ancak Allah'ı küfreden ve rasullerini yalanlayan zalimlerden başkası cezalandırılmaz.
The granting of ears, eyes and heart to man indicates what his Creator wants from him. The Creator wants man to hear and see His signs and accept them using rational arguments. If a man does not utilise these God-given capabilities for the purpose they are meant, then he is running the risk that he may be declared incapable and his capabilities may be snatched from him. How helpless is one who is rendered blind, deaf and mentally disabled because such a person will remain of no social value. But there is a kind of helplessness greater than this: it is to have ears but be deaf to the Truth; it is to have eyes but be blind to the Truth; it is to have a heart in one’s breast but be incapable of understanding the Truth. This deprivation is much more serious than the first kind, because it makes a man debased and worthless in respect of the Hereafter; there is no shortcoming more heinous than this. If a man is warned of the result of the denial of truth, and has the bravado to respond insolently, it is because, being well placed in the world, he thinks that he need not fear the scourge of God. Indeed, he imagines he is exempt from divine retribution. And the more daring ones, such as he, challenge God’s messenger and say, ‘If you are truthful, bring down upon us God’s wrath, and let us see.’ They do not understand that if God vents His anger, it will be on them and not on anyone else.
Tell me, if Allah’s punishment comes to you suddenly without your realizing it, or if it comes to you openly before your eyes, then is it not so that only those who do wrong by disbelieving Allah and His messengers will be destroyed, and only those who have faith in Allah and follow His messengers will be saved.
Respondan, si el castigo de Al-lah cae sobre ustedes repentinamente sin que se den cuenta, o si lo hace abiertamente ante sus ojos, entonces, ¿no es cierto que solo aquellos que pecan al no creer en Al-lah ni en Sus mensajeros serán destruidos, mientras que quienes tengan fe en Al-lah y sigan a sus Mensajeros serán salvos?
Sabihin mo sa kanila, O Sugo: "Magpabatid kayo sa akin kung dumating sa inyo ang pagdurusa mula kay Allāh nang biglaan nang walang pagkadama nito mula sa inyo, o dumating ito sa inyo nang hayagang lantaran sa mga mata sapagkat tunay na walang kinukuha sa pamamagitan ng pagdurusang iyon kundi ang mga tagalabag sa katarungan dahil sa kawalang-pananampalataya nila kay Allāh at pagpapasinungaling sa mga sugo Niya."
Ô Messager, dis-leur: Si un châtiment d’Allah vous frappait soudainement sans que vous ne vous y attendiez ou peu de temps après qu’il ne vous soit annoncé, seuls seront touchés par ce châtiment ceux qui ont été injustes par leur mécréance en Allah et le démenti de Ses messagers.
Hỡi Thiên Sứ Muhammad, Ngươi hãy nói với họ: Các người hãy cho ta biết nếu sự trừng phạt của Allah xảy đến với các người một cách bất ngờ mà các người không hề hay biết hoặc nó xảy đến một cách công khai mà các ngươi đang trông đợi thì chẳng phải chỉ có đám người làm điều sai quấy bởi sự vô đức tin của họ nơi Allah và bởi sự phủ nhận của họ đối với các vị Thiên Sứ của Ngài mới hứng chịu sự trừng phạt đó?
TA (Allah) cử các vị Thiên Sứ của TA đến chỉ nhằm múc đích để họ báo tin mừng cho những người có đức tin và tuân lệnh về những ân huệ trường tồn và bất tận (Thiên Đàng) đồng thời cảnh báo những kẻ vô đức tin và trái lệnh về sự trừng phạt khủng khiếp của TA (Hỏa Ngục). Bởi thế, ai tin các vị Thiên Sứ và cải thiện việc làm của mình thì sẽ không lo sợ cho những gì đang chờ đón y ở cõi Đời Sau và cũng sẽ không buồn phiền và hối tiếc cho những gì đã mất trên cõi trần.
Hindi Kami nagsugo ng mga sugo Namin kundi upang magpabatid sa mga alagad ng pananampalataya at pagtalima ng magpapagalak sa kanila na kaginhawahang mananatili, na hindi mauubos ni mapuputol, at upang magpangamba sa mga alagad ng kawalang-pananampalataya at pagsuway sa parusa Naming matindi. Kaya ang mga sumampalataya sa mga sugo at nagpakatuwid sa gawain nila ay walang pangamba sa kanila sa kahaharapin nila sa Kabilang-buhay nila ni sila ay malulungkot at manghihinayang sa anumang nakaalpas sa kanila mula sa mga kapalarang pangmundo.
E non inviamo l'inviato tra i Nostri messaggeri se non per informare il popolo fedele ed obbediente dell'eterna beatitudine che li compiacerà, e per minacciare il popolo miscredente e disobbediente con la dura punizione. Coloro che credono nei messaggeri e migliorano le proprie azioni non dovranno temere per ciò che riceveranno nell'Aldilà e non dovranno rattristarsi per i beni che hanno perduto nella vita terrena.
48- Biz, peygamberleri ancak müjdeleyiciler ve uyarıcılar olarak göndeririz. Artık kim iman edip (halini) düzeltirse onlara korku yoktur ve onlar üzülmeyeceklerdir de.
49- Âyetlerimizi yalanlayanlara ise fasıklık edip durdukları için azap dokunacaktır.
48. Yüce Allah peygamberleri ile gönderdiği mesajın özünü söz konusu etmekte, bunun müjde ve uyarma olduğunu haber vermektedir. Bu ise müjde verenin, müjdelenen şeyin ve kul tarafından yerine getirilmesi halinde müjdelenen hususun elde edilmesini sağlayacak amellerin; uyaranın, kendisi ile uyarılan hususun ve kul tarafından işlenmesi halinde uyarılan akıbetin gerçekleşmesine yol açacak amellerin açıklanmasını gerektirmektedir. İnsanlar peygamberlerin çağrısını kabul edip etmemek bakımından iki kısma ayrılmışlardır:“Artık kim iman edip (halini) düzeltirse” yani kim Allah’a, meleklerine, kitaplarına, peygamberlerine ve âhiret gününe iman edip imanını, amellerini ve niyetini ıslah edip düzeltirse gelecekte “onlara korku yoktur ve” geçmişleri dolayısıyla da “onlar üzülmeyeceklerdir de.”
49. “Âyetlerimizi yalanlayanlara ise fasıklık edip durdukları için azap dokunacaktır.” Yani azap onlara erişecek ve onlar da bu azabı tadacaklardır.
"Dan tidaklah Kami utus para rasul itu melainkan untuk memberi kabar gembira dan memberi peringatan. Barangsiapa yang beriman dan mengadakan perbaikan, maka tak ada kekhawatiran terhadap mereka dan tidak (pula) mereka bersedih hati. Dan orang-orang yang mendustakan ayat-ayat Kami, mereka akan ditimpa siksa disebabkan mereka selalu berbuat fasik." (Al-An'am: 48-49).
(48) Allah menyebutkan inti risalah para Rasul bahwa ia merupakan berita gembira dan peringatan. Hal itu menuntut pen-jelasan tentang pembawa berita gembira, yang diberi berita gem-bira dan amal yang jika dilakukan oleh seorang hamba, maka dia mendapatkan berita gembira. Juga penjelasan tentang pemberi peringatan, sesuatu yang diperingatkan dan orang yang diberi peringatan dan perbuatan-perbuatan yang jika dilakukan, maka dia berhak diperingatkan. Akan tetapi manusia terbagi menjadi dua dari segi apakah mereka menjawab dakwah para rasul atau tidak; ﴾ فَمَنۡ ءَامَنَ وَأَصۡلَحَ ﴿ "Barangsiapa yang beriman dan mengadakan per-baikan," yakni beriman kepada Allah, malaikat-malaikatNya, kitab-kitabNya, rasul-rasulNya, dan Hari Akhir dan dia memperbaiki iman, amal, dan niatnya, ﴾ فَلَا خَوۡفٌ عَلَيۡهِمۡ ﴿ "maka tak ada kekhawatiran terhadap mereka," terhadap apa yang akan datang, ﴾ وَلَا هُمۡ يَحۡزَنُونَ ﴿ "dan tidak (pula) mereka bersedih hati," terhadap apa yang telah berlalu.
(49) ﴾ وَٱلَّذِينَ كَذَّبُواْ بِـَٔايَٰتِنَا يَمَسُّهُمُ ٱلۡعَذَابُ ﴿ "Dan orang-orang yang mendus-takan ayat-ayat Kami, mereka akan ditimpa siksa," yang mereka dapat-kan dan rasakan, ﴾ بِمَا كَانُواْ يَفۡسُقُونَ ﴿ "disebabkan mereka selalu berbuat fasik."
Nous n’envoyons Nos messagers qu’afin d’annoncer aux croyants et aux obéissants qu’ils hériteront de délices éternels et inépuisables qui leur sont destinés et afin d’effrayer les mécréants et les désobéissants par l’annonce du châtiment terrible qui les attends. Quiconque croit aux messagers et améliore ses œuvres n’éprouvera aucune crainte sur ce qui l’attend dans l’au-delà ni ne sera affligé pour ce qu’il aura manqué dans ce bas monde.
Mi Svoje poslanike šaljemo samo da bi vjernicima radosne vijesti o vječnoj sreći koja neće prestati donijeli, i da bi nevjernike i grešnike na Našu žestoku kaznu upozorili; pa ko bude u poslanike vjerovao i dobra djela činio – takav se neće bojati onoga što ga u budućnosti čeka, niti će tugovati za dunjalučkim užicima koji su ga mimoišli.
Tidaklah Kami mengutus rasul-rasul Kami melainkan untuk memberitahu orang-orang yang beriman dan patuh kepada-Ku kabar yang menggembirakan berupa kenikmatan abadi yang tidak akan habis serta putus dan memperingatkan orang-orang yang kafir dan durhaka kepada-Ku akan adanya azab-Ku yang sangat pedih. Barang siapa yang beriman kepada para rasul dan beramal saleh maka tidak ada kekhawatiran atas mereka tentang masa depan mereka di akhirat, dan tidak ada kesedihan serta penyesalan bagi mereka atas kekayaan duniawi yang luput dari mereka.
Envío a nuestros mensajeros solo para dar a conocer la fe y la obediencia de las buenas nuevas del gozo eterno, y para advertir a las personas sobre Mi castigo por la incredulidad y el pecado. Quien acepte a los mensajeros y corrija sus acciones, no temerá lo que le espera en el Más Allá, ni lamentará los placeres del mundo de los que se privó.
Biz göndermiş olduğumuz resullerimizi, ancak iman edip itaat edenleri hiç kesintiye uğramayan ve devamlı olan nimetlerle müjdelemek, küfür ehlini ve günah işleyenleri de şiddetli azap ile korkutmak için göndeririz. Kim resullere iman ederse ve salih amel işlerse, ahiretlerinde karşılaşacaklarından korkmazlar ve aynı zamanda onlar dünyada kaçırmış oldukları kısmetlerine de üzülmezler.
I send our messengers only to inform the people of faith and obedience of the glad tidings of everlasting delight that will never end, and to warn the people of disbelief and sin of My severe punishment. Whoever accepts the messengers and sets right his actions, they will have no fear for what awaits them in the Afterlife, nor will they grieve over the pleasures of the world that they missed.
Ayetlerimizi yalanlayanlara gelince Allah'a itaat etmenin dışına çıkmaları sebebi ile onlara azap dokunacaktır.
Aquellos que desmienten los signos de Al-lah sufrirán un castigo. Si en lugar de oponerse a Él hubieran seguido Sus órdenes y se hubieran mantenidos alejados de Sus prohibiciones, el castigo no los habría afligido.
Ang mga nagpasinungaling sa mga tanda ni Allāh ay tatama sa kanila ang pagdurusa dahilan ng paglabas nila sa pagtalima kay Allāh.
Ngược lại, đối với những ai phủ nhận các lời Mặc Khải của TA (Allah) thì những người đó sẽ phải đối mặt với sự trừng phạt do đã bất tuân TA.
Ceux qui traitent nos signes de mensonges seront châtiés pour ne pas avoir obéi à Allah.
Adapun orang-orang yang mendustakan ayat-ayat Kami akan ditimpa azab yang pedih karena mereka keluar dari kepatuhan kepada Allah.
Those who deny our signs will be afflicted by the punishment because they opposed Allah. If they had not gone against Him, but fulfilled His instructions and stayed away from His prohibitions, then the punishment would not have afflicted them.
A one koji poriču Naše ajete zadesit će patnja zbog izlaska iz okvira pokornosti Allahu.
Coloro che hanno smentito i Nostri segni verranno colpiti da una punizione per aver abbandonato l'obbedienza ad Allāh.
50- De ki:“Ben size Allah’ın hazineleri benim yanımdadır, demiyorum. Ben gaybı da bilmem. Size: Ben bir meleğim de demiyorum. Ben ancak bana vahyolunana uyarım.” De ki: “Hiç körle gören bir olur mu? Hiç düşünmüyor musunuz?”
50. Yüce Allah, Peygamberine kendisinden mucizeler göstermesini isteyen yahut da ona: Sen bizi seni de Allah ile birlikte bir ilah edinelim diye davet ediyorsun, diyen kimselere hitap etmesini ve şöyle demesini emretmektedir:“Ben size Allah’ın hazineleri” rızık ve rahmetinin anahtarları “benim yanımdadır, demiyorum. Ben gaybı da bilmem.” Çünkü gayb bütünü ile Allah nezdindedir. “Allah insanlara herhangi bir rahmeti açacak olursa onu tutacak kimse olamaz. Tuttuğunu da ondan başka salıverecek olmaz.”(Fatır, 35/2) Gaybı da görüneni de bilen yalnızca O’dur: “O kendi gaybına hiçbir kimseyi muttali kılmaz. Ancak beğenip seçtiği bir peygamber olması hariç.”(el-Cin, 72/26-27)“Size: Ben bir meleğim de demiyorum”, tasarrufu geçerli ve güçlü bir kimse de değilim. Ben Allah’ın beni yerleştirmiş olduğu gerçek konumumdan daha üstün bir konumda olduğum iddiasında değilim. “Ben ancak bana vahyolunana uyarım.” İşte benim nihai durumum, vardığım son nokta ve en yüksek mevki budur. Ben ancak bana vahyolunana uyarım ve kendi hakkımda onun gereğini yerine getirir, bütün insanları da ona davet ederim. Benim gerçek konumumun ne olduğunu anlaşıldığına göre, bana karşı bir takım şeyleri araştıran neyi araştırmakta yahut da niçin benden iddia etmediğim bir konumun gereğini istemektedir ? İnsan hiç sözünü ettiği şeyin başkasından sorumlu tutulur mu? Ben sizleri bana vahyolunan şeye davet ettiğime göre sizler benim mertebem dışında sahip olduğumu iddia etmediğim şeyleri benden neye dayanarak istemektesiniz? Bu sizin yaptığınız bir haksızlık, bir inat ve bir ayak diretmeden başka bir şey değildir.
Şimdi davetini kabul edip sana vahyolunan şeye bağlılık gösteren kimse ile bu şekilde olmayan kimse arasındaki farkı açıklamak üzere onlara “de ki: hiç körle gören bir olur mu? Hiç düşünmüyor musunuz?” Keşke düşünseniz de her şeyi yerli yerince oturtabilseniz ve seçilip tercih edilmeye daha layık olanı seçebilseniz.
-Ey Resul!- Bu müşriklere de ki: Ben size Allah'ın rızık hazineleri bendedir ve bunlar hakkında istediğim gibi tasarrufta bulunuyorum demiyorum. Gaybı bildiğimi de söylemiyorum. Şüphesiz ben gaybtan ancak Allah'ın bana vahiyle hakkında bilgilendirdiği kadarını bilirim. Kendimin bir melek olduğunu da söylemiyorum. Şüphesiz ben Yüce Allah'ın bir resulüyüm. Ancak bana vahyedilene tabi olurum. Bana ait olmayanı da iddia etmem. -Ey Resul!- Onlara de ki: Hiç hakkı görmeyen basireti kör olan kâfir ile hakkı gören ve ona iman eden Mümin bir olur mu? Ey müşrikler! Etrafınızdaki mucizeleri ve harika eserleri akıllarınızla hiç düşünmüyor musunuz?
O Poslaniče, reci tim višebošcima: "Ne kažem vam da su kod mene Allahove riznice, pa da radim sa njima šta hoću, niti vam kažem da znam nedokučivo osim ono što mi Allah da da znam putem Objave, i ne kažem vam da sam melek! Ja sam samo poslanik što je poslan od Allaha, slijedim samo ono što mi se objavljuje, i ne prisvajam ono što nije moje." Reci im: "Da li je isti nevjernik koji je slijep za istinu i vjernik koji vidi istinu i u nju vjeruje? Zar nećete razmisliti vašim umovima, o višebošci, o ajetima (znakovima i dokazima) oko vas?"
Mensajero, diles a estos idólatras: No les digo que tengo conmigo los tesoros del sustento de Al‑lah y que puedo hacer con ellos lo que me plazca. Tampoco les digo que conozco lo oculto, a excepción de lo que Al-lah me ha revelado. Tampoco les digo que soy un ángel. Soy el Mensajero de Al-lah y solo sigo lo que se me ha revelado. No declaro lo que no me corresponde. ¿Es el incrédulo cuya vista es ciega a la verdad igual al creyente que ve la verdad y tiene fe en ella? ¿Ustedes, idólatras, no consideran los signos que los rodean?
Katakanlah -wahai Rasul- kepada orang-orang musyrik itu, “Aku tidak mengatakan kepada kalian bahwa aku mempunyai wewenang atas perbendaharaan Allah berupa rezeki sehingga aku bisa mengaturnya sesuka hatiku. Aku juga tidak mengatakan kepada kalian bahwa aku mengetahui perkara gaib selain apa yang Allah beritahukan kepadaku melalui wahyu dan aku juga tidak mengatakan kepada kalian bahwa aku adalah seorang malaikat karena aku hanyah utusan dari Allah. Aku tidak mungkin mengikuti apa pun selain apa yang diwahyukan kepadaku. Aku juga tidak mungkin mengakui sesuatu yang bukan milikku.” Katakan pula -wahai Rasul- kepada mereka, “Apakah sama orang kafir yang mata hatinya buta terhadap kebenaran dengan orang mukmin yang mata hatinya melihat kebenaran dengan jelas kemudian beriman kepadanya? Tidakkah kalian -wahai orang-orang musyrik- mau memikirkan menggunakan akal kalian tanda-tanda kebenaran yang ada di sekitar kalian?”
"Katakanlah, 'Aku tidak mengatakan kepadamu, bahwa per-bendaharaan Allah ada padaku dan tidak (pula) aku mengetahui yang ghaib dan tidak (pula) aku mengatakan kepadamu bahwa aku seorang malaikat. Aku tidak mengikuti kecuali apa yang diwahyukan kepadaku.' Katakanlah, 'Apakah sama orang yang buta dengan orang yang melihat?' Maka apakah kamu tidak me-mikirkan(nya)." (Al-An'am: 50).
(50) Allah berfirman kepada NabiNya agar berkata kepada orang-orang yang mengusulkan turunnya ayat-ayat Allah atau kepada orang-orang yang berkata kepadanya bahwa kamu hanya mengajak kami untuk menyekutukan Allah dengan sesuatu, ﴾ لَّآ أَقُولُ لَكُمۡ عِندِي خَزَآئِنُ ٱللَّهِ ﴿ "Aku tidak mengatakan kepadamu, bahwa perbendaha-raan Allah ada padaku." Maksudnya, kunci-kunci rizki dan rahmat-Nya. ﴾ وَلَآ أَعۡلَمُ ٱلۡغَيۡبَ ﴿ "Dan tidak (pula) aku mengetahui yang ghaib." Karena semua itu hanyalah hak Allah, Dia-lah yang membuka rahmatNya kepada manusia, maka tidak ada yang bisa mengha-langi, dan apa yang dihalangi oleh Allah, maka tidak ada yang mampu melepaskannya sesudahnya. Hanya Dia yang mengetahui alam ghaib dan alam nyata. Dia tidak menunjukkan ghaibNya ke-pada seorang pun kecuali RasulNya yang diridhaiNya.
﴾ وَلَآ أَقُولُ لَكُمۡ إِنِّي مَلَكٌۖ ﴿ "Dan tidak (pula) aku mengatakan kepadamu bahwa aku seorang malaikat." Sehingga aku menjadi pelaksana per-buatan yang kuat. Aku tidak mengklaim mempunyai kedudukan tinggi daripada kedudukan lebih yang Allah berikan kepadaku. ﴾ إِنۡ أَتَّبِعُ إِلَّا مَا يُوحَىٰٓ إِلَيَّۚ ﴿ "Aku tidak mengikuti kecuali apa yang diwahyukan kepadaku." Ini adalah tujuanku, ujung dan akhir perkaraku, aku hanya sekedar mengikuti apa yang diwahyukan kepadaku. Aku mengamalkannya untuk diriku sendiri dan mengajak seluruh manusia kepadanya.
Jika kedudukanku telah diketahui, maka untuk apa orang masih mencari-cari atau menuntut sesuatu dariku yang tidak aku klaim? Apakah seseorang diharuskan memikul sesuatu yang bukan kewajibanNya? Untuk apa -apabila aku mendakwahimu dengan ayat yang diwahyukan kepadaku- kamu menuduhku telah meng-klaim kedudukan tinggi yang bukan milikku? Bukankah itu hanya kezhaliman, pengingkaran, dan kebengalan darimu? Katakanlah kepada mereka tentang perbedaan antara orang yang menerima dakwahku, tunduk kepada apa yang diwahyukan kepadaku de-ngan orang yang tidak demikian, ﴾ قُلۡ هَلۡ يَسۡتَوِي ٱلۡأَعۡمَىٰ وَٱلۡبَصِيرُۚ أَفَلَا تَتَفَكَّرُونَ ﴿ "Katakanlah, 'Apakah sama orang yang buta dengan orang yang meli-hat?' Maka apakah kamu tidak memikirkan(nya)?" Lalu kamu mendu-dukkan perkaranya di tempat yang semestinya, dan kamu memi-lih yang lebih baik dan lebih layak untuk dipilih.
Ô Messager, dis à ces polythéistes: Je ne vous dis pas que je peux disposer à souhait de ce qu’Allah a créé pour l’homme, ni que je connais l’Invisible – excepté ce qui m’est révélé par Allah, ni que je suis un ange parmi les anges. Je suis un Messager envoyé par Allah: je ne suis que ce qui m’a été révélé et ne prétends pas à ce qui ne m’appartient pas. Ô Messager, dis-leur: Est-ce que le mécréant qui est incapable de discerner la vérité et le croyant, qui lui, la discerne et y croit, sont égaux ? Ne méditez-vous donc pas les signes qui vous entourent, ô polythéistes.
The preacher of God’s word appears in the world not only as one who gives good news, but also as a warner. In other words, the basis on which a man is tested before God is that he should recognise the Truth conveyed in the language of admonition and reform himself accordingly. If he fails to recognise the Truth and demands magic feats and charms as a condition for acceptance, he merely proves his moral blindness; and for such blind people, there is no fate but havoc and destruction in this world of God.
Sabihin mo, O Sugo, sa mga tagapagtambal na ito: "Hindi ako nagsasabi sa inyo na tunay na taglay ko ang mga imbakan ni Allāh ng panustos para makapagsagawa ako rito ng anumang niloob ko. Hindi ako nagsasabi sa inyo na tunay na ako ay nakaaalam sa Lingid maliban sa ipinatalos sa akin ni Allāh sa pamamagitan ng pagkakasi. Hindi ako nagsasabi sa inyo na tunay na ako ay isang anghel kabilang sa mga anghel sapagkat Ako ay isang sugo mula kay Allāh. Hindi ako sumusunod maliban sa ikinakasi sa akin. Hindi ako nagkukunwari ng anumang wala sa akin." Sabihin mo, O Sugo, sa kanila: "Nagkakapantay kaya ang tagatangging sumampalataya na nabulag ang paningin sa katotohanan at ang mananampalataya na nakakita ng katotohanan at sumampalataya rito? Kaya hindi ba kayo nagmumuni-muni sa pamamagitan ng mga isipan ninyo, O mga tagapagtambal, sa mga nakapalibot sa inyo na mga tanda."
The Messenger Neither has the Key to Allah's Treasures, Nor Knows the Unseen
Allah said to His Messenger ,
قُل لاَّ أَقُولُ لَكُمْ عِندِى خَزَآئِنُ اللَّهِ
(Say: "I don't tell you that with me are the treasures of Allah.") meaning, I do not own Allah's treasures or have any power over them,
وَلا أَعْلَمُ الْغَيْبَ
(nor (that) I know the Unseen,) and I do not say that I know the Unseen, because its knowledge is with Allah and I only know what He conveys of it to me.
وَلا أَقُولُ لَكُمْ إِنِّى مَلَكٌ
(nor I tell you that I am an angel.) meaning, I do not claim that I am an angel. I am only a human to whom Allah sends revelation, and He honored me with this duty and favored me with it.
إِنْ أَتَّبِعُ إِلاَّ مَا يُوحَى إِلَىَّ
(I but follow what is revealed to me.) and I never disobey the revelation in the least.
قُلْ هَلْ يَسْتَوِى الاٌّعْمَى وَالْبَصِيرُ
(Say: "Are the blind and the one who sees equal") meaning, `Is the one who is guided, following the truth, equal to the one misled'
أَفَلاَ تَتَفَكَّرُونَ
(Will you not then consider) In another Ayah, Allah said;
أَفَمَن يَعْلَمُ أَنَّمَآ أُنزِلَ إِلَيْكَ مِن رَبِّكَ الْحَقُّ كَمَنْ هُوَ أَعْمَى إِنَّمَا يَتَذَكَّرُ أُوْلُواْ الأَلْبَـبِ
(Shall he then who knows that what has been revealed to you from your Lord is the truth, be like him who is blind But it is only the men of understanding that pay heed.) 13:19 Allah's statement,
وَأَنذِرْ بِهِ الَّذِينَ يَخَافُونَ أَن يُحْشَرُواْ إِلَى رَبِّهِمْ لَيْسَ لَهُمْ مِّن دُونِهِ وَلِىٌّ وَلاَ شَفِيعٌ
(And warn therewith those who fear that they will be gathered before their Lord, when there will be neither a protector nor an intercessor for them besides Him,) means, warn with this Qur'an, O Muhammad ,
الَّذِينَ هُم مِّنْ خَشْيةِ رَبِّهِمْ مُّشْفِقُونَ
(Those who live in awe for fear of their Lord) 23:57, who,
يَخْشَوْنَ رَبَّهُموَيَخَافُونَ سُوءَ الحِسَابِ
(Fear their Lord, and dread the terrible reckoning.) 13:21,
الَّذِينَ يَخَافُونَ أَن يُحْشَرُواْ إِلَى رَبِّهِمْ
(those who fear that they will be gathered before their Lord,) on the Day of Resurrection,
لَيْسَ لَهُمْ مِّن دُونِهِ وَلِىٌّ وَلاَ شَفِيعٌ
(when there will be neither a protector nor an intercessor for them besides Him, ) for on that Day, they will have no relative or intercessor who can prevent His torment if He decides to punish them with it,
لَعَلَّهُمْ يَتَّقُونَ
(so that they may have Taqwa.) Therefore, warn of the Day when there will be no judge except Allah,
لَعَلَّهُمْ يَتَّقُونَ
(so that they may have Taqwa.) and thus work good deeds in this life, so that their good deeds may save them on the Day of Resurrection from Allah's torment, and so that He will grant them multiple rewards.
Prohibiting the Messenger from Turning the Weak Away and the Order to Honor Them
Allah said,
وَلاَ تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِىِّ يُرِيدُونَ وَجْهَهُ
(And turn not away those who invoke their Lord, morning and evening seeking His Face.) meaning, do not turn away those who have these qualities, instead make them your companions and associates. In another Ayah, Allah said;
وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِىِّ يُرِيدُونَ وَجْهَهُ وَلاَ تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ الْحَيَوةِ الدُّنْيَا وَلاَ تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَن ذِكْرِنَا وَاتَّبَعَ هَوَاهُ وَكَانَ أَمْرُهُ فُرُطًا
(And keep yourself patiently with those who call on their Lord morning and evening, seeking His Face, and let not your eyes overlook them, desiring the pomp and glitter of the life of the world; and obey not him whose heart We have made heedless of Our remembrance, one who follows his own lusts and whose affair (deeds) has been lost.)18:28 Allah's statement,
يَدْعُونَ رَبَّهُمْ
(invoke their Lord...) refers to those who worship Him and supplicate to Him,
بِالْغَدَاةِ وَالْعَشِىِّ
(morning and evening.) referring to the obligatory prayers, according to Sa`id bin Al-Musayyib, Mujahid, Al-Hasan and Qatadah. In another Ayah, Allah said;
وَقَالَ رَبُّكُـمْ ادْعُونِى أَسْتَجِبْ لَكُمْ
(And your Lord said, "Invoke Me, I will respond (to your invocation).") 40:60, I will accept your supplication. Allah said next,
يُرِيدُونَ وَجْهَهُ
(seeking His Face.) meaning, they seek Allah's Most Generous Face, by sincerity for Him in the acts of worship and obedience they perform. Allah said;
مَا عَلَيْكَ مِنْ حِسَابِهِم مِّن شَىْءٍ وَمَا مِنْ حِسَابِكَ عَلَيْهِمْ مِّن شَىْءٍ
(You are accountable for them in nothing, and they are accountable for you in nothing,) This is similar to the answer Nuh gave to his people when they said,
أَنُؤْمِنُ لَكَ وَاتَّبَعَكَ الاٌّرْذَلُونَ
(Shall we believe in you, when the meekest (of the people) follow you") 26:111. Nuh answered them,
قَالَ وَمَا عِلْمِى بِمَا كَانُواْ يَعْمَلُونَ - إِنْ حِسَابُهُمْ إِلاَّ عَلَى رَبِّى لَوْ تَشْعُرُونَ
(And what knowledge have I of what they used to do Their account is only with my Lord, if you could (but) know.) 26:112-113, meaning, their reckoning is for Allah not me, just as my reckoning is not up to them. Allah said here,
فَتَطْرُدَهُمْ فَتَكُونَ مِنَ الظَّـلِمِينَ
(that you may turn them away, and thus become of the wrongdoers.) meaning, you will be unjust if you turn them away. Allah's statement,
وَكَذلِكَ فَتَنَّا بَعْضَهُمْ بِبَعْضٍ
(Thus We have tried some of them with others) means, We tested, tried and checked them with each other,
لِّيَقُولواْ أَهَـؤُلاءِ مَنَّ اللَّهُ عَلَيْهِم مِّن بَيْنِنَآ
(That they might say: "Is it these (poor believers) that Allah has favored from amongst us") This is because at first, most of those who followed the Messenger of Allah ﷺ were the weak among the people, men, women, slaves, and only a few chiefs or noted men followed him. Nuh, was also addressed by his people
وَمَا نَرَاكَ اتَّبَعَكَ إِلاَّ الَّذِينَ هُمْ أَرَاذِلُنَا بَادِىَ الرَّأْى
(Nor do we see any follow you but the meekest among us and they (too) followed you without thinking.) 11:27 KHeraclius, emperor of Rome, asked Abu Sufyan, "Do the noblemen or the weak among people follow him (Muhammad )" Abu Sufyan replied, "Rather the weak among them." Heraclius commented, "Such is the case with followers of the Messengers." The idolators of Quraysh used to mock the weak among them who believed in the Prophet and they even tortured some of them. They used to say, "Are these the ones whom Allah favored above us," meaning, Allah would not guide these people, instead of us, to all that is good, if indeed what they embraced is good. Allah mentioned similar statements in the Qur'an from the disbelievers,
لَوْ كَانَ خَيْراً مَّا سَبَقُونَآ إِلَيْهِ
(Had it been a good thing, they (weak and poor) would not have preceded us to it!) 46:11, and,
وَإِذَا تُتْلَى عَلَيْهِمْ ءَايَـتُنَا بِيِّنَـتٍ قَالَ الَّذِينَ كَفَرُواْ لِلَّذِينَ ءَامَنُواْ أَىُّ الْفَرِيقَيْنِ خَيْرٌ مَّقَاماً وَأَحْسَنُ نَدِيّاً
(And when Our clear verses are recited to them, those who disbelieve say to those who believe: "Which of the two groups is best in position and station.") 19:73 Allah said in reply,
وَكَمْ أَهْلَكْنَا قَبْلَهُمْ مِّن قَرْنٍ هُمْ أَحْسَنُ أَثَاثاً وَرِءْياً
(And how many a generation (past nations) have We destroyed before them, who were better in wealth, goods and outward appearance) 19:74. Here, Allah answered the disbelievers when they said,
أَهَـؤُلاءِ مَنَّ اللَّهُ عَلَيْهِم مِّن بَيْنِنَآ أَلَيْسَ اللَّهُ بِأَعْلَمَ بِالشَّـكِرِينَ
("Is it these (poor believers) that Allah has favored from amongst us" Does not Allah know best those who are grateful) Meaning is not Allah more knowledgeable of those who thank and appreciate Him in statement, action and heart Thus Allah directs these believers to the ways of peace, transfers them from darkness to light by His leave, and guides them to the straight path. In another Ayah, Allah said;
وَالَّذِينَ جَـهَدُواْ فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ
(As for those who strive hard for Us (Our cause), We will surely guide them to Our paths (i.e. Allah's religion). And verily, Allah is with the doers of good") 29:69. An authentic Hadith states,
«إِنَّ اللهَ لَا يَنْظُرُ إِلَى صُوَرِكُمْ وَلَا إِلَى أَلْوَانِكُمْ، وَلَكِنْ يَنْظُرُ إِلَى قُلُوبِكُمْ وَأَعْمَالِكُم»
(Allah does not look at your shapes or colors, but He looks at your heart and actions.) Allah's statement,
وَإِذَا جَآءَكَ الَّذِينَ يُؤْمِنُونَ بِـَايَـتِنَا فَقُلْ سَلَـمٌ عَلَيْكُمْ
(When those who believe in Our Ayat come to you, say: "Salamun `Alaykum" (peace be on you);) means, honor them by returning the Salam and give them the good news of Allah's exclusive, encompassing mercy for them. So Allah said;
كَتَبَ رَبُّكُمْ عَلَى نَفْسِهِ الرَّحْمَةَ
(your Lord has written Mercy for Himself,) meaning, He has obliged His Most Honored Self to grant mercy, as a favor, out of His compassion and beneficence,
أَنَّهُ مَن عَمِلَ مِنكُمْ سُوءًا بِجَهَالَةٍ
(So that, if any of you does evil in ignorance...) as every person who disobeys Allah does it in ignorance,
ثُمَّ تَابَ مِن بَعْدِهِ وَأَصْلَحَ
(and thereafter repents and does righteous good deeds,) by repenting from the sins that he committed, intending not to repeat the sin in the future, but to perform righteous deeds,
فَأَنَّهُ غَفُورٌ رَّحِيمٌ
(then surely, He is Oft-Forgiving Most Merciful.) Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«لَمَّا قَضَى اللهُ الْخَلْقَ كَتَبَ فِي كِتَابٍ فَهُوَ عِنْدَهُ فَوْقَ الْعَرْشِ: إِنَّ رَحْمَتِي غَلَبَتْ غَضَبِي»
(When Allah finished with the creation, He wrote in a Book that He has with Him above the Throne, `My mercy prevails over My anger'.) This Hadith was also recorded in the The Two Sahihs.
Di', o Messaggero, a questi idolatri: "Io non vi dico di possedere i tesori del sostentamento di Allāh, così da poter fare ciò che mi aggrada; non vi dico di conoscere l'Ignoto, perché conosco solo la rivelazione che Allāh mi ha concesso; non vi dico di essere un angelo: In verità, io sono Messaggero di Allāh, non seguo altro che ciò che mi viene ispirato; e non dico ciò che non spetta a me dire". Di', o Messaggero, a costoro: "Sono forse pari il miscredente, colui la cui vista si è annebbiata dinanzi alla verità, e il credente, colui che vede la verità e vi ha creduto? Non riflettete col vostro intelletto, o voi idolatri, sui segni che vi circondano?"
Say, O Messenger, to these idolaters: I do not say to you that I have with me Allah’s treasures of provision and that I can do with them as I please. I also do not say to you that I know the Ghaib, besides the revelation that Allah has shown me. I also do not say to you that I am an angel. I am the Messenger of Allah and I only follow what is revealed to me. I do not claim that which is not right for me. Is the disbeliever whose sight is blind to the truth equal to the believer who sees the truth and has faith in it? Do you, idolaters, then not think about the signs around you?
Hỡi Thiên Sứ Muhammad, Ngươi hãy nói với những kẻ thờ đa thần này: "Ta không nói với các ngươi rằng ở nơi Ta có kho trữ bổng lộc của Allah để Ta có thể quyết định như thế nào Ta muốn, Ta cũng không nói với các ngươi rằng Ta biết những điều ở cõi vô hình trừ những gì Allah phơi bày cho Ta từ sự mặc khải của Ngài, và Ta cũng không nói với các người rằng Ta là Thiên Thần, mà quả thật Ta chỉ là Thiên Sứ được Allah cử phái đến, Ta chỉ đi theo những gì được mặc khải cho Ta mà thôi, Ta không hề tự suy tôn những gì không thuộc quyền và trách nhiệm của Ta." Hỡi Thiên Sứ Muhammad, Ngươi hãy nói với họ: "Chẳng lẽ người vô đức tin không nhìn thấy điều chân lý và người có đức tin nhìn thấy chân lý và tin vào nó lại ngang hàng với nhau ư? Sao các ngươi không chịu dùng trí óc mà suy ngẫm - hỡi những người thờ đa thần - về những dấu hiệu xung quanh các ngươi?"
Incuti timore, o Messaggero, con questo Corano, a coloro che temono di essere radunati dinanzi al loro Dio, nel Giorno del Giudizio: Non avranno sostenitori che possano essere loro di beneficio, all'infuori di Lui, né intercessore che possa salvarli dal male, affinché temano Allāh seguendo i Suoi ordini e rispettando i Suoi divieti. Sono costoro a trarre beneficio dal Corano.
"Dan berilah peringatan dengan ayat yang diwahyukan itu kepada orang-orang yang takut akan dihimpun kepada Tuhannya (pada Hari Kiamat), sedang bagi mereka tidak ada seorang pelin-dung dan pemberi syafa'at pun selain dari Allah, agar mereka bertakwa. Dan janganlah kamu mengusir orang-orang yang me-nyeru Tuhannya di pagi hari dan di petang hari, sedang mereka menghendaki WajahNya. Kamu tidak memikul tanggung jawab sedikit pun terhadap perbuatan mereka, dan mereka pun tidak memikul tanggung jawab sedikit pun terhadap perbuatanmu, yang menyebabkan kamu (berhak) mengusir mereka, sehingga kamu termasuk orang-orang yang zhalim. Dan demikianlah, telah Kami uji sebagian mereka (orang-orang yang kaya) dengan sebagian mereka (orang-orang miskin), supaya (orang-orang yang kaya itu) berkata, 'Orang-orang semacam inikah di antara kita yang diberi anugerah oleh Allah kepada mereka?' (Allah berfirman), 'Tidakkah Allah lebih mengetahui tentang orang-orang yang bersyukur (kepadaNya)?' Apabila orang-orang yang beriman kepada ayat-ayat Kami datang kepadamu, maka katakanlah, 'Salamun alaikum. Tuhanmu telah menetapkan atas DiriNya kasih sayang, (yaitu) bahwasanya barangsiapa yang berbuat kejahatan di antara kamu lantaran kejahilan, kemudian ia bertaubat setelah mengerjakan-nya dan mengadakan perbaikan, maka sesungguhnya Allah Maha Pengampun lagi Maha Penyayang.' Dan demikianlah Kami te-rangkan ayat-ayat al-Qur`an, (supaya jelas jalan orang-orang yang shalih) dan supaya jelas (pula) jalan orang-orang yang berdosa." (Al-An'am: 51-55).
(51) Al-Qur`an ini adalah peringatan bagi semua makhluk, akan tetapi yang mengambil manfaat hanyalah ﴾ ٱلَّذِينَ يَخَافُونَ أَن يُحۡشَرُوٓاْ إِلَىٰ رَبِّهِمۡ ﴿ "orang-orang yang takut akan dihimpun kepada Tuhannya (pada Hari Kiamat)." Mereka yakin bahwa mereka akan berpindah dari alam ini ke alam kekekalan. Oleh karena itu, mereka mengambil apa yang bermanfaat dan membuang apa yang merugikan.﴾ لَيۡسَ لَهُم مِّن دُونِهِۦ وَلِيّٞ وَلَا شَفِيعٞ ﴿ "Sedang bagi mereka tidak ada seorang pelindung dan pemberi syafa'at." Tidak ada -selain Allah- yang mengurusi perkara mereka lalu dia mewujudkan sesuatu yang dicari dan menolak se-suatu yang ditakuti. Tidak pula ada yang memberi syafa'at kepada mereka. ﴾ لَّعَلَّهُمۡ يَتَّقُونَ ﴿ "Agar mereka bertakwa" kepada Allah dengan menaati perintah-perintahNya dan menjauhi larangan-larangan-Nya, karena peringatan menuntut hal itu, dan ia adalah salah satu sebabnya.
(52) ﴾ وَلَا تَطۡرُدِ ٱلَّذِينَ يَدۡعُونَ رَبَّهُم بِٱلۡغَدَوٰةِ وَٱلۡعَشِيِّ يُرِيدُونَ وَجۡهَهُۥۖ ﴿ "Dan janganlah kamu mengusir orang-orang yang menyeru Tuhannya di pagi hari dan di petang hari, sedang mereka menghendaki WajahNya." Janganlah kamu mengusir orang-orang ahli ibadah dan ikhlas dari dirimu dan dari teman bergaulmu karena kamu ingin bergaul dengan se-lain mereka. (Janganlah kamu mengusir) orang-orang yang selalu berdoa kepada Tuhan mereka dengan doa ibadah melalui dzikir, shalat, dan lain-lain serta doa permintaan di awal dan akhir siang, dan yang mereka cari adalah Wajhullah.
Mereka tidak mempunyai tujuan selain tujuan yang mulia ini, mereka tidak layak untuk diusir dan diacuhkan. Justru mereka berhak untuk diberikan loyalitas, dicintai, dibantu, dan didekati, karena mereka adalah manusia pilihan -walaupun mereka adalah orang-orang miskin- orang-orang mulia dalam arti sebenarnya, walaupun di mata manusia mereka diremehkan.
﴾ مَا عَلَيۡكَ مِنۡ حِسَابِهِم مِّن شَيۡءٖ وَمَا مِنۡ حِسَابِكَ عَلَيۡهِم مِّن شَيۡءٖ ﴿ "Kamu tidak memi-kul tanggung jawab sedikit pun terhadap perbuatan mereka, dan mereka pun tidak memikul tanggung jawab sedikit pun terhadap perbuatanmu." Maksudnya, masing-masing memiliki hisab dan amalnya yang baik dan yang buruk, ﴾ فَتَطۡرُدَهُمۡ فَتَكُونَ مِنَ ٱلظَّٰلِمِينَ ﴿ "yang menyebabkan kamu (berhak) mengusir mereka, sehingga kamu termasuk orang-orang yang zhalim." Rasulullah telah benar-benar menaati perintah ini, jika orang-orang Mukmin yang miskin duduk bersamanya, maka beliau menyabarkan dirinya terhadap mereka, bergaul baik dengan mereka, bersikap ramah, berperilaku baik, dan mendekatkan diri-nya kepada mereka, bahkan mereka adalah mayoritas ahli maje-lisnya.
Penyebab turunnya ayat-ayat ini adalah bahwa beberapa kalangan orang-orang Quraisy atau orang-orang Arab yang keras berkata kepada Nabi, "Jika kamu ingin kami beriman dan meng-ikutimu, maka usirlah fulan dan fulan -orang-orang fakir dari kalangan sahabat- karena kami malu jika orang-orang Arab meli-hat kami duduk dengan orang-orang miskin itu."[62] Karena begitu inginnya Nabi mengislamkan mereka, dan agar mereka meng-ikutinya, maka hatinya mempunyai kecenderungan ke sana, maka Allah memperingatkannya dengan ayat-ayat ini dan sejenisnya.
(53) ﴾ وَكَذَٰلِكَ فَتَنَّا بَعۡضَهُم بِبَعۡضٖ لِّيَقُولُوٓاْ أَهَٰٓؤُلَآءِ مَنَّ ٱللَّهُ عَلَيۡهِم مِّنۢ بَيۡنِنَآۗ ﴿ "Dan demikianlah, telah Kami uji sebagian mereka (orang-orang yang kaya) dengan sebagian mereka (orang-orang miskin), supaya (orang-orang yang kaya itu) berkata, 'Orang-orang semacam inikah dari antara kita yang diberi anugerah oleh Allah kepada mereka?'" Maksudnya, ini termasuk ujian Allah kepada hamba-hambaNya yang mana Dia menjadikan sebagian dari mereka kaya dan sebagian lagi miskin, sebagian mulia dan sebagian lain rendah. Jika Allah menganugerahkan iman kepada orang miskin atau orang rendahan, maka itu adalah ujian bagi orang yang kaya dan mulia, jika yang dicari dan dituju oleh-nya adalah kebenaran, maka orang kaya tersebut akan beriman dan masuk Islam, dia tidak terhalang oleh kenyataan bahwa orang yang miskin lagi rendah itu akan menjadi sama dengannya dalam hal itu. Jika dia tidak jujur dalam mencari kebenaran, maka hal itu menjadi batu penghalang untuk mengikuti kebenaran. Mereka me-ngatakan kepada orang-orang yang mereka anggap lebih rendah darinya dengan penuh cibiran, ﴾ أَهَٰٓؤُلَآءِ مَنَّ ٱللَّهُ عَلَيۡهِم مِّنۢ بَيۡنِنَآۗ ﴿ "Orang-orang semacam inikah dari antara kita yang diberi anugerah oleh Allah?" Hal itu menghalangi mereka untuk mengikuti kebenaran karena tidak adanya kebersihan dalam hati mereka. Allah menjawab ucap-an mereka yang mengandung sanggahan kepada Allah dalam memberi petunjuk kepada orang-orang yang dianggap rendah itu dan tidak memberikannya kepada mereka,
﴾ أَلَيۡسَ ٱللَّهُ بِأَعۡلَمَ بِٱلشَّٰكِرِينَ ﴿ "(Allah berfirman), 'Tidakkah Allah lebih mengetahui tentang orang-orang yang bersyukur (kepadaNya)?'" Orang-orang yang mengetahui nikmat, mengakuinya, dan melakukan amal shalih yang merupakan tuntutannya, maka Allah memberikan karunia dan nikmatNya kepadanya, bukan kepada yang tidak bersyukur, karena Allah Mahabijaksana; Dia tidak memberikan karuniaNya pada orang yang tidak berhak. Orang-orang yang me-nentang dengan kriteria ini tidaklah sama dengan orang-orang fakir dan lainnya yang diberi nikmat iman oleh Allah, mereka ini adalah orang-orang yang bersyukur.
(54) Manakala Allah melarang mengusir kaum Mukminin yang patuh, maka Dia memerintahkannya untuk memuliakan me-reka dengan cara menghormati, menghargai, dan mengagungkan mereka. Allah berfirman, ﴾ وَإِذَا جَآءَكَ ٱلَّذِينَ يُؤۡمِنُونَ بِـَٔايَٰتِنَا فَقُلۡ سَلَٰمٌ عَلَيۡكُمۡۖ ﴿ "Apa-bila orang-orang yang beriman kepada ayat-ayat Kami datang kepadamu, maka katakanlah, 'Salamun alaikum'." Maksudnya, jika orang-orang Mukmin datang kepadamu, maka hormatilah mereka, sambutlah mereka, terimalah mereka dengan salam penghormatan, sampai-kan kepada mereka berita gembira berupa rahmat Allah dan ke-luasan karuniaNya yang bisa memompa semangat dan keinginan mereka, doronglah mereka kepada semua jalan dan sebab yang mengantarkan kepadanya. Takut-takutilah mereka dari melaku-kan dosa secara terus menerus, perintahkan mereka agar bertau-bat dari dosa-dosa supaya mereka mendapatkan ampunan dan karunia Allah.
Oleh karena itu, Allah berfirman, ﴾ كَتَبَ رَبُّكُمۡ عَلَىٰ نَفۡسِهِ ٱلرَّحۡمَةَ أَنَّهُۥ مَنۡ عَمِلَ مِنكُمۡ سُوٓءَۢا بِجَهَٰلَةٖ ثُمَّ تَابَ مِنۢ بَعۡدِهِۦ وَأَصۡلَحَ ﴿ "Tuhanmu telah menetapkan atas DiriNya kasih sayang, (yaitu) bahwasanya barangsiapa yang berbuat kejahatan di antara kamu lantaran kejahilan, kemudian ia bertaubat se-telah mengerjakannya dan mengadakan perbaikan," maksudnya, di samping meninggalkan dosa, menyesal, dan berhenti darinya, dia juga berupaya memperbaiki amal, menunaikan apa yang Allah wajibkan dan menambal amal-amal lahir batin yang rusak, jika semua itu ada, ﴾ فَأَنَّهُۥ غَفُورٞ رَّحِيمٞ ﴿ "maka sesungguhnya Allah Maha Peng-ampun lagi Maha Penyayang." Yakni, Dia mencurahkan ampunan dan rahmatNya berdasarkan apa yang mereka lakukan terhadap perintahNya.
(55) ﴾ وَكَذَٰلِكَ نُفَصِّلُ ٱلۡأٓيَٰتِ ﴿ "Dan demikianlah Kami terangkan ayat-ayat." Maksudnya, Kami jelaskan, Kami paparkan dan Kami beda-kan antara jalan petunjuk dengan jalan kesesatan, antara jalan yang benar dengan jalan yang menyimpang, agar orang-orang yang mendapat petunjuk, menjadikannya sebagai petunjuk, sedangkan kebenaran yang semestinya diikuti menjadi jelas. ﴾ وَلِتَسۡتَبِينَ سَبِيلُ ٱلۡمُجۡرِمِينَ ﴿ "(Supaya jelas jalan orang-orang yang shalih) dan supaya jelas (pula) jalan orang-orang yang berdosa," yang mengantarkan kepada murka Allah dan azabNya. Jika jalan orang-orang yang berdosa telah je-las dan terungkap, maka ia bisa dijauhi dan dihindari. Lain halnya jika ia masih rancu dan samar, dalam kondisi ini, tujuan yang mu-lia tidak tercapai.
Hỡi Thiên Sứ Muhammad, Ngươi hãy dùng Kinh Qur'an này cảnh báo những người sợ bị triệu tập trình diện Thượng Đế của họ vào Ngày Phán Xét, Ngày mà họ sẽ không tìm thấy người bảo hộ nào ngoài Allah để can thiệp về những quyền lợi cho họ và giúp họ tránh khỏi tai họa, mong rằng với lời cảnh báo đó họ biết sợ Allah mà chấp hành mệnh lệnh của Ngài và tránh xa những điều Ngài nghiêm cấm. Họ chính là những người thu được lợi ích từ Qur'an.
Commentary
The Demand of Miracles from the Holy Prophet
Many miracles and signs of Allah had already appeared before the disbelievers (Kuffar) of Makkah. The Holy Prophet ﷺ graced this world as an orphan. Unschooled and untutored, he lived his whole life as a total Ummiyy (unlettered). He was born in a land with no scholar or institution of learning, near or far. For a full forty years of his blessed age, he lived before the eyes of the entire people of Makkah in this state of chaste tutorlessness. Then, after forty long years, it was all of a sudden that there gushed forth from his blessed speech such mind-boggling stream of words the eloquence of which challenged and silenced the masters and authorities of Arab diction forever. Besides being wisdom and meaning at their sublimes, its far reaching insight covered pragmatic human needs too right unto the day of Qiyamah. Along with these, he gifted to the world a practical system for the nurture and flowering of the perfect universal man. No human ingenuity or effort can ever achieve something like this. And the system he brought was no exercise in pure theory for others to build upon, for he himself demonstrated it practically and succeeded in proving that it worked. Thus, the human multitude of his time which had taken to eating, drinking, sleeping and waking as the purpose of their lives likes bulls, goats, horses and donkeys, to them he gave their essential lesson in humanity. He changed their orientation. He made them look up to the high purpose for which they were created. Thus, every period in the blessed life of the Holy Prophet ﷺ and the great events which took place during it, were all a miracle in their place, and very certainly, a sign of Allah. In such a background, there was no room left for anyone just and reasonable to demand any sign or miracle.
But, the disbelievers from among the Quraysh, despite this, demanded that miracles of a different kind be shown to them according to their own wishes. Of the miracles demanded by them, there were some Allah Almighty showed to them clearly. They had demanded that they would like to see the moon parted in two. The well-known miracle of Shaqqul-Qamar (the parting of the moon) was witnessed, not only by the Quraysh, but by a great number of people living in the world of that time.
But, they kept sticking to their disbelief, obstinacy and hostility despite the manifestation of such a miracle at their own request and ignored the sign of Allah by saying: إِنْ هَـٰذَا إِلَّا سِحْرٌ يُؤْثَرُ,(this is nothing but a continuous magic), that is, it was a magic which has been there forever. They saw, they understood, yet they kept on asking for ever-new miracles as mentioned earlier (verse 37): لَوْلَا نُزِّلَ عَلَيْهِ آيَةٌ مِّن رَّبِّهِ ۚ قُلْ إِنَّ اللَّـهَ قَادِرٌ عَلَىٰ أَن يُنَزِّلَ آيَةً وَلَـٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ that is, they ask if Muhammad ﷺ is really the Messenger of Allah, why is it that no miracle has been shown through him? In answer, the Qur'an asks the Holy Prophet ﷺ to tell them that Allah does have everything within his power. He has Him-self manifested many miracles and signs without their asking for them. Similarly, He is quite capable of manifesting miracles they de-manded. But, they have to know that there is a customary practice of Allah in this matter. When a people are shown the miracle they have demanded, and then, when they do not come to believe in it, they are seized by a sudden punishment. Therefore, it was in the very interest of those people that the miracles demanded by them should not be manifested. But, there are many people who still do not understand the wisdom of this action and keep insisting that they be shown miracles of their choosing.
In the present verses, the questions asked and demands made by these people have been dealt with in a particular manner.
The disbelievers of Makkah had presented three demands before the Holy Prophet ﷺ on different occasions: (1) If you are really a Messenger of Allah, bring to us the treasures of the whole world through the power of miracle; (2) If your are really a Messenger of Allah, tell us about everything good and bad going to happen to us in the future, so that we can arrange to acquire what is good and abstain from what is bad beforehand; and (3) Explain to us for we cannot understand how can someone who is a human being like us, is from us, was born from a mother and father like us, and does things like eating, drinking, and walking around in streets and bazaars as we do, all of a sudden become a Messenger of Allah. Had this been an angel, whose creation and attributes would have been more distinguished than ours, we would have accepted him as a Messenger of Allah, and our leader.
In answer to these questions, it was said:
قُل لَّا أَقُولُ لَكُمْ عِندِي خَزَائِنُ اللَّـهِ وَلَا أَعْلَمُ الْغَيْبَ وَلَا أَقُولُ لَكُمْ إِنِّي مَلَكٌ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَ
Say, "I do not say to you that with me are the treasures Allah, nor do I have the knowledge of the Unseen, nor do I say to you that I am angel. But, I follow that which is revealed to me."
In other words, the Holy Prophet ﷺ is saying that he can only be asked to prove what he claims, that is, he is a Messenger of Allah. He conveys the guidance given by Him to human beings, and follows it personally and asks others as well to do so. There is no dearth of proofs in this matter for they are many.
So, to prove his prophethood, it is not necessary that the messenger of Allah should become the owner of all the treasures of Allah, nor is it necessary that he should possess the knowledge of everything, big or small, which lies in the domain of the Unseen (al-ghayb), nor is it necessary that he be an angel having attributes other than human. Instead of all that, the mission and office of a messenger of Allah is simply to follow the Wahy (revelation) sent from Allah Ta` ala - which includes his own acting in accordance with it as well as inviting others to follow it.
These are precise rules of Guidance. They not only clarify the reality of the office of a Messenger of Allah (Rasul) but also help erase the false notions about a Messenger entertained by the disbelieving people. And as implied here indirectly, Muslims too have been instructed that they should not take their Messenger to be God as the Christians do, nor assign proprietary rights in Godhood to him. The realization of their greatness, and love for them, demands that Muslims should not slide into attitudes of excess or deficiency like the Jews and Christians - for the Jews did not hesitate from even killing their prophets while the Christians turned their messenger into a God.
Regarding the meaning of the word: خَزَائِنُ (treasures) appearing in the statement made in the first sentence, that is, ` I do not say to you that with me are the treasures of Allah,' scholars of Tafsir have named many things. But, the Holy Qur'an itself, wherever it has mentioned the treasures of Allah, has said: وَإِن مِّن شَيْءٍ إِلَّا عِندَنَا خَزَائِنُهُ (there is not a thing the treasures of which are not with Us -15:21). This tells us that the sense of ` the treasures of Allah' encompasses everything in this world and cannot be definitely applied to some particular things. As for commentators who have named particular things, they are doing so as an example. Therefore, there is no contradiction here. Finally, let us bear in mind: When this verse clearly declares that the ` treasures of Allah' are not even in the hands of the one foremost among prophets and messengers, Sayyidna Muhammad al-Mustafa ﷺ . how can we assume that a Buzurg (pious elder) or Wall (man of Allah) of the Muslim Community could do what they wished and grant anything to anyone as they chose? This is sheer ignorance.
In the third sentence of the answer given in verse 50, was: وَلَا أَقُولُ لَكُمْ إِنِّي مَلَكٌ which means ` I do not say to you that I am an angel' - because they refused to accept him as a Messenger based on his human identity. [ The pattern of this sentence is the same as the first ] However, the pattern of the sentence has been changed in the sentence which appears in the middle of these two where the text does not say something like - I do not say to you that I know the Unseen - and what was said actually was: وَلَا اَعلَمُ الغیب (nor do I have the knowledge of the Unseen).
In his Tafsir al-Bahr al-Muhit, Abu al-Hayyan has pointed out to a subtle justification for this change in diction. According to him, being or not being the possessor of all Divine treasures; and similarly, the likelihood of a person being or not being an angel are things which are related to observation. The addressees of the answer knew it all, they knew that the entire treasures of Allah are not in his hands nor is he an angel. Their demands were simply based on malice and hostility. In reply to them, it would have been enough to say that ` I have never claimed that I am the owner of the treasures of Allah', or that ` I am an angel.'
But, the problem of 'Ilm al-Ghayb' (the knowledge of the Unseen) was not something of that nature - because they already had this kind of belief about their astrologers and soothsayers: That they know the Unseen. So, having this kind of belief about the Messenger of Allah was not unlikely - specially when they had also heard many news of the Unseen through the blessed speech of the Holy Prophet ؓ and had witnessed that they happened as told. Therefore, at this place in the text, a simple negation of the claim and saying was not considered enough. In fact, what was negated was the actual act. He said, " وَلَا أَعْلَمُ الْغَيْبَ " (nor do I have the knowledge of the Unseen). By saying so, also removed was their misunderstanding that a certain knowledge of things Unseen given to an angel or a Rasul (Messenger) or a Wali (man of Allah) through Wahy (revelation) or Ilham (inspiration) from Allah Ta` ala, cannot be called ` Ilm al-Ghayb (the knowledge of the Unseen), or its knower, the ` Alim al-Ghayb (one who has the knowledge of the Unseen), in accordance with the terminology of the Qur'an.
Right from here also comes the clarification that no Muslim can doubt the fact that Allah Ta'ala had blessed the Holy Prophet ﷺ with the knowledge of many things of the Unseen, so many as would surpass the combined knowledge of angels and human beings from the first to the last. This is the belief of the entire Muslim Ummah. Of course, right along with it, according to countless statements of the Qur'an and Sunnah, it is also the belief of all early and later Imams that the All-Encompassing Knowledge (al-Ilm al-Muhit) of the whole universe is the exclusive attribute of none but Allah Ta` ala. Neither can an angel or messenger be equal to Him in being the Khaliq (Creator), the Raziq (Provider) and Al-Qadir Al-Mutlaq (Absolutely Powerful); similarly, nor can anyone be equal to Him in His All-Encompassing Knowledge. Therefore, no angel or prophet, despite having the knowledge of a great many things of the Unseen, can be called ` Alim al-Ghayb (the Knower of the Unseen).
But, about the many excellences of our master, Muhammad al Mustafa ﷺ ، we can simply say: بعد از خدا بزرگ تویٔ قصہ مختصر Ba` d az Khuda buzurg tuee qissah mukhtasar! After God, you are the revered one that is all!
His excellence in knowledge is ahead of angels, prophets and messengers, but is not equal to the knowledge of Allah Ta` ala. Claiming such equality is the path of excess taken in Christianity.
At the end of the verse (50), it was said that the blind and the sighted cannot be equal. It means that they should get rid of their selfish concerns, leave obstinacy and hostility, and see reality as it is so that they may no longer be counted among the blind. For them, the need was to start seeing, to wise up, for they could have their missing sights back with them with a little thought and concern (for what is right and true).
In the next and the last verse (51), the Holy Prophet ﷺ has been instructed that, after all these clear statements, if they still remain obstinate, he should draw a line, stop all debate, and get busy with his real mission, that is, the duty of Tabligh, the real mission of prophet-hood. And onwards from there, let him turn the focus of his call to faith and warning against its rejection to people who believe in being produced before Allah Ta` ala to give an account of their deeds on the Last Day of Qiyamah - for example; the Muslims - or those who are, at least, no deniers, even if that is in a certain degree of being probable, for they would at least have the apprehension that, perhaps, they may have to be answerable for their deeds.
To sum up, there are three types of people who believe or do not believe in Qiyamah: (1) Those who believe in it as being certain; (2) Those who doubt or waver; and (3) Those who reject it totally. Though, the blessed prophets have been commanded to convey their call and warning to all these three classes of people, as evident from many statements of the Holy Qur'an. But, as the likelihood that the call will be more effective among the first two classes of people is more pronounced, instruction has been given in this verse to pay special attention to them: وَأَنذِرْ بِهِ الَّذِينَ يَخَافُونَ أَن يُحْشَرُوا إِلَىٰ رَبِّهِمْ (And warn, with it, those who have the fear of being gathered before their Lord).
Warn, O Messenger, with this Qur’ān those who fear that they will be gathered to their Lord on the Day of Rising, when they will have no friend besides Allah to bring them any benefit, nor any intercessor to remove harm from them, so that they may be mindful of Allah by fulfilling His instructions and avoiding His prohibitions. These are the people who will benefit from the Qur’ān.
51- Rablerinin huzurunda toplanacaklarından korkanları o (Kur'ân’la) uyar. Onlar için O’ndan başka ne bir dost ne de bir şefaatçi vardır. Olur ki korkup sakınırlar.
52- Sırf O’nun rızasını isteyerek sabah akşam Rab’lerine dua edenleri kovma! Onların hesabından sana bir şey düşmez. Senin hesabından da onlara bir şey düşmez ki onları kovup da zalimlerden olasın.
53- Biz böylece onların bir kısmını diğer bir kısmı ile sınadık ki:“Allah aramızdan bunlara mı lütufta bulunmuş?!” desinler. Allah şükredenleri en iyi bilen değil midir?
54- Âyetlerimize iman edenler sana geldiğinde de ki:“Selam sizlere! Rabbiniz kendi üzerine rahmeti yazmıştır. Şöyle ki: İçinizden kim cahillikle kötü bir iş işler de sonra arkasından tevbe edip (halini) düzeltirse (bilsin ki) O, Ğafûrdur, Rahîmdir.”
55- Günahkarların yolu belli olsun diye âyetleri işte böyle açıklıyoruz.
51. Bu Kur’an bütün insanlara bir uyarıdır. Fakat ondan ancak “Rablerinin huzurunda toplanacaklarından korkanlar” yararlanabilirler. Bunlar bu diyardan ebedi kalıcılık diyarına intikal edeceklerine kesinlikle inananlardır. İşte bundan dolayı kendilerine fayda sağlayacak şeyleri yerine getirmeye çalışır ve zarar verecek şeyleri terk ederler. “Onlar için O’ndan” yani Yüce Allah’tan “başka ne bir dost” yani işlerini üstlenecek, arzuladıklarını elde edebilsinler ve sakındıkları şeylerden uzaklaşabilsinler diye yardımcı olacak bir kimse “ne de bir şefaatçi” yani aracılık edebilecek kimse “vardır.” Çünkü mahlukatın hiçbir işte herhangi bir yetki sahibi olmaları söz konusu değildir. “Olur ki korkup sakınırlar.” Yani Allah’ın emirlerini yerine getirmek, yasaklarından sakınmak sureti ile muttakilerden olurlar. Çünkü uyarıp korkutmak, bunu gerektirir ve bunun sebeplerindendir.
52. “Sırf O’nun rızasını isteyerek sabah akşam Rab’lerine dua edenleri kovma!”Yani başkaları ile oturup kalkmak arzusu ile ibadet ve ihlas sahibi olan kimseleri yanından, seninle birlikte oturup kalkmaktan uzak tutma. Bunlar Rablerine hem sürekli zikir, namaz ve buna benzer ibadet duası yapanları, hem de gündüzün başında ve sonunda, dilekte bulunmak kastı ile istek duası yapan, bu amelleri ile Allah’ın rızasını maksat edinen ve bunun dışında bir maksat gütmeyen kimselerdir. Böyleleri kovulmaya ve kendilerinden yüz çevrilmeye layık değildirler. Aksine bunlar senin kendilerini dost edinmene, onları sevmene, kendine yakınlaştırmana layıktırlar. Çünkü bunlar fakir olsalar dahi insanların arasından süzülmüş seçkin kimselerdir. İnsanlar nezdinde zelil kabul edilseler dahi gerçekte aziz olanlar da onlardır.“Onların hesabından sana bir şey düşmez. Senin hesabından da onlara bir şey düşmez” Herkesin hesabı kendinedir. İyi ameli lehine, kötü ameli de aleyhinedir. “ki onları kovup da zalimlerden olasın.” Peygamber sallallahu aleyhi ve sellem bu emre en ileri derecede uymuş ve riâyet etmişti. Mü’min fakirlerle oturduğu vakit onlarla birlikte kalmaya gayret eder, onlara güzel ve yumuşak davranır, onlara karşı güzel ahlak sergiler, onları kendisine yakınlaştırırdı. Hatta böyleleri onun meclisine gelenlerin çoğunluğunu teşkil etmekteydi. -Allah onlardan razı olsun.-
Bu âyetin nüzul sebebi şudur: Kureyş’ten yahut da Arapların ileri gelenlerinden kabul görmüş birtakım kimseler Peygamber sallallahu aleyhi ve sellem’e şöyle dediler: “Sana iman etmemizi ve uymamızı istiyor isen -ashab-ı kiram’ın fakirlerinden bazı kimseleri zikrederek- filan ve filanı yanından uzaklaştır. Çünkü Arapların bu fakir kimseler ile birlikte bizi otururken görmelerinden utanırız.”[2] Peygamber’in de bunların İslâm’a girmelerini ve kendisine uymalarını arzu etmesi dolayısı ile içinden dediklerini yapmak geçti. Allah da bu âyet-i kerime ve benzerleri ile ona sitemde bulundu.
53. “Biz böylece onların bir kısmını diğer bir kısmı ile sınadık ki: “Allah aramızdan bunlara mı lütufta bulunmuş?!” desinler. Allah şükredenleri en iyi bilen değil midir?” Yani Yüce Allah'ın onların bir kısmını zengin, bir kısmını fakir, bir kısmını şerefli ve güçlü kılması, Allah’ın kullarını bir sınamasıdır. Allah fakir ya da alt tabakada olan bir kimseye imanı lütfedecek olursa bu, zengin ve güçlü kimse için bir sınamadır. Eğer bu güçlü ve zenginin maksadı hakkı bulmak ve ona uymak ise o da imana gelir, İslâm’a girer. Kendisinden zenginliği ya da güç ve şerefi itibari ile daha aşağılarda gördüğü kimse ile aynı makamı paylaşması, iman etmesine engel olmaz. Eğer hakkı aramak ve bulmak isteğinde samimi değil ise o takdirde bu, kendisini hakka tâbi olmaktan alıkoyacak bir engel teşkil eder. İşte bunlar kendilerinden daha aşağılarda gördükleri kimseleri hakir görerek:“Allah aramızdan bunlara mı lütufta bulunmuş?!” derler ve bu durum, kavrayışları yerli yerinde olmadığı için hakka tâbi olmaktan onları alıkoyar.
Yüce Allah bu gibi kimselere Allah’ın hidâyet vermesine, buna karşılık kendilerini hidâyete iletmemesine itirazlarını da ihtiva eden bu sözlerine cevap olmak üzere:“Allah şükredenleri en iyi bilen değil midir?” buyurmaktadır. Allah kendi nimetini bilip itiraf ve ikrar eden ve bu nimetin gerektirdiği salih ameli işleyenleri elbette en iyi bilendir. O, lütuf ve minnetini böylelerine ihsan eder. Şükretmeyen kimselere değil. Şüphesiz ki Yüce Allah, hikmet sahibidir, lütfunu ehil olmayan kimselere vermez. Bu sebep dolayısıyla itiraz eden bu kimseler, Allah’ın kendilerine iman etmeyi lütfetmiş olduğu fakir ve onlarla birlikte iman eden diğerlerinden farklıdırlar. İman edenler asıl şükredenlerdir.
54. Yüce Allah Peygamberine, Rablerine itaatle boyun eğen mü’minleri kovmayı yasakladıktan sonra bu mü’minlere ikram, tazim, tebcil ve ihtiram ile karşılık vermesini emrederek şöyle buyurmaktadır:“Âyetlerimize iman edenler sana geldiğinde de ki: Selam sizlere!” Yani mü’minler senin yanına gelecek olurlarsa sen onlara selam ile karşılık ver ve onları güzel bir şekilde karşıla. Onları selamla, esenlik dileklerini ilet. Onların gayret ve çabalarını daha bir coşturacak şekilde Allah’ın rahmetini, O’nun cömertliğinin ve ihsanının bolluğunu müjdele. Bu, rahmet ve ihsana ulaştıran her bir yolu izlemeye onları teşvik et. Günahlar üzerinde ısrar etmekten de onları sakındır. Onlara masiyetlerden tevbe etme emrini ver ki, Rablerinin mağfiretine, lütuf ve ihsanına nail olabilsinler.
Bu nedenle devamla şöyle buyrulmuştur:“Rabbiniz kendi üzerine rahmeti yazmıştır. Şöyle ki: İçinizden kim cahillikle kötü bir iş işler de sonra arkasından tevbe edip (halini) düzeltirse…” Günahın terk edilmesi, ondan vazgeçilmesi, günahtan dolayı pişmanlık duyulması ile birlikte amelleri düzeltmek, Allah’ın farz kıldıklarını eda etmek, zahir ve batın amellerden bozulanları ıslah etmek kaçınılmazdır. İşte bütün bunlar gerçekleşecek olursa “(bilsin ki) O, Ğafûrdur, Rahîmdir.” Yani böylelerinin üzerine emirlerini yerine getirmelerine uygun olarak Allah, mağfiret ve rahmetinden bol bol yağdıracaktır.
55. “Günahkârların” Allah’ın azap ve gazabına ulaştıran “yolu belli olsun diye âyetleri işte böyle açıklıyoruz.” Âyetleri böylelikle açıklıyor ve beyan ediyoruz, hidâyet ile sapıklık, doğruluk ile eğrilik yollarını birbirinden ayırt ediyoruz. Tâ ki böylece hidâyet bulacak olanlar doğru yolu bulsunlar ve izlenmesi gereken hak da açık seçik ortaya çıksın.
Ayrıca günahkârların yolu açık seçik ortaya çıkacak olursa, o yoldan sakınmak ve uzak durmak mümkün olacaktır. Onların yolları şüpheli kalır ve net bir şekilde ortaya çıkmayacak olursa durum böyle olmaz. Onların yolları da açıkça ortaya çıkmadan bu üstün maksat gerçekleşemez.
-Ey Resul!- Kıyamet gününde Rablerinin huzuruna toplanacak olanları bu Kur'an ile korkut. Onlar için Allah'tan başka ne bir fayda sağlayacak, ne de sıkıntılarını giderecek bir şefaatçileri vardır. Umulur ki emirlerine uyarak ve yasaklarından kaçınarak Allah'tan sakınırlar. İşte bunlar Kur'an'dan istifade edenlerdir.
Ô Messager, menace par ce Coran ceux qui redoutent d’être rassemblés auprès de leur Seigneur le Jour de la Résurrection en leur annonçant que ni eux, ni toi, n’avez d’autre allié utile, ni d’autre intercesseur qui éloignera d’eux le mal, qu’Allah. Peut-être le craindront-ils alors en se conformant à Ses commandement et en délaissant Ses interdits. Ceux-là seuls sont ceux qui tirent avantage du Coran.
Advierte, Mensajero, con este Corán, a quienes temen ser reunidos ante su Señor en el Día de la Resurrección, cuando no habrá nadie más que Al-lah que pueda beneficiarlos, ni ningún intercesor para librarlos del mal, para que así puedan temer a Al-lah obedeciendo Sus órdenes y evitando Sus prohibiciones. Estas son las personas que se beneficiarán del Corán.
Magpangamba ka, O Sugo, sa pamamagitan ng Qur'ān na ito sa mga nangangamba na kakalapin sila tungo sa Panginoon nila sa Araw ng Pagbangon – walang ukol sa kanila na isang katangkilik bukod pa kay Allāh na nagdudulot sa kanila ng pakinabang, ni isang mapagpamagitang mag-aalis sa kanila ng pinsala – nang sa gayon sila ay mangingilag magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya. Ang mga ito ay ang mga nakikinabang sa Qur'ān.
O Poslaniče, opomeni ovim Kur'anom one koji se boje da će pred Gospodarom svojim okupljeni biti na Sudnjem danu, kada im mimo Njega niko korist neće moći pribaviti, niti će biti zagovornika koji će od njih štetu otkloniti, kako bi se zbog te opomene Allaha pobojali, primjenjujući ono što je naredio i kloneći se onoga što je zabranio. Samo takvi mogu izvući istinsku korist iz Kur'ana.
Dengan Al-Qur`ān ini berikanlah peringatan -wahai Rasul- kepada orang-orang yang takut akan dikumpulkan kepada Tuhannya kelak pada hari Kiamat, yaitu ketika tidak ada penolong yang dapat memberikan manfaat bagi mereka dan tidak ada pelindung yang dapat melindungi mereka dari mara bahaya kecuali Allah. Mudah-mudahan mereka bertakwa kepada Allah dengan menjalankan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya. Mereka itulah orang-orang yang mendapatkan manfaat dari Al-Qur`ān.
Huwag kang magpalayo, O Sugo, sa pagtitipon mo ng mga maralita ng mga Muslim na nasa isang pagsambang palagian kay Allāh sa simula ng maghapon at katapusan nito bilang mga nagpapakawagas sa pag-ukol sa Kanya ng pagsamba. Huwag kang magpalayo sa kanila upang makaakit ka ng mga pinakamalaki sa mga tagapagtambal. Walang kailangan sa iyo na pagtutuos sa mga maralitang ito sa anuman. Ang pagtutuos sa kanila ay nasa ganang Panginoon nila lamang. Walang kailangan sa kanila na pagtutuos sa iyo sa anuman. Tunay na ikaw, kung nagpalayo ka sa kanila sa pagtitipon mo, ay magiging kabilang sa mga lumalampas sa mga hangganan ni Allāh.
-Ey Resul!- Meclisinden Müslümanların fakirlerini uzaklaştırma. Onlar sabah-akşam Yüce Allah'a ihlas ile ibadet ederler. Müşriklerin ileri gelenlerini karşılamak için onları yanından uzaklaştırma. Bu fakirlerin hesabından sana bir şey yoktur, onların hesabı Rableri katındadır ve senin de hesabından onlara bir şey yoktur. Şayet sen onları meclisinden uzaklaştırırsan, şüphesiz Allah'ın sınırlarını aşanlardan olursun.
O Poslaniče, nemoj iz tvog sijela udaljavati siromašne muslimane koji iskreno i stalno Allaha obožavaju, i ujutru i uvečer! Nemoj ih tjerati kako bi pridobio glavešine višebožaca! Ti nećeš odgovarati za ove siromahe, već će ih Allah obračunati, niti će oni za tebe odgovarati. Ako bi ih otjerao sa svog sijela, prešao bi Allahove granice.
Ô Messager, n’éloigne pas de ton assemblée les musulmans pauvres qui adorent exclusivement Allah en permanence matin et soir. Ne les éloigne pas dans le but d’attirer les notables mécréants et ce n’est pas à toi, mais à leur Seigneur de demander des comptes à ces pauvres. De même, il ne leur appartient pas de te demander des comptes et si tu les éloignes de ton assemblé, tu serais alors du nombre de ceux qui transgressent les limites d’Allah.
Admonition is effective only for those who live in fear of God. Only one who is concerned about possible danger can be warned about imminent calamity. On the contrary, those who live reckless lives are never serious about admonition, and that is why they are never prepared to heed advice. Recklessness or fearlessness arises from two factors—one is worship of the world and the other is worship of ancestors. Those who are lost in worldly things or are satisfied with worldly success do not even remember that one day, when they die, they shall have to appear before their Creator and Lord, and so do not consider the Hereafter as anything significant. Remembrance of the Hereafter does not, therefore, find a place in their thinking. Their temperament is such that they ignore such things, considering them unimportant. Another category of individuals includes those who consider recommendation the key to Paradise. They presume that the ‘great ones’ for whom they have developed an attachment will be their supporters and commenders in the Hereafter and that no matter how unfavourable the conditions, that will be sufficient for their salvation. Such people live in the fond hope that since they have grasped the hands of some ‘holy’ personalities and since they are with the group which is ostensibly loved and favoured by God, no affair of theirs can go awry. It is this mentality which makes them unafraid of the Hereafter. They are not ready to give serious consideration to anything which may throw doubt on their position in the life to come.
Mensajero, no excluyas a esos musulmanes pobres que adoran con sinceridad a Al-lah al principio y al final del día. No los rechaces para ganar el favor de los líderes de los idólatras. De ninguna manera eres responsable de juzgar a los musulmanes pobres, es solo Al-lah Quien les pedirá cuentas. Ellos tampoco son responsables de juzgarte. Si los alejas de tu lado, serás como los que sobrepasan los límites de Al-lah.
Janganlah kamu -wahai Rasul- menjauhkan dari majelismu orang-orang miskin dari kalangan muslimin yang senantiasa beribadah kepada Allah di waktu pagi dan petang hari secara ikhlas. Janganlah kamu mengusir mereka karena kamu ingin meluluhkan hati para pembesar orang-orang musyrik. Kamu sama sekali tidak bertanggung jawab atas perbuatan orang-orang miskin itu karena tanggung jawab mereka ada di sisi Allah. Sungguh, jika kamu mengusir mereka dari majelismu, kamu akan termasuk orang-orang yang melanggar aturan Allah.
Hỡi Thiên Sứ Muhammad, Ngươi chớ xua đuổi những người Muslim nghèo khỏi chỗ giảng đạo của Ngươi, những người mà họ luôn thờ phượng Allah sáng chiều một cách thành tâm vì Ngài. Ngươi chớ xua đuổi họ để thu hút những kẻ đa thần danh vọng chức quyền, Ngươi không gánh chịu cho những người nghèo đó bất cứ một điều gì và họ cũng không gánh chịu cho Ngươi bất cứ một điều gì. Quả thật, nếu Ngươi xua đuổi họ thì chắc chắn Ngươi là kẻ đã vượt quá giới hạn của Allah.
E non allontanare, o Messaggero, dal tuo conciliabolo i musulmani poveri, coloro che adorano assiduamente Allāh dall'inizio del giorno fino al suo termine, e che sono sinceri nella loro adorazione. Non li allontanare, non spetta a te il rendiconto di costoro, tenendo vicini i potenti tra gli idolatri; Il loro rendiconto è presso il loro Dio; e non spetta a loro il tuo rendiconto. In verità, se li allontanassi dalle tue riunioni, saresti uno di coloro che trasgrediscono i limiti imposti da Allāh.
Commentary
In Islam there is No Distinction between Rich and Poor, High or Low
As for people who failed to feel human despite being human, even touched the outer limit of rating human beings as one of the smartest animals of the world, who did not hesitate in harnessing other ` animals' in their service, what would they know about the purpose of creation other than taking the fulfillment of their immediate physical compulsions and needs, and acting in accordance with animal instincts as the purpose of their lives - very much like an animal would do. When this be the only purpose of life, then, it is also obvious that the criterion of recognizing good and bad, small or big, high or low, noble or mean can hardly be any other than whoever has more and better to eat and drink, wear and use up, and things and resources to live around with and hold on to, shall be successful, honourable and noble - and whoever has less of these shall be low life and doomed!
The truth of the matter is that, given this view of life, talking about good morals and good deeds as a criterion of judging the nobility of human beings remains out of the question. In that case, only that deed will be good and that morality will be virtuous through which these animal objectives could be fully realized.
Therefore, the first and the last lesson given by the blessed prophets and the religions they brought with them was that there is a life after this life, which will be eternal and uninterrupted. Its peace will be perfect and eternal, and so will be its pain, perfect and eternal. The life of the present world is not its own purpose. Instead of that, the real purpose of this transitory life is to get together everything which is going to come out handy in the other life - (delightfully summarized with a punch by an Urdu poet who said):
رہا مرنے کی تیّاری میں مصروف
مرا کام اور اس دنیا میں تھا کیا
Remained busy getting ready to die -
What else was that I had to do in this world?
This is the line of distinction between human beings and animals - that animals have no concern for the next life, contrary to human beings whose greatest concern, at least in the sight of reasonable and far-sighted people, is to correct, nurse and build the prospects of the next life. Given this belief and point of view, the standard of nobility and menialness, honour and disgrace will obviously not be eating and drinking lavishly, living plentifully or qualitatively, or making and holding wealth and property greedily - instead, the standard will be good morals and righteous deeds on which depends the real honour of the Akhirah (Hereafter).
Whenever people in this world have shifted away from the teachings of the prophets (علیہم السلام) and from belief in the Akhirah, the natural outcome was there for everyone to see. Money and things became the cold criterion of character and status. Those successful in this race were taken as high and classy, and whoever was left behind, or remained an under-achiever, was taken to be poor, honour-less, mean and low.
Therefore, in all ages (including ours with the loudest claims to democracy and justice), people caught in the maze of worldly life have been practicing class distinction of rich and poor and high and low openly or secretly under a thousand guises whereby they would assign all virtues to the rich and influential and condemn the poor as low-life. This is what the people of Sayyidna Nuh (علیہ السلام) did. They criticized the believing poor following this standard, when they said that they would not sit with such lowly people. They said that if he wished them to hear his message, he should first turn those poor wretches out of his company. They even said: قَالُوا أَنُؤْمِنُ لَكَ وَاتَّبَعَكَ الْأَرْذَلُونَ ﴿111﴾ [ 26:111]. It means: ` How can it be that we are to believe in you while those following you are lowly people?' Sayyidna Nuh (علیہ السلام) answered their heart-rending remark in his own prophetic diction when he said: وَمَا عِلْمِي بِمَا كَانُوا يَعْمَلُونَ ، إِنْ حِسَابُهُمْ إِلَّا عَلَىٰ رَبِّي ۖ لَوْ تَشْعُرُونَ [ 26:112]. It means: ` I do not know about what they do (which could help him decide whether they were high or low) so (the reality of everyone's deeds and) their accounting is the responsibility of none but my Lord (who is aware of the secrets of the hearts), if you understand.'
By saying so, Sayyidna Nuh (علیہ السلام) brought these ignorant and arrogant people oblivious of the reality of human nobility and ignobility to see the truth of the matter - as they were the ones who used these terms without knowing what they really meant and just went ahead stamping the rich as noble and the poor as wretched, while money is no criterion of virtues and vices. The criterion is deeds and morals. At this occasion, Sayyidna Nuh (علیہ السلام) could have said that those people were nobler and more respectable than them as far as the standard of deeds and morals was concerned. But, his prophetic method of preaching and correcting did not permit him to say something like that lest his addressees are provoked adversely. Therefore, he thought it to be sufficient to say that lowliness depended on deeds and since he did not know about their deeds fully, he could not decide as to who was noble and who was not.
The same thing has been happening in every age, after the age of Sayyidna Nuh (علیہ السلام) ، when poor people of successive times, no matter how noble and respectable in terms of their morals and deeds they may have been, were still down-graded as lowly by materialistic and arrogant people. Yet, these were the people who, guided by their far-sightedness and good morals, were the first ones to say yes to the call of prophets in one after the other age. In fact, for later scholars of religions and communities this became the proof of the veracity of a prophet that his early followers are the poor ones of the community. This was the reason why, when the letter of the Holy Prophet ﷺ reached the Byzantine ruler, Heracles (Hiraql) inviting him to embrace Islam, he wished to investigate into the veracity of his prophet-hood. For this purpose, he asked from people who knew the Prophet of Islam some questions. One of these questions was: Whether most of his followers were from among the rich, or the poor? When he was told that they were poor people, he said: These are usually the first followers of messengers and prophets.
The same question rose again during the blessed time of the Holy Prophet ﷺ . Its answer appears in the present verses with particular instructions.
Reports Ibn Kathir from Imam Ibn Jarir: Some chiefs of disbelievers from the tribe of Quraysh - ` Utbah, Shaybah, Ibn Rabi'ah, Mut'im ibn ` Adiyy, Harith ibn Nawfal and others - came to the Holy Prophet's uncle, Abu Ta1ib and said to him: One of the problems, which stops us from listening to and accepting what your nephew Muhammad tells us, is that people who surround him all the time are either our slaves who were set free by us, or they are people who were living at our mercy only. Now, with such lowly people around him, we cannot attend his sittings. You tell him, if he would ask these people to leave when it is time for us to come in, we could listen to him and think about it.
When his uncle, Abu Talib reported this to the Holy Prophet ﷺ ، Sayyidna ` Umar ؓ offered his advice by saying: What is wrong with it? Try this too for a few days. These people love us and they are not formal. When these chiefs are to come, they would move away from the sitting. .
Thereupon, this verse was revealed in which the Holy Prophet ﷺ has been emphatically prohibited to do something like that. It was after the revelation of the verse that Sayyidna ` Umar ؓ had to apologize by admitting that his advice was wrong.
And these poor people about whom this conversation took place were, at that time, no less a people than Sayyidna Bilal al-Habashi, Sayyidna Suhayb ar-Rumi, Sayyidna ` Ammar ibn Yasir, Sayyidna Salim Mawla Abi Hudhayfah, Sabih Mawla Usayd, Sayyidna ` Abdullah ibn Masud, Sayyidna Miqdad ibn ` Amr, Sayyidna Masud Ibn al-Qari, Sayyidna Dhush-Shimalyn, and other noble Sahabah (may Allah be pleased with all of them) the testimonial of whose nobility and honour came from the heavens. And at another place in the Holy Qurran, the same subject was stressed upon in these words:
وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ ۖ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ الْحَيَاةِ الدُّنْيَا ۖ وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَن ذِكْرِنَا وَاتَّبَعَ هَوَاهُ وَكَانَ أَمْرُهُ فُرُطًا ﴿28﴾
And hold yourself with those who call on their Lord morning and evening, seeking His pleasure only. And do not cast your eyes (for others) beyond them, seeking the embellishment of the present life. And do not obey the one whose heart We have made neglectful of Our remembrance, and who follows his own desires, and whose case is that of excess - 18:28.
In the present verse, the quality of these poor people has been identified as: They call on their Lord morning and evening. Here, morning and evening refer to all times of the day and night according to usage. As for calling, it means ` Ibadah or worship. Also placed here is a restriction along with this ` Ibadah, at whichever time of the day and night it may be, that is يُرِيدُونَ وَجْهَهُ :'seeking Him only.' This tells us that ` Ibadah (worship of Allah) without Ikhlas (absolute sincerity before Him) is not trustworthy.
As for the saying: ` You are not responsible for what is in their account, and they are not responsible for anything in your account,' according to the interpretation of Ibn Atiyyah and Al-Zamakhshari and others, here the pronouns in: حِسَابِھِم (Hisabihim : their account) and (Alaihim : they are not responsible) refers to these chiefs of disbelievers, those who insisted on removing poor Muslims from the gathering at the sitting. So, Allah Ta` ala told the Holy Prophet ﷺ not to bother with them whether, or not, they enter the fold of faith - because he was not responsible for anything in their account, just as they were not responsible for anything in his account. If he were responsible for that, that is, he would have been questioned as to why these people did not become Muslims, then, in that situation, he could have removed the poor Muslims from his sitting just for the sake of the chiefs of the disbelievers. And now, when this is not so, removing them from the sitting was rank injustice. And if he were to do something like that, he would have become one of the unjust.
In the second verse (53), it was said that this is how Allah had tested some of them through some others, so that these chiefs of the disbelievers should be able to see the great subduing power of Almighty Allah when poor Muslims, whom they took to be lowly, reached stations unimaginable and won signal honour and recognition both in this world and in the Akhirah, just because they chose to follow the Messenger of Allah. Then, let them go about saying: Were these poor people the only ones to deserve honours and rewards from Allah and to have been so blessed at the expense of us, the noble ones?
According to Kashshaf and other classic commentaries, this saying of theirs is an outcome of their trial taken through poor and weak Muslims. They failed in this test. Rather than ponder over this great demonstration of Allah's absolute power and conclude there from that nobility does not depend on wealth or power, instead, it does on morals and deeds - they started blaming Allah for giving them the honour while they were the ones deserving of it. In answer, Allah Ta` ala once again pointed out to the reality behind it by saying:
أَلَيْسَ اللَّـهُ بِأَعْلَمَ بِالشَّاكِرِينَ it not that Allah knows the grateful best?)
It means that Allah knows best as to who has the taste for truth and aptitude for gratitude. In other words, in the real sense, a person of nobility and honour is he who recognizes the right of his Benefactor and is grateful to Him, and it is he who is deserving of all reward and honour - and definitely not the one who, day in and day out, despite being soaked with the blessings of his Provider and Benefactor, goes on disobeying Him.
Some Injunctions and Instructions
Given below are some injunctions and instructions which emerge from these verses:
1. No one has the right to look down upon anyone in tattered clothes or broken down condition. At times, there are people carrying those outward looks who happen to be very honourable and accepted in the sight of Allah. In ahadith, the Holy Prophet ﷺ is reported to have said: ` Many a broken-down, dust-stained people are such as are held dear by Allah. If they were to swear by Allah about something that it would be like that, Allah Ta` ala does honour their swearing by Him (and lets it be like that).
2. Taking material affluence as the criterion of nobility and lowliness is an insult to humanity. It really depends on good morals and deeds.
3. For a reformer and preacher of any nation, though a universal call which addresses everyone, ayes or nays, followers or dissenters, is necessary, yet, foremost is the right of those who own his teachings and follow it. Putting them as secondary, or ignoring them for the sake of others is not permissible. For example, in the case of Muslims, the education and reform of unaware Muslims should not be put off in favour of carrying the call to non-Muslims.
4. The rewards and blessings of Allah keep increasing in relation to the measure of gratitude. A person, who wishes an increase in Divine rewards, must make gratitude, expressed through word and deed, his way of life, a constant of personality.
O Messenger, do not remove from your gathering those poor Muslims who sincerely worship Allah in the beginning and at the end of the day. Do not chase them away in order to win favour with the leaders of the idolaters. You are in no way accountable for these poor people. It is only Allah Who will take them to account. They, too, are in no way accountable for you. If you drive them away from your gathering, you will be of those who overstep Allah’s limits.
So I tested them by means of one another. I made some of them rich and others poor. I made them different with respect to their worldly fortunes. I tested them in this way so that the rich disbelievers say about the poor believers: Are these poor people the ones whom Allah has favoured with guidance from amongst us? If this faith was any good, then they would not have beaten us to it, because we are the people who come first. Does Allah not know those who are thankful for His favours, so He guides them to faith, from those who deny these favours, so He abandons them to disbelief? Certainly, Allah knows about them.
Nous éprouvons les gens les uns par les autres en leur accordant une part inégale des subsistances de la vie terrestre. Nous les éprouvons de cette manière afin que les riches mécréants disent aux pauvres musulmans: Sont-ce ceux-là parmi nous qu’Allah fit la faveur de guider ? Si la foi était une bonne chose, ils ne nous y auraient pas devancés puisque nous devançons tout le monde en tout. Allah ne connaît-Il pas le mieux ceux qui Lui sont reconnaissants pour les bienfaits qu’Il leur octroie et leur facilite de ce fait d’avoir la foi ? Ne connaît-Il pas le mieux ceux qui renient Ses bienfaits et les abandonne de ce fait à leur sort sans qu’ils ne parviennent à avoir la foi ? Evidemment, Allah les connaît le mieux.
Those who have achieved wealth and popularity prefer to give weightage to the considerations of their worldly interests, rather than support the pure and unadulterated call of Truth, because, according to them, supporting the Truth would amount to demolition of the entire structure of their vested interests. Moreover, when they see that Truth is upheld by people of ordinary status, their way of thinking is further strengthened. They feel that by associating with the Truth they will be lowering their own status. Instead of testing the Truth on the touchstone of Truth, they judge it by their own criteria, i.e. by their own private and personal touchstone, and when the Truth does not measure up to this, they ignore it.
Kami juga menguji sebagian dari mereka dengan sebagian yang lain. Kami jadikan mereka berbeda-beda dalam hal kekayaan duniawi. Kami menguji mereka dengan cara tersebut supaya orang-orang kafir yang kaya berkata kepada orang-orang mukmin yang miskin, “Apakah orang-orang miskin itu yang Allah anugerahi petunjuk di antara kita? Seandainya iman itu baik, pasti mereka tidak mendahului kami untuk mendapatkannya karena kamilah yang selalu mendapatkan kebaikan lebih dahulu.” Bukankah Allah Maha Mengetahui akan orang-orang yang bersyukur atas karunia-Nya kemudian Dia membimbing mereka menuju iman, dan Maha Mengetahui akan orang-orang yang kufur terhadap karunia-Nya kemudian Dia mengabaikan mereka sehingga mereka tidak beriman? Benar. Sesungguhnya Allah Maha Mengetahui perihal mereka.
Tako smo jedne drugima iskušali učinivši ih različitim u udjelu u dunjaluku, kako bi bogati nevjernici rekli siromašnim vjernicima: "Zar da ovim siromasima Allah podari uputu mimo nas? Da je u tom vjerovanju kakvo dobro ne bi nas oni u njemu pretekli, jer mi smo oni koji pretiču." Zar Allah ne poznaje bolje one koji su Mu zahvalni na blagodatima, pa da ih uputi u vjerovanje? I zar Allah ne zna bolje nezahvalne pa da ih ostavi u nevjerstvu bez upute? Svakako! Allah bolje zna!
Tương tự, TA (Allah) đã thử thách một số người này bởi một số người kia, TA đã cho họ vượt trội lẫn nhau về bổng lộc ở cõi trần. TA đã thử thách họ bởi điều đó để những người vô đức tin giàu có nói về những người có đức tin nghèo khó: "Chẳng lẽ những người nghèo này được Allah ban hồng phúc cho họ bằng sự hướng dẫn hơn cả chúng ta sao?! Nếu đức tin thực sự tốt hơn thì chúng ta đã nhanh chân đến với nó trước để chúng ta là những người thắng cuộc." Chẳng lẽ Allah không biết ai là những người thực sự biết ơn ân huệ của Ngài sao? Thế nên Ngài đã ban cho họ, những người nghèo đức tin Iman, còn những kẻ vô đức tin kia, Ngài biết họ không tin nên Ngài làm cho họ xem thường để họ không tin. Quả thật, Allah biết về họ hơn ai hết.
Gayon Kami sumubok sa ilan sa kanila sa pamamagitan ng iba pa kaya ginawa Namin sila na mga nagkakaibahan sa mga kapalarang pangmundo. Sumubok Kami sa kanila ng ganoon upang magsabi ang mga mayamang tagatangging sumampalataya sa mga maralita ng mga mananampalataya: "Ang mga maralitang ito ba ay nagmagandang-loob si Allāh sa kanila sa pamamagitan ng kapatnubayan sa gitna namin? Kung sakaling ang pananampalataya ay mabuti, hindi sana nila kami naunahan doon sapagkat kami ay ang mga may pangunguna." Hindi ba si Allāh ay higit na nakaaalam sa mga tagapagpasalamat sa mga biyaya Niya para magtuon Siya sa kanila sa pananampalataya at higit na nakaaalam sa mga tagatangging kumilala sa mga ito para magtatwa Siya sa kanila sapagkat hindi sila sumasampalataya? Oo nga; tunay na si Allāh ay higit na maalam sa kanila.
Böylece onları birbirleri ile imtihan ettik. Dünyadaki rızıklarında birbirlerinden farklı kıldık ve kendilerini onunla imtihan ettik ki, zengin olan kâfirler fakir olan müminlere; "Aramızdan Allah'ın kendilerine hidayeti lütuf ve ihsanda bulunduğu kimseler bunlar mı?" desinler. Şayet iman etmek hayırlı bir şey olsaydı bunlar bizden önce iman etmezlerdi. Hâlbuki öncelik bize aittir. Allah, nimetlerine şükredenleri dahi iyi bilen ve böylece onları iman etmeye muvaffak edip uygun hale getirendir. Kâfirleri de en iyi bilen O'dur, onları mahrum bırakır ve iman etmezler. Evet gerçekten onları en iyi bilen Allah'tır.
Así que los probé unos con otros. A unos los hice ricos y a otros pobres. Los hice diferentes con respecto a sus fortunas. Los probé de esta manera para que los incrédulos ricos digan acerca de los creyentes pobres: ¿Son estas personas pobres a las que Al-lah ha concedido su favor? Si esta fe fuera buena, entonces ellos no la habrían obtenido primero, ya que a nosotros nos corresponde el primer lugar.
¿Acaso Al-lah no reconoce a quienes están agradecidos por Sus favores, por lo que Él los guía a la fe, de aquellos que niegan Sus favores, por lo que Él los abandona en su incredulidad? Ciertamente, Al-lah los conoce.
Così li mettemmo alla prova ponendoli gli uni contro gli altri. Li rendemmo diseguali nei beni terreni, e li mettemmo alla prova affinché i miscredenti ed i ricchi dicessero ai poveri credenti: "Allāh ha forse donato forse a questi poveri la buona guida alla fede? Se la loro fede fosse migliore, non ci avrebbero anticipati nella fede; noi siamo i primi in tutto!” Non è forse Allāh Colui che conosce coloro che sono grati per i Suoi doni, così da indirizzarli alla fede, e non è forse Lui più Sapiente nei confronti dei miscredenti? Non li guida alla fede; al contrario, Allāh è più Sapiente di loro.
Se vengono da te, o Messaggero, coloro che credono nei Nostri segni e che affermano la veridicità di ciò che hai comunicato, rivolgiti loro con il saluto, portando loro rispetto, e dai loro la buona novella della grande Misericordia di Allāh. Allāh ha imposto a Se Stesso la Misericordia, per Sua Grazia. Chi di voi disobbedisce inconsapevolmente o per ignoranza e, dopo aver commesso il fatto, si pente e migliora le proprie azioni, in verità Allāh perdona ciò che ha commesso. Allāh è Perdonatore nei confronti dei Suoi sudditi pentiti, Misericordioso verso di loro.
Cuando vengan a ti quienes aceptan Mis signos que atestiguan la verdad que has traído, Mensajero, responde a su saludo de paz en su honor y cuéntales sobre las buenas nuevas de Mi misericordia. He decretado para Mí mismo la misericordia. Si alguno de ustedes comete un pecado, por ignorancia y necedad, y luego se arrepiente de ese pecado y corrige sus acciones, entonces lo perdonaré, porque soy Clemente y Compasivo con el siervo que se arrepiente ante Mí.
-Ey Resul!- Senin getirdiklerinin sadık olduğuna şahitlik eden, ayetlerimize iman edenler yanına geldikleri zaman onlara ikram olarak onların selamını al. Onları Allah'ın rahmetinin genişliği ile müjdele. Kesinlikle Allah kendi üzerine rahmeti lütuf olarak vacip kıldı. Bu itibarla, içinizden her kim bilmeyerek ve cehalet ile bir kötülük işler, bundan sonra da tövbe eder ve amelini ıslah ederse, şüphesiz Allah işlemiş olduğu günahı bağışlar. Allah kullarından tövbe edenleri bağışlar, onlara merhamet eder.
When those who accept My signs that indicate the truth of what you have brought come to you, O Messenger, then reply to their greeting of peace in honour of them and tell them the good news of My mercy. I have gracefully made mercy obligatory on Myself. If anyone among you commits sin, out of ignorance and foolishness, and then repents from that sin and sets their actions right, then I will forgive them, for I am Forgiving and Compassionate to the servant who repents to Me.
O Poslaniče, kada ti dođu oni koji vjeruju u Naše dokaze koji ukazuju istinitost onoga sa čim si došao, nazovi im selam, iz počasti prema njima, i obraduj ih Allahovom golemom milošću. Allah je Sebi ukazivanje milosti stavio u obavezu, iz neizmjerne dobrote, pa ko od vas učini grijeh iz neznanja ili lahkomislenosti, a zatim se pokaje i popravi djela – Allah će mu oprostiti, jer On prašta pokajnicima i milostiv je prema njima.
Kapag dumating sa iyo, O Sugo, ang mga sumasampalataya sa mga tanda ni Allāh na sumasaksi sa katapatan ng inihatid mo ay gumanti ka sa kanila ng pagbati ng kapayapaan bilang pagpaparangal sa kanila. Magbalita ka sa kanila ng nakalulugod na lawak ng awa ni Allāh sapagkat nagsatungkulin Siya sa sarili Niya ng pagkaawa bilang pagsasatungkulin ng pagmamabuting-loob. Ang sinumang nakagawa kabilang sa inyo ng isang pagsuway sa sandali ng kamangmangan at kahunghangan, pagkatapos nagbalik-loob nang matapos ng pagkagawa niya nito at nagsaayos ng gawain niya, tunay na si Allāh ay magpapatawad sa kanya sa nagawa niya sapagkat si Allāh ay Mapagpatawad sa sinumang nagbalik-loob kabilang sa mga lingkod Niya, Maawain sa kanila.
Ô Messager, lorsque viennent à toi ceux qui croient aux signes qui témoignent de la véracité de ce que tu apportes, réponds à leur salutation afin de les honorer et réjouis-les en leur faisant connaitre l’étendue de la miséricorde d’Allah. En effet, Allah s’est imposé à lui-même d’être miséricordieux envers Ses serviteurs. Ainsi, quiconque commet par ignorance ou faiblesse un acte de désobéissance puis se repent et accomplit de bonnes œuvres, Allah lui pardonnera car Allah pardonne et est miséricordieux envers les serviteurs qui se repentent.
Apabila kamu -wahai Rasul- didatangi oleh orang-orang yang beriman kepada ayat-ayat Kami yang membuktikan kebenaran agama yang kamu bawa maka jawablah salam mereka untuk menghormati mereka. Lalu berilah mereka kabar gembira akan luasnya kasih sayang Allah karena Allah telah mewajibkan diri-Nya sendiri untuk menebar kasih sayang sebagai bagian dari kemuliaan-Nya. Barang siapa di antara kalian berbuat maksiat karena tidak tahu dan tidak mengerti, kemudian ia bertobat sesudah melakukan perbuatan itu dan memperbaiki amal perbuatannya, sesungguhnya Allah pasti mengampuni apa yang telah diperbuatnya karena Allah Maha Pengampun lagi Maha Penyayang bagi hamba-hamba-Nya yang bertobat.
Hỡi Thiên Sứ Muhammad, khi những người có đức tin nơi các dấu hiệu của TA, những dấu hiệu mà nó minh chứng cho sự trung thực của Ngươi về những gì Ngươi mang đến, thì Ngươi hãy đáp lại lời chào của họ bằng lời chào Salam (chào an lành!) để thể hiện sự trân trọng dành cho họ, đồng thời Ngươi hãy báo tin mừng cho họ rằng lòng thương xót của Allah rất bao la, quả thật Allah đã bắt bản thân mình phải có lòng thương xót và khoan dung; bởi thế, ai lỡ phạm vào điều trái lệnh Ngài do thiếu hiểu biết và sự ngu muội rồi vội quay về sám hối với Ngài và cải thiện việc làm của mình thì quả thật Allah chắc chắn sẽ tha thứ tội lỗi của y bởi vì Allah là Đấng Hằng Tha Thứ và Khoan Dung đối với những bề tôi nào quay về sám hối với Ngài.
About verse 54: وَإِذَا جَاءَكَ الَّذِينَ يُؤْمِنُونَ (And when to you come those who believe ... ), there are two interpretations given by leading authorities in Tafs.ir:
1. Most of them have declared it to be related to previous verses and event. In support, they refer to the narration about the event when the chiefs of Quraysh demanded through Abu Talib that his nephew should first remove the poor people around him, with whom they could not sit, and then they would come and listen to him, and think about it. Thereupon, it was Sayyidna ` Umar ؓ who advised that it did not matter much, for Muslims were sincere friends and if requested they would move out of the sitting so that the chiefs of Quraysh could listen to the Word of Allah and become Muslims.
But, in the previous verses, came the command against this advice that this should never be done. Doing this would be cruel and unjust. The revelation of this verse made Sayyidna ` Umar ؓ realize the gravity of his error. He feared he had become a sinner by advising against what was the will of Allah. He came to tender his apology for it.
Thereupon, the present verses were revealed to comfort him. In gist, the Holy Prophet ﷺ has been asked here to assure them that there will be no retribution for their past mistakes. In fact, not simply that there will be no retribution for the mistake, but that they will also be blessed in many ways by the most merciful Allah. He has also been asked to tell them about His Law that if a Muslim does something evil in ignorance, then gets alerted, repents and corrects his ways for the future, Allah Almighty will forgive him his past sins - and will also not deprive him of His blessings in this world and in the world to come. According to this explanation, these verses were revealed as related to this particular event described in previous verses.
2. Some commentators have taken these verses to be carrying an independent set of rules for guidance. These relate to people who have committed a sin, then felt ashamed of what they did, and repented, and corrected their ways.
A little deliberation will show that there is no contradiction between the two sayings - because it is universally agreed that an in-junction of the Holy Qur'an which has been revealed in the background of a particular event, subject to the condition of its words and subject being general, shall not remain restricted to that event, instead of which, it shall have the status of a general injunction. Therefore, even it were to be granted that the said verses did come to be revealed about the event mentioned, still then, this injunction shall have the status of a general rule of conduct which will cover every sinner who gets alarmed even after having committed the sin, then feels ashamed, repents, corrects and turns watchful for the future.
Now let us turn to a fuller explanation of these verses. It is said in the first verse (54): وَإِذَا جَاءَكَ الَّذِينَ يُؤْمِنُونَ بِآيَاتِنَا فَقُلْ سَلَامٌ عَلَيْكُمْ ۖ كَتَبَ رَبُّكُمْ عَلَىٰ نَفْسِهِ الرَّحْمَةَ ; It means: When those people come to him who believe in His Ayat ( the word, 'Ayat', at this place, could mean the Ayat or Verses of the Qur'an, and the Ayat or general signs of the perfect power of Allah Jalla Sha'nuhu as well), the Holy Prophet ﷺ has been instructed to address them by saying: سَلَامُ عَلَیکُم (Peace be upon you). Here, 'Salamun Alaikum' could have two meanings. It could either mean: Convey to them the Salam or greetings of Allah Jalla Sha'nuhu - which is the highest honour they could receive. Given this interpretation, that becomes the best antidote for the heart-break of poor Muslims, about whom the chiefs of the Quraysh had said that they should be removed from the gathering before they come. Or it could also mean: You give them the good news of their being safe and protected - that is, if they have fallen short or even made a mistake in what they have done, that will stand forgiven, and that they shall stay protected against all sorts of calamities.
In the next sentence of the verse: كَتَبَ رَبُّكُمْ عَلَىٰ نَفْسِهِ الرَّحْمَةَ , the promise of additional favour and reward has been made by saying : You tell these Muslims that Allah has taken it upon Himself that mercy shall be shown to them. Therefore, let them not be frightened or nervous. First of all, by using the word, Rabb, the assertion in the verse has been provided with a proof - that Allah is your Nurturer, Nour'isher, Sustainer. It is obvious no nurturer would let what is being nurtured go to waste. Then, the mercy which was promised by that Rabb has been further clarified through a weighty, yet endearing, statement that their Rabb has prescribed this mercy on Himself'. It is obvious when even an average good person would not go back on his promise, how could this be ever imagined when referred to the Lord of the Worlds Himself, specially so when this promise has been preserved as a written document.
Based on a narration of Sayyidna Abu Hurairah ؓ has been reported in the Sahih of Al-Bukhari and Muslim, and in the Musnad of Ahmad, that the Holy Prophet ﷺ said: When Allah Ta` ala created the whole creation and determined the destiny of everyone, then, in a Book with Him on the ` Arsh, He wrote: اِنَّ رَحمَتِی غَلَبَت غَضَبِی (My Mercy is dominant over My Wrath).
And Sayyidna Salman ؓ says: We have seen written in the Torah, when Allah created the heavens and the earth and the entire creation in them, He divided His mercy in a hundred parts. One part from this He distributed all over the creation - and wherever any effect of this mercy is found among human beings, animals and other elements of creation, that owes itself to this same part. The mutual love and concern found among parents and children, brothers and sisters, husbands and wives, among relatives, neighbours and friends, are all the outcome of this share from the mercy of Allah. The rest of the ninety nine parts of mercy have been kept by Allah Ta` ala for Himself. There are other narrations in which this has been described as a Hadith from the Holy Prophet ﷺ . This goes to show the quality and extent of Allah's mercy for His creation.
It goes without saying that no ` Ibadah (worship) or ` Ita` ah (obedience) can be good enough so as to be considered as presentable before Allah Jalla Sha'nuhu - neither by an angel nor by a human being. We should not see our ` Ibadah and Ita` ah and good deeds in isolation. If we were to look at them as related to the highest of the high, we would humbly realize that what we have been able to do was not any better than what is simply bad. Still one has to be thankful for being able to do what was possible specially when no human being is free of real evils and sins- unless protected by Allah. Under this situation, justice would have demanded that no one remains safe from a general punishment. But, what is actually happening is that every human being is being showered with the blessings of Allah all the time. This, then, is the direct outcome of that mercy which the great Lord-Nourisher of the universe has put it down in writing as His responsibility.
Every Sin is Forgiven by Taubah [ Repentance ]
This perfect mercy of Allah appears mentioned in the form of a rule in the third sentence of verse 54: أَنَّهُ مَنْ عَمِلَ مِنكُمْ سُوءًا بِجَهَالَةٍ ثُمَّ تَابَ مِن بَعْدِهِ وَأَصْلَحَ فَأَنَّهُ غَفُورٌ رَّحِيمٌ It means: One of you who happens to have done something bad by having acted ignorantly, then repents after that and corrects his conduct, then Allah Almighty is most forgiving, He will forgive him his sins; and He is very merciful, so forgiveness alone will not be considered enough, for he will be blessed with rewards also.
From the word, " جهَالَةٍ " (Jahalah; literally: ignorance, used in the sense of acting ignorantly) one may think that this promise of forgiveness is valid only when a sin is committed in a state of ignorance, not knowing what is being done - and the commitment of a sin knowingly would be considered excluded from the purview of this injunction. But, this is not true - because Jahalah (ignorance) here means acting ignorantly which refers to the act of ignorance, that is, one ends up doing something as would have been done by one who is ignorant and unaware of the outcome of his or her act. It is not necessary that the doer of the act be ignorant in reality. This is confirmed by the use of the word Jahalah itself - as the word, Jahalah has been used here in-stead of using the word, Jahl, most likely to point out to this refinement in meaning. The reason is that Jahl (also meaning ignorance) is an antonym of ` Ilm (Knowledge) while Jahalah stands in contrast to forbearance and dignity. In other words, the word, Jahalah is employed, in usage, to ignorance which is demonstrated practically, indeed. A little thought will reveal that a sin, whenever it is committed by someone, comes about to be because of this practical ignorance. Therefore, some pious elders have said that a person who acts against any command given by Allah and His Messenger is Jahil (ignorant). It refers to this very practical ignorance. For this, it is not necessary to be uninformed and lacking in knowledge - because countless definitive statements of the Holy Qur'an and Sahih Ahadith (Nass) prove that every sin can be forgiven by making Taubah (repentance), whether committed by heedlessness or ignorance, or knowingly and deliberately through self-wickedness or a blinded following of (the drum-beats of) one's own desire.
At this point, it is also worth noticing that the promise of mercy and forgiveness made to sinners in this verse is conditioned with two things: (a) Taubah (repentance), and (b) the Islah of ` Amal (the correction of misdeed). Taubah means being ashamed of the sin. Says the Hadith: التوبۃ النَّدَم اِنَّمَا (Taubah or repentance is another name of Nadamah, that is, being ashamed of or having remorse).
As for the second condition, that is, the correction of deed, it means that one should see to it that what happened before will not be repeated in the future. So, this process of trying to better one's doings includes the making of a firm determination not to go near that sin ever again by fully auditing and checking one's behaviour at all times, and also included here is that all rights belonging to someone which have been violated or compromised because of that sin, should be compensated to the best of one's capability. They may be the Rights of Allah (Huququllah) or the Rights of the Servants of Allah (Huquq al-‘Ibad). Example of the rights of Allah are: Usurping someone's property unlawfully, to attack someone's honour, and to cause pain to someone by using bad language or causing such pain in some other manner.
Therefore, for Taubah (repentance) to be total and complete, the way it is necessary to first feel ashamed of the of the past sin, then seek forgiveness from Allah Ta` ala, then resolve to keep one's conduct correct and straight in the future and never go near that sin again – similarly, it is also necessary that the prayers (Salah) and fasts (Sawm) which were missed due to heedlessness should be replaced by doing Qada for them. Then, any Zakah which has not been paid earlier should be paid now. If there is a shortcoming in taking care of what was obligatory in Qurbani (Sacrifice) or Sadaqatul Fitr. ( post-Ramadhan charity for the poor and needy), that should be paid off. If one has not done his or her Hajj, despite its being Fard, an absolute obligation, one should do it now; and if it is not possible to do so personally, one should arrange to have it done on his or her behalf (Hajj Badal). And if, one does not have the time to arrange for an authorized proxy for Hajj, and does not have the convenience to personally make up for whatever was missed and the Qada' of which had become due - during his lifetime - then, he or she should make a Wasiyyah (will) so that their inheritors or heirs could take care of paying the Fidyah (ransom) of the obligations her bee against him or her, or make arrangements for Hajj on half. In short, for ` the correction of deed,' the correction of the future conduct only is not enough - it is also necessary to make amends by paying off for obligations left unperformed in the past.
Similar is the case of the Rights of the Servants of Allah (Huquq al-'lbad). If someone's property has been taken unlawfully, it should be returned to him, or have him forgive it. And if someone has been caused pain physically or verbally, forgiveness must be sought from the aggrieved person. And if, it is not possible or within one's control to have him forgive it - for example, he dies; or goes away to a place the address of which is not known - then, the way out is that one should make it a point to keep praying for his forgiveness before Allah Ta` ala consistently. If so, it can be hoped that the holder of the right will be pleased and the person who was unable to have the forgiveness of the deceased during his lifetime will become absolved of what was due on him.
Kung paanong naglinaw Kami para sa iyo ng nabanggit, naglilinaw Kami ng mga patunay Namin at mga katwiran Namin laban sa mga alagad ng kabulaanan at para sa pagpapaliwanag sa daan ng mga salarin at pamamaraan nila para makaiwas dito at makapag-ingat laban dito.
Sebagaimana Kami menjelaskan hal-hal tersebut, Kami pun menjelaskan Al-Qur`ān untuk memaparkan kebenaran dan mengamalkannya, di samping untuk menunjukkan jalan dan pola yang ditempuh oleh orang-orang yang jahat agar dihindari dan diwaspadai.
Zikredileni sana açıklayıp gösterdiğimiz gibi delillerimizi ve hüccetlerimizi batıl ehline karşı açıklıyoruz. Aynı zamanda günahkârların yolundan ve metotlarından sakınmak, tedbirli ve ihtiyatlı olmak için açıklıyoruz.
During the period of the Prophet Muhammad, there were those who demanded miracles before accepting his bona fides. Unlike them, there were others who embraced the faith on hearing him recite the verses of the Quran. This sort of test of man goes on in every era. In the present world God does not appear in physical form. He advances His arguments through the medium of the bearer of truth, casting them in verbal form, so that they may be presented to mankind. Now, one in whom nature is alive is able to see the glow of God in these arguments and he accepts it and bows down before it. But, those who have shrouded their nature in artificial veils fail to find God through His ‘words’. They are unable to see God through reasoning and therefore they want God to appear before them physically, in an observable shape. But this is not possible in the present world of trial. Here, only that person will find God who is able to recognise Him while He is still invisible. One who insists on witnessing God in physical form in this world faces spiritual destitution of the most extreme kind. Those who sedulously avoid the truth by adopting a wrong approach, accuse those who accept the Truth of various kinds of wrongdoing, so that they may prove themselves to be much better than them. They are unable to see their own transgressions but, if a truthful person happens to commit any slight mistake, they try to exaggerate it with a view to establishing that those who have rallied to the quest for truth are unreliable. The truth is quite the reverse. Believers who have abjured untruth and accepted truth tread the path of faith and righteousness. In this way, in accordance with the will of God, they become entitled to receive inspiration for the betterment of their present position and share the bounties of God. Unlike them, those who steer clear of the truth only prove by their actions that they are not interested in adopting the way of faith and righteousness. Even when such people are deprived of God’s guidance, their bravado does not come to an end, and it is their effrontery which constitutes the greatest crime in this world of God. God expresses Himself in the language of ‘symbols’. Symbols are useful only to one who has the desire to read or interpret them. Similarly, guidance will be available only to one who is eager to have it. One who shows no interest in guidance has no other option but to go astray.
Tako ti objašnjavamo Naše dokaze protiv sljedbenika zablude, kako bi bio jasan put i metod prestupnika, da bi ste ga se klonili.
The Prophet Understands What He Conveys; Torment is in Allah's Hands Not the Prophet's
Allah says, just as We mentioned the clear signs that testify and direct to the path of guidance, all the while chastising useless arguments and defiance,
كَذلِكَ نُفَصِّلُ الآيَـتِ
(And thus do We explain the Ayat in detail,) that is, whatever responsible adults need explained to them, in the affairs of life and religion,
وَلِتَسْتَبِينَ سَبِيلُ الْمُجْرِمِينَ
(That the way of the criminals may become manifest.) so that the path of the criminals who defy the Prophets is apparent and clear. This Ayah was also said to mean, so that you, O Muhammad , are aware of the path of the criminals. Allah's statement,
قُلْ إِنِّى عَلَى بَيِّنَةٍ مِّن رَّبِّى
(Say: "I am on clear proof from my Lord...") means: I have a clear understanding of the Law of Allah that He has revealed to me,
وَكَذَّبْتُم بِهِ
(but you deny it.) meaning, but you disbelieve in the truth that came to me from Allah.
مَا عِندِى مَا تَسْتَعْجِلُونَ بِهِ
(I do not have what you are hastily seeking) meaning, the torment,
إِنِ الْحُكْمُ إِلاَّ للَّهِ
(The decision is only for Allah,) for the ruling of this is with Allah. If He wills, He will punish you soon in response to your wish! If He wills, He will give you respite, out of His great wisdom. This is why Allah said,
يَقُصُّ الْحَقَّ وَهُوَ خَيْرُ الْفَـصِلِينَ
(He declares the truth, and He is the best of judges.) and the best in reckoning between His servants. Allah's statement,
قُل لَّوْ أَنَّ عِندِى مَا تَسْتَعْجِلُونَ بِهِ لَقُضِىَ الاٌّمْرُ بَيْنِى وَبَيْنَكُمْ
(Say: "If I had that which you are asking for impatiently (the torment), the matter would have been settled at once between you and I,") means, if I have what you ask for, I will surely send down what you deserve of it,
وَاللهُ أَعْلَمْ بِالظَّالِمِيَن
(but Allah knows best the wrongdoers) Someone might ask about the meaning of this Ayah compared to the Hadith in the Two Sahihs, from `A'ishah, may Allah be pleased with her, that she said to the Messenger ﷺ, "O Allah's Messenger ! Have you encountered a day harder than the day (of the battle) of Uhud" The Prophet replied,
«لَقَدْ لَقِيتُ مِنْ قَوْمِكِ، وَكَانَ أَشَدَّ مَا لَقِيتُ مِنْهُمْ يَوْمَ الْعَقَبَةِ،إِذْ عَرَضْتُ نَفْسِي عَلَى ابْنِ عَبْدِيَالِيلَ بْنِ عَبْدِكُلَالٍ، فَلَمْ يُجِبْنِي إِلَى مَا أَرَدْتُ، فَانْطَلَقْتُ وَأَنَا مَهْمُومٌ عَلَى وَجْهِي، فَلَمْ أَسْتَفِقْ إِلَّا بِقَرْنِ الثَّعَالِبِ، فَرَفَعْتُ رَأْسِي، فَإِذَا أَنَا بِسَحَاَبَةٍ قَدْ ظَلَّلَتْنِي، فَنَظَرْتُ فَإِذَا فِيهَا جِبْرِيلُ عَلَيْهِ السَّلَامُ، فَنَادَانِي فَقَالَ: إِنَّ الله قَدْ سَمِعَ قَوْلَ قَوْمِكَ لَكَ، وَمَا رَدُّوا عَلَيْكَ، وَقَدْ بَعَثَ إِلَيْكَ مَلَكَ الْجِبَالِ، لِتَأْمُرَهُ بِمَا شِئْتَ فِيهِمْ، قَالَ: فَنَادَانِي مَلَكُ الْجِبَالِ وَسَلَّمَ عَلَيَّ، ثُمَّ قَالَ: يَا مُحَمَّدُ إِنَّ اللهَ قَدْ سَمِعَ قَوْلَ قَوْمِكَ لَكَ، وَقَدْ بَعَثَنِي رَبُّكَ إِلَيْكَ، لِتَأْمُرَنِي بِأَمْرِكَ فِيمَا شِئْتَ، إِنْ شِئْتَ أَطْبَقْتُ عَلَيْهِمُ الْأَخْشَبَيْن»
فَقَالَ رَسُولُ اللهِصلى الله عليه وسلّم:
«بَلْ أَرْجُو أَنْ يُخْرِجَ اللهُ مِنْ أَصْلَابِهِمْ، مَنْ يَعْبُدُ اللهَ لَا يُشْرِكُ بِهِ شَيْئًا»
(Your people have troubled me alot and the worst trouble was on the day of `Aqabah when I presented myself to Ibn `Abd Yalil bin `Abd Kulal, who did not respond to my call. So I departed, overwhelmed with severe sorrow, proceeded on and could not relax until I found myself at Qarn Ath-Tha`alib where I raised my head towards the sky to see a cloud unexpectedly shading me. I looked up and saw Jibril in it and he called me saying, `Indeed Allah has heard what you said to the people and what they have responded to you. Therefore, Allah has sent the Angel of the Mountains to you so that you may order him to do whatever you wish to these people.' The Angel of the Mountains called and greeted me, and then said, `O Muhammad! verily, Allah has heard how your people responded to you and He has sent me to you so that you could order me to do what you wish. If you like, I will let Al-Akhshabayn (two mountains to the north and south of Makkah) fall on them.' The Prophet said, No, but I hope that Allah will let them generate offspring who will worship Allah Alone, and will worship none besides Him.) This is the wording of Muslim. Tormenting the disbelievers of Quraysh was offered to the Prophet , but he chose patience and asked Allah for respite for them, so that Allah might let them generate offspring who will not associate anything with Him in worship. Therefore, how can we combine the meaning of this Hadith and the honorable Ayah,
قُل لَّوْ أَنَّ عِندِى مَا تَسْتَعْجِلُونَ بِهِ لَقُضِىَ الاٌّمْرُ بَيْنِى وَبَيْنَكُمْ وَاللَّهُ أَعْلَمُ بِالظَّـلِمِينَ
(Say: "If I had that which you are asking for impatiently (the torment), the matter would have been settled at once between you and I, but Allah knows best the wrongdoers.") The answer to this question is, Allah knows the best, that the Ayah states that if the punishment that they asked for was in the Prophet's hand at the time, he would have sent it on them as they asked. As for the Hadith, the disbelievers did not ask the Prophet to send the torment down on them. Rather, the angel responsible for the mountains offered him the choice to let the two mountains to the north and south of Makkah close in on the disbelievers and crush them. The Prophet did not wish that and asked for respite out of compassion for them.
Allah said next,
وَعِندَهُ مَفَاتِحُ الْغَيْبِ لاَ يَعْلَمُهَآ إِلاَّ هُوَ
(And with Him are the keys of the Ghayb (all that is hidden), none knows them but He.) Al-Bukhari recorded that Salim bin `Abdullah said that his father said that the Messenger of Allah ﷺ said,
«مَفَاتِيحُ الْغَيْبِ خَمْسٌ لَا يَعْلَمُهُنَّ إِلَّا الله»
(The keys of the Unseen are five and none except Allah knows them:
إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِى الاٌّرْحَامِ وَمَا تَدْرِى نَفْسٌ مَّاذَا تَكْسِبُ غَداً وَمَا تَدْرِى نَفْسٌ بِأَىِّ أَرْضٍ تَمُوتُ إِنَّ اللَّهَ عَلَيمٌ خَبِيرٌ
(Verily, Allah! With Him (Alone) is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs. No person knows what he will earn tomorrow, and no person knows in what land he will die. Verily, Allah is All-Knower, All-Aware)") 31:34. Allah's statement,
وَيَعْلَمُ مَا فِى الْبَرِّ وَالْبَحْرِ
(And He knows whatever there is on the land and in the sea;) means, Allah's honored knowledge encompasses everything, including the creatures living in the sea and on land, and none of it, not even the weight of an atom on earth or in heaven, ever escapes His knowledge. Allah's statement,
وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلاَّ يَعْلَمُهَا
(not a leaf falls, but He knows it.) means, He knows the movements of everything including inanimate things. Therefore, what about His knowledge of the living creatures, especially, those whom the Divine laws have been imposed upon such as mankind and the Jinns In another Ayah, Allah said;
يَعْلَمُ خَآئِنَةَ الاٌّعْيُنِ وَمَا تُخْفِى الصُّدُورُ
(Allah knows the fraud of the eyes, and all that the breasts conceal.) 40:19
Così come ti abbiamo chiarito tutto ciò, ti chiariamo le Nostre prove rivolte al popolo menzognero e la via dei criminali ed il loro comportamento, in modo che vi allontaniate da tutto questo.
Les enseño a través del Corán la verdad con claridad para que puedan practicarla, y les señalo el camino de los pecadores para que puedan evitarlo.
Tout comme Nous t’avons exposé ce qui a précédé, Nous t’exposons Nos preuves et Nos arguments aux adeptes du faux afin d’expliciter la voie et la méthode des criminels. Cela permet d’éviter cette voie et d’y prendre garde.
TA (Allah) đã trình bày cho Ngươi những gì đã được nêu ra, và cũng giống như thế, TA trình bày các lập luận và lý lẽ của TA chống lại những kẻ sai quấy và làm rõ con đường của những kẻ tội lỗi xấu xa, mục đích để các ngươi cảnh giác và né tránh.
So just as I have explained what was previously mentioned, I explain to you the Qur’ān to make the truth clear for the sake of practicing it; and to make clear the path of the guilty ones, so that it can be avoided.
56- De ki:“Sizin Allah’tan başka yalvarıp durduklarınıza ibadet etmem bana yasaklandı.” De ki: “Ben sizin hevâlarınıza uymam. O takdirde sapmış olurum da hidâyete erenlerden olmam.”
57- De ki:“Şüphesiz ben Rabbimden gelmiş apaçık bir delil üzerindeyim. Siz ise onu yalanladınız. Sizin acele gelmesini istediğiniz şey (azap); benim yanımda değildir. Hüküm ancak Allah’ındır. O, doğruyu haber verir ve O (hakkı batıldan) ayırt edenlerin en hayırlısıdır.”
58- De ki:“Eğer o acele istediğiniz şey benim yanımda olsaydı elbette benimle sizin aranızdaki iş bitirilmiş olurdu. Allah zalimleri en iyi bilendir.”
56. Yüce Allah Peygamberine hitaben şöyle buyurmaktadır: Allah ile birlikte başka ilahlara da dua edip yalvaran müşriklere “de ki: Sizin Allah’tan başka yalvarıp durduklarınıza” hiçbir fayda ve zarar veremeyen, öldürmek, hayat vermek, öldükten sonra diriltmek güç ve imkânına sahip bulunmayan putlara ve diğer ortak koştuğunu şeylere “ibadet etmem bana yasaklandı.” Çünkü onlara ibadet batıldır. Bu hususta sizin bir deliliniz, delili andıran bir gerekçeniz dahi yoktur. Bütün yaptığınız heva ve hevesinize tâbi olmaktan başka bir şey değildir. Heva ve heveslere uymak ise sapıklığın en büyüğüdür. Bu yüzden Allah şöyle buyurmaktadır:“De ki: Ben sizin hevâlarınıza uymam. O taktirde” yani hevalarınıza uyacak olursam “sapmış olurum da” hiçbir şekilde “hidâyete erenlerden olmam.”
57. Benim izlemekte olduğum Allah’ın tevhidi, amelin O’na ihlas ile yapılmasına gelince; işte hakkında her türlü kat’i delil ve belgenin ortaya konulduğu gerçek odur. “Şüphesiz ben Rabbimden gelmiş apaçık bir delil” doğruluğuna dair apaçık ve kesin bir bilgi, onun dışında kalan her şeyin de batıl olduğuna dair kat’i bir belge “üzerindeyim.” Bu ise herhangi bir tereddüdü kabil olmayan, Allah Rasûlü tarafından yapılmış kati bir şahitliktir ki kayıtsız ve şartsız tüm insanlar içinde şahitlerin en adil ve doğrusu odur. Mü’minler de bu şahitliği tasdik etmişler ve Allah’ın bu hususta kendilerine lütuf ve ihsanı çerçevesinde bu şahitliğin doğruluğunu açıkça görmüş bulunmaktadırlar. Fakat siz, ey müşrikler “onu yalanladınız.” Oysa siz bunu yapmak hakkına sahip değilsiniz, size tasdik etmekten başka bir şey yakışmaz. Eğer yalanlamaya devam edecek olursanız şunu bilin ki kaçınılmaz olarak azap gelip sizi bulacaktır ve bu azap Allah’ın katındadır. Onu -dilediği takdirde ve dilediği şekilde- üzerinize indirecek olan O’dur.
Siz o azabın çabucak gelmesini isteseniz bile bu konuda benim elimden hiçbir şey gelmez. Çünkü “hüküm ancak Allah’ındır.”Şer’î hükümleri koyan, emir ve yasaklar buyuran O olduğu gibi, amellerinizin karşılığını hükme bağlayacak olan, hikmetinin gereğine göre mükâfaatlandırıp cezalandırandıracak olan da O’dur. O’nun hükmüne itiraz etmek, kayıtsız ve şartsız olarak geçersizdir. Çünkü O, izlenmesi gereken yolu açıkça ortaya koymuştur. Kullarına hakkı anlatmıştır. Onların da ileri sürebilecekleri bir mazeretleri kalmamıştır. O’na karşı getirebilecekleri bir delilleri de yoktur. Tâ ki helâk olan apaçık bir delile binaen helâk olsun; hayatta kalan da apaçık bir delile binaen hayatta kalsın.“O doğruyu haber verir ve O” dünyada da âhirette de kulları arasında hüküm verip “(hakkı batıldan) ayırt edenlerin en hayırlısıdır” Onların arasında O hüküm verecektir. Aleyhine hüküm verilen ve haksızlığı belirtilen kimseler tarafından dahi O, verdiği hükümden dolayı övülecektir.
58. Bilgisizlikleri, inatları ve zılümleri dolayısıyla azabı çabucak isteyenlere “de ki: Eğer o acele istediğiniz şey benim yanımda olsaydı elbette benimle sizin aranızdaki iş bitirilmiş olurdu”ve ben de bu işi başınıza getirirdim. Ancak bunda sizin için hayır olacak bir taraf yoktur. Fakat iş, Halîm ve Sabûr olan o yüce zatın elindedir. İsyankarlar O’na isyan ettiği, cüretkârlar O’na karşı gelmeye cesaret gösterdiği halde O onlara afiyet verir, onları rızıklandırır, gizli ve açık nimetlerini onlara bol bol ihsan eder.“Allah zalimleri en iyi bilendir.” Zalimlerin hallerinden hiçbir şey Allah’a gizli kalmaz. O, onlara mühlet verse bile onlara azabı ihmal etmez.
Say, O Messenger, ‘Allah has prohibited me from worshipping those whom you worship besides Him’. Say, O Messenger: I do not follow your desires in worshipping other than Allah. If I had followed your desires, I would go astray from the path of truth and I would not be guided to it. This is the condition of any person who follows his desires without any proof from Allah.
The Linkage of Verses
In the verses cited above, the answer to disbelievers who were demanding that the Divine punishment should come to them posthaste was given in: وَهُوَ خَيْرُ الْفَاصِلِينَ (He is the best decision-maker) while the mention of the perfect power of Almighty Allah was made in: وَاللَّـهُ أَعْلَمُ بِالظَّالِمِينَ (Allah knows the unjust best). Next from here, there is a description of the encompassment of the Knowledge and Power of Allah Ta` ala on all conceivable data and destiny.
Sabihin mo, O Sugo: "Tunay na ako ay sinaway ni Allāh sa pagsamba sa mga sinasamba ninyo bukod pa kay Allāh." Sabihin mo, O Sugo: "Hindi ako sumusunod sa mga pithaya ninyo sa pagsamba sa iba pa kay Allāh sapagkat ako, kung sumunod sa mga pithaya ninyo roon, ay magiging isang naliligaw palayo sa daan ng katotohanan, na hindi napapatnubayan tungo roon." Ito ang lagay ng bawat sumunod sa pithaya nang walang patotoo mula kay Allāh.
-Ey Resul!- De ki: Şüphesiz Allah, beni sizin Allah'tan başka ibadet ettiklerinize ibadet etmekten yasakladı. -Ey Resul!- De ki: Allah'tan başkasına ibadet etmekte sizin hevâlarınıza uymam. Eğer ben bunda sizin arzularınıza uyduğum takdirde hak yoldan sapanlardan olurum ve onu bir daha bulamam. Bu, Allah'ın katından gelen delili bırakıp hevâsının yoluna sapanın hali böyledir.
Hỡi Thiên Sứ Muhammad, Ngươi hãy nói: Quả thật Ta bị Allah cấm thờ phượng những thần linh mà các người thờ phượng ngoài Ngài. Ngươi hãy nói - hỡi Thiên Sứ Muhammad: Ta không làm theo ý của các ngươi trong việc thờ phượng những thần linh ngoài Allah, bởi nếu Ta theo ý của các ngươi trong sự việc đó thì Ta là kẻ lầm lạc khỏi con đường chân lý, Ta không còn là người được hướng dẫn đến với nó, tất cả sự việc của những ai đi theo dục vọng và sở thích riêng của họ đều không có bằng chứng từ nơi Allah.
O Poslaniče, reci: "Meni je Allah zabranio da obožavam one koje vi pored Njega obožavate. Neću slijediti prohtjeve vaše obožavajući nekog mimo Njega, jer ako bih slijedio prohtjeve vaše, skrenuo bih sa puta istine. Tako je sa svakim ko slijedi prohtjeve i čini nešto što Allah nije propisao."
Katakanlah -wahai Rasul-, “Sesungguhnya Allah melarangku menyembah tuhan-tuhan yang kalian sembah selain Allah.” Katakanlah -wahai Rasul-, “Aku tidak mau mengikuti selera kalian dalam menyembah tuhan selain Allah karena jika aku mengikuti selera kalian dalam hal itu, pasti aku akan tersesat dari jalan yang benar dan tidak bisa menemukannya. Hal itu adalah perilaku semua orang yang mengikuti hawa nafsu tanpa dilandasi bukti (wahyu) dari Allah.”
Di', o Messaggero: "In verità Allāh mi ha impedito di adorare ciò che adorate all'infuori di Allāh". Di', o Messaggero: "Non seguo i vostri capricci nell'adorare altri all'infuori di Allāh poiché, in verità, se seguissi i vostri capricci, devierei dalla Retta Via e non la ritroverei mai più. Queste sono le condizioni di coloro che seguono i loro vizi senza possedere prove da parte di Allāh".
Ô Messager, dis: Allah m’a défendu d’adorer ceux que vous adorez en lieu et place d’Allah ! Ô Messager, dis également: Je ne suis pas vos passions qui vous dictent d’adorer d’autres divinités en dehors d’Allah car si je suivais vos passions, je dévierais et ne cheminerais plus dans la voie de la vérité. Ces paroles concernent également tous ceux qui, sans preuve évidente venant d’Allah, suivent leur passion.
"Katakanlah, 'Sesungguhnya aku dilarang menyembah tuhan-tuhan yang kamu sembah selain Allah.' Katakanlah, 'Aku tidak akan mengikuti hawa nafsumu, sungguh tersesatlah aku jika ber-buat demikian dan tidaklah (pula) aku termasuk orang-orang yang mendapat petunjuk.' Katakanlah, 'Sesungguhnya aku (berada) di atas hujjah yang nyata (al-Qur`an) dari Tuhanku, sedang kamu mendustakannya.' Bukanlah wewenangku (untuk menurunkan azab) yang kamu tuntut untuk disegerakan kedatangannya. Me-netapkan hukum itu hanyalah hak Allah. Dia menerangkan yang sebenarnya, dan Dia Pemberi keputusan yang paling baik. Katakan-lah, 'Kalau sekiranya ada padaku azab yang kamu minta supaya disegerakan kedatangannya, tentu urusan yang ada antara aku dan kamu telah diselesaikan Allah. Dan Allah lebih mengetahui tentang orang-orang yang zhalim'." (Al-An'am: 56-58).
(56) Allah berfirman kepada NabiNya, ﴾ قُلۡ ﴿ "Katakanlah" kepada orang-orang musyrik yang menyembah tuhan lain bersa-ma Allah, ﴾ إِنِّي نُهِيتُ أَنۡ أَعۡبُدَ ٱلَّذِينَ تَدۡعُونَ مِن دُونِ ٱللَّهِۚ ﴿ "Sesungguhnya aku dila-rang menyembah tuhan-tuhan yang kamu sembah selain Allah," berupa sekutu-sekutu dan berhala-berhala yang tidak memiliki manfaat, mudarat, dan tidak mematikan, menghidupkan dan membang-kitkan manusia kembali. Ini adalah kebatilan, kamu tidak memi-liki argumentasi atau syubhat kecuali mengikuti hawa nafsu di mana mengikutinya adalah kesesatan paling besar. Oleh karena itu, Allah berfirman, ﴾ قُل لَّآ أَتَّبِعُ أَهۡوَآءَكُمۡ قَدۡ ضَلَلۡتُ إِذٗا ﴿ "Katakanlah, 'Aku tidak akan mengikuti hawa nafsumu, sungguh tersesatlah aku jika berbuat de-mikian'." Maksudnya, jika aku mengikuti hawa nafsumu ﴾ وَمَآ أَنَا۠ مِنَ ٱلۡمُهۡتَدِينَ ﴿ "Dan tidaklah (pula) aku termasuk orang-orang yang mendapat petunjuk," dari segi manapun.
(57) Adapun mentauhidkan Allah dan mengikhlaskan amal kepadaNya yang aku pegang, maka ia adalah kebenaran yang ber-pijak kepada bukti-bukti dan dalil-dalil yang pasti. Dan aku ﴾ عَلَىٰ بَيِّنَةٖ مِّن رَّبِّي ﴿ "(berada) di atas hujjah yang nyata (al-Qur`an) dari Tuhanku." Maksudnya, saya berpedoman pada keyakinan yang jelas dengan kebenaran al-Qur`an dan kebatilan selainnya.
Ini adalah kesaksian dari Rasulullah yang pasti lagi tidak mengenal keraguan. Dia adalah saksi paling adil dari makhluk se-cara mutlak lalu orang-orang Mukmin membenarkannya. Kebe-naran dan keabsahannya telah terbukti bagi mereka bergantung kepada apa yang Allah limpahkan kepada mereka. Akan tetapi kamu wahai orang-orang musyrik, ﴾ وَكَذَّبۡتُم بِهِۦۚ ﴿ "kamu mendus-takannya." Padahal ia tidak patut kamu dustakan. Yang patut un-tuknya hanyalah pembenaran terhadapnya. Jika kamu masih terus menerus mendustakan, maka ketahuilah bahwa azab pasti menim-pamu, tidak bisa tidak. Azab tersebut ada di sisi Allah. Dia yang menurunkannya kepadamu jika Dia berkehendak dan bagaimana pun caranya Dia berkehendak. Jika kamu tergesa-gesa dengannya, maka aku tidak memiliki hak mengatur sedikit pun dalam hal ini, karena yang ﴾ إِنِ ٱلۡحُكۡمُ إِلَّا لِلَّهِۖ ﴿ "menetapkan hukum itu hanyalah hak Allah."
Sebagaimana Dia telah meletakkan hukum syar'i; Dia meme-rintahkan dan melarang, maka Dia pun menetapkan hukum juz'i, maka Dia membalas dan mengazab berdasarkan tuntutan hikmah-Nya. Maka menyanggah hukumNya secara mutlak tidaklah dite-rima. Dia telah menjelaskan jalan dan menerangkan kebenaran kepada hamba-hambaNya dengan keterangan yang memangkas dalih dan hujjah mereka agar orang yang binasa menjadi binasa dengan jelas, dan orang yang hidup menjadi hidup dengan jelas. ﴾ وَهُوَ خَيۡرُ ٱلۡفَٰصِلِينَ ﴿ "Dan Dia Pemberi keputusan yang paling baik" di an-tara hamba-hambaNya di dunia dan akhirat. Dia memutuskan di antara mereka dengan keputusan yang terbaik bahkan dipuji oleh orang yang terhukum dan orang yang kebenaran ditujukan kepa-danya.
(58) ﴾ قُل ﴿ "Katakanlah" kepada orang-orang yang meminta disegerakannya azab karena kebodohan, pengingkaran, dan ke-zhaliman, ﴾ لَّوۡ أَنَّ عِندِي مَا تَسۡتَعۡجِلُونَ بِهِۦ لَقُضِيَ ٱلۡأَمۡرُ بَيۡنِي وَبَيۡنَكُمۡۗ ﴿ "Kalau sekiranya ada padaku apa (azab) yang kamu minta supaya disegerakan kedatangan-nya, tentu urusan yang ada antara aku dan kamu telah diselesaikan Allah." Lalu aku menimpakannya atasmu dan dalam hal itu tidak ada kebaikan untukmu, akan tetapi perkaranya di Tangan Allah yang Mahabijaksana dan sabar, walaupun orang-orang durhaka dan berani bermaksiat kepadaNya. Dia tetap membiarkan mereka, memberi rizki kepada mereka, dan melimpahkan nikmat-nikmat-Nya kepada mereka, lahir dan batin. ﴾ وَٱللَّهُ أَعۡلَمُ بِٱلظَّٰلِمِينَ ﴿ "Dan Allah lebih mengetahui tentang orang-orang yang zhalim." Tiada sedikit pun keadaan mereka yang samar bagiNya, Dia menunda tetapi tidak lalai.
Diles, Mensajero: “Al-lah me ha prohibido adorar a quienes ustedes adoran juntamente con Él”. Diles, Mensajero: “No los imitaré en sus deseos de adorar a otro que no sea a Al-lah. Si hubiera seguido sus deseos, me desviaría del camino de la verdad y no sería guiado”. Esa es la condición de quien sigue sus deseos sin la aprobación de Al-lah.
Ô Messager, dis à ces polythéistes: Je suis soutenu par une preuve évidente venant de mon Seigneur et je ne suis pas une de mes passions tandis que vous, vous traitez cette preuve évidente de mensonge. Je ne détiens pas le châtiment que vous voulez hâter et les miracles extraordinaires que vous réclamez. Tout cela n’est détenu que par Allah. Le jugement – ce que vous réclamez en fait partie – n’appartient qu’à Allah Seul. Il dit la vérité, juge par la vérité et Il est le Celui qui distingue le mieux celui qui suit la vérité de celui qui suit le faux.
Di', o Messaggero, a questi idolatri: "In verità, io possiedo prove evidenti da parte del mio Dio, non seguo i miei capricci. Voi avete tacciato di menzogna queste prove; non posso affrettare la vostra punizione ed i miracolosi segni che avete richiesto. In verità, tutto ciò è nelle mani di Allāh: Il decreto, compreso ciò che avete chiesto, dipende solo da Allāh. Allāh dice la verità e la innalza a Sua Legge, e Lui, gloria Sua, è Colui che meglio ha chiarito ed ha discriminato tra colui che è sul giusto sentiero e colui che è in perdizione".
Mensajero, diles a estos idólatras: “Mi apoyo está en una clara evidencia de mi Señor, no en deseos personales; sin embargo, ustedes la han desmentido. No controlo el castigo ni las señales extraordinarias que exigen y por las cuales tienen tanta prisa. Ellas solo están bajo el control de Al-lah. Solo a Al-lah Le pertenecen todas las decisiones, incluyendo lo que ustedes exigen. Él dice la verdad y actúa en consecuencia. Al-lah es el mejor entre los que deciden sobre lo que es falso y verdadero.
Say, O Messenger, to these idolaters: I stand on clear evidence from my Lord, not on vain desires, yet you have denied this evidence. I do not have the punishment and the extraordinary signs that you demand and that you are in such haste to bring about. That is only in Allah’s control. The decision for anything, including what you demand, is only Allah’s. He speaks the truth and decides accordingly. Allah, may He be glorified, is the best of those who decide between truth and falsehood.
-Ey Resul!- Bu müşriklere de ki: Muhakkak ben Rabbimden apaçık bir burhan üzereyim. Hevâ üzerine değilim. Siz bu burhanı yalanladınız. Sizin çabuk gelmesini istediğiniz azap ve harikulade mucizeler benim yanımda değildir. Şüphesiz bu Allah'ın elindedir. Hüküm -sizin talep ettiğiniz şeyler ile ilgili olanlar da- yalnız Allah’a aittir. O hakkı söyler ve onunla hükmeder. O -Subhanehu veTeâlâ- hak ile batılı birbirinden ayırt edenlerin ve açıklayanların en hayırlısıdır.
Hỡi Thiên Sứ Muhammad, Ngươi hãy nói với những kẻ thờ đa thần này: Quả thật Ta đang dựa trên bằng chứng rõ ràng từ Thượng Đế của Ta, không phải trên ý muốn và sở thích riêng của cá nhân, các người đã phủ nhận bằng chứng này, ở nơi Ta chẳng có sự trừng phạt cũng như những dấu hiệu diệu kỳ mà các người hối thúc và đòi hỏi, quả thật những thứ đó là ở nơi Allah, quyền định đoạt cho tất cả những gì các người yêu cầu đều thuộc về nơi một mình Allah, Ngài nói sự thật và định đoạt nó, và Ngài là Đấng Phân Định tốt nhất giữa chân lý và ngụy tạo.
Katakanlah -wahai Rasul- kepada orang-orang musyrik itu, “Sesungguhnya aku berpijak pada bukti (wahyu) yang nyata dari Tuhanku, bukan karena dorongan hawa nafsu, sedangkan kalian mendustakan bukti ini. Aku tidak berwenang mendatangkan azab yang ingin segera kalian dapatkan dan mukjizat yang kalian minta. Sesungguhnya wewenang untuk melakukan hal itu ada di tangan Allah. Tidak ada yang berhak membuat keputusan -termasuk apa yang kalian minta itu- selain Allah. Dialah yang mengatakan kebenaran dan Dialah yang memutuskannya, serta Dia -Subḥānahu- adalah sebaik-baik pembuat keputusan yang memisahkan antara orang yang benar dan orang yang batil.”
Man’s own wishful thinking—which he presumes to be a reality, is all too often raised to the status of something worth worshipping. Sometimes, just to save himself from the consequences of his negligence of religious duties, he accepts someone as God’s favourite and treats him as one who is supposed to support him before God and recommend his case to Him. Sometimes he imagines such a person to have charismatic, supernatural greatness in him, and that he could make up for his own shortcomings by attaching himself to him. Sometimes, due to his easy-going nature, he invents a god who is easy of access and who can easily be pleased with small things. But all such things are mere suppositions and suppositions can never lead anyone to reality. However, there are some who become so blinkered by cheap demands that they even challenge those who have rallied to the side of the real Lord of the Universe. They challenge them thus: ‘If all greatness and majesty belong to the one and only God whom you represent, then arrange to let His retribution come down upon us. Let us see.’ They dare to behave in this way, because they observe that they are much more surrounded by worldly glories than the da‘is who work for the acceptance of God’s unity. They forget that the material amenities available to them are due to their devotion to worldly considerations and worldly interests, whereas the missionaries of God, who are bereft of all these things, are in such a condition because their yearning for the Hereafter has prevented them from stooping to the level of devotion to worldly goals.
O Poslaniče, reci tim višebošcima: "Ja imam jasni dokaz od mog Gospodara, i ne slijedim strasti, a vi poričete ovaj dokaz. Ja vam ne mogu ubrzati kaznu, niti vam svojevoljno mogu doći sa čudima koja tražite. Sve to je u Allahovim rukama, sva vlast pripada samo Allahu, On govori istinu i po njoj sudi i vlada, i On najbolje razdvaja između onog ko govori istinu i onog ko govori laž."
Sabihin mo, O Sugo, sa mga tagapagtambal na ito: "Tunay na ako ay nasa isang maliwanag na patotoo mula sa Panginoon ko, hindi nasa isang pithaya, samantalang kayo ay nagpasinungaling sa patotoong ito. Wala sa ganang akin ang minamadali ninyo na pagdurusa at mga tandang mahimala na hiniling ninyo. Iyon ay nasa mga kamay ni Allāh lamang sapagkat ang paghahatol – at bahagi ng kabuuan nito ang hiniling ninyo – ay ukol kay Allāh lamang. Nagsasabi Siya ng katotohanan at humahatol Siya nito. Siya – kaluwalhatian sa Kanya – ay pinakamainam na naglinaw at nagbukod sa tagapagtotoo mula sa tagapagpabula."
O Poslaniče, reci im: "Da je u mojoj moći ubrzanje kazne koje tražite, ubrzao bih je, i time bi bilo presuđeno između mene i vas, a Allah najbolje poznaje nepravednike, i zna koliko treba da im da vremena i kada treba da ih kazni."
Sabihin mo, O Sugo, sa kanila: "Kung sakaling nasa ganang akin at nasa hawak ko ang minamadali ninyo na pagdurusa ay talaga sanang nagpababa ako nito sa inyo. Sa sandaling iyon ay pagpapasyahan ang usaping nasa pagitan ko at ninyo. Si Allāh ay higit na maalam sa mga tagalabag sa katarungan kung gaano katagal Siya magpapalugit sa kanila at kung kailan Siya magpaparusa sa kanila."
Ô Messager, dis-leur: Si je détenais le châtiment que vous voulez hâter, je ferais en sorte qu’il s’abatte sur vous et dès lors, l’affaire entre vous et moi serait pliée. Allah sait le mieux quel délai accorder aux injustes et quand les punir.
Katakanlah -wahai Rasul- kepada mereka, “Seandainya aku berhak dan berwenang untuk menyegerakan azab yang kalian minta, pasti aku sudah menimpakannya kepada kalian. Lalu saat itulah akan diputuskan perkara yang terjadi di antara aku dan kalian." Allah Maha Mengetahui perihal orang-orang yang zalim terkait berapa lama Dia akan memberi mereka tenggang waktu dan kapan Dia akan menjatuhkan hukuman kepada mereka.
Hỡi Thiên Sứ Muhammad, Ngươi hãy nói với chúng: Nếu ở nơi Ta có những hình phạt mà các người hối thúc chúng mau đến thì chắc chắn Ta sẽ giáng chúng xuống các ngươi và lúc đó sự việc giữa Ta và các người sẽ được giải quyết. Tuy nhiên, Allah biết rõ về những kẻ sai quấy, Ngài biết rõ khi nào bỏ mặc họ và khi nào trừng phạt họ.
Di' loro, o Messaggero: "Se avessi tra le mie mani la punizione che voi chiedete di affrettare, l'avrei gettata su di voi, così che termini la disputa tra me e voi. Allāh è consapevole di chi sono gli ingiusti, di quanta proroga concede loro e quando li punirà".
Mensajero, diles: Si tuviera en mi poder el castigo por el que tanta prisa tienen, lo habría traído sobre ustedes. Si eso sucede, el asunto entre nosotros se resolverá. Al-lah es quien mejor conoce cuánto tiempo permanecerán aquellos que hacen el mal y sabe bien cuándo castigarlos.
O Messenger, say to them: If I had in my possession the punishment that you are in such haste to bring about, I would have brought it down on you. If that happens, the matter between us will be settled. Allah knows best about the duration of respite for those who do wrong and He knows best when to punish them.
-Ey Resul!- Onlara de ki: Eğer sizin acele istediğiniz azap bende ve benim elimde olsaydı, onu üzerinize indirirdim. O zaman da benimle sizin aranızda olan iş bitmiş olurdu. Şüphesiz Allah, zalimlere ne kadar mühlet verip ve onları ne zaman cezalandıracağını en iyi bilendir.
The treasures of the Ghaib are with Allah alone: no one besides Him knows them. He knows all the created things in the land, such as animals, plants and inanimate objects. He knows whatever animals or plants there are in the sea. No leaf falls in any place, nor is there any seed of grain hidden in the earth, nor any thing moist or dry, except that it is recorded in a clear book which is the Preserved Tablet.
59- Gaybın anahtarları O’nun yanındadır. Onları O’ndan başkası bilmez. O, karada ve denizde ne varsa (hepsini) bilir. Bir yaprak düşmeye görsün mutlaka onu bilir. Yerin karanlıklarındaki tek bir tohum, yaş ve kuru ne varsa hepsi apaçık bir kitaptadır.
59. Bu yüce âyet-i kerime, Yüce Allah’ın kapsayıcı ilmini, etraflı bir şekilde açıklayan, O’nun ilminin kullarından dilediği kimseleri de bir kısmına muttali kıldığı bütün gaybları kuşattığını açıklayan en büyük âyetlerden birisidir. Yüce Allah bu gaybların çok büyük bir bölümünü diğer varlıklar şöyle dursun mukarreb melekler ile mürsel peygamberlerden dahi gizlemiştir. Bu âyet-i kerime Yüce Allah’ın karalarda, çöllerde bulunan bütün hayvanları, ağaçları, kumları, çakılları, toprakları, denizde bulunan canlıları, madenleri, denizin dört bir köşesinde mevcut olan diğer bütün varlıkları, suyunun içinde saklı bulunan bütün yaratıkları bildiğini ortaya koymaktadır. Karalardaki, denizlerdeki, imâr edilmiş şehirlerdeki, ıssız yerlerdeki, dünyadaki ve âhiretteki bütün ağaçlardan “bir yaprak düşmeye görsün mutlaka onu bilir. Yerin karanlıklarındaki” meyve ve ekinlerin insanlar tarafından saçılan tohumlardan, çeşitli bitkilerin yetiştiği karalarda kendiliğinden yeşeren bitki tohumlarından “tek bir tohum, yaş ve kuru ne varsa hepsi” bu ifade, özel bir takım şeylerin sayımından sonra hepsini kapsayan genel bir ifadedir “apaçık bir kitaptadır.” Bu da Levh-i Mahfuz’dur. İşte Levh-i Mahfuz bütün bunları ihtiva etmiş, bütün bunları kapsamıştır.
Sözü edilen bu hususların bazısı akıllara durgunluk verip kalpleri dehşete düşürür. İşte bu, o büyük Rabbin azametine, bütün sıfatlarının ne kadar kapsamlı ve azametli olduğuna delildir. İlkinden en sonuncuya kadar bütün yaratılmışlar, O’nun sıfatlarının sadece bir bölümünü kavramak üzere bir araya toplanacak olsalar buna bile güçleri yetmez, buna dahi takatları yetişmez. O; büyük, vasi’ (her şeyi kuşatıcı), alim, her türlü övgüye layık, şanı en yüce, her şeyi gören ve her şeyi kuşatan Rabbin şanı ne yücedir! O, ne yüce bir ilahtır ki hiçbir kimse O’nu gereği gibi övemez. O kendi yüce zatını nasıl övmüş ise öyledir, kullarının kendisine yaptıkları övgülerin çok çok üstündedir. Bu âyet-i kerime, O’nun ilminin her şeyi kuşattığına, kuşatıcı Kitabının da bütün olayları kapsadığına delildir.
Bütün bu hususlar ile Yüce Allah’ın uluhiyeti vurgulanmakta ve bu konuda müşriklere karşı delil getirilmektedir. Yüce Allah’ın sevilmeye, tazim edilmeye, iclal ve ikrama layık olduğu açıklanmaktadır.
Gaybın hazineleri yalnız Allah'ın elindedir. Onları, kendisinden başka kimse bilmez. Karada bulunan hayvan, bitki, cansız bütün varlıkları bilir. Denizde bulunan bütün hayvan, bitki ve cansız olanları da bilir. Herhangi bir yerde bir yaprak düşse, yeryüzünde saklı herbir tane, yaş ve kuru olan her bir şey apaçık bir kitapta Levh-i Mahfuz'da bulunmaktadır.
Samo Allah, i niko drugi, posjeduje riznice nedokučivog, i On zna sva stvorenja na kopnu, bez obzira radilo se o životinjama, biljkama ili neživoj prirodi, kao što zna sva stvorenja u moru, bez obzira radilo se o životinjama i bilju. Svaki list koji padne, bilo gdje, i svako zrnce koje je skriveno u zemlji, i sve što je vlažno ili suho, zapisano je u jasnoj Knjizi, i pojašnjeno u Ploči pomno čuvanoj.
"Dan pada sisi Allah-lah kunci-kunci semua yang ghaib, tak ada yang mengetahuinya kecuali Dia sendiri, dan Dia mengetahui apa yang di daratan dan di lautan, dan tiada sehelai daun pun yang gugur melainkan Dia mengetahuinya (pula), dan tidak ada sebutir biji pun yang jatuh dalam kegelapan bumi dan tidak pula sesuatu yang basah atau yang kering, melainkan tertulis dalam kitab yang nyata (Lauh Mahfuzh)." (Al-An'am: 59).
(59) Ayat yang agung ini termasuk ayat terbesar yang men-jelaskan ilmu Allah yang menyeluruh bahwa ia meliputi seluruh yang ghaib, yang mana sebagian darinya Dia tunjukkan kepada siapa yang dikehendakiNya, dan masih banyak ilmuNya yang tidak Dia ungkapkan kepada para malaikat yang dekat dan para Nabi yang diutus, lebih-lebih makhluk lain selain mereka. Bahwa Dia mengetahui apa yang ada di daratan dan di tempat-tempat sepi yang mencakup binatang, pepohonan, pasir, kerikil dan debu, dan hewan yang berada di laut, berupa binatang, tambang, ikan, dan lain-lainnya yang dikandung oleh airnya.
﴾ وَمَا تَسۡقُطُ مِن وَرَقَةٍ ﴿ "Dan tiada sehelai daun pun yang gugur" dari pohon darat, laut, kota, desa, dunia dan akhirat kecuali Dia menge-tahuinya. ﴾ وَلَا حَبَّةٖ فِي ظُلُمَٰتِ ٱلۡأَرۡضِ ﴿ "Dan tidak ada sebutir biji pun yang jatuh dalam kegelapan bumi," berupa biji-bijian, buah-buahan dan tanaman, biji-biji yang ditanam oleh manusia, dan biji-biji tanaman di darat yang menjadi cikal tumbuh-tumbuhan, ﴾ وَلَا رَطۡبٖ وَلَا يَابِسٍ ﴿ "dan tidak pula sesuatu yang basah atau yang kering." Ini menyebutkan yang umum setelah yang khusus, ﴾ إِلَّا فِي كِتَٰبٖ مُّبِينٖ ﴿ "melainkan tertulis dalam kitab yang nyata." Maksudnya, Lauh Mahfuzh. Ia mencakup dan mengandungnya, dan sebagian yang disebutkan ini mencengang-kan akal orang-orang yang berakal dan mengagumkan hati orang-orang yang mulia. Ini adalah bukti keagungan Allah Yang Maha-agung dan keluasanNya dalam seluruh sifat-sifatNya, dan jika seluruh makhluk dari yang pertama sampai yang terakhir bersatu untuk mengetahui sebagian dari sifat-sifatNya, niscaya mereka tidak memiliki daya dan kekuatan untuk itu.
Maka Mahasuci Allah Yang Mahaagung, Mahaluas, Maha Mengetahui, Maha Terpuji, Mahamulia, Maha Menyaksikan dan Maha Meliputi. Alangkah mulianya Dia sebagai Tuhan, yang tidak ada seorang pun mampu menghitung pujian atasNya. Akan tetapi Dia sebagaimana yang Dia pujikan untukNya sendiri, dan di atas pujian yang diucapkan oleh hamba-hambaNya. Ayat ini menun-jukkan ilmuNya yang meliputi segala sesuatu dan kitabNya yang mencakup seluruh peristiwa.
Semua ini adalah penetapan uluhiyah Allah, bantahan kepa-da orang-orang musyrik, dan keterangan bahwa Dia-lah yang berhak untuk dicintai, dihormati, dimuliakan, dan diagungkan.
Commentary
How to Stay Safe from Sins - The Master Prescription
Of all the religions of the world, belief in Tauhid, monotheism in its pure and applied form, is the distinctive feature of Islam. It is also obvious that Tauhid is not limited to taking the being of Allah Ta` ala as one. Instead, Tauhid is “ believing in Him” as being unique and without equal in all His attributes of perfection and in not taking any created being, other than Him, to be a sharer or partner in these attributes of perfection.
Some of these attributes of Divine perfection are: Life, Knowledge, Power, Hearing, Seeing, Will, Creation, Sustenance. Allah is so perfect in all His attributes that no created being can be equal to Him in any of the attributes. Then, out of these, two attributes are most distinct. These are Knowledge (` Ilm) and Power (Qudrah). His Knowledge encompasses and embraces all existents and non-existents, open and secret, large or small, atoms and particles. So it is with His Power which surrounds and controls everything fully and conclusively. The two verses (59 60) cited above describe these two attributes - and these two attributes are mysteriously unique. If anyone were to bring himself around to believe in these two attributes strongly and completely, and thereby start imagining them as being present before him, then, he just cannot ever even think of committing a crime or sin. It goes without saying that here is a person who, in all states of word and deed, rest and movement, remains conscious of the presence and knows that there is someone All-Knowing, All-Aware, All-Powerful watching over him all the time, and Who knows him outside in and in-side out and Who is aware of even the intention of the heart and the passing thought of the mind, then, how would he ever be able to take even a tiny step towards any disobedience to his All-Powerful Master? This is the legendary philosopher's stone of what is known as Istihdar in religious terminology [ or, to make it more recent, it is like building a web site in your heart with this frame of reference being always online, just click and connect! - Tr.]
In the end, we can say that these two verses are sovereign prescriptions which can make one a model human being, correct and groom deeds and morals, and keep them that way all along.
It was said in the first verse (59): وَعِندَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ :(And with Him are the keys of the Unseen. No one knows them but He). The word, ` مَفَاتِحُ ' (Mafatih : keys) is plural. Its singular can be: مِفتَاح : Maftah, pronounced with a vowel point a on the letter Mim, which denotes treasure; and it could also be: مِفتَاح Miftah, pronounced with a vowel point i on the letter Mim, which means key. The word, Mafatih accommodates both meanings. Therefore, some commentators and translators have rendered it as treasures while some others take it as keys. The outcome, however, is the same because owning the keys to the treasures is taken as the owning of the treasures.
Knowledge of the Unseen and Absolute Power: Two Attributes of Allah, not shared by anyone
Al-Ghayb' means things which have not come into existence, or in existence they have come but Allah Ta` ala has not let anyone know them (Mazhari). The first kind relates to conditions and events about Qiyamah, or future happenings in the universe - for example, who will be born when and where? Who will do what? Who will live how long? Who will have how many breath counts? Who will take how many steps? Who will die where and buried where? Who will get what sustenance, and how much, and at what time? When will it rain, and where, and how much?
The example of the second kind is the fetus which has come to exist in the womb of a woman, but no one can be certain in the absolute sense, as universally applicable with inevitable reliability and accessibility, about the fetus being good natured or bad tempered, handsome or ugly, even a male or female (the radiological determination of which at the later trimesters of pregnancy is a different matter and does not affect the premises of the present discussion). Similar is the case of many other things which, despite having come into existence, remain unseen and unknown to the created beings.
So, the sentence: عِندَهُ مَفَاتِحُ الْغَيْبِ means that with Allah are the keys (or treasures) of the Unseen. The sense of being ` with him' (عِندَهُ ) is that they are owned by Him and are in His possession. The outcome is that He is the One who has control of the treasures of the Unseen and it is He who has the exclusive power to bring them into existence and make them manifest as and when He has determined. This is as has been said in another verse of the Holy Qur'an: وَإِن مِّن شَيْءٍ إِلَّا عِندَنَا خَزَائِنُهُ وَمَا نُنَزِّلُهُ إِلَّا بِقَدَرٍ مَّعْلُومٍ ﴿21﴾ which means: We have treasures of everything, but We send them down in a particular measure (15:21).
In short, from this one sentence, it stands proved that the knowledge of Allah is perfect, and so is His power, and also that this all-encompassing knowledge and absolute power is the exclusive attribute of Allah Jalla Sha'nuhu, and that no one can acquire or have it. By putting the word, عِندَهُ (` indahu: with Him) before, according to the rules of the Arabic grammar, a pointed reference has been made towards this restriction and particularity. Immediately after, this hint has been changed into full clarity when, to drive the point home, it was said: لَا يَعْلَمُهَا إِلَّا هُوَ (No one knows them but He).
So, this sentence proves two things: (1) The awareness of Allah about everything Unseen by virtue of His all-encompassing knowledge, and His being dominant over all of them by virtue of His perfect power; and (2) The inability of any created being or thing, other than Al-lah Jalla Sha'nuhu, to acquire or have such knowledge and power.
The meaning of the word, ` Al-Ghayb' (Unseen), as in the terminology of the Qur'an, which has been stated above (with reference to Tafsir Mazhari) - that it means things which have not yet come into existence, or have come into existence but have not yet been fully unveiled to any created being - was to be kept in sight, the common doubts which bother people when they take a shallow view of the question of Ghayb, would be automatically removed.
Usually what happens is that people take the word, Al-Ghayb (Unseen) in a literal sense, that is, that which is absent from our knowledge and perception - whether the sources of acquiring its knowledge be present in the sight of others - thus, they would start calling that too as the Ghayb. As a result, all sorts of doubts abound. Take the example of astrology, divination of fortunes mathematically (` Ilmul-Jafr The knowledge of Jafr; vulgur ` Jafar' ), geomancy (` Ilmur-Raml: The knowledge of Raml; vulgur ` Ramal', meaning divination by means of figures and lines in the sand), or palmistry and things like that which are harnessed to acquire the knowledge of future events. Or, there may be someone who gets to know about future events through Kashf (illumination) and Ilham (inspiration). Or, there are our weather forecasters who by examining things like the drift, power and velocity of the monsoons predict rains and storms a lot hasten to take all these to be out to be right too. But, common people hasten to take all these to be the Knowledge of the Unseen. Therefore, they start doubting about these verses of the Holy Qur'an thinking that the Qur'an attribute of the ` Ilm of the Ghayb, the knowledge of the Unseen, an Allah Jalla Sha'nuhu, while observation shows that others too get to acquire it.
The answer is clear. If Allah Ta` ala has made one of His servants informed on some future event, that then, in the terminology of the Qur'an, does not remain what the ` Ilm of Ghayb or the knowledge of the Unseen is. Similarly, in accordance with the Qur'anic terminology, knowledge (` Ilm) which can be acquired through means and instruments (technology) is no Knowledge of the Unseen (` Ilm al-Ghayb). Examples of this could be the weather reports of the meteorological departments and bureaus, or the diagnosis instrumentally). The reason patient by feeling the pulse (manually or is that the weather forecaster or the physician got the chance to announce such information only when the substance of these events comes into existence and becomes obvious. The only difference is that it does not manifest itself openly until that time; it reveals itself, through technical instruments, to experts. People at large remain unaware. And when this substance becomes stronger, its manifestation becomes common. For this reason, weather forecasters cannot come up with what would be the breaking news of rains that will come one or two months from now - because the substantial evidence of rains has not presented itself before them. Similarly, no physician can diagnose the status of medicine or food taken a year or two ago, or a year or two after, by feeling the pulse (manually or instrumentally) today - because that does not habitually leave any effect on the pulse.
In short, these are things the existence of which is foretold by examining their traces and signs. Now, when the traces, signs and substances of these have come into existence that, does not remain part of the Knowledge of the Unseen (` Ilm al-Ghayb); rather, it has become a matter of observation. However, because of its being refined or weak, it has not become public knowledge. When it becomes stronger, it will become a matter of common observation too.
In addition to this, the awareness acquired from all these things, despite that so much has taken place, still remains in the class of estimation and calculation. The real Ilm or Knowledge is the name of Certitude. That does not come out of any of these. That is why events attesting to the error of such information are many and frequent.
As for astrology and other disciplines, whatever there is based on mathematical computation is knowledge, but not Al-Ghayb (Unseen). It is like someone computes existing data and says that the sun will rise today at the hour of five and forty one minutes; or, there will be a solar or lunar eclipse on such and such date in such and such a month. It is obvious that determining time by calculating the speed of that which is perceptible through the senses is very much like announcing the news of planes and trains reaching airports and stations. Moreover, the claim to be able to know things through astrology etc. is nothing but deception. The emergence of one truth out of a hundred lies is no knowledge.
When X-Ray equipment was invented, it was hoped that the determination of the sex of the fetus will be possible, but it did not serve the purpose satisfactorily (besides being radio logically harmful). Experts in our time (specially those associated with digital imaging who study the fetus in section view, or use water-induced method to let the fetus float in the womb which helps determine digitally if it is a boy) too are helpless as far as the first trimester of pregnancy is concerned. Nothing can be known at that stage.1 But, during the later trimesters, predictions are made which can be called technical approximations at best and cannot be classed as certain knowledge and absolute awareness. Sometimes predictions can be correct, at others faulty or misread. This is not the Certitude of ` Ilm al-Ghayb, nor qualifies as such.
1. Even the test of genes to determine the gender of a child, cannot work before a certain stage of pregnancy which again is a matter of observation, and not the knowledge of the unseen. (Muhammad Taqi Usmani)
The gist of the assertion is: That which is Al-Ghayb in the terminology of the Qur'an is something no one knows but the most sacred
Allah. As for what people habitually get to know through causation or intrumentation is not really the Ghayb - though, it may be so called be-cause of not having been manifested openly.
Similarly, when part of the knowledge of what belongs to the Ghayb has been given to some prophet or messenger, through Wahy (revelation), or to a man of Allah (Waliy) through Kashf (illumination) and Ilham (inspiration), that then, does not remain Ghayb. This is called أَنبَاءِ الْغَيْبِ (the reports or news of the Unseen) in the Holy Qur'an, and not Al-Ghayb. This appears in several verses of the Qur'an, for example: تِلْكَ مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ (These are some reports from the Unseen [ events ] which We reveal to you - 11:49). Therefore, when it is said: لَا يَعْلَمُهَا إِلَّا هُوَ (No one knows them but He) in the present verse, there is no room for any doubt or exemption in it.
In this particular sentence, a special attribute of Allah has been pointed out - that He is the Knower of the Unseen (` Alim al-Ghayb). The sentences that follow contain a description of the knowledge of the Seen (` Ilmush-Shahadah), that is, the knowledge of things present and existing, in sharp contrast to the knowledge of the Unseen (` Ilmul-Ghayb). They too establish that the knowledge of Allah Jalla Sha'nuhu is all encompassing leaving not the minutest particle outside its reach. It was said: And He knows what is in the land and the sea. Not a leaf ever falls but He knows it, nor a grain in the dark hollows of the earth, which too is within His knowledge; and so is, in His knowledge, everything fresh or wet or dry in the whole universe - and all of which lies recorded in writing on al-Lawh al-Mahfuz, the Preserved Tablet.
To sum up, it can be said that Allah Ta` ala has two unique attributes of knowledge in which no angel or prophet or another created being shares with Him. These are: the Knowledge of the Unseen (Ilm al-Ghayb) and the All-Encompassing Knowledge of existents (al-Ilm al-Muhit). These attributes have been described with a system. The first sentence says: وَعِندَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ (And with Him are the keys of the Unseen. No one knows them but He). This was about the first at-tribute. In the sentences that follow, the all-encompassing knowledge of Allah about His universe of existents was identified first by saying: وَيَعْلَمُ مَا فِي الْبَرِّ وَالْبَحْرِ (And He knows what is in the land and the sea). It means the whole universe and all existents. This is like saying morning and evening in the sense of all the time or saying the East and the West in the sense of the whole world. Thus, by saying land and sea the sense given is that of the whole universe with its existents. So, the knowledge of Allah Jalla Sha'nuhu covers whatever there is.
Further on, this was explained by saying that the knowledge of Allah Ta` ala is not limited to what is big, He also knows what is the minutest and the most concealed: وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلَّا يَعْلَمُهَا (Not a leaf ever falls but He knows it). It means that the falling of every leaf in the whole wide world - before it falls, when it falls and after it falls - remains within His knowledge. He knows how many times each leaf on a tree will swing and sway and when and where it will fall and through what circumstances it will go through. The mention of ` fall' at this place is perhaps indicative of the life cycle of the leaf. Its fall from the tree is the end of its growth and botanical life. Its last condition has been pointed out here as a mirror to the rest of its conditions.
After that it was said: وَلَا حَبَّةٍ فِي ظُلُمَاتِ الْأَرْضِ (Nor a grain in the dark hollows of the earth). Mentioned first was a leaf which falls in common sight. After that, it was a grain which is sowed in fields by a farmer, or gets buried somewhere in the dark and deep belly of the earth. Then, the same all-surrounding knowledge of Allah has been pointed out through things fresh and dry. In the end it was said that with Allah all these things were present in writing. According to some commentators, كِتَابٍ مُّبِينٍ (a manifest book) means al-Lawh al-Mahfuz, the Preserved Tablet. Some others say that it denotes Divine Knowledge. It has been identified with a manifest book' because what is written stays preserved leaving nothing to chance or mistake or forgetting. This is similar to the all-encompassing knowledge of Allah Jalla Sha'nuhu, which is not based on conjecture - it is certain.
Many verses of the Holy Qur'an confirm that the kind of all-encompassing knowledge from which nothing, neither a particle nor its condition, remains excluded is but that of Allah Subhanuhu wa Ta` ala. It was said in Sarah Lugman:
إِنَّهَا إِن تَكُ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ فَتَكُن فِي صَخْرَةٍ أَوْ فِي السَّمَاوَاتِ أَوْ فِي الْأَرْضِ يَأْتِ بِهَا اللَّـهُ ۚ إِنَّ اللَّـهَ لَطِيفٌ خَبِيرٌ.
If it be (anything) even equal to the weight of a grain of mustard-seed, and though it be in a rock, or (anywhere) in the heavens or in the earth, Allah will bring it forth: for Allah is subtle and aware - 31:16
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It appears in the Ayatul-Kursi of Surah al-Baqarah:
يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۖ وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلَّا بِمَا شَاءَ
He knows what is before them and what is behind them. And they encompass nothing of His knowledge except what He wills - 2:255
In Surah Yunus, it was said:
وَمَا يَعْزُبُ عَن رَّبِّكَ مِن مِّثْقَالِ ذَرَّةٍ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ
And not hidden from your Lord is (anything even) the weight of an atom in the earth or in the heaven - 10:61
And it appears in Surah At-Talaq:
وَأَنَّ اللَّـهَ قَدْ أَحَاطَ بِكُلِّ شَيْءٍ عِلْمًا
And that Allah encompasses all things in (His) Knowledge - 65:12
This subject has been dealt with in the Holy Qur'an at many more places where it has been made very clear that the ` Jim of Al-Ghayb (as determined in the Qur'an and explained earlier) or the all-encompassing knowledge of everything in the universe is the exclusive attribute of Allah Jalla Sha'nuhu. Taking the knowledge of an angel or messenger to be as all-compassing amounts to giving a messenger of Allah the status of Allah Himself and declaring him to be equal to Him - which is Shirk according to the Holy Qur'an. This aspect of Shirk has been pointed out in Surah Al-Shu` ara':
تَاللَّـهِ إِن كُنَّا لَفِي ضَلَالٍ مُّبِينٍ ﴿97﴾ إِذْ نُسَوِّيكُم بِرَبِّ الْعَالَمِينَ ﴿98﴾
That is (the Mushriks will say in Qiyamah), By Allah, we were in an error manifest when we held you (objects of worship) as equals with the Lord of the Worlds - 6:97, 98
Hanya di sisi Allahlah perbendaharaan perkara gaib. Tidak ada yang mengetahuinya selain Allah. Dia mengetahui semua makhluk yang ada di darat seperti hewan, tumbuh-tumbuhan, dan benda-benda mati. Dia juga mengetahui segala macam hewan, tumbuh-tumbuhan, dan benda-benda mati yang ada di lautan. Tidak ada sehelai daun pun yang jatuh di mana saja, tidak ada sebiji pun yang tersembunyi di bumi, tidak ada sesuatu pun yang basah, dan tidak ada sesuatu pun yang kering melainkan semua itu sudah ditetapkan di dalam tulisan yang jelas, yaitu loh mahfuz.
Nasa kay Allāh lamang ang mga imbakan ng Lingid; hindi nakaaalam sa mga iyon ang iba pa sa Kanya. Nakaaalam Siya sa lahat ng nasa katihan na mga nilikha na hayop, halaman, at walang-buhay na bagay. Nakaaalam Siya sa anumang nasa dagat na hayop, halaman, walang-buhay na bagay, at anumang nalalaglag na dahon sa alinmang pook. Walang natatagpuang isang butil na nakatago sa lupa, walang natatagpuang isang mahalumigmig, at walang natatagpuang isang tuyot malibang ito ay pinagtibay sa isang talaang maliwanag, ang Tablerong Pinag-iingatan.
Allah est le Seul à détenir les clés de l’Invisible et nul autre que Lui ne les connaît. Il connaît toutes les créatures – animaux, plantes et corps inertes – présentes Terre et Il connaît également toutes les créatures -animaux et plantes – vivant en mer. Nulle feuille ne tombe où que ce soit, nulle graine n’est présente dans le sol, rien de frais ou de sec n’existe sans que cela ne soit consigné dans un livre clair. Ce livre est la Tablette Préservée.
The present world is one of test and trial. Therefore, what is truly significant here is not the material conditions in which a man lives, but whether he is taking a stand on the rationale of truth or on suppositions and false hopes. In the final analysis, only that person will be successful who takes a stand on the real rationale of Truth. The people who rely on suppositions in this world of God will be ultimately reduced to a state of utter helplessness. How could the final fate of the world, which is functioning under the strict control of the Almighty, become relegated to an abyss of false hopes?
Một mình Allah nắm giữ mọi kho lưu trữ điều vô hình, không ai biết rõ về chúng ngoài Ngài, Ngài biết mọi vật trong đất liền từ động vật, thực vật và các vật vô tri vô giác khác, Ngài biết mọi vật trong biển cả từ động vật, thực vật và các vật vô tri vô giác khác; không một chiếc lá nào rơi khỏi vị trí của nó cũng như không một loại hạt nào được gieo xuống đất, không một thứ xanh tươi hay khô héo nào mà lại không được ghi chép trong một Kinh Sách rõ ràng, và đó là Al-Lawhu Al-Mahfuzh (Quyển Kinh Mẹ).
E presso Allāh solo sono i tesori dell'Ignoto, nessun altro li conosce all'infuori di Lui; ed Egli conosce tutte le creature della terra: animali, piante, materia inanimata, e conosce gli animali e piante che vi sono nel mareالبحر. Non vi è una fogliaورقة che cadaتسقط in qualsiasi luogoفي أي مكان, e non vi è un chiccoحبّة nascosto nella terra, e non vi è cosa morbida o rigida che non sia annotata nella Matrice del Libroهو اللّوح المحفوظ.
Los tesoros del oculto están solo en poder de Al-lah: nadie excepto Él los conoce. Él conoce todas las cosas creadas en la Tierra, como los animales, las plantas y los objetos inanimados. Él conoce cada animal y planta que hay en el mar. Ninguna hoja cae, ni ninguna semilla o grano se esconde en la tierra, tampoco nada se humedece o se seca, sin que se encuentre registrado en un libro manifiesto, el cual es la Tabla Preservada.
"Dan Dia-lah yang menidurkan kamu di malam hari, dan Dia mengetahui apa yang kamu kerjakan pada siang hari, kemudian Dia membangunkan kamu pada siang hari untuk disempurnakan umur(mu) yang telah ditentukan, kemudian kepada Allah-lah kamu kembali, lalu Dia memberitahukan kepadamu apa yang dahulu kamu kerjakan. Dan Dia-lah yang mempunyai kekuasaan terting-gi di atas semua hambaNya, dan Dia mengutus kepadamu malaikat-malaikat penjaga, sehingga apabila kematian datang kepada salah seorang di antara kamu, ia diwafatkan oleh malaikat-malaikat Kami, dan malaikat-malaikat Kami itu tidak melalaikan kewa-jibannya. Kemudian mereka (hamba Allah) dikembalikan kepada Allah, Penguasa mereka yang sebenarnya. Ketahuilah, bahwa se-gala hukum (pada hari itu) adalah kepunyaanNya. Dan Dia-lah Pembuat perhitungan yang paling cepat." (Al-An'am: 60-62).
(60) Dia memberitakan bahwa hanya Dia-lah yang meng-atur hamba-hambaNya pada waktu mereka bangun dan tidur, bahwa Dia mewafatkan mereka di malam hari dalam arti menidur-kan, gerakan mereka berhenti dan badan mereka beristirahat. Dia membangunkan mereka dari tidur agar bisa beraktifitas demi kemaslahatan dunia dan agama. Dia mengetahui amal-amal yang mereka lakukan. Begitulah Allah mengatur mereka sampai ajal mereka sempurna, Dia mengatur itu dalam ajal yang ditentukan, yaitu waktu kehidupan dan ajal yang lain setelah itu, yaitu kebang-kitan sesudah kematian. Oleh karena itu, Dia berfirman, ﴾ ثُمَّ إِلَيۡهِ مَرۡجِعُكُمۡ ﴿ "Kemudian kepada Allah-lah kamu kembali," bukan kepada selainNya. ﴾ ثُمَّ يُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ ﴿ "Lalu Dia memberitahukan kepadamu apa yang dahulu kamu kerjakan," baik dan buruk.
(61) ﴾ وَهُوَ ﴿ "Dan Dia-lah" Allah سبحانه وتعالى, ﴾ ٱلۡقَاهِرُ فَوۡقَ عِبَادِهِۦۖ ﴿ "Yang mem-punyai kekuasaan tertinggi di atas semua hambaNya." Dia memberla-kukan IradahNya yang luas dan kehendakNya yang umum kepada mereka. Hamba-hamba itu tidak sedikit pun memiliki perkara, mereka tidak bergerak dan tidak diam kecuali dengan izinNya. Walaupun demikian, Dia telah menugaskan para malaikat penjaga kepada hamba-hambaNya yang menjaga para hamba dan menja-ga apa yang dikerjakannya, sebagaimana Firman Allah,
﴾ وَإِنَّ عَلَيۡكُمۡ لَحَٰفِظِينَ 10 كِرَامٗا كَٰتِبِينَ 11 يَعۡلَمُونَ مَا تَفۡعَلُونَ 12 ﴿
"Padahal sesungguhnya bagi kamu ada (malaikat-malaikat) yang mengawasi (pekerjaanmu), yang mulia (di sisi Allah) dan yang mencatat (pekerjaan-pekerjaanmu itu), mereka mengetahui apa yang kamu kerja-kan." (Al-Infithar: 10-12).
﴾ إِذۡ يَتَلَقَّى ٱلۡمُتَلَقِّيَانِ عَنِ ٱلۡيَمِينِ وَعَنِ ٱلشِّمَالِ قَعِيدٞ 17 مَّا يَلۡفِظُ مِن قَوۡلٍ إِلَّا لَدَيۡهِ رَقِيبٌ عَتِيدٞ 18 ﴿
"Seseorang duduk di sebelah kanan dan yang lain duduk di sebelah kiri. Tiada suatu ucapan pun yang diucapkannya melainkan ada di dekat-nya malaikat pengawas yang selalu hadir." (Qaf: 17-18).
Ini adalah penjagaanNya kepada mereka pada waktu mereka hidup. ﴾ حَتَّىٰٓ إِذَا جَآءَ أَحَدَكُمُ ٱلۡمَوۡتُ تَوَفَّتۡهُ رُسُلُنَا ﴿ "Sehingga apabila kematian datang kepada salah seorang di antara kamu, dia diwafatkan oleh malaikat-malaikat Kami." Yakni para malaikat yang ditugasi mencabut nyawa.﴾ وَهُمۡ لَا يُفَرِّطُونَ ﴿ "Dan malaikat-malaikat Kami itu tidak melalaikan kewajiban-nya" dalam hal itu, mereka tidak menambah satu saat pun yang ditakdirkan Allah, mereka tidak menguranginya dan tidak mela-kukan itu kecuali menurut rancangan dan takdir Ilahiyah.
(62) ﴾ ثُمَّ ﴿ "Kemudian" setelah kematian dan kehidupan di alam Barzakh dengan kebaikan dan keburukannya, ﴾ رُدُّوٓاْ إِلَى ٱللَّهِ مَوۡلَىٰهُمُ ٱلۡحَقِّۚ ﴿ "mereka (hamba Allah) dikembalikan kepada Allah, Penguasa mereka yang sebenarnya," maksudnya, Dzat yang menguasai mere-ka dengan hukum takdirNya memberlakukan kepada mereka bermacam-macam tatanan sesuai dengan kehendakNya. Kemu-dian Dia menguasai mereka dengan perintah dan laranganNya. Dia mengutus para Rasul kepada mereka dan menurunkan kitab-kitab lalu mereka dikembalikan kepadaNya agar Dia memutuskan balasanNya bagi mereka. Dia membalas kebaikan mereka dengan pahala dan mengazab kejahatan yang mereka kerjakan. Oleh ka-rena itu Dia berfirman, ﴾ أَلَا لَهُ ٱلۡحُكۡمُ ﴿ "Ketahuilah, bahwa segala hukum (pada hari itu) adalah kepunyaanNya" semata tanpa sekutu bagiNya. ﴾ وَهُوَ أَسۡرَعُ ٱلۡحَٰسِبِينَ ﴿ "Dan Dia-lah Pembuat perhitungan yang paling cepat." Karena kesempurnaan ilmu dan penjagaanNya terhadap amal-amal mereka sesuai dengan apa yang Dia tetapkan di Lauh al-Mahfuzh lalu dengan apa yang dicatat oleh para malaikat dalam kitab-kitab mereka.
Jika Allah adalah Dzat yang sendirian dalam mencipta dan mengatur, Dia Mahakuasa atas hamba-hambaNya, Dia sangat memperhatikan mereka dalam segala keadaan. Dia-lah pemilik hukum takdir, hukum syar'i, dan hukum pembalasan, lalu bagai-mana orang-orang musyrik membelot dari Dzat yang sifatNya demikian menuju penyembahan kepada sesuatu yang tidak me-miliki sedikit pun perkara, tidak pula memiliki manfaat sedikit pun walaupun sebesar biji sawi dan tidak memiliki kemampuan dan keinginan? Demi Allah, jika mereka mengetahui kebijaksana-an Allah kepada mereka, ampunan dan rahmatNya kepada mereka, sementara mereka menentangNya dengan kekufuran dan kesyi-rikan, mereka berani berbohong dan berdusta atas kebesaranNya, namun Dia terus memberi rizki dan keselamatan kepada mereka, tentunya muncul pendorong pada diri mereka untuk mengetahui-Nya, akal mereka pun larut dalam mencintaiNya, dan mereka akan marah besar terhadap diri mereka yang telah patuh kepada ajakan-ajakan setan yang mengantarkan kepada kehinaan dan kerugian, akan tetapi mereka adalah kaum yang tidak berakal.
Al-lah es Quien temporalmente toma sus almas por la noche mientras duermen, y Él es el Quien conoce las acciones que hacen durante el día cuando están despiertos. Luego los levanta en la mañana, después de tomar sus almas mientras duermen, para que puedan llevar a cabo sus tareas. Así será hasta que termine el período determinado para sus vidas, el cual solo Al-lah conoce. Luego volverán a Él cuando Él los resucitará en el Día del Juicio. Entonces les informará sobre lo que solían hacer en su vida terrenal y los retribuirá por sus acciones.
e Allāh solo è colui che prende le vostre anime durante la notte, momentaneamente, ed è solo Lui a sapere ciò che avete realizzato durante il giorno, quando siete indaffarati. Dopodiché vi riporta in vita, durante il giorno, dopo aver preso le vostre anime durante il sonno, affinché possiate tornare ai vostri affari, finché non giunga il termine della vostra vita secondo ciò che Allāh ha stabilito; dopodiché, a Lui solo sarà il vostro ritorno, per resuscitarvi nel Giorno del Giudizio; poi vi informerà di ciò che compivate nella vostra vita terrena e vi giudicherà per questo.
Allah is the One Who temporarily takes away your souls at night as you sleep, and He is the One Who knows the actions you do during the day when you are awake. He then raises you in the day, after taking away your souls through sleep, so that you may carry out your tasks. This will continue until the fixed period of your lives, as known to Allah, is over. Then you will return to Him alone when He will raise you on the Day of Rising. He will then tell you about what you used to do in the life of the world and will repay your actions.
60- O, geceleyin (uykuda) sizin canlarınızı alan, gündüz ne kazandığınızı bilen, sonra sizi belli bir ecel tamamlansın diye güzdüz vakti (uykudan uyandırıp) diriltendir. Sonra dönüşünüz yalnız O’nadır. Sonra da neler yaptığınızı size haber verecektir.
61- O, kullarının üstünde kâhirdir. Üzerinize koruyucular da gönderir. Nihâyet birinize ölüm geldiğinde elçilerimiz onun ruhunu alırlar ve hiçbir kusur etmezler.
62- Sonra onlar hak mevlâları olan Allah’a döndürülürler. Dikkat edin, hüküm ancak O’nundur ve O, hesap görenlerin en hızlısıdır.
60. Yüce Allah, kullarının işlerini uykularında da uyanıkken de tek başına idare ettiğini, geceleyin uykuda onları ölü gibi uyuttuğunu, buna bağlı olarak hareketlerinin durduğunu ve bedenlerinin dinlendiğini haber vermektedir. Uykularından da onları yine O diriltir ki dini ve dünyevi maslahatları hususunda gerekeni yerine getirsinler. Allah, neler yaptıklarını, ne kazandıklarını da bilir. Ezelden beri bu şekilde onlar üzerinde tasarrufta bulunur. Ecelleri sona erinceye kadar da onlardaki bu tasarrufu böylece devam eder. Bu idare gereğince belli bir ecel de hükme bağlanıp sona erer ki bu ecel, dünya hayatındaki eceldir. Bundan sonra bir başka ecel vardır ki o ölümden sonra diriliştir. İşte bundan dolayı Yüce Allah:“Sonra dönüşünüz yalnız O’nadır” başkasına değildir; ”sonra da neler yaptığınızı” hayır olsun şer olsun “size haber verecektir” buyurmaktadır.
61. “O” Yüce Allah “kullarının üstünde kâhirdir.” Yani her şeyi kapsayan iradesi ve genel kapsamlı meşieti onlar hakkında geçerlidir. Onlar bu işte hiçbir şeye sahip değildirler. O’nun izni olmaksızın hareket de edemezler, hareketsiz de duramazlar. O kullarına meleklerden “koruyucular” görevlendirmiştir. Bu koruyucular hem kulları korur, hem de onların neler yaptıklarını tespit ederler. Nitekim Yüce Allah bir başka yerde şöyle buyurmaktadır:“Şüphe yok ki üzerinizde koruyucular, çok şerefli yazıcılar vardır. Onlar ne yaparsanız bilirler.”(el-İnfitar, 80/10-12); “Sağında ve solunda oturan, yaptıklarını tespit eden iki (melek) vardır. O bir söz söylemeyedursun mutlaka onun yanında (yazmaya) hazır bir gözetleyici vardır.”(Kaf, 50/17-18) Bu Yüce Allah’ın kullarını hayatta oldukları sürece korumasıdır.
“Nihâyet birinize ölüm geldiğinde elçilerimiz” yani ruhları kabzetmekle görevli olan melekler “onun ruhunu alırlar ve” bu hususta “hiçbir kusur etmezler.” Allah’ın o kul hakkında takdir edip hükme bağladığı ömre bir an ilâve de etmezler bir an eksiltmezler de. Onlar bu konuda ancak ilâhi hükümlere ve Rabbanî takdirlere uygun uygulamalar yaparlar.
62. “Sonra” ölümden ve berzah alemindeki hayattan, o hayattaki hayır ve şerden sonra “onlar hak Mevlâları olan” yani kaderî hükmü ile onlara hükmünü icra eden ve onlar hakkında dilediği çeşitli tedbirleri uygulamaya koyan, emir ve yasaklar belirleyen, onlara peygamberler gönderip kitaplar indiren “Allah’a döndürülürler.” O’na döndürülürler ki, amellerinin karşılığı olan hükmü haklarında versin, işlemiş oldukları hayırlara mükâfaat, kötülük ve günahlarına karşı da ceza versin. Bundan dolayı:“Dikkat edin, hüküm” hiçbir ortağı olmaksızın “ancak O’nundur. Ve O, hesap görenlerin en süratlisidir.” Çünkü O’nun ilmi ve amellerinizi Levh-i Mahfuz’da koruyup tespit etmesi kemâl derecesindedir. Daha sonra melekler de ellerinde bulunan amel defterlerinde onların amellerini tespit etmişlerdir.
Yaratan ve idare eden, kulları üzerinde kahir olan yalnızca O olduğuna göre, bütün hallerinde onlara en mükemmel şekilde itina gösterdiğine göre, kaderî hüküm ve şer’î hüküm ile cezaî hüküm vermek yalnız O’nun hak ve yetkisinde bulunduğuna göre, müşrikler neye dayanarak bu sıfat ve niteliklere sahip olan yüce Rabbi bırakıyorlar? Emretmek yetkisine kısmen dahi sahip olmayan, zerre kadar bir fayda sağlayamayan, hiçbir kudret ve iradesi bulunmayan varlıklara ibadete neden yöneliyorlar?
Müşrikler Yüce Allah’a şirk koşmakla, nankörlük etmekle meydan okudukları, yalan ve iftirada bulunarak azametine karşı cüretkârlık gösterdikleri halde Allah’ın onlara karşı hilmini, affediciliğini, rahmetini, bu şekilde davranmalarına rağmen onlara afiyet ve rızık verdiğini bilecek olsalardı, elbette ki O’nu tanımayı arzu ederler ve O’nun sevgisine gark olup akılları hayretlere kapılırdı. Kendilerine ise alabildiğine gazap duyar ve öfke beslerlerdi. Çünkü rezilliğe ve hüsrana götüren şeytanın davetine itaat etmişlerdir. Ama o müşrikler akıllarını kullanmayan bir topluluktur.
No doubt, Allah Ta’ ala had blessed His Messengers (علیہم السلام) specially the Last among them ﷺ with the knowledge of many things from the Unseen, more than the knowledge of all angels and prophets, but it is obvious that the knowledge of anyone cannot be equal to that of Allah, nor it can ever be. Otherwise, this will become the kind of excess the Christians committed in their reverence for the prophet when they started equating the prophet with God. This is Shirk. May Allah keep all of us protected from it.
Covered this far was the subject of the first verse as explained above. The second verse (60) describes Allah's attribute of power which is also exclusive to Him. It is said:
وَهُوَ الَّذِي يَتَوَفَّاكُم بِاللَّيْلِ وَيَعْلَمُ مَا جَرَحْتُم بِالنَّهَارِ ثُمَّ يَبْعَثُكُمْ فِيهِ لِيُقْضَىٰ أَجَلٌ مُّسَمًّى
And He is the One who takes you away by night and knows what you do by day, then He makes you rise therein, so that a fixed term may be fulfilled.
Hence, at work here is nothing but the most perfect power of Allah Ta` ala which has opened a window to what happens to human beings in life, in death and in rising again. Everyone sees it every day. According to Hadith, sleep is similar to death in that it does suspend the human body as it would be in death.
By giving an example of sleeping then waking up in this verse, Allah Ta` ala has alerted human beings that the way everyone, every night and every morning, witnesses the spectacle of personally rising up from simulated death (sleep), so it should not be difficult to visualise the certainty of collective death, and then, collective rising after it, which is called Qiyamah or the Last Day. The argument is: The Supreme Being who can make this happen, could make that happen too. With His most perfect Power, this is as it shall be. Therefore, towards the end of the verse it was said:
ثُمَّ إِلَيْهِ مَرْجِعُكُمْ ثُمَّ يُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
(Thereafter, to Him you are to return; then He will tell you what you have been doing) meaning thereby that there will be the reckoning of deeds, then, will come their rewards and punishments.
God has created this world in such a way that it provides practical examples of those facts to which the attention of human beings is called. If a man does not close his eyes and does not screen off his mind with false veils, he will find in the whole universe practical demonstrations of the Quran’s challenge to man’s thinking processes. Branches emerge from a tree trunk and leaves sprout from the branches, but there is a difference in their respective joints. In other words, the Creator knows that the branches have to remain attached to the trunk, while the leaves have to detach themselves and fall down. If this were not so, the leaves would fail to separate from the branches and the entire system of bringing new life to the tree every year would be upset. Similarly, when a seed is sown, the earth in which it is placed already possesses all the ingredients from which it derives nourishment and finally grows into a full-fledged tree. Then, how is it possible that God who is aware of the conditions of such things as a leaf and a seed could be unaware of the human condition?
Allah est Celui qui saisit temporairement vos âmes lorsque vous dormez et Il est Celui qui sait ce que vous accomplissez durant la journée lorsque vous êtes actifs. Après avoir saisi vos âmes la nuit, Il vous ramène à la vie le jour, afin que vous vaquiez à vos occupations, et cela durera jusqu’à ce que les délais de vos vies, décrétés par Allah, expirent. Puis lorsque vous serez ressuscités le Jour de la Résurrection, c’est vers Lui Seul que vous retournerez. Il vous informera alors de ce que vous faisiez durant la vie que vous aviez dans ce bas monde et vous rétribuera alors en conséquence.
Allah uyuduğunuz esnada ruhlarınızı geçici olarak kabzedendir. Gündüzleri ne işlediğinizi en iyi bilendir. Sonra siz uyurken kabzettiği ruhlarınızı gündüz işlerinizi yerine getirebilmeniz için geri verir. Allah katında takdir edilen eceliniz bitene kadar bu böyle devam eder. Sonra kıyamet gününde diriltilerek dönüşünüz yalnız O'nadır. Sonra dünya hayatında ne yaptığınızı sizlere haber verecek ve yaptıklarınızın karşılığını verecektir.
Si Allāh ay ang kumukuha sa mga kaluluwa ninyo sa isang pagkuhang pansamantala sa sandali ng pagtulog. Siya ay ang nakaaalam sa nakamit ninyo na mga gawa sa maghapon sa oras ng aktibidad ninyo. Pagkatapos bumubuhay Siya sa inyo sa maghapon matapos ng pagkuha sa mga kaluluwa ninyo sa pagtulog upang magsagawa kayo ng mga gawain ninyo hanggang sa magwakas ang mga taning ng mga buhay ninyong naitakda sa ganang kay Allāh. Pagkatapos tungo sa Kanya lamang ang pagbabalik ninyo sa pamamagitan ng Pagbubuhay sa Araw ng Pagbangon. Pagkatapos magpapabatid Siya sa inyo hinggil sa dati ninyong ginagawa sa buhay ninyo sa Mundo. Gaganti Siya sa inyo roon.
Samo Allah (privremeno) uzima vaše duše kada zaspite, i On zna ono što ste radili tokom dana dok ste bili aktivni, a zatim će vas oživjeti nakon što vam je duše uzeo posredstvom vašeg spavanja, kako biste ustali i činili djela sve dok vam ne dođe određeni edžel – kraj života. Zatim ćete se Njemu, Jedinom, vratiti tako što ćete biti proživljeni na Sudnjem danu, a zatim će vas On obavijestiti o onome što ste radili u dunjalučkom životu, i obračunati vas za to.
Và Allah là Đấng bắt giữ linh hồn các ngươi lúc ngủ như là một tình trạng tạm thời của cái chết và Ngài biết những gì các ngươi làm vào ban ngày. Rồi sau khi Ngài bắt linh hồn các ngươi trong lúc ngủ, thì đến ban ngày Ngài làm cho các ngươi sống lại để các ngươi tiếp tục công việc của các ngươi cho tới khi thời hạn tuổi đời của các ngươi chấm đứt theo qui định của Ngài. Sau đó, các ngươi sẽ trở về Ngài bằng sự phục sinh vào Ngày Phán Xét, rồi Ngài sẽ cho các ngươi biết những gì các ngươi đã làm trong cuộc sống của các ngươi trên thế gian, và Ngài sẽ xét xử và thưởng phạt các ngươi.
Allahlah yang menggenggam nyawa kalian untuk sementara waktu ketika kalian sedang tidur dan Dialah yang mengetahui apa yang kalian perbuat di siang hari ketika kalian sedang beraktivitas. Kemudian Dia membangkitkan kalian di siang hari setelah Dia menggenggam nyawa kalian dengan cara menidurkan kalian agar kalian melakukan pekerjaan kalian sampai akhir hayat kalian yang telah ditetapkan batasnya di sisi Allah. Kemudian hanya kepada-Nya kalian semua akan dikembalikan dengan dibangkitkan dari kubur kalian kelak pada hari Kiamat. Lantas Dia akan memberitahu kalian tentang apa yang telah kalian perbuat selama hidup kalian di dunia dan Dia akan memberi kalian balasan yang setimpal dengannya.
Allah asservit et soumet Ses serviteurs. Il est élevé au-dessus d’eux en tout point de vue, Celui à qui tout est soumis. Il est au-dessus de Ses serviteurs d’une supériorité qui sied à Sa Majesté. Ô gens, Il vous envoie des anges nobles qui inventorient vos œuvres et quand la durée de vie de l’un de vous s’achève, l’ange de la mort et ses aides saisissent son âme. Ces anges remplissent cette mission sans aucun manquement.
Allah là Đấng Quyền Lực trên các bề tôi của Ngài, Ngài bên trên (nắm quyền) họ ở tất cả mọi mặt, tất cả mọi thứ phải phủ phục và hạ mình trước Ngài. Và Ngài đã cử các Thiên Thần Vinh Dự - hỡi nhân loại - theo dõi và giám sát những việc làm của các ngươi cho tới khi các ngươi kết thúc tuổi đời bằng việc bắt hồn của Malak-Almawt (Thiên Thần Chết) và các Thiên Thần phụ tá Y, và tất cả họ đều không chểnh mảng trong công việc của mình.
Dialah Allah yang menguasai hamba-hamba-Nya serta yang menundukkan mereka. Dia Mahatinggi dari mereka dalam segala hal dan segala sesuatu tunduk kepada-Nya. Dia berada di atas hamba-hamba-Nya dalam bentuk yang sesuai dengan keagungan-Nya. Dia juga mengirimkan kepada kalian -wahai manusia- para malaikat mulia yang bertugas mencatat amal perbuatan kalian sampai akhir hayat kalian dengan adanya malaikat maut dan pasukannya yang mencabut nyawa kalian dan mereka tidak pernah lalai dalam melaksanakan apa yang diperintahkan kepada mereka.
On je uzvišen iznad Svojih robova sa svakog aspekta onako kako Njemu dolikuje, On upravlja njima, i šalje vam, o ljudi, plemenite meleke koji pišu vaša djela sve dok ne umrete, kada će vam melek smrti i njegovi pomoćnici uzeti duše; oni savršeno obavljaju ono što im je naređeno.
Al-lah es el Dominante, al que nadie puede resistirse y todo se somete a Él. Él está por encima de Sus siervos de una manera que corresponde a Su divinidad. Al-lah envía ángeles honorables que registran sus acciones, hasta que el ángel de la muerte y sus colaboradores pongan fin a sus vidas y tomen sus almas. Ellos nunca fracasan en llevar a cabo lo que se les instruye hacer.
Yüce Allah kulları üstünde mutlak galip olan; her hususta onlardan yüce ve üstlerinde olan, her şeyin kendisine boyun eğdiği, Allah -Subhanehu ve Teâlâ- Celaline yakışır bir şekilde kullarının üzerinde olandır. -Ey insanlar!- Sizden birinin eceli sona erip ölüm meleği ve yardımcıları onun ruhunu alana kadar amellerini kaydedecek değerli melekleri size gönderir. Zira onlar emredildikleri hususta hiçbir kusur yapmazlar.
Siya ay ang tagapanaig sa mga lingkod Niya, ang tagapag-aba sa kanila, ang nakatataas sa kanila sa bawat paraan, na nagpasailalim sa Kanya ang bawat bagay, na nasa ibabaw ng mga lingkod Niya ayon sa pagkaibabaw na naaangkop sa kapitaganan sa Kanya – kaluwalhatian sa Kanya at pagkataas-taas Siya. Nagpapadala Siya sa inyo, O mga tao, ng mga anghel na mararangal na nag-isa-isa sa mga gawa ninyo hanggang sa matapos ang taning ng isa sa inyo sa pamamagitan ng pagkuha ng anghel ng kamatayan at mga katulong nito sa kaluluwa niya. Sila ay hindi nagkukulang sa ipinag-utos sa kanila.
In the third verse, this subject has been further enlarged by saying that Allah Ta` ala has absolute subduing power over all His servants. As long as He wills to have them living, He assigns angels to protect them as a result of which no one dares harm them. And when one has reached the appointed limit of one's age, these very guardian angels become the agents of one's death without ever falling short in providing the relevant causes leading to one's death. Then, death is not all, for the matter is still not closed. Instead of that, there is the next phase, that of: رُدُّوا إِلَى اللَّـهِ ; (Then they are returned to Allah - 62). It means that they will be made to rise again and be presented before Allah Ta` ala. If, at this point, one were to think of having to appear before the greatest Judge of judges and stand before Him to account for a whole life-time of deeds, one cannot even dare to imagine to come out unscathed and hope to escape punishment. Therefore, along with it, it was said: إِلَى اللَّـهِ مَوْلَاهُمُ الْحَقِّ to Allah, their real Master - 62). It means that Allah Ta` ala is not only the Sovereign and the Judge of judges, He is also the Master and Guardian of His servants who reaches out to help them at all times of their need.
After that, it was said: أَلَا لَهُ الْحُكْمُ (Beware, to Him alone belongs the judgement). This certainly leaves no doubt that He is the best in His decision and decree. However, one may be inclined to think how it will be possible for Allah who is One alone to take care of the reckoning of age-long deeds of billions and billions of human beings? Therefore, after that, it was said: أَسْرَعُ الْحَاسِبِينَ (and He is the swiftest reckoner). It means that taking what is done by Allah on the analogy of what is done by human beings is ignorance. He shall do that in no time. (When His servants at the Mainframe factories of Cray and IBM can churn billions and billions of data in seconds, why anyone in his senses would ever doubt the power of the Maker of all makers ! -Tr.)
And Allah is the Dominant and Irresistible to Whom everything is subjugated. He is above His servants in a manner that befits His majesty, may He be glorified. He sends over you, O people, honourable angels who record your actions. This will continue until a person’s life is brought to an end by the angel of death and his aides take away their souls. The angel of death and his aides never fail to carry out what they are instructed to do.
Allāhالله è il Sovrano dei Suoi sudditi, Colui che li sottomette, Colui che è al di sopra di loro in tutte le cose, e Colui a cui ogni cosa è stata sottomessa; Egli è al di sopra dei Suoi sudditi in un modo che si addice alla Sua Maestà, gloria Sua, l'Altissimo. Egli vi invia, o gente, angeli benevoli che annotano le vostre azioni, finché la vita di uno di voi non giungae al termine e l'Angelo della Morte ed i suoi compagni non raccolgono la sua anima; essi non esitano a compiere ciò che è stato loro ordinato.
Kemudian semua yang dicabut nyawanya akan dikembalikan kepada Allah, pemilik sejati mereka untuk menerima balasan yang setimpal dengan amal perbuatan masing-masing. Dialah yang berhak membuat keputusan yang sah dan vonis yang adil bagi mereka dan Dia adalah penghitung yang paling cepat atas amal perbuatan kalian.
dopodiché tutte le anime raccolte saranno consegnate ad Allāhٱللَّهِ, il loro vero Detentore, affinché li retribuisca per le loro azioni. Egli è Colui che applica nei loro confronti la Giusta Legge ed il Giusto Decreto; e Lui è più rapido nel tenere il conto delle loro azioni.
Then all those whose souls were taken away will be returned to Allah, their real master, for Him to repay their actions. To Him belongs the effectual decision and fair judgement between them. He is the swiftest of those who take account as He will take all of them to account in one day.
Zatim će svi oni kojima je uzeta duša biti vraćeni Allahu, istinskom vladaru, da ih obračuna za ono što su radili. Njemu pripada sud, i Njegova se presuda provodi, Njegov sud je pravedan, i On vas i vaša djela najbrže pobrojava.
Rồi đây, tất cả những linh hồn bị bắt đưa về trình diện Allah, Đức Vua đích thực của họ, để Ngài thưởng phạt các việc làm của họ,mọi quyền phán xét và định đoạt đều thuộc về một mình Ngài, Ngài phán xét công bằng, và Ngài là Đấng nhang chóng trong việc thanh toán và phán xét.
Ensuite, tous ceux dont les âmes ont été saisies seront amenés auprès d’Allah, leur vrai Propriétaire, afin qu’Il les rétribue pour leurs œuvres. Il est Celui dont le décret est exécuté et Celui dont le jugement prononcé contre eux sera équitable. Il est certes le plus rapide à vous recenser et à inventorier vos œuvres.
Our earth is a unique phenomenon in the whole universe. The system prevailing here has been made congenial to the conditions of God’s creatures—human beings. A major part of the interior of the earth consists of fire but it does not burst open. The sun is at exactly the right distance mathematically, and does not move closer or farther away. A man always needs air and water; so air has been spread over the earth in gaseous form and water has been stored under the surface of the earth in liquid form. There are countless similar arrangements that are constantly maintained in the right proportions on the earth. If there were even a slight variation in these, it would be impossible for a human being to live here. Sleep is a wonderful thing. Man roams about here and there; he sees and speaks; but when he sleeps all his senses become suspended, just as if life had oozed out of them. When he has had his full sleep and wakes up, he becomes as active as before. This is, so to say, an example of life and death. This event demonstrates how a man will die and how he will be resurrected, i.e. be brought back to life. These events prove that all men are in the power of God and soon that Day will come when God will take fateful decisions about them in the exercise of His powers.
Todos aquellos cuyas almas fueron tomadas serán resucitados ante Al-lah, su verdadero maestro, para que Él los retribuya por sus acciones. A Él pertenece la decisión final y el juicio justo entre ellos. Él es el más rápido en ajustar cuentas, y les pedirá cuentas a todos en un solo día.
Pagkatapos isasauli ang lahat ng mga kinuha ang mga kaluluwa nila kay Allāh, ang Tagapagmay-ari nilang totoo, upang gumanti Siya sa kanila sa mga gawa nila. Ukol sa Kanya ang paghuhusgang natutupad at ang paghahatol na makatarungan sa kanila. Siya ay ang pinakamabilis na bumilang sa inyo at mag-isa-isa sa mga gawain ninyo.
Sonra canları alınanların hepsinin ruhları amellerinin karşılığını almaları için gerçek sahipleri olan Yüce Allah'a döndürülür. Onlar hakkında adil hüküm ve geçerli hüküm O'na aittir. O sizi ve amellerinizi sayıp hesap görmede en hızlı olandır.
63- De ki:“Şayet bizi bu halden kurtarırsa andolsun ki şükredenlerden olacağız, diye kendisine gizlice ve açıktan yalvarıp yakardığınız zaman karanın ve denizin karanlıklarından sizi kim kurtarır?”
64- De ki: Ondan da her türlü sıkıntıdan da sizi Allah kurtarır, sonra da siz şirk koşarsınız.
63. Allah’a ortak koşan, O’nunla birlikte başka ilahlara dua eden müşriklere, rububiyet tevhidini kabul etmelerinden hareketle uluhiyet tevhidini de kabul etmeleri gerektiğini ortaya koymak üzere “de ki: Şayet bizi bu halden” içine düştüğümüz bu zorlu ve sıkıntılı halden “kurtarırsa andolsun ki” Allah’a “şükredenlerden” O’nun nimetini itiraf eden, nimetini Rab’lerine itaat uğrunda kullanan ve bu nimetleri O’na isyan yolunda kullanmaktan uzak duranlardan “olacağız.”
“karanın ve denizin karanlıklarından sizi kim kurtarır?” Karanın ve denizin zorlu hallerinde ve meşakkatlerinde, sizin için kurtuluşa imkân kalmadığı yahut gayet zorlaştığı o vakitlerde… İşte o zaman hemen itaatle boyun eğmiş bir kalple ve ihtiyacını dile getiren bir lisan ile Rabbinize yalvarır yakarırsınız, dua edersiniz ve bu halinizde iken:“Şayet bizi bu halden kurtarırsa andolsun ki şükredenlerden olacağız.” dersiniz.
64. “De ki: Ondan da her türlü sıkıntıdan da” yani gerek bu özel sıkıntıdan gerekse genel olarak bütün sıkıntılardan “sizi Allah kurtarır, sonra da siz.” Allah’a verdiğiniz sözde durmaz ve üzerinizdeki nimetlerini unutarak “şirk koşarsınız.” O halde şirkin batıl olduğuna ve tevhidin doğruluğuna bundan daha açık bir delil var mıdır?
Mensajero, pregúntales a estos idólatras: “¿Quién los rescata y los salva de las calamidades? Lo invocan solo a Él, en secreto y en público diciendo: ‘Si nuestro Señor nos libra de esta destrucción, ciertamente estaremos agradecidos por Sus favores y no adoraremos a nadie más que a Él’”.
Allah's Compassion and Generosity, and His Power and Torment
Allah mentions how He favors His servants, saving them during times of need, in the darkness of land and at sea, such as when storms strike. In such cases, they call on Allah alone, without partners, in supplication. In other Ayat, Allah said,
وَإِذَا مَسَّكُمُ الْضُّرُّ فِى الْبَحْرِ ضَلَّ مَن تَدْعُونَ إِلاَ إِيَّاهُ
(And when harm strikes you at sea, those that you call upon besides Him vanish from you except Him.) 17:67,
هُوَ الَّذِى يُسَيِّرُكُمْ فِى الْبَرِّ وَالْبَحْرِ حَتَّى إِذَا كُنتُمْ فِى الْفُلْكِ وَجَرَيْنَ بِهِم بِرِيحٍ طَيِّبَةٍ وَفَرِحُواْ بِهَا جَآءَتْهَا رِيحٌ عَاصِفٌ وَجَآءَهُمُ الْمَوْجُ مِن كُلِّ مَكَانٍ وَظَنُّواْ أَنَّهُمْ أُحِيطَ بِهِمْ دَعَوُاْ اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ لَئِنْ أَنْجَيْتَنَا مِنْ هَـذِهِ لَنَكُونَنَّ مِنَ الشَّـكِرِينَ
(He it is Who enables you to travel through the land and the sea, till when you are in the ships and they sail with them with a favorable wind, and they rejoice, then comes a stormy wind and the waves come to them from all sides, and they think that they are encircled therein, they invoke Allah, making their faith pure for Him alone, saying: "If You deliver us from this, we shall truly be of the grateful".) 10:22, and,
أَمَّن يَهْدِيكُمْ فِى ظُلُمَـتِ الْبَرِّ وَالْبَحْرِ وَمَن يُرْسِلُ الرِّيَاحَ بُشْرًاَ بَيْنَ يَدَىْ رَحْمَتِهِ أَءِلَـهٌ مَّعَ اللَّهِ تَعَالَى اللَّهُ عَمَّا يُشْرِكُونَ
(Is not He (better than your gods) Who guides you in the darkness of the land and the sea, and Who sends the winds as heralds of glad tidings, going before His mercy Is there any god with Allah High Exalted be Allah above all that they associate as partners (with Him)!) 27:63. Allah said in this honorable Ayah,
قُلْ مَن يُنَجِّيكُمْ مِّن ظُلُمَـتِ الْبَرِّ وَالْبَحْرِ تَدْعُونَهُ تَضَرُّعاً وَخُفْيَةً
(Say: "Who rescues you from the dark recesses of the land and the sea, when you call upon Him begging and in secret.") i.e., in public and secret,
لَّئِنْ أَنجَـنَا
((Saying): `If He (Allah) only saves us...) from this distress,
لَنَكُونَنَّ مِنَ الشَّـكِرِينَ
(we shall truly be grateful.) thereafter. Allah said,
قُلِ اللَّهُ يُنَجِّيكُمْ مِّنْهَا وَمِن كُلِّ كَرْبٍ ثُمَّ أَنتُمْ تُشْرِكُونَ
(Say: "Allah rescues you from these (dangers) and from all distress, and yet you commit Shirk.") meaning, yet you call other gods besides Him in times of comfort. Allah said;
قُلْ هُوَ الْقَادِرُ عَلَى أَن يَبْعَثَ عَلَيْكُمْ عَذَاباً مِّن فَوْقِكُمْ أَوْ مِن تَحْتِ أَرْجُلِكُمْ
(Say: "He has the power to send torment on you from above or from under your feet,") He said this after His statement,
ثُمَّ أَنتُمْ تُشْرِكُونَ
(And yet you commit Shirk. ) Allah said next,
قُلْ هُوَ الْقَادِرُ عَلَى أَن يَبْعَثَ عَلَيْكُمْ عَذَاباً
(Say: "He has the power to send torment on you.."), after He saves you. Allah said in Surah Subhan (chapter 17),
رَّبُّكُمُ الَّذِى يُزْجِى لَكُمُ الْفُلْكَ فِى الْبَحْرِ لِتَبْتَغُواْ مِن فَضْلِهِ إِنَّهُ كَانَ بِكُمْ رَحِيمًا - وَإِذَا مَسَّكُمُ الْضُّرُّ فِى الْبَحْرِ ضَلَّ مَن تَدْعُونَ إِلاَ إِيَّاهُ فَلَمَّا نَجَّـكُمْ إِلَى الْبَرِّ أَعْرَضْتُمْ وَكَانَ الإِنْسَـنُ كَفُورًا - أَفَأَمِنتُمْ أَن يَخْسِفَ بِكُمْ جَانِبَ الْبَرِّ أَوْ يُرْسِلَ عَلَيْكُمْ حَاصِبًا ثُمَّ لاَ تَجِدُواْ لَكُمْ وَكِيلاً - أَمْ أَمِنتُمْ أَن يُعِيدَكُمْ فِيهِ تَارَةً أُخْرَى فَيُرْسِلَ عَلَيْكُمْ قَاصِفًا مِّنَ الرِّيحِ فَيُغْرِقَكُم بِمَا كَفَرْتُمْ ثُمَّ لاَ تَجِدُواْ لَكُمْ عَلَيْنَا بِهِ تَبِيعًا
(Your Lord is He Who drives the ship for you through the sea, in order that you may seek of His bounty. Truly! He is Ever Merciful towards you. And when harm strikes you upon the sea, those that you call upon besides Him vanish from you except Him. But when He brings you safely to land, you turn away (from Him). And man is ever ungrateful. Do you then feel secure that He will not cause a side of the land to swallow you up, or that He will not send against you a storm of stones Then, you shall find no guardian. Or do you feel secure that He will not send you back a second time to sea, and send against you a hurricane of wind and drown you because of your disbelief, then you will not find any avenger therein against Us) 17:66-69. Al-Bukhari, may Allah grant him His mercy, commented on Allah's statement,
قُلْ هُوَ الْقَادِرُ عَلَى أَن يَبْعَثَ عَلَيْكُمْ عَذَاباً مِّن فَوْقِكُمْ أَوْ مِن تَحْتِ أَرْجُلِكُمْ أَوْ يَلْبِسَكُمْ شِيَعاً وَيُذِيقَ بَعْضَكُمْ بَأْسَ بَعْضٍ انْظُرْ كَيْفَ نُصَرِّفُ الاٌّيَـتِ لَعَلَّهُمْ يَفْقَهُونَ
(Say: "He has the power to send torment on you from above or from under your feet, or to Yalbisakum in party strife, and make you taste the violence of one another." See how variously We explain the Ayat, so that they may understand.) "Yalbisakum means, `cover you with confusion', So it means to, `divide into parties and sects'. Jabir bin `Abdullah said, `When this Ayah was revealed,
قُلْ هُوَ الْقَادِرُ عَلَى أَن يَبْعَثَ عَلَيْكُمْ عَذَاباً مِّن فَوْقِكُمْ
(Say: "He has power to send torment on you from above") Allah's Messenger ﷺ said,
«أَعُوذُ بِوَجْهِك»
(I seek refuge with Your Face.)
أَوْ مِن تَحْتِ أَرْجُلِكُمْ
(or from under your feet,) he again said,
«أَعُوذُ بِوَجْهِك»
(I seek refuge with Your Face.)
أَوْ يَلْبِسَكُمْ شِيَعاً وَيُذِيقَ بَعْضَكُمْ بَأْسَ بَعْضٍ
(or to cover you with confusion in party strife, and make you to taste the violence of one another.) he said,
«هَذهِ أَهْوَنُ أَوْ أَيْسَر»
(This is less burdensome or easier.)"' Al-Bukhari recorded this Hadith again in the book of Tawhid (in his Sahih), and An-Nasa'i also recorded it in the book of Tafsir.
Another Hadith
Imam Ahmad recorded that Sa`d bin Abi Waqqas said, We accompanied the Messenger of Allah ﷺ and passed by the Masjid of Bani Mu`awiyah. The Prophet went in and offered a two Rak`ah prayer, and we prayed behind him. He supplicated to his Lord for a long time and then said,
«سَأَلْتُ رَبِّي ثَلَاثًا: سَأَلْتُهُ أَنْ لَا يُهْلِكَ أُمَّتِي بِالْغَرَقِ فَأَعْطَانِيهَا، وَسَأَلْتُهُ أَنْ لَا يُهْلِكَ أُمَّتِي بِالسَّنَةِ فَأَعْطَانِيهَا، وَسَأَلْتُهُ أَنْ لَا يَجْعَلَ بَأْسَهُمْ بَيْنَهُمْ فَمَنَعَنِيهَا»
(I asked my Lord for three: I asked Him not to destroy my Ummah (Muslims) by drowning and He gave that to me. I asked Him not to destroy my Ummah by famine and He gave that to me. And I asked Him not to make them taste the violence of one another, but He did not give that to me.) Muslim, but not Al-Bukhari, recorded this Hadith in the book on Fitan (trials) (of his Sahih).
Another Hadith
Imam Ahmad recorded that Khabbab bin Al-Aratt, who attended the battle of Badr with the Messenger of Allah ﷺ , said, "I met Allah's Messenger during a night in which he prayed throughout it, until dawn. When the Messenger of Allah ﷺ ended his prayer, I said, `O Allah's Messenger! This night, you have performed a prayer that I never saw you perform before.' Allah's Messenger ﷺ said,
«أَجَلْ إِنَّهَا صَلَاةُ رَغَبٍ وَرَهَبٍ، سَأَلْتُ رَبِّي عَزَّ وَجَلَّ فِيهَا ثَلَاثَ خِصَالٍ، فَأَعْطَانِي اثْنَتَيْنِ وَمَنَعَنِي وَاحِدَةً، سَأَلْتُ رَبِّي عَزَّ وَجَلَّ أَنْ لَا يُهْلِكْنَا بِمَا أَهْلَكَ بِهِ الْأُمَمَ قَبْلَنَا فَأَعْطَانِيهَا، وَسَأَلْتُ رَبِّي عَزَّ وَجَلَّ أَنْ لَا يُظْهِرَ عَلَيْنَا عَدُوًّا مِنْ غَيْرِنَا فَأَعْطَانِيهَا، وَسَأَلْتُ رَبِّي عَزَّ وَجَلَّ أَنْ لَا يُلْبِسَنَا شِيَعًا فَمَنَعَنِيهَا»
(Yes, it was a prayer of eagerness and fear. During this prayer, I asked my Lord for three things and He gave me two and refused to give me the third. I asked my Lord not to destroy us with what He destroyed the nations before us and He gave me that. I asked my Lord not to make our enemies prevail above us and He gave me that. I asked my Lord not to cover us with confusion in party strife, but He refused.) An-Nasa'i, Ibn Hibban in his Sahih, and At-Tirmidhi also recorded it. In the book on Fitan, in Al-Jami`, At-Tirmidhi said, "Hasan Sahih". Allah's statement,
أَوْ يَلْبِسَكُمْ شِيَعاً
(or to cover you with confusion in party strife, ) means, He causes you to be in disarray and separate into opposing parties and groups. Al-Walibi (`Ali bin Abi Talhah) reported that Ibn `Abbas said that this Ayah refers to desires. Mujahid and several others said similarly. A Hadith from the Prophet , collected from various chains of narration, states,
«وَسَتَفْتَرِقُ هَذِهِ الأُمَّةُ عَلَى ثَلَاثٍ وَسَبْعِينَ فِرْقَةً، كُلُّهَا فِي النَّارِ إِلَّا وَاحِدَة»
(And this Ummah (Muslims) will divide into seventy - three groups, all of them in the Fire except one.) Allah said;
وَيُذِيقَ بَعْضَكُمْ بَأْسَ بَعْضٍ
(and make you taste the violence of one another.) meaning, some of you will esperience torture and murder from one another, according to Ibn `Abbas and others. Allah said next,
انْظُرْ كَيْفَ نُصَرِّفُ الاٌّيَـتِ
(See how variously We explain the Ayat,) by making them clear, plain and duly explained,
لَعَلَّهُمْ يَفْقَهُونَ
(So that they may understand.) and comprehend Allah's Ayat, proofs and evidences.
Hỡi Thiên Sứ Muhammad, Ngươi hãy nói với những kẻ thờ đa thần này: "Ai đã cứu các người an toàn khỏi những nguy hiểm mà các người gặp phải trong bóng tối của đất liền và biển cả? Các người đã hạ mình cầu xin một cách âm thầm và công khai: Lạy Thượng Đế nếu Ngài cứu chúng tôi an toàn khỏi tai họa này thì chắc chắn chúng tôi sẽ là những người biết ơn ân huệ mà Ngài ban cho chúng tôi và chúng tôi không thờ phượng ai khác ngoài Ngài."
-Ey Resul!- Bu müşriklere de ki: Kara ve denizin karanlıklarından karşılaştığınız ölümcül tehlikelerinden sizi kim kurtarır ve selamete kavuşturur? Yalnızca O'na boyun eğerek ve itaat ederek açıktan ve gizliden; "Rabbimiz bizi bu ölümcül tehlikelerden selamette kılarsa bize bahşetmiş olduğu nimetlerine şükredenlerden oluruz ve Ondan başkasına ibadet etmeyiz" diye dua edersiniz.
Katakanlah -wahai Rasul- kepada orang-orang musyrik itu, “Siapakah yang dapat menyelamatkan kalian ketika kalian menghadapi berbagai bencana di tengah gelapnya daratan dan lautan? Yaitu yang kalian memanjatkan doa hanya kepada-Nya seraya merendahkan dan menundukkan diri kepada-Nya secara lahir dan batin seraya bertekad, ‘Sungguh, jika Tuhan kami menyelamatkan kami dari bencana-bencana ini, pasti kami akan mensyukuri nikmat-nikmat yang Dia berikan kepada kami dengan tidak menyembah selain Dia’.”
Di', o Messaggeroالرّسول, a tali idolatri: "Chi vi proteggerà o vi salverà dalle calamità che incontrerete nell'oscurità della terra e del mare? Voi implorate solo Lui, umili e sottomessi, in segreto, e pubblicamente dite: "Se ci salvi, nostro Dio, da questa calamità, Ti saremo riconoscenti per queste grazie e non adoreremo nessuno all'infuori di Te".
Say, O Messenger, to these idolaters: Who rescues you and saves you from the calamity? You call on Him alone, humbling yourselves in secret and in public saying: If our Lord delivers us from this destruction we will certainly be of those who show thanks for His favours on us and we will not worship anyone besides Him.
No other living creature in this world faces so many troubles as human beings do. This is so, because man is intended to be subjected to adverse conditions so that all artificial, unreal thoughts are driven out of his mind, and he is able to see his own true nature. The fact is that whenever a man confronts any major trouble, he starts single-mindedly calling upon God. At that time, all the man-made veils are swept away from his mind. He comes to realise that in this world man is completely humble and helpless, and it is God alone who has all the power. But as soon as his troubles are eased, he reverts to his usual neglect and recklessness and becomes the same man as he was earlier.
Commentary
Some Manifestations of Divine Knowledge and Absolute Power
In previous verses, there was a description of the perfection of Divine Knowledge and Power, and of their unique expanse. Mentioned in the present verse, there are some manifestations of this very Knowledge and Power.
The word: ظُلُومَات (Zulumat) in the first verse (63) is the plural of ظُلمَہ (Zulmah) which means darkness [ and which does not have a plural form in English leaving the translator with no choice but to improvise in order to convey the Qur'anic plural which is necessary as ex-plained ]. Thus, the expression: ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ in this verse means the many a darkness found on land and sea. Since darkness is of many kinds, such as, the darkness of night, the darkness of rain clouds, the darkness of dust storms and the darkness under the waves of the sea, it is to include all these kinds of darkness that the word, ظُلُمَاتِ Zulumat, has been used here.
So, the verse means that it was to warn the disbelievers of Makkah against their wrong doings that Allah Ta` ala ordered the Holy Prophet ﷺ to ask these people as to what they do when they find themselves in deep trouble during their l d trips and sea voyages. Is it not that they would forget all about their idols and start calling on none but Allah? At times, they would confess to their modesty and helplessness openly, while at others, they would be admitting it in the heart of their hearts that no one other than Allah could really save them from such catastrophe. And along with this thought, they would promise to Allah that, should Allah save them from this catastrophe, they would definitely take to the ways of following truth and being grateful. In other words, once delivered, they would be grateful to Allah, would take Him as their real rescuer and helper, never ascribing any partner to His Divinity because no one they have been worshiping came up to help them in their hour of need. With this experience of theirs in view, the Holy Prophet ﷺ is being asked to find out from them as to who delivers them from their distress and possible destruction? Since their answer was already known as they could have not denied the open fact that no one came to help them in their distress, idol or whatever else they worshipped, except Allah. Therefore, in the second verse (64), Allah Almighty has Himself taken the initiative and commanded the Holy Prophet ﷺ to tell these people that it is Allah alone who would deliver them from their distress, rather deliver them from every other distress or anxiety they may face in their lives. But, the problem was that they, despite having seen open signs and having found comfort after distress, would go back to Shirk and start indulging in the worship of false gods. Strange betrayal and fatal ignorance indeed!
Not only that these two verses tell us about the perfect power of Allah Ta` ala which delivers human beings from their hour of distress, it also emphasizes that the removal of all sorts of hardships, troubles and anxieties is also in the hands of Allah Ta` ala alone as evident from the behaviour of diehard disbelievers too who are ultimately compelled to turn to Allah when there is nothing left to turn to.
The Moral
May be, this behaviour of the disbelievers, despite its being a major crime in view of their betrayal, has a certain lesson to teach. That they do turn to Allah in the hour of their distress, as their confession of reality under duress, has for us Muslims a lesson to learn with the rasp of a lash - here we are still not prompt enough to remember Allah i n our hour of trials despite having faith in the absolute power of Allah Ta` ala. at happens is that all our attention is riveted only to material support which we hope would get us out of trouble. No doubt, we do not take idols, icons and images as our saviors, but the tragic fact is that the many material support systems, logistics, mechanized rescuing squads on land, sea and in the air, and the backup of spot and distant instrumentations, have become no less than idols for us. So impressed with them and so engrossed in them we are that we some-how do not seem to think of Allah and His most perfect power.
Accidents and Hardships : The Real Remedy
Take sickness as an example. When we get sick, we think of nothing but our doctors and physicians. Take the example of a storm or flood. Once in it, we look forward to being rescued with material help and material means. We think on them depends our destiny, and in doing so, we just do not seem to remember the very Master of the universe in Whose control lies our destiny. We tend to do this, despite that the Holy Qur'an has, time and again, stated it very clearly that hardships and accidents of the world are generally the outcome of the evil deeds of human beings themselves, and a mild sampling of the punishment of the Hereafter. If looked at from this angle, these hardships are, in a way, mercy for Muslims - for, through them, heedless people are, so to say, given a shot in the arm, so that they may use this occasion to survey their evil deeds and start thinking about how not to indulge in them anymore whereby they could remain safe from the greater and harsher punishment of the Hereafter. The same subject has been taken up elsewhere in the Holy Qur'an in the following words:
وَلَنُذِيقَنَّهُم مِّنَ الْعَذَابِ الْأَدْنَىٰ دُونَ الْعَذَابِ الْأَكْبَرِ لَعَلَّهُمْ يَرْجِعُونَ ﴿21﴾
We shall make them taste a lesser punishment, prior to the greater punishment, so that they may return - 32:21.
Says another verse of the Qur'an:
وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ ﴿30﴾
The hardship that reaches you is an outcome of your evil deeds while many of them Allah forgives - 42:30.
Talking about the verse of Surah Ash-Shura quoted above, the Holy Prophet ؓ عنہم said:
By Him in whose hands lies my life, the common scratch from a piece of wood suffered by a human being, or a faltering of step or an itching in vein are all after-effects of some sin while the sins which Allah Ta` ala forgives are many.
As said by ` Allama Al-Baydawi, it means that the diseases and calamities faced by criminals and sinners are all vestiges of sins while the diseases and calamities of those who are infallible to or protected from sins are there to test their patience and fortitude, and to bless them with the higher ranks of Paradise.
So, the essential outcome is that the diseases, accidents, hardships, pain and anxiety faced even by human beings at large - who are not free of sins - are all the consequences and vestiges of sins.
This also tells us that the real cure and the primary way out of all such distressing happenings is that people should turn to Allah Jalla Sha'nuhu, seek forgiveness from Him for all their past sins, and firmly resolve that they would abstain from them in the future, and pray to Him alone that He, in His mercy, removes their hardships.
However, it never means that the use of material means through medicine and treatment while sick, or to employ material methods of confronting accidents and calamities when struck by them, are useless efforts. Instead of that, the purpose is to emphasize that we should believe in Allah Ta` ala as the prime mover and maker of things and happenings and, as for the use of material means, we should use them too taking them to be nothing but His blessing, because all means and instruments are invariably His creation and His blessings which serve human beings under His command and will. The fire, the air, the water, the dust, and all forces on the face of the earth are but subservient to the command of Allah Ta` ala. Unless He so wills, neither can the fire burn, nor can water extinguish, nor a medicine bring benefit, nor some food hurt. Experience bears the truth that human beings once they become heedless to Allah Ta` ala and start relying on their self-invented defence mechanisms what happens is that with every addition to their material logistics, there comes a relative increase in concerns and calamities.
That a medicine or clinical procedure may turn out to be personally beneficial at a given time, or a material way out to some problem may succeed, is quite possible even when one is involved with heedlessness and sin. But, when looked at collectively, in the perspective of the whole creation of Allah, all manifestations of the reliance on the material appear to be unsuccessful. Today, the number and variety of articles and instruments invented to remove pain and drudgery and to provide comfort and luxury with a gusto that knows no stopping, are things man had not even dreamt of only half a century ago. Who does not know that people at that time were totally deprived of ever-new life-saving drugs, medicine delivery systems, procedures, surgeries, experts, technicians, labs and hospitals and nursing homes? But, seen in a wider perspective, man deprived of all these facilities fifty years ago, was not as sick and harassed as the man of late nineties. Similarly, we have vaccines to fight against epidemics, mechanized units to control fire, medical and paramedical squads to cover accidents, and an overseeing communications system which would hasten emergency in-formation, relevant support of professionals and equipment. But, somehow the more we increase our material defences against accidents and calamities, the more we seem to be affected by them. To what reason could we ascribe this except that during the period now behind us the measure of heedlessness to and disobedience of the Creator of the universe of our existence was not as pronounced as it is in our day. Those people used their articles of comfort as blessings from Allah Ta` ala for which they were grateful too. But, the modern man wants to use these conveniences with a sense of heightened self-achievement which is rebellion in disguise. Naturally enough, despite all instrumentations and gadgetries, men and materials, they cannot make people immune from being hit by such hardships.
Summing up the main elements of our explanations, we can say that Muslims should specially take a lesson from this reference to disbelievers that they too remembered Allah when in distress. It is the duty of a true Muslim that he should, in order to remove his pain and anxiety in distress, first rely on and turn to Allah Ta` ala, much more than simply relying on and turning to the material solutions of his trying situation. If he fails to do that, he will meet the same end being witnessed today. Plans will generally fall flat. A thousand efforts are made to stop floods and to minimize losses caused by them, but they keep coming. Ever-new methods of treating diseases are found and used, but diseases keep increasing. Devices and theories are employed to check rising prices of things - which seem to be effective too, though on the surface - but the result on the whole is that prices keep rising on almost a daily basis. Think of crimes like theft, robbery, kidnapping, bribery and smuggling. Governments all over the world, including the most advanced, are employing all sorts of material means to stop them. But, common people do not have to look into a crime graph to find out what is happening - they see that crimes are increasing. We can only wish that human beings of the modern era would do well by rising a little bit higher than the levels of person, identity, profit and loss, and surveying conditions prevailing, then, they would come to realize that, when seen collectively, all our material efforts have failed, in fact, they are compounding our problems. Then, if they were to look at the remedy proposed by the Qur'an which tells us that there is only one way of staying safe from all kinds of hardship, and that is to turn to the Creator of the universe. Whatever material solutions there are, they are fine, and they too should be used as blessings from Him. Other than this, there is no way to ideal security.
Ô Messager, dis à ces polythéistes: Qui vous sauvera et vous protégera de la détresse dans laquelle vous tombez lorsque vous échouez dans les ténèbres de Terre et de la mer ? Dans cette situation vous n’invoquez, secrètement ou ostensiblement, que Lui en étant humbles et apaisés, et lui dites: Si notre Seigneur nous sauve de cette détresse, nous serons du nombre des reconnaissants pour les bienfaits qu’Il nous a accordés en n’adorant que Lui.
Sabihin mo, O Sugo, sa mga tagapagtambal na ito: "Sino ang sasagip sa inyo at magliligtas sa inyo mula sa mga kapapahamakan na nakatatagpo ninyo sa mga kadiliman ng katihan at dagat? Dumadalangin kayo sa Kanya lamang habang mga nagpapakaaba na nagpapakababa nang palihim at hayagan, [na nagsasabi]: "Talagang kung magbibigay-kaligtasan sa amin ang Panginoon namin mula sa mga kapapahamakang ito, talagang kami nga ay magiging kabilang sa mga tagapagpasalamat sa mga biyaya Niya sa amin sa pamamagitan ng hindi namin pagsamba sa iba sa Kanya."
O Poslaniče, reci tim višebošcima: "Ko će vas spasiti opasnosti u koju upadate dok putujete morem i kopnom? Njega, Jedinog, zazivate, ponizno, javno i tajno, govoreći: 'Ako nas naš Gospodar spasi iz ove opasnosti, bit ćemo Mu istinski zahvalni na blagodatima koje nam je dao, i nećemo nikog drugog mimo Njega obožavati.'"
"Katakanlah, 'Siapakah yang dapat menyelamatkanmu dari bencana di darat dan laut, yang kamu berdoa kepadaNya dengan berendah diri dan dengan suara yang lembut (dengan mengatakan), 'Sungguh jika Dia menyelamatkan kami dari (bencana) ini, ten-tulah kami menjadi orang-orang yang bersyukur.' Katakanlah, 'Allah-lah yang menyelamatkanmu dari bencana itu dan dari segala macam kesusahan, kemudian kamu kembali memperseku-tukanNya'." (Al-An'am: 63-64).
(63) ﴾ قُلۡ ﴿ "Katakanlah" kepada orang-orang musyrik yang menyembah tuhan-tuhan lain bersama Allah demi menggiring mereka dari tauhid rububiyah yang telah mereka tetapkan kepada tauhid uluhiyah yang mereka ingkari, ﴾ مَن يُنَجِّيكُم مِّن ظُلُمَٰتِ ٱلۡبَرِّ وَٱلۡبَحۡرِ ﴿ "Sia-pakah yang dapat menyelamatkanmu dari bencana di darat dan laut?" Maksudnya, kesulitan dan kesengsaraan pada keduanya pada saat jalan keselamatan tertutup atau tersumbat bagimu lalu kamu ber-doa kepada Tuhanmu dengan rendah diri, hati yang tunduk dan lisan yang terus menerus mengucapkan hajatnya di dalam doa. Kamu berkata di dalam kondisi itu, ﴾ لَّئِنۡ أَنجَىٰنَا مِنۡ هَٰذِهِۦ ﴿ "Sungguh jika Dia menyelamatkan kami dari (bencana) ini," maksudnya, dari kesulitan yang menimpa kami ini, ﴾ لَنَكُونَنَّ مِنَ ٱلشَّٰكِرِينَ ﴿ "tentulah kami menjadi orang-orang yang bersyukur" kepada Allah, yakni mengakui nikmat-nikmat-Nya, meletakkannya pada jalan ketaatan dan menjaganya dengan tidak meletakkan pada kemaksiatan.
(64) ﴾ قُلِ ٱللَّهُ يُنَجِّيكُم مِّنۡهَا وَمِن كُلِّ كَرۡبٖ ﴿ "Katakanlah, 'Allah menyelamat-kan kamu dari bencana itu dan dari segala macam kesusahan'." Yakni dari bencana ini secara khusus dan dari bencana-bencana yang lain secara umum. ﴾ ثُمَّ أَنتُمۡ تُشۡرِكُونَ ﴿ "Kemudian kamu kembali mempersekutu-kanNya." Kamu tidak menepati janjimu kepada Allah, dan melupa-kan nikmat-nikmatNya atasmu. Bukti mana yang lebih jelas dari-pada ini atas kebenaran tauhid dan kebatilan syirik?
Sabihin mo sa kanila, O Sugo: "Si Allāh ay ang sasagip sa inyo mula roon at magbibigay-kaligtasan sa inyo mula sa bawat dalamhati, pagkatapos kayo, matapos niyon, ay nagtatambal kasama sa Kanya ng iba pa sa Kanya sa kalagayan ng kaluwagan kaya may aling kawalang-katarungang higit pa sa isinasagawa ninyo?"
Reci im: "Allah vas izbavlja iz tih opasnosti i čuva od svake nevolje, a zatim Mu druge pridružujete kada se u blagostanju nađete! Koja je nepravda veća od ovoga što radite?"
Ô Messager, dis-leur: C’est Allah qui vous protège de ces détresses et vous libère de toute angoisse mais malgré cela, lorsque vous vous retrouvez dans l’aisance, vous Lui associez d’autres divinités. Y-a-t-il pire injustice que celle-là?
Diles, Mensajero: “Al-lah es Quien los rescata y los libra de todas las angustias. Pero cuando gozan de buenos tiempos vuelven a asociar copartícipes con Él”. ¿Habrá algo peor que esto?
Katakanlah -wahai Rasul- kepada mereka, “Allahlah yang dapat menyelamatkan kalian dari bencana-bencana itu dan membebaskan kalian dari segala macam kesulitan. Tetapi, setelah itu kalian menyekutukan-Nya dengan yang lain di kala jaya. Adakah kezaliman yang lebih besar dari kezaliman yang kalian lakukan?!”
Di' loro, o Messaggero: "Solo Allāh potrà salvarvi e proteggervi da tutte le disgrazie; ma poi, quando siete al sicuro, Gli associate altri: Quale ingiustizia è più grande di quella che voi compiete?"
Hỡi Thiên Sứ Muhammad, Ngươi hãy nói với chúng: Chính Allah là Đấng đã cứu các người thoát khỏi cảnh nguy khốn đó và cho các người an toàn khỏi mọi tai họa khác. Nhưng rồi sau đó, các người lại tổ hợp các thần linh cùng với Ngài khi các người trong tình trạng bình an. Vậy có điều gì sai quấy hơn những hành động đó của các người?!
Say to them, O Messenger, ‘Allah is the One Who rescues you from it and delivers you from every distress. Then you still associate others as partners with Him when you are in good times. What can be more wrong than this?
-Ey Resul!- Onlara de ki: "Sizi ondan ve bütün sıkıntılardan kurtaracak ve selamete kavuşturacak olan Allah'tır. Böyle olduğu halde siz refah ve mutluluk döneminde O'na başkalarını şirk koşuyorsunuz. Yapmış olduğunuzdan daha büyük zulüm var mıdır?"
Di' loro, o Messaggero: "Solo Allāh è capace di affliggervi con una punizione dal cielo, come pietre, fulmini, alluvioni; o dalla terra, come terremoti o facendo sprofondare il suolo; oppure creando conflitto tra di voi in modo che ognuno segua i propri capricci, affinché vi uccidiate a vicenda". Rifletti, o Messaggero, sulla moltitudine delle prove che mostriamo loro affinché comprendano che ciò che comunichi è la Verità, mentre ciò che seguono è falsità.
"Katakanlah, 'Dia-lah yang berkuasa untuk mengirimkan azab kepadamu, dari atasmu atau dari bawah kakimu atau Dia mencampurkan kamu dalam golongan-golongan (yang saling ber-tentangan) dan merasakan kepada sebagian kamu keganasan sebagian yang lain. Perhatikanlah, bagaimana Kami mendatangkan tanda-tanda kebesaran Kami silih berganti, agar mereka mema-hami(nya).' Dan kaummu mendustakannya (azab) padahal azab itu benar adanya. Katakanlah, 'Aku ini bukanlah orang yang di-serahi untuk mengurus urusanmu.' Untuk tiap-tiap berita (yang dibawa oleh rasul-rasul) ada (waktu) terjadinya, dan kelak kamu akan mengetahui." (Al-An'am: 65-67).
(65) Allah سبحانه وتعالى mampu mengirimkan azab kepadamu dari segala penjuru, ﴾ مِّن فَوۡقِكُمۡ أَوۡ مِن تَحۡتِ أَرۡجُلِكُمۡ أَوۡ يَلۡبِسَكُمۡ شِيَعٗا وَيُذِيقَ بَعۡضَكُم بَأۡسَ بَعۡضٍۗ ﴿ "dari atasmu atau dari bawah kakimu atau Dia mencampurkan kamu dalam golongan-golongan (yang saling bertentangan) dan merasakan kepada sebagian kamu keganasan sebagian yang lain." Maksudnya, memasuk-kanmu dalam fitnah, sebagian darimu membunuh sebagian yang lain. Dia berkuasa atas semua itu, maka waspadalah jika kamu bermaksiat, karena dengan itu kamu tertimpa siksa yang meng-hancurkan dan membinasakanmu. Walaupun demikian, Dia tetap menyampaikan, bahwa Dia mampu melakukannya, akan tetapi Dia mengangkat azab dari umat ini dari atasnya disebabkan rah-matNya dalam bentuk hujan batu dan sejenisnya, dan dari bawah kaki mereka dalam bentuk penenggelaman, akan tetapi Dia meng-hukum orang yang menganiaya orang lain, dengan cara menimpa-kan penindasan sebagian orang kepada sebagian yang lain, dan sebagian menghancurkan sebagian yang lain sebagai hukuman yang disegerakan di mana orang-orang yang mengambil pelajaran dapat melihatnya dan orang-orang yang melakukannya merasa-kannya.
﴾ ٱنظُرۡ كَيۡفَ نُصَرِّفُ ٱلۡأٓيَٰتِ ﴿ "Perhatikanlah, bagaimana Kami mendatang-kan tanda-tanda kebesaran Kami silih berganti." Maksudnya, Kami mendatangkannya dalam berbagai jenis dan menghadirkannya dalam bermacam-macam bentuk, seluruhnya menunjukkan kebe-naran. ﴾ لَعَلَّهُمۡ يَفۡقَهُونَ ﴿ "Agar mereka memahami(nya)." Yakni mema-hami sesuatu yang mana mereka diciptakan karenanya dan mema-hami hakikat-hakikat syariat dan tuntutan-tuntutan ilahi.
(66) ﴾ وَكَذَّبَ بِهِۦ قَوۡمُكَ ﴿ "Dan kaummu mendustakannya," yakni al-Qur`an. ﴾ وَهُوَ ٱلۡحَقُّۚ ﴿ "Padahal azab itu benar adanya," yang tak ada ke-bimbangan dan keraguan yang menyusupinya. ﴾ قُل لَّسۡتُ عَلَيۡكُم بِوَكِيلٖ ﴿ "Katakanlah, 'Aku ini bukanlah orang yang diserahi untuk mengurus urusanmu'," menjaga amalmu dan membalas kejahatanmu, akan tetapi aku hanyalah penyampai dan pemberi peringatan.
(67) ﴾ لِّكُلِّ نَبَإٖ مُّسۡتَقَرّٞۚ ﴿ "Untuk tiap-tiap berita (yang dibawa oleh rasul-rasul) ada (waktu) terjadinya." Maksudnya, waktu kejadiannya, tidak maju dan tidak pula mundur. ﴾ وَسَوۡفَ تَعۡلَمُونَ ﴿ "Dan kelak kamu akan mengetahui" azab yang dijanjikan kepadamu.
Hỡi Thiên Sứ Muhammad, Ngươi hãy nói: Allah thừa khả năng gởi đến các ngươi những hình phạt từ trên cao như đá, giông tố, sấm sét và lũ lụt hoặc từ bên dưới các ngươi như động đất và sạt lỡ hoặc Ngài làm cho các ngươi không đồng tâm làm các ngươi xung đột và giết chóc lẫn nhau. Hỡi Thiên Sứ Muhammad, Ngươi suy ngẫm xem TA (Allah) trình bày nhiều bằng chứng và lập luận để mong rằng chúng sẽ hiểu ra những gì Ngươi mang đến là chân lý và những gì ở nơi họ là sai trái và ngụy tạo.
Ô Messager, dis-leur: Allah est Celui qui a le pouvoir de vous châtier en faisant, par exemple, s’abattre sur vous des pierres, la foudre ou des pluies torrentielles ou qu’un séisme ou un cataclysme vous engloutisse. Il est également Celui qui a le pouvoir de faire diverger vos cœurs, faisant de chacun de vous l’adepte de sa passion, et vous pousse à vous combattre les uns les autres. Vois, ô Messager, comment Nous leur fournissons une variété de preuves évidentes que Nous détaillons. Vont-ils comprendre que ce que tu apportes est la vérité et que ce qu’ils détiennent est le faux?
Katakanlah -wahai Rasul- kepada mereka, “Allahlah yang sanggup mengirimkan kepada kalian azab dari atas seperti batu, halilintar, dan banjir bandang, atau dari bawah seperti gempa bumi, atau tanah longsor, atau membuat kalian berselisih paham sehingga masing-masing orang mengikuti seleranya sendiri-sendiri, hingga saling membunuh satu sama lain.” Renungkanlah -wahai Rasul-, bagaimana Kami memberikan dan menjelaskan dalil-dalil serta bukti-bukti yang beraneka ragam kepada mereka agar mereka yakin bahwa agama yang kamu bawa adalah agama yang benar, dan agama yang mereka anut adalah agama yang batil.
Say to them, O Messenger: Allah is the One able to send upon you a punishment that will come to you from above, such as stones, thunder-bolts and floods, or that will come to you from below, such as earthquakes and sinking into the ground. He can also cause disunity between your hearts, making each person follow their desire and making you fight one another. Think, O Messenger, about how I explain to them the evidence in various ways, so that they realise that what you have brought to them is the truth and what they have is false.
Commentary
Mentioned in the previous verses was one manifestation of the knowledge and power of Allah Almighty that He alone can remove human distress and whoever calls on Him while in difficulty shall find His help before his eyes. The reason is that He is perfectly powerful over the whole universe and He is also perfectly merciful to His entire creation. No one else has that perfect power and universal mercy.
Mentioned in the present verses is another side of His perfect power - that He can punish any individual or group for its contumacy if He wills to do so. And doing so is easy for Him. To punish a criminal, He needs no police or army or helper like the rulers of the mortal world. This aspect was stated by saying: هُوَ الْقَادِرُ عَلَىٰ أَن يَبْعَثَ عَلَيْكُمْ عَذَابًا مِّن فَوْقِكُمْ أَوْ مِن تَحْتِ أَرْجُلِكُمْ أَوْ يَلْبِسَكُمْ شِيَعًا (He is fully capable that He should send a punishment from above you or from beneath your feet, or to put you in confusion through divisions).
Three Kinds of Divine Punishment
Identified here are three kinds of Divine Punishment: (1) That which comes from above, (2) that which comes from beneath, and (3) that which spreads out from within. Then, by bringing the word, ` عَذَابَاً ' with nunnation (tanwin تنوین) on an indefinite noun (nakirah), a warning - as admitted by the rules of Arabic grammar - has been served that there could be different sub-divisions and forms within these three kind.
According to commentators of the Qur'an, there have been many examples of punishment coming from above among past communities as the flood which came upon the people of Sayyidna Nuh (علیہ السلام) the wind storm which overtook the people of ` Ad, the raining of stones on the people of Sayyidna Lut (علیہ السلام) - the raining of blood and frogs upon the Bani Isra'il and the pelting of pebbles by flights of birds on the People of the Elephant اَصحَاب الفِیل (ashab al-fil) when they invaded Makkah which left all of them reduced to chaff chewed out.
Similarly, various forms of the coming of punishment from beneath have also appeared among past communities. For the people of Sayyidna Nuh (علیہ السلام) there already was the punishment from above in the form of rainstorm, then they were also caught up in the punishment from beneath when the water under the ground started forcing out whereby they came into the grip of two punishments at the same time, that is, the punishment from above and the punishment from beneath. The people of the Pharaoh were drowned in the punishment from beneath their feet. Qarun قارون (Korah) fell a victim to this very punishment when he, along with his legendary treasures, sank down into the earth as if swallowed by it.
Early Tafsir authorities, Sayyidna ` Abdullah ibn ` Abbas ؓ and Mujahid have said that the punishment from above means that cruel rulers and merciless officials come to rule over a people while the punishment from beneath means that one's own subordinates and servants turn into traitors, idlers and thieves.
Some sayings of the Holy Prophet also confirm the Tafsir of Sayyidna ` Abdullah ibn ` Abbas given above. The saying of the Holy Prophet ﷺ which follows has been reported in Mishkat with reference to Shu` abul-Iman of Al-Baihaqi: کما تکونونَ کَذٰلکَ یُؤمَّرُ علیکم ، that is, ` as are your deeds, good or bad, so shall be your rulers and officials set upon you.' It means : If you are good, and obedient to Allah Ta` ala, your rulers and officials will also be merciful and just. And if your deeds are evil, you will find that merciless and unjust rulers and officials have been set upon you.' The well-known saying: اَعمَالُکُم عُمَّالُکُم (Your deeds : your rulers) means just the same.
According to a narration from Abi Nu` aym in his Hilyah appearing in Mishkat, the Holy Prophet ﷺ has been reported to have said:
Allah Ta` ala says: I am Allah. There is no god worthy of worship but Me. I am the Master of kings. And I am the Sovereign. The hearts of kings are in My hands. When My servants obey Me, I pour mercy in the hearts of their kings and officials. And when My servants disobey Me, I harden the hearts of their rulers against them. They make them taste all kinds of evil punishments. Therefore, do not waste your energy in speaking ill of the rulers and officials. Turn to Allah and correct your deeds so that I may put your affairs right.
Similarly, there is a narration from Sayyidah ` A'ishah رضی اللہ تعالیٰ عنہا in Abu Dawud and Nasa'i in which the Holy Prophet ﷺ is reported to have said:
When Allah Ta` ala wishes well for a ruler, He gives them a good minister and deputy so that he may remind the ruler if he forgets something, and who helps the ruler when he acts right. And when some evil is destined for a ruler, evil people are made his ministers and deputies.
In the light of these Hadith narrations and the explanation of related verses, the outcome is that hardships faced by people at the hands of their rulers are a punishment which comes from above - and that which is inflicted through servants and subordinates is a punishment which comes from beneath. They are no stray accidents. In fact, they are a punishment of one's deeds under a Divine law. Imam Sufyan Ath-Thawri said: When a sin gets to be committed by me, I see its effect on my servant, even on my horse I ride and the donkey I use to carry my things. I can feel the change in their temper because all of them start disobeying me. Maulana Rumi, in his famous Mathnawi, says that Allah Ta` ala, by putting you under the apparent punishment which causes pain to you through ill-treatment at the hands of your cruel rulers or faithless subordinates in this mortal world, actually wishes to turn your attention towards Himself, so that you get alerted and start trying to make your deeds good, and as a result of which, you may save yourself from the much greater punishment of the Hereafter.
To sum up, we can say that, according to the Tafsir of Sayyidna ` Abdullah ibn ` Abbas ؓ ، the oppression of rulers is the punishment which comes from above, and the dishonesty, idling and treachery of subordinates is the punishment which comes from beneath, and the remedy for both is the same - that everyone should look back and examine what each one has done, leave paths of error, avoid being disobedient to Allah, then, nature will be commanded to take its desired course creating conditions which would remove the hardship. Otherwise, trying to remove them and correct the situation through material ways and means alone will be nothing but self-deception, an experience we have been having all the time.
The different explanations of the punishment from above and from beneath which you have heard just now are really no different from each other - because the word, عَذَاباً (` adhaban) meaning ` punishment,' which appears in this verse , in fact, embraces all these explanations. Punishments coming from the skies like the rocks, pebbles, blood, fire, flood, and the oppression of rulers, are all included under the punishment from above. As for the parting of the earth and the sinking of a people in it, or being drowned in water forcing out from the earth, or becoming a victim of problems at the hands of subordinates, all these are punishments from beneath.
There is a third kind of punishment mentioned in this verse, and that is: أَوْ يَلْبِسَكُمْ شِيَعًا (or put you in confusion through divisions ...). It means that you may be split into parties confronting each other and it becomes a punishment from within. The word, يَلْبِسَكُمْ (yalbisakum translated as ` put you in confusion' ) used here comes from the root: (labasa) which basically means to hide or cover up. It is in that sense it is used to refer to clothes which cover the human body. And for this reason, its derivation: التباس (iltibas) is used in the sense of doubt, where the meaning of what is said remains hidden, that is, it is not open and clear.
As for the word: شِیَع (shiya' ), it is the plural form of: شِیَعۃ hi'ah) which means to be a follower, adherent or partisan of someone. It appears in the Holy Qur'an: وَإِنَّ مِن شِيعَتِهِ لَإِبْرَاهِيمَ ﴿83﴾ that is, ` following in the footsteps of Nuh (علیہ السلام) is Ibrahim (علیہ السلام) 37:83.' Therefore, in common usage, the word: شِیَعۃ (shi'ah) is used to denote a group which gets together for a particular purpose, and its members help each other in achieving that purpose. In the current idiom, it would mean a faction or party.
So, the verse could be translated in the sense that one kind of ` Adhab' (punishment) is that a nation or community breaks up into factions and parties and starts confronting each other. Therefore, when this verse was revealed, the Holy Prophet ﷺ addressed Muslims and told them:
لَا تَرجِعُوا بَعدِی کّفَّاراً یَّضرِبُ بَعدضُکُم رِقَابَ بَعضِ
Do not renege after me becoming like disbelievers striking at the necks of each other. (Deduced by Ibn Abi Hatim from Zayd ibn Aslam as in Mazhari)
Sayyidna Sa'd ibn Abi Waggas ؓ says: Once we were going with the Messenger of Allah ﷺ . When we reached Masjid Bani Mu` awiyah, the Messenger of Allah ﷺ went into the Masjid and offered two raka'ah of Salah. We too offered two raka'ah. After that, he became busy with Du` a, and kept praying for a fairly long time. After that, he said: ` I asked my Rabb for three things: (1) My Ummah may not be destroyed by drowning: Allah Ta` ala answered this prayer; (2) My Ummah may not be destroyed by famine and hunger: This too was answered; (3) My Ummah may not be destroyed by infighting: I was stopped from making this prayer.' (Mazhari with reference to Baghawi)
Another Hadith on the same subject has been reported from Sayyidna ` Abdullah ibn ` Umar ؓ where one of the three prayers is that ` may Allah not set an enemy upon my Ummah who destroys all of them.' This prayer was answered. As for infighting and mutual confrontation, he was forbidden from making the prayer.
These narrations prove that, though the kind of punishments which visited earlier communities from above them and from beneath them and which destroyed all of them, will not visit the Ummah of the Holy Prophet ﷺ - but, there is one ` Adhab' (punishment) which will keep visiting this Ummah too during their life in the present world. That ` Adhab' is their infighting and the mutual confrontation between their factions and parties. It was for this reason that the Holy Prophet ﷺ has emphatically forbidden his Ummah from becoming divided in sects, factions and parties and from challenging and fighting each other among themselves. Actually, he has, on every possible occasion, tried to put the fear of Allah in every heart by warning that the Divine punishment, if it has to come upon Muslims within their life in this mortal world, it will come because of nothing else but their mutual confrontation and infighting.
This subject has been further clarified in a verse of Surah Hid where it is said:
وَلَا يَزَالُونَ مُخْتَلِفِينَ ﴿118﴾ إِلَّا مَن رَّحِمَ رَبُّكَ
But they wi11 continue in their differences, except those whom Allah has blessed with mercy - 11:118
In this light, it becomes all the more clear that those who differ with each other (without a valid Islamic legal justification) are either deprived of Divine mercy, or far-removed from it. Before we move on to analyse the subject, quoted below are two verses from Surah 'Al-` Imran which would make the problem easier to understand:
وَاعْتَصِمُوا بِحَبْلِ اللَّـهِ جَمِيعًا وَلَا تَفَرَّقُوا
And hold on to the cord of Allah, all of you, and be not divided - 3:103
وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا
And do not be like those who became divided and fell into disputes ... - 3:105
The Anatomy and Rationale of Differences
The essence of all Ayat and Riwayat (Verses and Hadith Narrations, presented here is that difference is ill-fated and blameworthy. If we were to ponder over the causes of the decline and Muslims materially and spiritually, we will see that the root of most troubles lies in this very mutual difference and discord we are talking about. Unfortunately, as a result of our own misdeeds, this ` Adhab' has come to sit on our heads like an octopus. Otherwise, we were a people whose pivot of unity was one single Kalimah of لا إله إلا اللہ محمد رسول اللہ (There no god worthy of worship but Allah, Muhammad is Messenger of Allah). All men and women having faith in this Kalimah, anywhere on this earth, speaking any language, of any colour, of any race, any lineage, were brothers and sisters to each other. Mountains and rivers were no handicap in their unity. The difference of race, family, colour and language were no hurdles in their way. Their unity was tied with this Kalimah irrespective of their nationality. That they were Arabs or Egyptians or Syrians or Turks or Indian or Chinese did not matter. These divisions were simply for the sake of identity and introduction, and that was it, no more. The poet of neo-Islamic Renaissance, Muhammad Iqbal summarized it by saying:
درویشِ خدا مست نہ شرقی ہے نہ غربی
گھر اس کا نہ دِلِّی ہے نہ صفاہان سمرقند
The dervish of Allah cares not
For he is neither of the East, nor of the West
For him there is no home
Neither Delhi, nor Isfahan, nor Samarqand ...
In our day, intrigues backed by constantly concerted efforts have succeeded in dividing them once again into racial, linguistic and regional nationalities. Worse came to happen when these very entities, hit by internal disruption and chaos, ended up splitting themselves into many more additional factions. The people whose hallmark was en they would forgive, forego and sacrifice even in the case of others readily surrender their most just rights for the sake of avoiding confrontation now have many individuals within their fold who would not hesitate to sacrifice even the most precious This is the difference born out the cheapest and the meanest of gains. This is the difference born out of self-interest, wanton desires and fancies which is a bad omen for any community or nation, and certainly a cash punishment for them right here in the present world.
However, it is necessary to understand at this point the difference which has been declared in the Qur'an as Divine punishment, and deprivation from Divine mercy, is that particular difference which either appears in Principles and Beliefs or is because of self-interest, wanton desires and fancies. Not included here is the particular difference of opinion which was based on the Principles of Ijtihad carried out in the light of the Qur'an and Sunnah, and it was under these Principles that the difference of opinion in subsidiary matters and masa'il has continued being there among the jurists (Fuqaha' ) of the Muslim Ummah from the early period of Sahabah (Companions) and Tabi` in. (Successors to Companions). It should be borne in mind that in these subsidiary matters, the frame of reference under which such difference of opinion may show up is restricted to Qur'an, Sunnah and Ijma` (consensus). Here, the intention of everyone is to obey and act in ac-cordance with the injunctions of Qur'an and Sunnah. But, the difference which emerges here is that of Ijtihad and opinion in the duduction of solutions to subsidiary problems as interpreted from words left condensed or ambiguous in the Qur'an and Sunnah. Such difference has been called Rahmah or mercy in Hadith.
The following narration has been reported in Al-Jami` Al-Saghir [ with reference to Nasr Maqdisi, Baihaqi Imam al-Haramayn ]: اِختلافُ اُمَّتی رحمَۃُ (The difference of my Ummah is mercy). It has been made particular to the community of the Holy Prophet ﷺ because any difference which arises among the ` Ulama', who uphold nothing but the truth, and Muslim jurists who are unalienably God-fearing, shall always be governed by the principles of the Qur'an and Sunnah. Then, this would be with an intention which is absolutely true and with an approach which is inevitably for the good pleasure of Allah. This difference will never be motivated by any self-interest or desire for recognition, office or money. Therefore, that difference will never become the cause of confrontations. Instead of that, as determined by ` Allama ` Abdur-Rauf al-Munawi, the commentator of Al-Jami` Al-Saghir, the different approaches (Maslak) of the jurists of Muslim community will have the same status which was given to different religious law systems of the blessed prophets in past periods of time - in that they all were, despite being different, nothing but the very injunctions of Allah. Thus, the different approaches (Maslak مَسلَک) credited to the great Mujtahid Imams of the Muslim Ummah shall be called, because of their being under the principles of the Qur'an and Sunnah, nothing but the commandments and injunctions of Allah and Rasul.
An example of such difference based on Ijtihad can be readily seen on the main streets of our cities where the streets are demarcated into various sections or lanes for the convenience of those who move on them. A section would be used by buses while another by cars and vans. Similarly, a section of the street may be reserved for cyclists and pedestrians. Though this division of one main street into several lanes is outwardly a form of difference but, since everyone is headed in one single direction and everyone moving through each lane will ultimately reach one desired destination. Therefore, this difference of routes or approaches, rather than being harmful, is functionally useful for all movers - a lot of space and mercy indeed.
This is the reason why leading Mujtahid Imams and the Jurists of the Muslim Community agree that the Maslak or approach taken by any of them is not false, and it is not permissible for anyone to call those who follow it as being sinners. The essence of the difference in مَذھَب Madhab or approaches or schools of thought represented by Mujtahid Imams and Jurists has a limited frame of reference. The approach taken by one Mujtahid happens to be weightier in his sight, but he himself would not call the approach of another Mujtahid as false. In fact, they pay due regard and respect to each other. A look into the mutual relationships of the jurists (Fuqaha' ) among the Sahabah and Tabiin and the four leading Mujtahid Imams and the events and happenings surrounding them are open testimony to the fact that, despite their differences in technical, intellectual and juristic approaches, they had excellent mutual working relationships, giving each other full respect and recognition. That they would be arrayed against each other in rancour, hostility and infighting was absolutely out of question in their case. The same spirit and modus operandi continued with those who later on came as followers of the main juristic schools - as far as they remained adhering to sound knowledge and honest attitude, their mutual relationships remained based on cordiality and respect like their predecessors.
This is the difference we are talking about. This difference is mercy indeed, for people a source of myriad openings and conveniences and leaves, and certainly a reservoir of beneficial results. As far as subsidiary questions are concerned, the truth is that the difference of proponents in them is not harmful, if it remains within its proper bounds. In fact, it serves as an aid in enlarging and identifying different aspects of a question which makes it possible to arrive at a sound resolution of the problem. It goes without saying that in a meeting of honest minds, the absence of some difference of opinion about a question is just not conceivable. Something like this can happen among a set of people who cannot or do not understand the problem at all, or among pragmatic secular people who would not hesitate to agree to an opinion, even though against their conscience, just to accommodate some party, pressure group or interest lobby.
So, difference of opinion which is within its bounds, that is, not in the categorical imperatives of the Qur'an and Sunnah concerning articles of faith and decisive injunctions, and which is only in subsidiary questions requiring Ijtihad , and that too where the definitive texts of Qur'an and Sunnah are either silent or ambiguous, and again if the effort so made does not go to the outer limit of name calling, blame throwing and infighting, then, that difference of opinion will, instead of being harmful, be beneficial - a blessing and mercy. Think of this universe of our experience. Things differ in shape, form, colour, smell, property and functional benefits. There are countless living organisms. They differ, so do human beings, different temperaments, occupations, skills, ways of living - these differences are the charm of living which provides open avenues of countless benefits.
Many people, who are not aware of this reality, would look down even upon the normal differences in the legal solution of problems (fatawa) credited to great Jurists and true ` Ulama.' They are heard complaining: When ` Ulama' differ, where do we go? Frankly, this is a simple matter. Take the example of a sick person about whose condition physicians differ. Naturally everyone tries to find out a physician who has the desired experience and technical expertise and he is the one entrusted with the charge of treating the patient. No one goes out speaking ill of other doctors in town. The same thing happens in legal cases. Lawyers may differ in their opinions. Naturally people entrust their case to a lawyer who is efficient and experienced in their estimation, and act on his advice. They do not run around maligning others in that profession. This principle should be operative here too. When the Fatwa given by ` Ulama' about a problem turn out to be different (reasons to be investigated in the parameters of the original inquiry), then, one should make his best efforts to locate an ` Alim who, in their judgment, is better than others in ` Ilm (expertise in religious knowl-edge) and Taqwa (fear of Allah, fear of being responsible before Him) and follow the advice given by him. There is no need for them to waste their time in finding fault with other ` Ulama.'
In I` lam Al-Muwwaqqi` in, ` Allamah Hafiz ibn al-Qaiyyim has reported that the choice of an expert Mufti - and in case of a difference of opinion, the giving of preference to the Fatwa of an ` Alim who, in the opinion of the seeker, is the best of all in ` Ilm and Taqwa- - is the duty of every Muslim himself who has such a problem on hand. That he starts giving preference to one of the different Fatawa of ` Ulama is certainly not his job. But, it is no one's job but his own that he should act according to the Fatwa of anyone from among the Muftis and ` Alims whom he considers the best in knowledge and honesty. After that, he should not go about denouncing other Muftis and ` Alims. Once a person has done what is required of him, he is totally free of blame in the sight of Allah. In case, the giver of Fatwa did make a mistake in the real sense, then, he himself will be responsible for it.
In short, not every difference is absolutely blameworthy, nor every agreement absolutely praiseworthy and desirable. If thieves, robbers and rebels were to join hands and form a union of their own, who would not take this union of theirs blameworthy and fatal for the society. Contrary to this, police action or public protest against such groups is considered praiseworthy and beneficial by all reasonable people.
This tells us that the problem does not lie in difference of opinion, nor does it lie in acting according to a particular opinion, instead, all problems show up when others are suspected and slandered - which is an outcome of lack of knowledge and honesty and plenty of self-serving desires and fancies. When a nation or country stoops to that level, this merciful difference is changed into punishing difference. Of all the people, Muslims themselves split into parties, fight among themselves, even do the impossible by killing each other. Hurling insults on others is taken to be a defence of religious position, although, religion has nothing to do with such excess and aggression. In fact, this is the confrontation and fighting which has been sternly prohibited by the Holy Prophet ﷺ . In authentic Ahadith, it has been cited as the cause of peoples and nations going astray. (Tirmidhi, Ibn Majah)
Reci im, o Poslaniče: "Allah može da vam pošalje kaznu koja bi vam došla iznad, poput kamenja, munja i poplave, ili ispod vas, poput zemljotresa i utjerivanja u zemlju, ili da vam srca razjedini pa da svako slijedi svoje prohtjeve nakon čega bi ratovali jedni protiv drugih." Razmisli, Poslaniče, o tome kako im navodimo i objašnjavamo razne vrste dokaza kako bi shvatili da si došao sa istinom i da su oni na zabludi.
Sabihin mo sa kanila, O Sugo: "Si Allāh ay ang Nakakakaya na magpadala sa inyo ng isang pagdurusang darating sa inyo mula sa ibabaw ninyo tulad ng mga bato, mga lintik, at mga baha; o darating sa inyo mula sa ilalim ninyo tulad ng mga lindol at paglamon ng lupa; o na magpasalungat sa mga puso ninyo saka susunod ang bawat isa sa inyo sa pithaya niya kaya maglalaban ang isa't isa sa inyo." Magmuni-muni ka, O Sugo, kung papaano Kaming nag-uuri-uri para sa kanila ng mga patunay at mga patotoo at naglilinaw ng mga ito, nang sa gayon sila ay makaiintindi na ang inihatid mo ay katotohanan at na ang taglay nila ay kabulaanan.
Basically, polytheism (shirk) is the reposing of one’s faith in some entity other than God, while monotheism is directing of man’s entire faith solely towards God. One form of polytheism is that which involves worship of deities and of other phenomena. But exhibiting ingratitude instead of gratitude is also ‘shirk’. The more common form of shirk is that whereby a man makes a deity of himself; he starts having faith only in himself. When a man proves to be vain, it is as if he has faith in his efforts alone. When a man considers his earnings as actually having been generated by him, he in fact has faith only in his own talents. When a man overlooks another’s right, he thinks that nobody can inflict any punishment on him for doing so. When a man dares to oppress another, he thinks that he has full powers over the wronged person and there is nobody to prevent him from doing whatever he likes to him. All these are forms of vanity and pride. And pride is—before God—the worst type of shirk, because indulging in this amounts to placing oneself in the position of God.
-Ey Resul!- Onlara de ki: Allah, üstünüzden (gökten) taş, yıldırım, tufan gibi veya altınızdan deprem, yere geçirme ve kalplerinizin arasında ihtilaf sokarak herkesin kendi hevâsına uyup birbirinizle savaşması gibi azap göndermeye kadirdir. -Ey Resul! Dikkatli bir şekilde düşün: Onlar senin getirdiğinin hak olduğunu anlasınlar diye delilleri ve burhanları nasıl da çeşitli kılıp açıklıyoruz. Şüphesiz onların yanında bulunanlar batılın ta kendisidir.
65- De ki:“O, size üstünüzden yahut ayaklarınızın altından bir azap göndermeye ya da sizi fırkalara ayırıp birbirinize katarak kiminizin hıncını kiminize tattırmaya kadirdir.” İyice idrak etsinler diye âyetlerimizi nasıl açıkladığımıza bir bak!
66- Senin kavmin onu yalanladı. Halbuki o, hakkın ta kendisidir. De ki:“Ben sizin üzerinizde bir vekil değilim.”
67- Her bir haberin kararlaştırılmış bir zamanı var. Siz de yakında öğreneceksiniz.
65. Yani Yüce Allah, her cihetten üzerinize azap göndermeye kadirdir. “Üstünüzden yahut ayaklarınızın altından bir azap göndermeye ya da fırkalara ayırıp birbirinize katarak” fitne zamanlarında “kiminizin hıncını kiminize tattırmaya” ve kiminizi kiminize öldürtmeye “kadirdir.” O, bütün bunlara gücü yetendir. O bakımdan O’na isyanı gerektiren işlere devam etmekten sakının. Yoksa sizi yok edecek birtakım azaplar gelip sizi bulur.
Allah bütün bunlara kadir olduğunu haber vermektedir. Ancak O, bu ümmetin üzerinden yukarıdan taş veya çakıl yağması şeklindeki azabı ve buna benzer azapların gelmesini, altlarından da yerin dibine geçirilme azabına uğratılmalarını rahmetinin bir tecellisi olarak kaldırmıştır. Fakat onlardan kimilerine diğerlerinin hıncını tattırmak ve kimini kimine musallat kılmak suretiyle sözü geçen bu cezaların bir kısmını, ibret alanların görmesi ve hayırlı amel işlemek isteyenlerin fark etmeleri için dünyevî bir ceza olarak göndermiştir.
“İyice idrak etsinler” ne için yaratıldıklarını anlasınlar, şer’î gerçekleri ve ilâhi istekleri kavrasınlar “diye âyetleri nasıl açıkladığımıza” türlü türlü beyan ettiğimize “bir bak!” Ve bizim bunları nasıl pek çok şekillerde açıkladığımıza bir bak ki bunların hepsi de hakka delâlet etmektedir.
66.“Senin kavmin onu” yani Kur’an’ı “yalanladı. Halbuki o” hakkında şüphe söz konusu olmayan ve en ufak bir tereddütün yanına yaklaşamadığı “hakkın ta kendisidir. De ki: Ben sizin üzerinizde” amellerinizi tespit edecek ve onların karşılığını verecek “bir vekil değilim.” Ben ancak bir uyarıcı ve tebliğciyim.
67. “Her bir haberin” gelip çatacağı, daha erkene alınamayacağı ve sonraya da bırakılamayacağı “kararlaştırılmış bir zamanı vardır. Sizde yakında” tehdit olunduğunuz azabı “öğreneceksiniz.”
Diles, Mensajero: “Al-lah es Quien puede enviar sobre ustedes un castigo que provenga desde arriba, como piedras, truenos e inundaciones, o desde abajo, como terremotos y hundimientos de tierra. Él también puede causar desunión entre sus corazones, haciendo que cada persona siga su deseo y luchen entre sí”.
Observa, Mensajero, cómo les expongo la evidencia de varias maneras, para que entiendan que lo que les has traído es la verdad y que lo que tienen es falso.
Tu pueblo ha rechazado este Corán, a pesar que es sin duda la verdad de Al-lah. Diles, Mensajero: “No soy responsable de sus acciones. Solo les advierto de un castigo severo”.
Dân chúng của Ngươi - Muhammad - đã phủ nhận Kinh Qur'an này trong khi Nó là chân lý, và không có gì phải nghi ngờ rằng nó đến từ nơi Allah. Ngươi - hỡi Thiên Sứ Muhammad - hãy nói với chúng: Ta không được giao nhiệm trông chừng và giám sát các người mà Ta chỉ là một người cảnh báo các người về sự trừng phạt khủng khiếp ở phía trước các người mà thôi.
Il tuo popolo smentì questo Corano, ed esso è la verità su cui non vi è alcun dubbio, e in verità esso proviene da Allāh. Di' loro, o Messaggero: "Non sono vostro vigilante: Non sono altro che colui che vi avverte prima che giunga la grande punizione".
Kaummu telah mendustakan Al-Qur`ān ini. Padahal, ia adalah kebenaran yang datang dari sisi Allah tanpa keraguan sedikit pun. Katakanlah -wahai Rasul- kepada mereka, “Aku bukanlah pengawas atas amal perbuatan kalian. Tugasku hanyalah memberikan peringatan kepada kalian akan datangnya azab yang sangat keras.”
In the second verse (66), after mentioning the anti-truth stand taken by the Quraysh of Makkah, the Holy Prophet ﷺ also from the same tribe, has been instructed that he should tell those people asking about the precise time when the promised punishment will come that he has not been appointed to do that for them. The truth is that for everything there is a point of time as determined in Divine knowledge. It will come at its own time, and they will see for themselves what happens when it does.
Nagpasinungaling sa Qur'ān na ito ang mga tao mo gayong ito ay ang katotohanang walang pag-aalangan hinggil sa pagiging mula sa ganang kay Allāh. Sabihin mo sa kanila, O Sugo: "Hindi ako isang inaatangan ng pagmamasid sa inyo sapagkat walang iba ako kundi isang tagababala sa inyo sa harap ng isang pagdurusang matindi."
The Invitation to the Truth is Guidance Without Coercion
Allah said,
وَكَذَّبَ بِهِ
(But have denied it) denied the Qur'an, guidance and clear explanation that you (O Muhammad ) have brought them,
قَوْمُكَ
(your people) meaning, Quraysh,
وَهُوَ الْحَقُّ
(though it is the truth.) beyond which there is no other truth.
قُل لَّسْتُ عَلَيْكُمْ بِوَكِيلٍ
(Say: "I am not responsible for your affairs.") meaning, I have not been appointed a guardian or watcher over you. Allah also said;
وَقُلِ الْحَقُّ مِن رَّبِّكُمْ فَمَن شَآءَ فَلْيُؤْمِن وَمَن شَآءَ فَلْيَكْفُرْ
(And say: "The truth is from your Lord." Then whosoever wills, let him believe, and whosoever wills, let him disbelieve.) 18:29, This means, my duty is to convey the Message and your duty is to hear and obey. Those who follow me, will acquire happiness in this life and the Hereafter. Those who defy me will become miserable in this life and the Hereafter. So Allah said;
لِّكُلِّ نَبَإٍ مُّسْتَقَرٌّ
(For every news there is a reality...) meaning, for every news, there is a reality, in that, this news will occur, perhaps after a while, according to Ibn `Abbas and others. Allah said in other Ayat,
وَلَتَعْلَمُنَّ نَبَأَهُ بَعْدَ حِينِ
(And you shall certainly know the truth of it after a while.) 38:88 and,
لِكُلِّ أَجَلٍ كِتَابٌ
((For) each and every matter there is a decree (from Allah).) 13:38. This, indeed, is a warning and a promise that will surely occur,
وَسَوْفَ تَعْلَمُونَ
(and you will come to know.) Allah's statement,
وَإِذَا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِى ءَايَـتِنَا
(And when you see those who engage in false conversation about Our verses (of the Qur'an)), by denying and mocking them.
The Prohibition of Sitting with Those Who Deny and Mock Allah's Ayat
فَأَعْرِضْ عَنْهُمْ حَتَّى يَخُوضُواْ فِى حَدِيثٍ غَيْرِهِ
(stay away from them till they turn to another topic.) until they talk about a subject other than the denial they were engaged in.
وَإِمَّا يُنسِيَنَّكَ الشَّيْطَـنُ
(And if Shaytan causes you to forget...) This command includes every member of this Ummah. No one is to sit with those who deny and distort Allah's Ayat and explain them incorrectly. If one forgets and sits with such people,
فَلاَ تَقْعُدْ بَعْدَ الذِّكْرَى
(then after the remembrance sit not you) after you remember,
مَعَ الْقَوْمِ الظَّـلِمِينَ
(in the company of those people who are the wrongdoers.). A Hadith states,
«رُفِعَ عَنْ أُمَّتِي الْخَطَأُ وَالنِّسْيَانُ وَمَا اسْتُكْرِهُوا عَلَيْه»
(My Ummah was forgiven unintentional errors, forgetfulness and what they are coerced to do.) The Ayah above 6:68 is the Ayah mentioned in Allah's statement,
وَقَدْ نَزَّلَ عَلَيْكُمْ فِى الْكِتَـبِ أَنْ إِذَا سَمِعْتُمْ ءَايَـتِ اللَّهِ يُكَفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا فَلاَ تَقْعُدُواْ مَعَهُمْ حَتَّى يَخُوضُواْ فِى حَدِيثٍ غَيْرِهِ إِنَّكُمْ إِذاً مِّثْلُهُمْ
(And it has already been revealed to you in the Book that when you hear the Verses of Allah being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them.) 4:140, for, if you still sit with them, agreeing to what they say, you will be just like them. Allah's statement,
وَمَا عَلَى الَّذِينَ يَتَّقُونَ مِنْ حِسَابِهِم مِّن شَىْءٍ
(There is no responsibility for them upon those who have Taqwa,) means, when the believers avoid sitting with wrongdoers in this case, they will be innocent of them and they will have saved themselves from their sin. Allah's statement,
وَلَـكِن ذِكْرَى لَعَلَّهُمْ يَتَّقُونَ
(but (their duty) is to remind them, that they may avoid that.), means, We commanded you to ignore and avoid them, so that they become aware of the error they are indulging in, that they may avoid this behavior and never repeat it again.
Ton peuple a démenti ce Coran alors qu’il est la vérité provenant indubitablement d’Allah. Dis-leur, ô Messager: Je ne suis pas chargé de vous surveiller. Je ne fais que vous avertir d’un châtiment terrible et imminent.
Kavmin bu Kur'an'ı yalanladı. O Allah katından gönderildiğinde hiçbir şüphe bulunmayan hak olandır. -Ey Resul!- Onlara de ki: Ben sizin üzerinizde bir vekil (gözcü) değilim. Ben ancak size gelecek şiddetli bir azaptan önce uyarıcıyım.
Tvoj narod u laž utjeruje ovaj Kur'an, a on je istina od Allaha u koju nema sumnje. Reci im, Poslaniče: "Nisam zadužen da vas nadzirem, već vas samo opominjem prije nego vas zadesi žestoka kazna."
Your people have denied this Qur’ān, yet it is the truth about which there is no doubt that it is from Allah. Say to them, O Messenger: I am not responsible for your actions. I am only to warn you before a severe punishment.
Para sa bawat ulat ay isang panahong titigilan nito at isang wakas na pagwawakasan nito. Kabilang doon ang ulat ng kauuwian ninyo at kahihinatnan ninyo at malalaman ninyo iyon kapag bubuhayin kayo sa Araw ng Pagbangon.
Everything has a time in which it occurs and an end point which it reaches. This includes your end results. You will soon come to know them when you are raised on the Day of Rising.
Svaka vijest ima svoje vrijeme, i ima svoj kraj i konačni ishod, u šta spadaju i vijesti o tome kako ćete na kraju skončati. To ćete saznati kada budete proživljeni na Sudnjem danu.
Mọi thông tin đều được xác nhận bởi thời gian ấn định, chúng sẽ thể hiện khi thời gian đã tới, trong đó có kết cục của của các ngươi. Rồi đây các ngươi sẽ sớm biết điều đó khi các ngươi được phục sinh vào Ngày Phán Xét.
Chaque annonce est faite en un temps déterminé et a une finalité précise. Cela est également vrai de l’annonce de ce qui vous sera réservé et de la punition que vous subirez lorsque vous serez ressuscités le Jour de la Résurrection.
Todo tiene un tiempo para que ocurra, y llega a un punto final. Esto incluye sus resultados finales. Pronto los conocerán cuando sean resucitados en el Día de la Resurrección.
Ogni evento ha un termine prestabilito ed una fine. E tra questi eventi vi è il vostro destino e la vostra fine. Lo saprete quando verrete resuscitati, nel Giorno del Giudizio.
Her haberin gerçekleşeceği bir vakti ve son bulacağı bir akıbeti vardır. Geleceğinizin ve akıbetinizin haberi de bu türdendir. Kıyamet gününde tekrar dirildiğinizde bunu bilip, anlayacaksınız.
Setiap berita memiliki waktu terjadinya dan mempunyai batas akhirnya. Di antaranya ialah berita tentang nasib dan akhir perjalanan hidup kalian. Kalian akan mengetahuinya ketika kalian dibangkitkan dari kubur kalian di hari Kiamat.
Apabila kamu -wahai Rasul- melihat orang-orang musyrik membicarakan ayat-ayat Kami dengan nada mengejek dan menghina maka jauhilah mereka sampai mereka masuk ke dalam pembicaraan yang bersih dari ejekan dan hinaan terhadap ayat-ayat Kami. Apabila setan membuatmu lupa (akan hal itu) dan kamu duduk bersama mereka, kemudian kamu ingat (akan hal itu) maka tinggalkanlah majelis mereka dan jangan pernah duduk bersama orang-orang yang melampaui batas.
E se ti ritrovi, o Messaggero, con gli idolatri mentre disputano sui Nostri segni, deridendoli e prendendosi gioco di essi, allontanati da loro finché non cambiano argomento, in cui non vi sia né derisione né scherno dei Nostri segni; e se Satana ti induce a dimenticarlo e resti seduto con loro, e poi te ne rammenti, allontanati dai loro conciliaboli e non sederti con questi trasgressori.
-Ey Resul!- Eğer müşriklerin ayetlerimiz hakkında ileri geri alay ederek konuştuklarını görürsen, onlar ayetlerimizle alay edip ileri geri konuşmayı bırakıp başka bir söze geçinceye kadar onlardan uzaklaş. Eğer şeytan bunu sana unutturduğu için onlarla oturmaya devam edersen hatırladığında onların meclisini terk et ve bu haddi aşanlarla beraber aynı yerde bulunma.
O Poslaniče, kada vidiš višebošce kako se ismijavaju Našim ajetima, ti ih napusti dok ne počnu govor o nečemu drugom i ne prođu se ismijavanja Našim ajetima. Ukoliko šejtan učini da iz zaborava sjedneš sa njima a zatim se sjetiš, napusti njihovo sijelo i ne sjedi sa onima koji prelaze Allahove granice.
"Dan apabila kamu melihat orang-orang memperolok-olok ayat-ayat Kami, maka tinggalkanlah mereka sehingga mereka membicarakan pembicaraan yang lain. Dan jika setan menjadi-kanmu lupa (akan larangan ini), maka janganlah kamu duduk bersama orang-orang yang zhalim itu sesudah teringat (akan larangan itu). Dan tidak ada pertanggungan jawab sedikit pun atas orang-orang yang bertakwa terhadap dosa mereka, akan tetapi (kewajiban mereka ialah) mengingatkan agar mereka bertakwa." (Al-An'am : 68-69).
(68) Yang dimaksud dengan memperolok-olok ayat Allah adalah berbicara dengan berdasarkan sesuatu yang menyelisihi kebenaran, mempercantik ucapan-ucapan yang batil, menyerukan kepadanya, memuji para pengusungnya, berpaling dari kebenaran, mencelanya dan mencela para pengikutnya; maka Allah memerin-tahkan RasulNya sebagai teladan dan umatnya sebagai pengikut bahwa jika mereka melihat orang-orang yang demikian agar ber-paling dari mereka dengan tidak menghadiri majelis-majelis mereka yang batil dan terus menerus bersikap demikian sampai inti pem-bicaraan dan pembahasan mereka berpindah topik. Jika berpindah topik, maka larangan itu pun terangkat, dan jika mengandung ke-maslahatan, maka ia diperintahkan. Jika selain itu maka ia tidak bermanfaat dan tidak diperintahkan. Larangan berbicara dengan batil mengandung anjuran untuk belajar dan mengkaji serta ber-dialog dalam kebenaran.
Kemudian Dia berfirman, ﴾ وَإِمَّا يُنسِيَنَّكَ ٱلشَّيۡطَٰنُ ﴿ "Dan jika setan men-jadikan kamu lupa (akan larangan ini)." Yakni kamu duduk bersama mereka karena lupa dan lalai, ﴾ فَلَا تَقۡعُدۡ بَعۡدَ ٱلذِّكۡرَىٰ مَعَ ٱلۡقَوۡمِ ٱلظَّٰلِمِينَ ﴿ "maka janganlah kamu duduk bersama orang-orang yang zhalim itu sesudah ter-ingat (akan larangan itu)," meliputi orang-orang yang menenggelam-kan diri dengan kebatilan, dan semua orang yang berbicara dengan yang diharamkan atau melakukan perbuatan yang diharamkan. Haram hukumnya duduk dan hadir pada kemungkaran yang mana dia tidak mampu mengingkarinya. Larangan dan pengharaman ini adalah bagi orang yang duduk bersama mereka dan dia tidak menggunakan takwa kepada Allah, (dalam menjalani kehidupan) yang mana dia mengikuti mereka dalam ucapan dan perbuatan yang haram atau mendiamkan mereka dan mendiamkan kemungkaran. Jika dia menggunakan takwa kepada Allah dengan memerintahkan kebaikan kepada mereka dan melarang mereka dari keburukan serta pembicaraan berasal dari mereka, sehingga hilanglah atau menipislah keburukan, maka tidak mengapa dan tidak ada dosa bagi orang ini. Oleh karena itu Dia berfirman.
(69) ﴾ وَمَا عَلَى ٱلَّذِينَ يَتَّقُونَ مِنۡ حِسَابِهِم مِّن شَيۡءٖ وَلَٰكِن ذِكۡرَىٰ لَعَلَّهُمۡ يَتَّقُونَ ﴿ "Dan tidak ada pertanggungan jawab sedikit pun atas orang-orang yang bertakwa terhadap dosa mereka; akan tetapi (kewajiban mereka ialah) meng-ingatkan agar mereka bertakwa." Maksudnya, untuk mengingatkan dan menasihati mereka, mudah-mudahan mereka bertakwa kepa-da Allah. Dalam hal ini terdapat dalil bahwa orang yang memberi nasihat harus menggunakan kata-kata yang paling dekat untuk membawanya kepada takwa kepada Allah. Dalam hal ini juga ter-dapat dalil bahwa jika peringatan dan nasihat hanya menambah keburukan di atas keburukannya, maka meninggalkannya adalah wajib, karena bila pemberian nasihat itu bertentangan dengan mak-sud, maka meninggalkan nasihat berfungsi sebagai maksud nasihat itu sendiri.
Cuando tú, Mensajero, veas que los idólatras se burlan de Mis aleyas, no te sientes con ellos hasta que cambien esas conversaciones por unas libres de sarcasmo. Si Satanás te hace olvidar y te juntas con ellos, pero luego recuerdas, entonces aléjate de esa reunión y no te juntes con aquellos que sobrepasaron los límites.
When you, O Messenger, see the idolaters speaking about My verses mockingly, then do not sit with them until they enter into a discussion free of such mockery. If Satan makes you forget, and you do sit with them and afterwards remember, then leave that gathering and do not sit with those who overstep the limits.
Kapag nakakita ka, O Sugo, sa mga tagapagtambal na nagsasalita kaugnay sa mga talata Namin nang may panunuya at pangungutya, lumayo ka sa kanila hanggang sa pumasok sila sa isang pag-uusap na walang panunuya at pangungutya sa mga talata Namin. Kapag nagpalimot sa iyo ang demonyo at nakaupo ka kasama nila, pagkatapos nakaalaala ka, lumisan ka sa pagtitipon nila at huwag kang umupo kasama sa mga tagalabag na ito.
If due consideration were to be given to the human condition, no one would ever be proud. Man is buffeted by winds which can turn into a cyclone at any time and completely wreck his life; he stands on land which can at any time be rent apart by earthquakes; he lives in a society which is so fraught with internal enmities that even a spark is enough to push the whole of society into a bloodbath.
Ô Messager, si tu vois les polythéistes railler et moquer Nos versets, éloigne-toi d’eux jusqu’à ce qu’ils parlent d’un sujet qui ne raille ni ne moque Nos versets. Si Satan fait en sorte que tu oublies de quitter leur assemblée, puis que tu te rappelles qu’il t’est défendu de rester parmi eux [à ce moment-là], quitte donc leur assemblée et ne t’assois pas en compagnie de ces transgresseurs.
Hỡi Thiên Sứ Muhammad, khi nào Ngươi bắt gặp những kẻ thờ đa thần đang chế giễu và bỡn cợt về những lời phán của TA thì Ngươi hãy lánh xa chúng cho tới khi chúng nói sang chuyện khác. Nếu Shaytan làm cho ngươi quên trong lúc Ngươi đang ngồi cùng với chúng rồi khi Ngươi nhớ lại thì hãy rời đi khỏi chỗ của chúng, Ngươi chớ ngồi cùng với những kẻ vượt quá giới hạn này.
Commentary
Avoid Gatherings of False People
In the present verses, Muslims have been instructed that they should, as a matter of principle, abstain from being a part of the gatherings frequented by those who prefer to follow the false - because a sin is a sin, whether you do it yourself or watch others doing it. Details follow.
The word: يَخُوضُونَ (translated here as ` indulge' ) in the first verse (68) is from: خَوض (khawd) which basically means to enter into water and wade through it. Then, it also denotes entering into activities which are vain, absurd or futile. This word has been used in the Qur'an usually in this very sense. Verses such as: وَكُنَّا نَخُوضُ مَعَ الْخَائِضِينَ ﴿45﴾ ` we used to indulge (in vain discourse) with those indulging - 74:45' and: فِي خَوْضِهِمْ يَلْعَبُونَ playing with what they are indulged in - 6:91' are some examples.
Therefore, the Qur'anic expression referring to: خَوض فی الآیاتِ has been translated by Maulana Ashraf Ali Thanavi and Shaykh al-Hind, Maulana Mahmud al-Hasan in the sense of fault-finding and disputing, which means: ` when you see those people meddling in the Ayat of Allah just for fun and ridicule, or trying to find faults in them, turn away from them.'
The address in this verse is general, to everyone - which includes the Holy Prophet s, and the members of his community as well. The truth of the matter is that the address to the Holy Prophet is there only to let Muslims at large hear it, otherwise he never participated in any such gatherings even during his childhood days. Therefore, he needed no prohibition.
Then, ` turning away' from the gatherings of false people could take many forms. For example, leave the gathering or get busy doing something else while being there without paying any attention to them. But, at the end of the verse, it was made clear that the first form is what is desirable, that is, one should not keep sitting in their gathering; one should rise and leave from there.
Said at the end of the verse was ` if Satan makes you forget', that is, if one went into their gathering unmindfully - whether while not remembering the prohibition of participating in such gatherings, or while not recalling that these people talk against the Ayat of Allah and the Rasul of Allah in their gatherings - then, in either situation, once it is remembered, one should leave that gathering immediately. To keep sitting there after having remembered is a sin. The same subject appears in another verse where, at the end, it has been said: If you kept sitting there, you will be like them (إِنَّكُمْ إِذًا مِّثْلُهُمْ : 4:140).
In Tafsir Kabir, Imam al-Razi has said that the real intent in this verse is to abstain from such sinful gatherings and their participants. The best course is to rise and depart from there. But, should leaving the gathering pose a danger to one's life, property or honour, it is permissible for common people to "turn away" in some other manner, for instance, they could make themselves busy with something else and pay no attention to them. But, the case is different with particular people who are followed in religious matters - for them, the only appropriate way is to rise and leave the gathering.
Going a little further in our understanding of the sentence: وَإِمَّا يُنسِيَنَّكَ الشَّيْطَانُ (And if Satan makes you forget) mentioned above, let us consider its implications. If this is addressed to Muslims at large, it is clear that to forget is human - and if the address is to the Holy Prophet ﷺ ، the question arises: If forgetfulness comes to affect a prophet and messenger of Allah as well, how can their teachings be trusted?
The answer is: It is possible that prophets too forget some-thing under particular circumstances where the divine wisdom decides to make it so happen to achieve a particular purpose, but they are immediately alerted by Allah Ta` ala through Way which helps them not to let it last. Therefore, their teachings ultimately become free of any doubts of forgetfulness.
However, this sentence of the verse does tell us that should a person fall into an error inadvertently, that will stand forgiven. In a Hadith of the Holy Prophet ﷺ it has been said:
رُفِعَ عَن اُمَّتِی الخطاءُ وَالنِّسیانُ وما استکرِھُوا عَلَیہ
Removed from my Ummah is (the sin of) error and forgetting and that which one has been compelled to do.
In Ahkam al-Qur'an, Imam al-Jassas has said:
This verse tells that Muslims should abstain from every such gathering where things are being said against Allah Ta` ala, His Rasul ﷺ and the Shari’ ah of Islam and where it is not within one's power and control to stop or have it stopped, or, at the least, be able to say what is true and right. However, participating in such a gathering with the intention to reform and to carry the message of truth to them does not matter.
As for the statement: فَلَا تَقْعُدْ بَعْدَ الذِّكْرَىٰ مَعَ الْقَوْمِ الظَّالِمِينَ which prohibits sitting with unjust people after the recollection, Imam al-Jassas has deduced the ruling that participating in the gathering of such unjust, irreligious and big-mouthed people is an absolute sin, whether or not, at that time, they are engaged in talking about what would be considered impermissible - because people of such nature could be expected to start their ridiculous rantings all of a sudden. This rule is deduced from this verse on the basis that sitting in the company of unjust people has been prohibited in this verse in an absolute sense. It does not have the condition that they be busy with their act of injustice at that time too.
The same subject has been taken up in another verse of the Holy Qur'an more explicitly where it is said: وَلَا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ (And do not incline towards the wrong doers, lest the Fire should catch you ... 11:113).
68- Âyetlerimiz hakkında bâtıla dalanları gördüğün zaman onlar ondan başka bir söze dalıncaya kadar onlardan yüz çevir! Eğer şeytan sana unutturacak olursa hatırladıktan sonra artık o zalimler topluluğu ile birlikte oturma!
69- Korkup sakınanlara onların hesabından herhangi bir sorumluluk yoktur. Fakat korkup sakınırlar diye hatırlatmaları gerekir.
68. Allah’ın âyetleri hakkında batıla dalmaktan kasıt, batıl sözleri güzel göstermek, batıla davet etmek, batıl ehlini övmek, haktan yüz çevirmek, hakkı tenkit etmek, hak ehline dil uzatmak gibi yollarla hakka muhalif konuşmalar yapmak demektir. İşte Yüce asaleten Allah Rasûlüne, ona tâbi olarak da ümmetine Allah’ın âyetlerine sözü geçen şekillerde dalan kimseleri gördükleri takdirde o kimselerden yüz çevirmeyi, batıla dalıp bu hal üzere devam edenlerin meclislerinde başka bir söz açılıp, başka bir konuya dalacakları vakte kadar yanlarında bulunmamayı emretmektedir. Eğer başka bir söze dalınacak olursa sözü edilen yasak ortadan kalkar. Eğer bu başka söz, faydalı ise zaten bu emrolunan bir şeydir. Başka türden ise faydasızdır ve emrolunmuş bir şey değildir. Batıla dalmanın yerilmesi ile aynı zamanda hakkın araştırılması, hakkın üzerinde düşünülmesi ve hak ile münazara edilemsi teşvik edilmektedir.
Daha sonra Yüce Allah:“Eğer şeytan sana unutturacak olursa” yani unutmak ve gaflet sebebi ile onlarla birlikte oturacak olursan “hatırladıktan sonra artık o zalimler topluluğu ile birlikte oturma” buyurmaktadır. “Zalimler” ifadesi, batıl sözlere dalanları, her türlü haram şeyleri konuşanları ya da herhangi bir haram işleyen kimseleri kapsamaktadır. Kişinin, ortadan kaldırmaya gücü yetmediği münkerin yanında hazır bulunması ve oturması da haramdır.
Bu yasak ve haramlık, onlarla birlikte oturan ve Allah’tan korkup sakınmayan kişilere yöneliktir. Böyleleri haram olan söz ve işte onlarla ortak olur yahut ses çıkarmaz ve onların bu haramlarına tepki göstermezler. Eğer Allah’tan korkup sakınır da hayrı emreder, kötülükten ve söyledikleri sözlerden onları alıkoyarsa, onlarla oturmak hakkındaki bu yasak ya tamamen kalkar veya hafifler. Böyle yapan bir kimse için onlarla oturmaktan dolayı vebal ve günah yoktur. Bundan dolayı Yüce Allah bir sonraki âyet-i kerimede şöyle buyurmaktadır:
69. “Korkup sakınanlara onların hesabından herhangi bir sorumluluk yoktur. Fakat sakınırlar diye hatırlatmaları gerekir.” Yani Yüce Allah’tan korkar ve sakınırlar umuduyla hatırlatsınlar ve onlara öğüt versinler. Bu buyruk ögüt verip hatırlatan kimsenin, korunup sakınma maksadını gerçekleştirecek en uygun sözler kullanması gerektiğine delildir. Yine bu buyrukta şuna da delil vardır: Eğer hatırlatma ve öğüt, hatırlatılan kimsenin kötü halini daha da artıracak ise o hatırlatmayı terk etmek gerekir. Çünkü hatırlatma, eğer kendi esas maksadı ile çelişirse, artık onu terk etmek esas maksada dönüşür.
Il n’appartient pas à ceux qui craignent Allah en se conformant à Ses commandements et en délaissant Ses interdits de demander des comptes à ces personnes injustes. Ils ne se doivent que de leur défendre les agissements blâmables qu’ils accomplissent. Peut-être vont-ils alors finir par craindre Allah, se mettant alors à se conformer à Ses commandements et à délaisser Ses interdits.
Những người ngoan đạo sợ Allah qua việc thực thi các mệnh lệnh của Ngài và lánh xa những điều Ngài nghiêm cấm không phải chịu trách nhiệm bất cứ điều gì về hành động của những kẻ làm điều sai trái và tội lỗi, tuy nhiên, họ cần phải khuyên răn hy vọng rằng những kẻ đó biết quay đầu sợ Allah mà thực thi các mệnh lệnh của Ngài và tránh những điều Ngài cấm.
Coloro che temono Allāh seguendo i Suoi ordini e rispettando i Suoi divieti non sono per nulla responsabili per gli ingiusti, ma in verità devono dissuaderli dal commettere misfatti, affinché temano Allāh, seguendo i Suoi ordini e rispettando i Suoi divieti.
Oni koji se boje Allaha činjenjem onoga što je naredio i klonjenjem onoga što je zabranio nisu odgovorni za djela nepravednika, ali trebaju ih odvratiti od loših djela koja čine kako bi se i oni pobojali Allaha, pa počeli primjenjivati Njegove naredbe i kloniti se Njegovih zabrana.
When the verse cited above was revealed, the noble Companions submitted: Ya Rasul Allah, if this absolute prohibition of going in their gatherings remained in force, we shall be deprived of offering Salah and Tawaf in al-Masjid al-Haram because these people keep sitting there all the time (before Hijrah and the Conquest of Makkah) doing nothing but fault-finding and ill-speaking. Thereupon, revealed was the next verse (69): وَمَا عَلَى الَّذِينَ يَتَّقُونَ مِنْ حِسَابِهِم مِّن شَيْءٍ وَلَـٰكِن ذِكْرَىٰ لَعَلَّهُمْ يَتَّقُونَ ﴿69﴾. It means when people who observe restraint go to al-Masjid al-Haram for their own rightful purpose, then, they are not responsible for the evil deeds of those wicked people present there. However, it does remain their duty that they should tell them what is right and true which may perhaps help them take the right path.
Orang-orang yang bertakwa kepada Allah dengan cara menjalankan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya itu tidak bertanggungjawab sedikitpun terhadap perbuatan orang-orang yang zalim itu. Tugas mereka hanyalah melarang orang-orang tersebut melakukan perbuatan mungkar agar mereka bertakwa kepada Allah, sehingga mereka mau menjalankan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya.
Emirlerini yerine getirip yasaklarından sakınarak Yüce Allah'a karşı takvalı olanlar için zalimlerin hesabından hiçbir sorumluluk yoktur. Ancak işledikleri münkerler hakkında onları men etmeleri gerekir. Umulur ki Allah'tan korkar ve emirlerini yerine getirip yasaklarından sakınırlar.
Walang kailangan sa mga nangingilag magkasala kay Allāh, sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya, na pagtutuos sa mga tagalabag sa katarungan na ito sa anuman. Kailangan sa kanila lamang na sumaway sa mga ito sa ginagawa ng mga ito na nakasasama, nang sa gayon ang mga ito ay mangingilag magkasala Allāh kaya susunod ang mga ito sa mga ipinag-uutos Niya at iiwas ang mga ito sa mga sinasaway Niya.
Those who are mindful of Allah by fulfilling His instructions and avoiding things He has not prohibited are in no way responsible for anything in the account of these wrongdoers. Their duty is only to prohibit them from the evil they are doing, so that they also may become mindful of Allah by fulfilling His instructions and avoiding things He has not allowed.
Quienes buscan agradar a Al-lah al seguir Sus órdenes y al evitar las cosas que Él ha prohibido, no son responsables por las acciones de los transgresores. Su responsabilidad solo se remite a prohibirles el mal y ordenarles hacer el bien.
Leave, O Messenger, these idolaters who have made their religion a thing of play and distraction and who mock and poke fun at it. The life of the world with its temporary pleasures has deceived them. Advise people, O Prophet, using this Qur’ān, so that no soul is delivered to destruction because of the evil actions it has done. If it so acts, it will have no one to help it nor any intercessor to protect it against Allah’s punishment on the Day of Rising. If it has to offer any ransom to be saved from Allah’s punishment, such will not be accepted from it. Those are the ones who have been delivered to their destruction because of the sins they committed. On the Day of Rising, they will have a drink that will be extremely hot and a painful punishment because of their disbelief.
‘Abdullah ibn ‘Abbas says that God fixed a religious festival day (‘Id) for every community, the purpose being that on that day they should glorify God, offer prayers to Him and fill the whole day with His remembrance. Those who came later made their religious festival (‘Id) a day of fun and frolic. (Tafsir Kabir). There is a purpose behind every religious activity and then there is its outward aspect too. The purpose of ‘Id’ is the collective demonstration of the glorification of God and His remembrance. But too much attention is paid to the externals of ‘Id—for example, the wearing of good clothes, arrangements for group activities, etc. Now, making ‘Id a mere event of fun and frolic amounts to neglecting its real purpose, which becomes forgotten in the fuss which is made about its outward and material aspects, such as a show of good clothes and possessions, the hustle and bustle of shopping, arrangements for entertainment, and the pomp which goes with a show of one’s position, etc.
Apártate, Mensajero, de los idólatras que han hecho de su religión un juego y una distracción y que se mofan y burlan del Islam. La vida mundanal los ha engañado con sus placeres temporales. Profeta, aconseja a las personas con el Corán, para que ningún alma se entregue a la destrucción debido a las malas acciones que ha cometido. Si así lo hace, no habrá quien pueda ayudarla ni intercesor que pueda protegerla del castigo de Al-lah en el Día de la Resurrección. No se le aceptará rescate alguno que ofrezca para salvarse del castigo de Al-lah. Ellos son los que han sido entregados a su destrucción a causa de los pecados que cometieron. En el Día de la Resurrección recibirán una bebida hirviente y un castigo doloroso debido a su incredulidad.
-Ey Rasûl- Dinlerini oyun ve eğlence edinen, onunla alay edip dalga geçen müşrikleri bırak. Dünya hayatının geçici serveti onları aldattı. -Ey Peygamber!- İnsanlara Kur'an ile nasihat et ki, kazandığı günahlar sebebi ile hiçbir nefis helak olmaya sürüklenmesin. Zira o, nefis için Allah'tan başka yardım alacağı ne bir dost, ne de kıyamet gününde kendisinden Allah'ın azabını engelleyecek bir şefaatçi vardır. O, Allah'ın azabından kurtulmak için neyi fidye olarak verse, yine de ondan alınıp kabul edilmez. İşte işlemiş oldukları günahlarla kendi nefislerini helaka sürükleyenler için kıyamet gününde yakıp kavuran içecek ve içinde bulundukları küfürden dolayı can yakıcı azap vardır.
Pabayaan mo, O Sugo, ang mga tagapagtambal na ito na gumawa sa relihiyon nila bilang laro at paglilibang, na nanlalait dito at nangungutya rito. Dumaya sa kanila ang buhay na pangmundo sa pamamagitan ng taglay nito na mga kasiyahang naglalaho. Mangaral ka, O Propeta, ng Qur'ān sa mga tao upang hindi maisuko ang isang kaluluwa sa kapahamakan dahilan sa nakamit niya na mga masagwang gawa. Walang ukol sa kanya, bukod pa kay Allāh, na isang kakamping pagpapaadyaan niya ni isang tagapagpagitnang makapipigil para sa kanya ng pagdurusang dulot ni Allāh sa Araw ng Pagbangon. Kapag tutubos siya [ng sarili] mula sa pagdurusang dulot ni Allāh sa pamamagitan ng alinmang pantubos ay hindi tatanggapin mula sa kanya. Ang mga nagsukong iyon sa kapahamakan ng mga sarili nila dahilan sa nagawa nila na mga pagsuway, ukol sa kanila sa Araw ng Pagbangon ay isang lumabis-labis sa init at isang pagdurusang nakasasakit dahilan sa kawalang-pananampalataya nila.
Ô Messager, délaisse ces polythéistes qui ont fait de leur religion un sujet de moquerie et de raillerie et qui ont été trompés par la vie ici-bas ainsi que par ses jouissances éphémères. Ô Prophète, prêche les gens en te servant du Coran afin que nulle âme, à cause des péchés qu’elle a commis, ne s’égare. Personne d’autre qu’Allah ne pourra la secourir ou lui épargner le châtiment du Jour de la Résurrection. Quelle que soit la compensation qu’elle pense pouvoir offrir pour se racheter et éviter le châtiment, celle-ci ne sera pas acceptée et les péchés qu’ils ont commis mèneront leurs âmes à la perdition. Ils seront abreuvés d’une boisson bouillante et subiront un châtiment douloureux pour leur mécréance.
وَذَرِ الَّذِينَ اتَّخَذُواْ دِينَهُمْ لَعِباً وَلَهْواً وَغَرَّتْهُمُ الْحَيَوةُ الدُّنْيَا
(And leave alone those who take their religion as play and amusement, and are deceived by the life of this world.) The Ayah commands to leave such people, ignore them and give them respite, for soon, they will taste a tremendous torment. This is why Allah said,
وَذَكِّرْ بِهِ
(But remind with it) meaning, remind the people with this Qur'an and warn them against Allah's revenge and painful torment on the Day of Resurrection. Allah said;
أَن تُبْسَلَ نَفْسٌ بِمَا كَسَبَتْ
(lest a soul Tubsal for that which one has earned,) meaning, so that it is not Tubsal. Ad-Dahhak from Ibn `Abbas, Mujahid, `Ikrimah, Al-Hasan and As-Suddi said that Tubsal means, be submissive. Al-Walibi said that Ibn `Abbas said that Tubsal means, `be exposed'. Qatadah said that Tubsal means, `be prevented', Murrah and Ibn Zayd said that it means, `be recompensed', Al-Kalbi said, `be reckoned'. All these statements and expressions are similar, for they all mean exposure to destruction, being kept away from all that is good, and being restrained from attaining what is desired. Allah also said;
كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ - إِلاَّ أَصْحَـبَ الْيَمِينِ
(Every person is restrained by what he has earned. Except those on the Right.) 74:38-39, and
لَيْسَ لَهَا مِن دُونِ اللَّهِ وَلِىٌّ وَلاَ شَفِيعٌ
(when he will find for himself no protector or intercessor besides Allah,) and,
وَإِن تَعْدِلْ كُلَّ عَدْلٍ لاَّ يُؤْخَذْ مِنْهَآ
(and even if he offers every ransom, it will not be accepted from him.) meaning, whatever the ransom such people offer, it will not be accepted from them. Allah said in a similar statement,
إِنَّ الَّذِينَ كَفَرُواْ وَمَاتُواْ وَهُمْ كُفَّارٌ فَلَن يُقْبَلَ مِنْ أَحَدِهِم مِّلْءُ الاٌّرْضِ ذَهَبًا
(Verily, those who disbelieved, and died while they were disbelievers, the (whole) earth full of gold will not be accepted from anyone of them.) 3:91 Allah said here,
أُوْلَـئِكَ الَّذِينَ أُبْسِلُواْ بِمَا كَسَبُواْ لَهُمْ شَرَابٌ مِّنْ حَمِيمٍ وَعَذَابٌ أَلِيمٌ بِمَا كَانُواْ يَكْفُرُونَ
(Such are they who are given up to destruction because of that which they have earned. For them will be a drink of boiling water and a painful torment because they used to disbelieve. )
Hỡi Thiên Sứ, Ngươi hãy mặc kệ những người đa thần này, những kẻ mà họ lấy tôn giáo ra làm trò vui chơi, châm biếm và giễu cợt, những kẻ mà họ bị cuộc sống trần gian lừa dối. Ngươi, hỡi Nabi hãy dùng Qur'an khuyên răn nhân loại để họ không đưa linh hồn đến sự hủy diệt bởi tội lỗi, vì mỗi linh hồn sẽ không tìm thấy ngoài Allah vị cứu tin nào cũng như không được ai giúp đỡ thoát khỏi sự trừng phạt của Allah vào Ngày Phán Xét. Và nếu họ có đem bất cứ thứ gì để chuộc bản thân khỏi sự trừng phạt đó của Ngài thì đều không được chấp nhận. Đó là những kẻ đã đưa linh hồn mình đến với sự hủy diệt bằng tội lỗi. Vào Ngày Phát Xét, họ sẽ được cho uống một loại nước cực nóng và hình phạt vô cùng đau đớn.
O Poslaniče, ostavi te višebošce koji su vjeru pretvorili u igru i zabavu i njome se ismijavaju, i koje je dunjalučki život obmanuo svojim prolaznim ukrasima. Poslaniče, opomeni ljude Kur'anom kako ne bi propali zbog činjenja loših djela. Oni neće mimo Allaha imati saveznika od kojeg bi pomoć zatražili, niti zagovornika koji bi spriječio da ih zadesi Allahova kazna na Sudnjem danu. Ukoliko bi pokušali da se iskupe i ne budu kažnjeni, bilo kojom cijenom, to ne bi bilo od njih prihvaćeno. Oni su sebe svojim djelima bacili u propast, na Sudnjem danu će piti krajnje vrelo piće i okusit će bolnu patnju zbog nevjerstva svog.
In the third verse (70), nearly the same subject has been stressed upon in the following words: وَذَرِ الَّذِينَ اتَّخَذُوا دِينَهُمْ لَعِبًا وَلَهْوًا (And avoid those who have taken their faith as game and play ...). The word: ذر (dhar) here is a derivation from: وَذَرِ (wadhara) which means being displeased with something and leaving it. Thus, the verse can be taken either in the sense of leaving people who have turned the true religion, that is, Islam which has been sent for them, into a plaything and a laughing stock; or in the sense that they have left their real faith and taken to fun and play as their very own religion and purpose of life. The outcome of both meanings is nearly the same.
After that, it was said: وَغَرَّتْهُمُ الْحَيَاةُ الدُّنْيَا that is, the transitory life of the present world has deceived them. This is a true diagnosis of their real problem. They are so disobedient and wicked because they are be-witched by the glamour of their mortal life totally forgetting that they have another state of life ahead of them. If they had believed in the 'Akhirah (Hereafter) and Qiyamah (The Last Day), they would have never acted so recklessly.
In this verse, the Holy Prophet ﷺ and Muslims at large have been given two orders that they should not only avoid the people identified, but that they should also act positively and continue preaching through the Qur'an and keep putting the fear of Allah's punishment in their hearts.
The detail of this punishment was pointed out at the end of the verse by saying that, should they continue doing what they were doing, they are bound to fall a victim to their own evil conduct. The word used at this place is: تُبسَلَ which means to be detained or be entrapped.
Since man in this world is accustomed to rely on three kinds of sources to escape the punishment of his own error or injustice inflicted on someone. When convenient, he would use the power and influence of his party or group to stay safe against the consequences of his injustice. Then, should he become helpless, he would use recommendations from the influential people. When that too does not work, he would try to secure his freedom from punishment by spending money.
Allah Ta` ala says in this verse that His criminal cannot be saved from punishment by any friend or relative, nor can an intercession by anyone succeed without the permission of Allah, nor can wealth of any kind be accepted - even if the criminal were to possess the wealth of the whole world and wished to give it all in exchange for his freedom from punishment, even then this fidyah will not be accepted from him.
Finally, at the close of the verse, it was said: أُولَـٰئِكَ الَّذِينَ أُبْسِلُوا بِمَا كَسَبُوا ۖ لَهُمْ شَرَابٌ مِّنْ حَمِيمٍ وَعَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْفُرُونَ ﴿70﴾ that is, these are the people who have been detained in the punishment of their evil deeds. They will have boiling water to drink in the Jahannam about which it has been said in an-other verse that it will shatter their entrails apart (47:15) and that there will be painful punishments other than that of the boiling water in return for their disbelief and denial.
This verse also tells us that the very company of people who are heedless to the 'Akhirah and are content with their life in the mortal world is fatal for everyone. Its ultimate consequence is that whoever sits in their company shall be subject to the same punishment in which they have been caught up.
The essential objective in these three verses (68-70) is to save Muslims from evil environment and bad company which can be as deadly as poison. Many clear, definite and conclusive statements (Nusus) of the Qur'an and Hadith as well as repeated observation and experience prove that the root of all evils and crimes in which human beings get involved is the evil society and environment in which they grow up. Once snared into it, one slides into evils against personal grain and conscience. Then, comes the stage when, once habituated, the sense of evil dies away - reaching the limit when one starts taking evil as good and good as evil. In al Hadith, the Holy Prophet ﷺ ۔ is reported to have said: When a person gets involved in a sin for the first time, there appears a dot on his heart. This is like a black dot on a white dress which everyone dislikes and gets disturbed with. So, this person too feels the distaste in his heart. But when he, after having done the first one, goes on doing the second and the third sin - and does not re-pent from the past sin - black dots, one after the other, keep appearing on the heart, so much so that the radiant tablet of the heart turns jet black. The outcome is that this person is deprived of the very ability to distinguish between good and bad. The Holy Qur'an identifies it with the word: "ra'n" (rust, stain) when it says: كَلَّا ۖ بَلْ ۜ رَانَ عَلَىٰ قُلُوبِهِم مَّا كَانُوا يَكْسِبُونَ ﴿14﴾(83:14), that is, there is rust on their hearts because of their evil deeds (which has taken away their ability to receive good).
When you come to think of it, wrong environment and bad company really hurt all human beings. They push people into the abyss. May Allah keep all of us protected from them. Therefore, everyone who is responsible for raising children must do their best to keep children safe from such society and environment.
As for the next three verses (71-73), they too deal with the refutation of Shirk (the attribution of partners to Allah) and the affirmation of Tauhid (the Oneness of Allah) and 'Akhirah (the Hereafter, the life to come) as fairly evident from the translation itself.
70- Dinlerini oyun ve eğlence edinip de dünya hayatının kendilerini aldatmış olduğu kimseleri (kendi hallerine) bırak. Her bir nefsin kazandıkları yüzünden helâke sürüklenmemesi için sen, onunla öğüt ver. Ki (o vakit) onun Allah’tan başka hiçbir dost ve şefaatçisi olmaz. Ne kadar fidye verirse versin ondan alınmaz. İşte böyleleri kazandıkları yüzünden helâke sürüklenmiş kimselerdir. Küfre saplanmalarından dolayı onlar için kaynar sudan bir içecek ve can yakıcı bir azap vardır.
70. Kullardan istenen tek olan Allah’a, O’na hiçbir şeyi ortak koşmaksızın ibadet etmeleri, bütün güçlerini O’nun rızası uğrunda ve sevdiği yollarda harcamak sureti ile dinlerini yalnızca Allah’a halis kılmalarıdır. Bu ise kalbin Yüce Allah’a yönelmesini, O’na dönmesini, kulun yaptıklarının faydalı ve ciddi olmasını, oyun olmamasını, riyakarlık ve desinler diye değil de yalnızca Allah’ın rızası için, ihlasla yapılmasını içermektedir. İşte kendisine din denilebilecek, gerçek din budur. Her kim hak üzere olduğunu, dine bağlı ve takva sahibi olduğunu iddia edip de dinini oyuncak ve eğlence edinmiş ise -ki bu da kalbinin Allah’ı sevmekten, O’nu tanımaktan gafil olması, kendisine zarar veren şeylere yönelmesi, batıl yolunda oyalanması, bu uğurda bedeni ile batıl taraftarları gibi hareket etmesi ile olur; çünkü amel ve çalışma eğer Allah’tan başkası için ise bu bir oyundur- işte Yüce Allah böyle birisinin terk edilmesini ve böylesinden sakınılmasını emretmekte; böylelerine aldanılmamasını istemektedir. Onun haline bakıp fiillerinden sakınılmasını, onun Yüce Allah’a yakınlaştırıcı şeyleri engellemesine aldırılmamasını emretmektedir.“Sen onunla” yani Kur’an ile “öğüt ver.” Kullara onda geçen güzellikleri, fayda verecek hususları emrederek, etraflı bir şekilde açıklayarak ve o emrin güzel niteliklerini anlatarak, diğer taraftan kullara zararlı olan şeyleri yasaklayarak, bu zararlı şeylerin türlerini genişçe açıklayarak, aynı zamanda bu zararlı şeylerde bulunan ve terk edilmesini gerektiren kötü ve çirkin nitelikleri beyan ederek öğüt ver! Bütün bunlar ise “Her bir nefsin kazandıkları yüzünden helâke sürüklenmemesi için”dir. Yani kullara günahlara yönelmeden ve gaybları bilene karşı cüretkârca hareket edip korkulan sonuçlara götüren şeylere devam etmeden önce sen, gereken şekilde hatırlat ve öğüt ver ki yaptıklarından vazgeçsin, bundan çekinsin ve onları işlemesinler.“Ki (o vakit) onun Allah’tan başka hiçbir dost ve şefaatçisi olmaz..” Yani her bir nefsi günahları kuşatıp helâke sürüklemeden önce uyar ki o zaman ona ne yakını, ne arkadaşı, ne de dostu… kısaca hiçbir kimsenin faydası olmaz. Allah’tan başka hiçbir dost bulamaz ve hiçbir şefaatçinin şefaati işe yaramaz. “Ne kadar fidye verirse versin ondan alınmaz.”Yeryüzü dolusu altını feda edecek olsa dahi hiçbir türlü fidye ondan kabul edilmez ve bunun ona faydası olmaz.“İşte böyleleri” sözü geçen niteliklere sahip olanlar “kazandıkları yüzünden helâke sürüklenmiş” ve hayırdan ümitlerini kesmiş “kimselerdir. Küfre saplanmalarından dolayı onlar için kaynar sudan” yüzlerini yakıp kavuracak, bağırsaklarını parçalayacak son derece sıcak sudan “bir içecek ve can yakıcı bir azap vardır.”
Tinggalkanlah -wahai Rasul- orang-orang musyrik itu yang telah menjadikan agama mereka sebagai permainan dan senda gurau yang mereka ejek dan mereka olok-olok, dan telah tertipu oleh kehidupan dunia yang berisi kenikmatan-kenikmatan sementara. Nasihatilah umat manusia -wahai Nabi- dengan ayat-ayat Al-Qur`ān agar seseorang tidak terjerumus ke dalam kebinasaan disebabkan perbuatan-perbuatan dosa yang ia lakukan. Tidak ada seorang pun selain Allah yang dapat menolongnya dan tidak ada seorang pun yang dapat melindunginya dari siksa Allah di hari Kiamat. Jika ia hendak menebus dirinya dari siksa tersebut dengan tebusan apa pun pasti tidak akan diterima. Mereka itu adalah orang-orang yang menjerumuskan dirinya sendiri ke dalam kebinasaan disebabkan perbuatan-perbuatan maksiat yang mereka lakukan. Mereka di hari Kiamat kelak akan mendapatkan minuman yang panasnya tiada tara dan azab yang amat menyakitkan akibat kekafiran mereka.
Non curarti di questi idolatri, o Messaggero, coloro che resero la loro religione gioco, svago e derisione. La vita terrena li ha traditi con la sua caducità. Consiglia la gente, o Messaggero, con il Corano, affinché la persona non cada in perdizione a causa dei propri peccati. Egli non avrà all'infuori di Allāh chi possa aiutarlo, né intercessore che possa salvarlo dalla punizione di Allāh, nel Giorno del Giudizio, anche se offrisse qualsiasi cosa in cambio della salvezza. Coloro che si sono rassegnati alla distruzione a causa dei peccati commessi avranno, nel Giorno del Giudizio, bevande ardenti e una dolorosa punizione per la loro miscredenza.
"Dan tinggalkanlah orang-orang yang menjadikan agama mereka sebagai bahan permainan dan senda gurau, dan mereka telah ditipu oleh kehidupan dunia. Dan peringatkanlah (mereka) dengan al-Qur`an itu agar masing-masing diri tidak dijerumuskan ke dalam neraka karena perbuatannya sendiri. Tidak akan ada baginya pelindung dan tidak (pula) pemberi syafa'at selain Allah. Dan jika ia menebus dengan segala macam tebusan pun, niscaya itu tidak akan diterima darinya. Mereka itulah orang-orang yang dijerumuskan ke dalam neraka, disebabkan perbuatan mereka sendiri. Bagi mereka (disediakan) minuman dari air yang sedang mendidih dan azab yang pedih disebabkan kekafiran mereka da-hulu." (Al-An'am: 70).
(70) Yang dituntut dari para hamba adalah mengikhlaskan agama hanya kepada Allah dengan menyembahNya semata tanpa sekutu bagiNya, mengeluarkan segala daya untuk meraih keridha-an dan kecintaanNya. Tuntutan itu mengandung pengonsentrasian hati dengan mengarahkannya kepada Allah, dan hendaknya usaha seorang hamba itu bermanfaat, serius dan tidak main-main, ikhlas hanya karena WajahNya, bukan karena riya` dan sum'ah. Inilah agama yang hakiki yang disebut sebagai 'agama'. Adapun orang yang mengklaim bahwa dia di atas kebenaran, dan bahwa dia adalah ahli takwa dan agama sementara dia telah menjadikan agamanya sebagai bahan main-main dan olok-olok, maka hatinya lalai dari mencintai dan mengenal Allah, dia melakukan semua yang merugi-kannya, tenggelam dalam kebatilan, dan bermain-main dengan badannya. Karena perbuatan dan usaha yang bukan karena Allah, maka ia adalah main-main. Yang demikian ini Allah meminta agar ditinggalkan, diwaspadai, tidak terkecoh dengannya, keadaannya diteliti, perbuatannya diwaspadai dan jangan tertipu dengan sikap-nya yang menghalang-halangi apa yang mendekatkan kepada Allah.
﴾ وَذَكِّرۡ بِهِۦٓ ﴿ "Dan peringatkanlah (mereka) dengannya," maksud-nya, dengan al-Qur`an sesuatu yang bermanfaat bagi manusia sebagai perintah, penjelasan, pendekatan yang baik dengan menye-butkan sifat-sifat kebaikan yang ada padanya, dan menyebutkan sifat-sifat yang merugikan bagi manusia sebagai pelarangan, men-jelaskan jenis-jenisnya, menjelaskan sifat-sifat buruk dan jelek yang ada padanya yang mendorongnya untuk meninggalkannya. Semua itu agar orang tidak diazab karena apa yang dia lakukan, yakni sebelum seorang hamba terjun ke dalam dosa dan menantang Dzat yang Maha Mengetahui perkara-perkara yang ghaib serta terus menerus melakukan perbuatan-perbuatan yang ditakuti. Berilah dia peringatan dan nasihat agar dia jera, berhenti dan tidak mela-kukannya lagi.
FirmanNya, ﴾ لَيۡسَ لَهَا مِن دُونِ ٱللَّهِ وَلِيّٞ وَلَا شَفِيعٞ ﴿ "Tidak akan ada bagi-nya pelindung dan tidak (pula) pemberi syafa'at selain Allah." Yakni sebelum dosa-dosa meliputinya yang mana tidak seorang pun makhluk yang bisa memberinya manfaat, baik itu kerabat dan teman. Tidak ada seorang pun selain Allah yang mengurusinya, dan tak seorang pun memberi syafa'at kepadanya. ﴾ وَإِن تَعۡدِلۡ كُلَّ عَدۡلٖ ﴿ "Dan jika ia menebus dengan segala macam tebusan pun," maksudnya, me-nebusnya dengan sepenuh tebusan, walaupun dengan emas sepe-nuh bumi, ﴾ لَّا يُؤۡخَذۡ مِنۡهَآۗ ﴿ "niscaya tidak akan diterima darinya." Maksudnya, tebusan tersebut tidak diterima dan tidak berguna. ﴾ أُوْلَٰٓئِكَ ﴿ "Mereka itulah" maksudnya, orang-orang dengan kriteria di atas, adalah ﴾ ٱلَّذِينَ أُبۡسِلُواْ ﴿ "orang-orang yang dijerumuskan ke dalam neraka." Mak-sudnya, dibinasakan, dan tidak ada lagi harapan baik bagi mereka, hal itu ﴾ بِمَا كَسَبُواْۖ لَهُمۡ شَرَابٞ مِّنۡ حَمِيمٖ ﴿ "disebabkan perbuatan mereka sendiri. Bagi mereka (disediakan) minuman dari air yang sedang mendidih." Yakni air yang panas, sehingga karena sangat panasnya ia melepuhkan wajah dan memotong usus-usus mereka, ﴾ وَعَذَابٌ أَلِيمُۢ بِمَا كَانُواْ يَكۡفُرُونَ ﴿ "dan azab yang pedih disebabkan kekafiran mereka dahulu."
Di', o Messaggero, a questi idolatri: "Volete forse che adoriamo, all'infuori di Allāh, idoli che non possono esserci di beneficio né farci alcun male? Volete forse che abbandoniamo la nostra fede dopo che Allāh ci ha guidati ad essa? Volete essere come colui che è stato sviato dai demoni, che lo avevano indotto al dubbio, senza riuscire a trovare una via d'uscita, mentre ha dei compagni che sono sulla retta via e lo invitano alla verità, ma rifiuta di accettare il loro invito?" Di' loro, o Messaggero: "In verità, la guida di Allāh è la Giusta Guida, e Allāh ci ha ordinato di sottometterci a Lui, l'Altissimo, gloria Sua, impegnandoci a riconoscere la Sua unicità e ad adorare Lui solo; e Lui è il Dio dei Mondi".
"Katakanlah, 'Apakah kita akan menyeru selain dari Allah, sesuatu yang tidak dapat mendatangkan kemanfaatan kepada kita dan tidak (pula) mendatangkan kemudaratan kepada kita? Dan (apakah) kita akan dikembalikan ke belakang, sesudah Allah mem-beri petunjuk kepada kita, seperti orang yang telah disesatkan oleh setan di pesawangan yang menakutkan dalam keadaan bingung? Dia mempunyai kawan-kawan yang memanggilnya kepada jalan yang lurus (dengan mengatakan), 'Marilah ikuti kami.' Katakan-lah, 'Sesungguhnya petunjuk Allah itulah (yang sebenarnya) petunjuk, dan kita disuruh agar menyerahkan diri kepada Tuhan semesta alam. Dan agar mendirikan shalat serta bertakwa kepa-daNya.' Dan Dia-lah Tuhan Yang kepadaNya-lah kamu akan dihimpunkan. Dan Dia-lah yang menciptakan langit dan bumi dengan benar. Dan benarlah perkataanNya di waktu Dia menga-takan, 'Jadilah, lalu terjadilah,' dan di TanganNya-lah segala ke-kuasaan di waktu sangkakala ditiup. Dia mengetahui yang ghaib dan yang nampak. Dan Dia-lah Yang Mahabijaksana lagi Maha Mengetahui." (Al-An'am : 71-73).
(71) ﴾ قُلۡ ﴿ "Katakanlah," wahai Rasulullah kepada orang-orang yang menyekutukan Allah dengan sesuatu, yang menyem-bah selainNya bersamaNya, yang mengajakmu kepada agama mereka dengan menjelaskan dan menerangkan keadaan tuhan-tuhan mereka di mana hanya dengan menjelaskan keadaannya sudah cukup bagi orang yang berakal untuk meninggalkannya. Karena setiap orang yang berakal, jika dia membayangkan madzhab orang-orang musyrik, maka dia telah dapat memastikan kebatilan-nya sebelum bukti-buktinya ditampakkan.
﴾ أَنَدۡعُواْ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُنَا وَلَا يَضُرُّنَا ﴿ "Apakah kita akan menyeru selain Allah, sesuatu yang tidak dapat mendatangkan kemanfaatan kepada kita dan tidak (pula) mendatangkan kemudaratan kepada kita." Ini adalah kriteria semua yang disembah selain Allah, ia tidak mendatang-kan manfaat dan tidak mendatangkan mudarat, tidak pula memiliki sedikit pun perkara, karena segala urusan ada di Tangan Allah. ﴾ وَنُرَدُّ عَلَىٰٓ أَعۡقَابِنَا بَعۡدَ إِذۡ هَدَىٰنَا ٱللَّهُ ﴿ "Dan (apakah) kita akan dikembalikan ke bela-kang, sesudah Allah memberi petunjuk kepada kita." Maksudnya, kami berbalik kepada kesesatan setelah sebelumnya Allah memberikan petunjuk, kepada penyimpangan setelah sebelumnya di atas jalan yang lurus, dan kepada jalan-jalan yang mengantarkan penitinya kepada azab yang pedih setelah sebelumnya berada di atas jalan yang mengantarkannya kepada surga kenikmatan.
Ini adalah keadaan yang tidak diinginkan oleh pemilik akal yang lurus. Pemiliknya ﴾ كَٱلَّذِي ٱسۡتَهۡوَتۡهُ ٱلشَّيَٰطِينُ فِي ٱلۡأَرۡضِ ﴿ "seperti orang yang telah disesatkan oleh setan di pesawangan yang menakutkan." Maksud-nya, setan menyesatkannya, membingungkannya dari jalan dan manhajnya yang mengantarkannya kepada tujuannya, maka dia ﴾ حَيۡرَانَ لَهُۥٓ أَصۡحَٰبٞ يَدۡعُونَهُۥٓ إِلَى ٱلۡهُدَى ﴿ "dalam keadaan bingung, dia mempunyai kawan-kawan yang memanggilnya kepada jalan yang lurus," dan setan-setan yang mengajaknya kepada kehancuran, maka dia kebingung-an di antara dua penyeru, dan ini adalah keadaan semua manusia kecuali manusia yang dijaga oleh Allah, mereka mendapati dorongan-dorongan dan seruan-seruan yang saling bertentangan, pada diri mereka ada penyeru kepada agama yang benar, akal yang lurus dan fitrah yang benar; penyeru yang mengajaknya kepada petunjuk dan naik kepada Illiyyin tertinggi.
Ada pula penyeru-penyeru setan dan orang-orang yang mengikuti jalannya serta jiwa yang selalu mengajak kepada kebu-rukan. Mereka itu mengajaknya kepada kesesatan dan terjun kepada derajat paling rendah. Di antara manusia ada orang-orang yang bersama para penyeru kepada petunjuk dalam seluruh perkaranya atau mayoritas darinya. Di antara mereka ada juga yang sebalik-nya. Di antara mereka juga ada orang di mana kedua penyeru itu berimbang dalam dirinya. Kedua pendorong itu saling tarik mena-rik. Dan dalam kondisi ini kamu dapat mengetahui orang-orang yang berbahagia dan orang-orang yang sengsara.
FirmanNya, ﴾ قُلۡ إِنَّ هُدَى ٱللَّهِ هُوَ ٱلۡهُدَىٰۖ ﴿ "Katakanlah, 'Sesungguhnya petunjuk Allah itulah (yang sebenarnya) petunjuk'." Maksudnya, petunjuk itu hanyalah jalan yang disyariatkan oleh Allah melalui lisan RasulNya, dan apa yang selainnya adalah kesesatan, kehan-curan, dan kebinasaan. ﴾ وَأُمِرۡنَا لِنُسۡلِمَ لِرَبِّ ٱلۡعَٰلَمِينَ ﴿ "Dan kita disuruh agar menyerahkan diri kepada Tuhan semesta alam," dengan tunduk kepada (kewajiban) mentauhidkanNya, taat kepada perintah-perintahNya dan (menjauhi) larangan-laranganNya. Kita masuk ke dalam ling-karan ubudiyah, karena ini adalah nikmat terbaik yang Allah beri-kan kepada para hamba dan pendidikan paling sempurna yang dia anugerahkan kepada mereka.
(72) ﴾ وَأَنۡ أَقِيمُواْ ٱلصَّلَوٰةَ ﴿ "Dan agar mendirikan shalat." Maksud-nya, kami diperintahkan untuk mendirikannya dengan rukun-rukun, syarat-syarat, sunnah-sunnah dan penyempurna-penyempur-nanya. ﴾ وَٱتَّقُوهُۚ ﴿ "Serta bertakwa kepadaNya," dengan melakukan apa yang diperintahkan dan apa yang dilarang. ﴾ وَهُوَ ٱلَّذِيٓ إِلَيۡهِ تُحۡشَرُونَ ﴿ "Dan Dia-lah Tuhan Yang kepadaNya-lah kamu akan dihimpunkan." Kamu dikumpulkan pada Hari Kiamat, lalu Dia membalasmu se-suai dengan perbuatanmu, baik dan buruknya.
(73) ﴾ وَهُوَ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ بِٱلۡحَقِّۖ ﴿ "Dan Dia-lah yang men-ciptakan langit dan bumi dengan benar." Untuk memerintahkan para hamba, melarang, membalas, dan menghukum mereka. ﴾ وَيَوۡمَ يَقُولُ كُن فَيَكُونُۚ قَوۡلُهُ ٱلۡحَقُّۚ ﴿ "Dan benarlah perkataanNya di waktu Dia mengatakan, 'Jadilah', lalu terjadilah," yang tidak ada kebimbangan padanya, tidak ada pengulangan, dan Dia tidak mengucapkan sesuatu yang sia-sia. ﴾ وَلَهُ ٱلۡمُلۡكُ يَوۡمَ يُنفَخُ فِي ٱلصُّورِۚ ﴿ "Dan di TanganNya-lah segala kekuasaan di waktu sangkakala ditiup." Maksudnya, Hari Kiamat. Ia disebut se-cara khusus, padahal Dia penguasa segala sesuatu karena pada hari itu segala kekuasaan terputus. Tidak ada yang berkuasa kecuali Allah yang Maha Esa lagi Maha Berkuasa. ﴾ عَٰلِمُ ٱلۡغَيۡبِ وَٱلشَّهَٰدَةِۚ وَهُوَ ٱلۡحَكِيمُ ٱلۡخَبِيرُ ﴿ "Dia mengetahui yang ghaib dan yang nampak. Dan Dia-lah Yang Mahabijaksana lagi Maha Mengetahui." Pemilik hikmah yang sem-purna, nikmat yang menyeluruh, kebaikan yang besar, ilmu yang mencakup segala yang rahasia, yang batin dan yang samar, yang tiada tuhan yang berhak disembah kecuali Dia dan tiada Rabb selainNya.
Say, O Messenger, to these idolaters: Shall we worship, besides Allah, idols that have no ability to benefit us, nor can they harm us with? Shall we turn back from faith after Allah has guided us to it? If we do so, we will be like the one whom satans have misled: leaving him confused, not knowing the right path; and where he has companions on the straight path who call him to the truth, but he refuses to respond to their call. Say to them, O Messenger: Allah’s guidance is the true guidance, and He has instructed us to submit to Him, may He be glorified, by being firm in our belief in His Oneness and by worshipping Him alone, because He is the Lord of the Worlds.
Katakanlah -wahai Rasul- kepada orang-orang musyrik itu, “Apakah kita akan menyembah berhala-berhala sebagai tuhan selain Allah yang tidak dapat memberikan manfaat bagi kita dan tidak dapat memberikan mudarat sedikit pun bagi kita, dan apakah kita akan meninggalkan iman kita setelah Allah membimbing kita kepadanya, sehingga kita menjadi seperti orang yang disesatkan oleh setan sampai kebingungan, tidak tahu jalan yang benar, padahal ia memiliki banyak kawan di jalan yang benar yang selalu mengajaknya mengikuti kebenaran, tetapi ia tidak mau menghiraukan ajakan mereka?” Katakanlah -wahai Rasul- kepada mereka, “Sesungguhnya petunjuk Allah adalah petunjuk yang benar dan Allah -Subḥānahu wa Ta'ālā- telah memerintahkan kepada kita agar kita berserah diri hanya kepada-Nya dengan senantiasa mengesakan-Nya dan hanya beribadah kepada-Nya karena Dia adalah Tuhan alam semesta.
-Ey Resul!- Bu müşriklere de ki: Allah'tan başka fayda ve zarar vermeye muktedir olmayan, bize fayda ve zarar vermeye güç sahibi olmayan putlara mı ibadet edelim? Bizi iman etmeye muvaffak kılmışken Allah'tan yüz mü çevirelim? Şeytanların sapıttığı kimse gibi mi olalım? O kimseyi bıraktığında yolunu bulamayan şaşkın olur. Hâlbuki, bu kimsenin doğru yolda olan ve kendisini hak yola davet eden arkadaşları vardır. Ancak onların davet ettikleri hak yola gelmekten kaçınır. -Ey Resul!- Onlara de ki: Allah'ın hidayeti doğru yolun ta kendisidir. Allah -Subhanehu ve Teâlâ- bize O'nu birleyip, ibadeti yalnızca kendisine has kılarak boyun eğmemizi emretti. O alemlerin Rabbidir.
Sabihin mo, O Sugo, sa mga tagapagtambal na ito: "Sasamba ba kami sa bukod pa kay Allāh, na mga diyus-diyusang hindi nakapagdudulot ng pakinabang para magpakinabang sa amin ni ng pinsala para maminsala sa amin; at tatalikod kami sa pananampalataya matapos na magtuon sa amin si Allāh rito kaya kami ay magiging tulad ng iniligaw ng mga demonyo saka iniwang litung-lito na hindi napapatnubayan sa landas, habang mayroon siyang mga kasamahan sa daang tuwid na nag-aanyaya sa kanya tungo sa katotohanan samantalang siya naman ay nagpipigil sa pagtugon sa kanila sa inaanyaya nila sa kanya?" Sabihin mo sa kanila, O Sugo: "Tunay na ang patnubay ni Allāh ay ang patnubay na totoo. Nag-utos nga sa amin si Allāh na magpaakay kami sa Kanya – kaluwalhatian sa Kanya at pagkataas-taas Siya – sa pamamagitan ng pananatili sa paniniwala sa kaisahan Niya at pagsamba sa Kanya lamang sapagkat Siya ay Panginoon ng mga nilalang.
Mensajero, diles a estos idólatras: “¿Debemos adorar, además de Al-lah, a ídolos que no tienen la capacidad de beneficiarnos ni pueden perjudicarnos? ¿Nos debemos alejar de la fe después de que Al-lah nos guiara a ella? Si lo hacemos, seremos como aquel a quien los demonios han engañado, dejándolo confundido, sin conocer el camino correcto, y aunque tiene amigos en el camino recto que lo llaman a la verdad, él se niega a aceptar el mensaje”.
Diles, Mensajero: “La guía de Al-lah es la guía verdadera, y Él nos ha instruido que nos sometamos solo a Él, siendo firmes en nuestra creencia en Su Unicidad y adorándolo solo a Él, porque Él es el Señor de los mundos.
Ô Messager, dis à ces polythéistes: Pourquoi adorer à la place d’Allah des idoles qui ne peuvent nous être utiles ni nous être préjudiciables et renoncer à la foi alors qu’Allah nous l’a facilitée? Nous serions alors à l’image de celui qui est égaré par les démons et abandonné par eux, demeurant désemparé et incapable de se guider bien qu’il ait des amis sur le droit chemin qui l’invitent à la vérité, mais refuse de les écouter. Ô Messager, dis-leur: La guidée d’Allah est la guidée authentique et Allah nous a ordonné de nous soumettre à Lui. Il nous a ordonné de reconnaitre Son Unicité et de n’adorer que Lui car Il est le Seigneur de l’Univers.
The Parable of Those Who Revert to Disbelief After Faith and Good Deeds
As-Suddi said, "Some idolators said to some Muslims, `Follow us and abandon the religion of Muhammad ﷺ.' Allah sent down the revelation,
قُلْ أَنَدْعُواْ مِن دُونِ اللَّهِ مَا لاَ يَنفَعُنَا وَلاَ يَضُرُّنَا وَنُرَدُّ عَلَى أَعْقَـبِنَا
(Say: "Shall we invoke others besides Allah, that can do us neither good nor harm, and shall we turn on our heels...") by reverting to disbelief,
بَعْدَ إِذْ هَدَانَا اللَّهُ
("...after Allah has guided us.") for if we do this, our example will be like he whom the devils have caused to wander in confusion throughout the land. Allah says here, your example, if you revert to disbelief after you believed, is that of a man who went with some people on a road, but he lost his way and the devils led him to wander in confusion over the land. Meanwhile, his companions on the road were calling him to come to them saying, `Come back to us, for we are on the path.' But, he refused to go back to them. This is the example of he who follows the devil after recognizing Muhammad ﷺ, and Muhammad ﷺ is the person who is calling the people to the path, and the path is Islam." Ibn Jarir recorded this statement.Allah's statement, j
كَالَّذِى اسْتَهْوَتْهُ الشَّيَـطِينُ فِى الاٌّرْضِ
(Like one whom the Shayatin (devils) have made to go astray (wandering) through the land, ) refers to ghouls,
يَدْعُونَهُ
(calling him) by his name, his father's and his grandfather's names. So he follows the devils' call thinking that it is a path of guidance, but by the morning he will find himself destroyed and perhaps they eat him. The Jinns will then let him wander in a wasteland where he will die of thirst. This is the example of those who follow the false gods that are being worshipped instead of Allah, Most Honored. Ibn Jarir also recorded this. Allah said,
قُلْ إِنَّ هُدَى اللَّهِ هُوَ الْهُدَى
(Say: "Verily, Allah's guidance is the only guidance,") Allah said in other instances,
وَمَن يَهْدِ اللَّهُ فَمَا لَهُ مِن مُّضِلٍّ
(And whomsoever Allah guides, for him there will be none to misguide him.) 39:37, and,
إِن تَحْرِصْ عَلَى هُدَاهُمْ فَإِنَّ اللَّهَ لاَ يَهْدِى مَن يُضِلُّ وَمَا لَهُمْ مِّن نَّـصِرِينَ
(If you covet for their guidance, then verily Allah guides not those whom He makes to go astray. And they will have no helpers.) 17:37 Allah's statement,
وَأُمِرْنَا لِنُسْلِمَ لِرَبِّ الْعَـلَمِينَ
(and we have been commanded to submit to the Lord of all that exists.) means, we were commanded to worship Allah in sincerity to Him alone, without partners.
وَأَنْ أَقِيمُواْ الصَّلوةَ وَاتَّقُوهُ
(And to perform the Salah, and have Taqwa of Him.) meaning, we were commanded to perform the prayer and to fear Allah in all circumstances,
وَهُوَ الَّذِى إِلَيْهِ تُحْشَرُونَ
(and it is He to Whom you shall be gathered.) on the Day of Resurrection.
وَهُوَ الَّذِى خَلَقَ السَّمَـوَتِ وَالاٌّرْضَ بِالْحَقِّ
(It is He Who has created the heavens and the earth in truth.) meaning, in justice, and He is their Originator and Owner Who governs their affairs and the affairs of their inhabitants. Allah said,
وَيَوْمَ يَقُولُ كُن فَيَكُونُ
(and on the Day He will say: "Be!" it shall become.) Referring to the Day of Resurrection, which will come faster than the blink of an eye, when Allah says to it, `Be.'
As-Sur; The Trumpet
Allah's statement,
يَوْمَ يُنفَخُ فِى الصُّوَرِ
(on the Day when the Sur will be blown...) refers to His statement,
وَيَوْمَ يَقُولُ كُن فَيَكُونُ
(and on the Day He will say: "Be!" it shall become.) as we stated above. Or, it means,
وَلَهُ الْمُلْكُ يَوْمَ يُنفَخُ فِى الصُّوَرِ
(His will be the dominion on the Day when the Sur will be blown.) Allah said in other Ayat,
لِّمَنِ الْمُلْكُ الْيَوْمَ لِلَّهِ الْوَحِدِ الْقَهَّارِ
(Whose is the kingdom this Day It is Allah's, the One, the Irresistible!) 40:16, and,
الْمُلْكُ يَوْمَئِذٍ الْحَقُّ لِلرَّحْمَـنِ وَكَانَ يَوْماً عَلَى الْكَـفِرِينَ عَسِيراً
(The sovereignty on that Day will be the true (sovereignty), belonging to the Most Beneficent (Allah), and it will be a hard Day for the disbelievers.) 25:26 The Sur is the Trumpet into which the angel Israfil, peace be upon him, will blow. The Messenger of Allah ﷺ said,
«إِنَّ إِسْرَافِيلَ قَدِ الْتَقَمَ الصُّورَ، وَحَنَى جَبْهَتَهُ يَنْتَظِرُ مَتَى يُؤْمَر فَيَنْفُخ»
(Israfil has held the Sur in his mouth and lowered his forehead, awaiting the command to blow in it.) Muslim recorded this Hadith in his Sahih. Imam Ahmad recorded that `Abdullah bin `Amr said, "A bedouin man said, `O Allah's Messenger! What is the Sur' He said,
«قَرْنٌ يُنْفَخُ فِيه»
(A Trumpet which will be blown.)"
71- De ki:“Allah’ı bırakıp bize fayda ve zarar vermeyen şeylere mi ibadet edelim?! Allah bizi hidâyete kavuşturduktan sonra tıpkı arkadaşları: ‘Bize gel’ diye hidâyete çağırdıkları halde, yeryüzünde şaşkın şaşkın dolaşırken şeytanların ayartıp uçuruma sürükledikleri kimse gibi ökçelerimiz üzerine gerisin geri mi dönelim?!” De ki: “Asıl hidâyet Allah’ın hidayetidir. Biz âlemlerin Rabbine teslim olmakla emrolunduk.”
72- Bir de:“Namazı dosdoğru kılın ve O’ndan korkup sakının.” diye. Toplanıp huzuruna varacağınız, yalnız O’dur.
73- O, gökleri ve yeri hak ile yaratandır. O’nun “Ol” diyeceği günde her şey oluverir. O’nun sözü haktır. Sûra üfürüleceği günde hükümranlık yalnız O’nundur. O, gaybı da şâhit olunanı da bilendir. O, Hakîmdir, Habîrdir.
71. “De ki:” Ey Peygamber! Allah’a şirk koşan, Allah ile birlikte başkalarına dua edip yalvaran ve sizi dinlerine çağıran müşriklere açık seçik bir şekilde o ilahlarının niteliklerini anlat. Zira akıl sahibi kimseyi onlardan sakındırmak için sadece bu niteliklerini zikretmek yeterlidir. Aklı başında bir kimse müşriklerin izledikleri yolu zihninde canlandırdı mı, bu konuda deliller ortaya konulmadan dahi bu yolun bâtıl olduğunu kesin olarak anlar ve şöyle der: “Allah’ı bırakıp bize fayda ve zarar vermeyen şeylere mi ibadet edelim?!”Bu, öyle bir niteliktir ki Allah’tan başka bütün ibadet olunanlar bunda ortaktırlar. Hiçbirisi ne bir faydaya, ne de bir zarara güç yetiremezler. Emir namına hiçbir şeye sahip değillerdir. Çünkü emir bütünü ile ancak Allah’ındır.“Allah bizi hidâyete kavuşturduktan sonra… ökçelerimiz üzerine gerisin geri mi dönelim?!” Allah bizi hidâyete erdirdikten sonra sapıklığa döner miyiz hiç? Doğruluktan sapıklığa, nimet dolu cennetlere ulaştıran doğru yoldan, izleyenlerini elemli azaba götüren yollara girer miyiz? Bu akıl sahibi bir kimsenin beğenebileceği bir yol değildir. Böyle batıl yolları izleyen kimse “tıpkı arkadaşları: ‘Bize gel’ diye hidâyete çağırdıkları halde, yeryüzünde şaşkın şaşkın dolaşırken şeytanların ayartıp uçuruma sürükledikleri kimse gibi.”dir. Şeytanların kendisini maksadına ulaştıracak yolu izlemekten uzaklaştırıp saptırdığı, hidâyete çağıran arkadaşları olmasına rağmen sonunda şaşırıp kalan, şeytanların da helâke davet ettiği ve böylelikle iki ayrı davet arasında şaşkın kalan kimse gibidir. Allah’ın korudukları müstesna bütün insanların hali işte budur. Bir yandan hakka davet eden risalet, akl-ı selim ve doğru fıtrat onları hidâyete ve en yüksek derecelere ulaşmaya çağırır. Diğer yandan şeytanın davetçileri, onun yolunu izlemeye ve onun yolundan gidenlerle birlikte olmaya çağıranlar, kötülüğü emreden nefis ile birlikte kişiyi sapıklığa ve aşağıların aşağısına düşmeye davet ederler. İnsanlardan kimisi bütün işlerinde veya çoğu işlerinde hidâyete davet edenlerle birlikte olur. Kimisi de bunun tam aksinedir. Kimisi de her iki davetçiyi de eşit görür ve bu iki davetçi onun nezdinde birbiri ile çekişir durur. İşte bahtiyar kimselerle bedbaht kimseler bu noktada birbirinden ayrılırlar.“De ki: “Asıl hidâyet Allah’ın hidâyetidir” Hidâyet Allah’ın Rasûlü aracılığı ile teşri buyurduğu yoldan başkası değildir. Onun dışındaki yollar sapıklık, yok oluş ve helâktır. “Biz âlemlerin Rabbine teslim olmakla emrolunduk.” Tevhide boyun eğerek, emir ve yasaklarına teslim olarak, ubudiyyetine girerek O’na teslim olmamız emredildi. Şüphesiz ki bu, Allah’ın kullarına lütfettiği en üstün nimet, ulaştırdığı en mükemmel terbiyedir.
72. “Bir de: Namazı dosdoğru kılın” yani namazı rükünleri, şartları, sünnetleri ve tamamlayıcı unsurları ile eda ederek kılın “ve” emrettiklerini yerine getirerek ve yasaklarından uzak durarak “O’ndan korkup sakının.” diye” emrolunduk. “Toplanıp huzuruna varacağınız, yalnız O’dur.” Kıyamet gününde O’nun huzurunda toplanacaksınız. O da hayrı ile şerri ile amellerinizin karşılığını verecektir.
73. “O, gökleri ve yeri hak ile” yani kullarına emir vermek, yasaklar koymak, mükâfaat vermek ve cezalandırmak için “yaratandır.”“O’nun ‘Ol’ diyeceği günde her şey oluverir. O’nun sözü haktır.” O’nun emrinde herhangi bir şüphe, ikiletme ve yerine gelmeme durumu söz konusu değildir. O, abes bir şey de söylemez. “Sûra üfürüleceği günde hükümranlık yalnız O’nundur.”Bu günden kasıt kıyamet günüdür. O, her şeyin sahibi ve hükümranı olduğu halde özellikle bu günün söz konusu edilmesi, o günde başkalarının geçici hükümranlığının son bulmasıdır. O günde tek ve Kahhâr olan Allah’tan başkasının hükümranlığı kalmayacaktır.“O, gaybı da şâhit olunanı da bilendir. O, Hakîmdir, Habîrdir.” O’nun hikmeti tamdır. Her şeyi kuşatan nimet O’nundur. Büyük ihsan O’ndandır. Gizlilikleri, sırları, kapalı şeyleri bilgisi ile kuşatan O’dur, O’ndan başka hiçbir hak ilah yoktur, O’ndan başka hiçbir Rab de yoktur.
Hỡi Thiên Sứ Muhammad, Ngươi hãy nói với những người thờ đa thần này: "Chẳng lẽ chúng tôi lại đi thờ phượng ngoài Allah những bục tượng không mang lại lợi ích cũng chẳng gây hại cho chúng tôi ư? Chẳng lẽ chúng tôi lại rời bỏ đức tin Iman sau khi Allah đã ban cho chúng tôi đạt được nó ư? Chẳng lẽ chúng tôi lại giống kẻ bị Shaytan dắt đi lạc và bỏ mặc ngu ngơ không được hướng dẫn trong khi y có những người bạn đang đi trên đường ngay chính kêu gọi y đến với chân lý và y cứ khăng khăng từ chối nghe theo ư?" Hỡi Thiên Sứ Muhammad, Ngươi hãy nói với chúng: "Quả thật, sự Chỉ Đạo của Allah mới là sự Chỉ Đạo đúng đắn và chân lý. Và quả thật, Allah đã ra lệnh cho chúng tôi phải phủ phục và quy thuận Ngài bằng sự độc tôn Ngài trong thờ phượng bởi Ngài là Đấng Chủ Tể của vũ trụ và muôn loài."
Poslaniče, reci tim višebošcima: "Zar da obožavamo idole pored Allaha, one koji nam ne mogu korist pribaviti niti od nas štetu odagnati? Zar da ostavimo vjerovanje nakon što nas je Allah uputio, pa da budemo poput onoga koga su šejtani zaveli i zbunjenog ostavili, pa ne može naći Pravi put, premda ima drugove koji su na Pravom putu i koji ga pozivaju istini, a on im se ne odaziva?" Reci im: "Prava uputa je Allahova uputa, i Allah nam je naredio da se Njemu pokorimo i predamo, iskreno Njega, Jedinog, obožavajući; on je Gospodar svih svjetova."
"I On nam je naredio da namaz obavljamo na najpotpuniji način, i da se Njegove kazne čuvamo primjenjivanjem onoga što nam je naredio i klonjenjem onoga što nam je zabranio." Pred Njim će se svi okupiti na Sudnjem danu, kako bi ih za ono što su činili obračunao.
Và quả thật, Ngài (Allah) ra lệnh cho chúng tôi phải chu đáo dâng lễ nguyện Salah, Ngài ra lệnh cho chúng tôi phải kính sợ Ngài bằng việc thực thi các mệnh lệnh của Ngài và tránh xa những điều cấm của Ngài, bởi Ngài là Đấng Duy Nhất mà tất cả các bề tôi phải quay trở về trình diện trước Ngài vào Ngày Phán Xét để Ngài xét xử và thưởng phạt cho các việc làm của họ.
Yüce Allah bize en güzel bir şekilde namaz kılmamızı, emirlerine uymamızı ve yasaklarından sakınarak takvalı olmamızı emretti. İşlemiş oldukları amellerinin karşılığını vermek için kıyamet günü, huzurunda kullarını tek başına toplayacak olan O'dur.
Eppure ci è stato ordinato di praticare la Preghiera con devozione, in modo completo, e ci è stato ordinato di temere Allāh, seguendo i Suoi ordini e rispettando i Suoi divieti. Dinanzi a Lui solo verranno radunati i sudditi, nel Giorno del Giudizio, affinché vengano retribuiti per le loro azioni.
Dia juga memerintahkan kepada kita agar kita mendirikan salat dengan sebaik-baiknya dan memerintahkan kepada kita agar kita bertakwa kepada-Nya dengan menjalankan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya karena hanya kepada Dialah kelak semua makhluk akan dikumpulkan di hari Kiamat agar Dia memberikan mereka balasan yang setimpal dengan amal perbuatan mereka.
Allah nous a également ordonné d’accomplir la prière de la manière la plus complète et de Le craindre en nous conformant à Ses commandements et en délaissant Ses interdits. Il est le Seul auprès duquel les serviteurs seront rassemblés le Jour de la Résurrection afin qu’ils soient rétribués pour leurs œuvres.
Nag-utos nga Siya sa amin ng pagpapanatili sa pagdarasal sa paraang pinakalubos, at nag-utos Siya sa amin ng pangingilag sa pagkakasala sa Kanya sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya sapagkat Siya lamang ay ang pagtitipunan sa Araw ng Pagbangon upang gumanti Siya sa kanila sa mga gawa nila.
I have been instructed to establish the prayer in a complete way. I have also been instructed to be mindful of Allah by fulfilling His instructions and staying away from things He has prohibited. He, alone, is the One Who will gather the servants before Him on the Day of Rising, in order to judge them for their actions.
When communities go astray, all religious acts undergo this change. People ignore the true objective of the religious act and lay stress on externals. Now, those who reach the stage of making religion a source of worldly fun and frolic and are completely oblivious to its intended purpose, prove by their deeds that they are neither serious nor sincere about religion. And those who are not serious about such matters cannot have anything explained to them in this connection, as this goes against their temperament. Moreover, possession of material things gives them the illusion that they are the possessors of truth also. Here, they observe that all their needs are adequately fulfilled. Everywhere they are the life and soul of the gathering. There is no void in their lives. So, they presume that in the Hereafter also they will be successful. Such people, because of their misapprehensions, are not serious about the Hereafter. But, they should know that whatever they perpetrate will not be without consequences. They will be undone by their own actions. Their very arrogance will very soon rebound on them and there will be no mitigation of their suffering.
“Se me ha ordenado establecer la oración de una manera completa. También se me ha instruido que honre a Al-lah al cumplir Sus órdenes y al alejarme de las cosas que Él ha prohibido. Solo Él, es Quien reunirá a los siervos ante Si en el Día de la Resurrección, para juzgarlos por sus acciones.
There are two kinds of travellers in the desert. One puts his entire trust in God. When he goes astray, he begs God’s assistance and soon has his feet set on the right path once again. The other has faith in entities other than God. When he loses his way in the desert, he is hardly aware that he is wandering aimlessly and ignores the calls of the faithful who would gladly re-direct him. The reason for this difference in outlook is that the former traveller keeps an open mind. He has no difficulty in seeing which is the right path, and if he chances to stray from it, he is willing to accept God’s guidance in order to return to it. The latter traveller, however, is lost right from the beginning, because he has fallen under the influence of Satan. His mind, therefore, works in a perverse way. The result is that he may listen, but he does not hear, and he may look, but he does not see.
He is the One Who created the heavens and the earth for a purpose. On the day when Allah will say to something ‘Be’ and it will become, refers to the Day of Rising when Allah will say ‘Rise’ and they will all rise. His word is the truth that will most certainly occur. On the Day of Rising, when the angel Isrāfīl will blow the trumpet for a second time, all control will be Allah’s alone. He knows what is hidden and what can be seen. He is Wise in His creating and handling of matters. He is Aware about the hidden just as He knows the apparent, and nothing is hidden from Him.
Và Ngài (Allah) là Đấng đã tạo các tầng trời và trái đất vì điều chân lý hiển nhiên. Vào Ngày mà Allah sẽ nói vào Ngày Phục Sinh: 'Các ngươi hãy trở dậy!' thì tất cả đều sống và trở dậy từ cõi mộ bởi vì Ngài là Đấng khi nói với một điều gì 'Hãy thành!' thì nó sẽ thành đúng như thế. Lời Nói của Ngài là chân lý, những gì Ngài phán chắc chắn phải xảy ra. Và vào Ngày Phán Xét khi đại Thiên Thần Israfil thổi chiếc Sừng với tiếng còi thứ hai, mọi quyền hành đều thuộc về một mình Allah. Ngài là Đấng thông toàn mọi điều vô hình và hữu hình, Ngài là Đấng Thông Thái trong việc tạo hóa và điều hành các tạo vật của Ngài, Ngài là Đáng Am Tường tất cả mọi thứ, không có bất cứ thứ gì có thể che giấu được Ngài, mọi sự việc ẩn mình bên trong đối với Ngài cũng sáng tỏ giống như những sự việc bên ngoài.
“Él es Quien creó los cielos y la tierra con un propósito. El día en que Al-lah ordene que algo sea, así se hará. El Día de la resurrección, cuando Al-lah diga ‘levántense’, todos se levantarán de sus tumbas. Su palabra se cumplirá porque es verdadera. En el Día de la Resurrección, cuando el ángel Israfil toque la trompeta por segunda vez, todo el control será solo de Al-lah. Él conoce lo oculto y lo visible. Él es sabio en Su creación y manejo de los asuntos. Él es Conocedor de lo que se encuentra oculto, así como conoce lo que es aparente; nada se esconde de Él.
Allah est Celui qui créa les Cieux et la Terre en toute vérité. Le jour où Il dit à une chose «Sois», elle est aussitôt et le Jour de la Résurrection Il dira «Levez-vous» (qûmû) et tous se lèveront. Sa parole est donc véridique et Se réalise irrémédiablement. Le Jour de la Résurrection, Il sera le Seul Souverain lorsque `Isrâfîl soufflera pour la seconde fois dans la Trompe (`aş-şûru). Il connaît ce qui est absent et ce qui est présent et est Sage dans Sa création et Sa gestion. Il est aussi le Parfaitement Connaisseur, Celui à qui rien n’échappe puisque ce qui est caché Lui est aussi connu que ce qui est apparent.
O - Subhanehu ve Teâlâ- gökleri ve yeri hak ile yaratandır. Allah bir şeye, "Ol!" dediği gün, hemen oluverir. Kıyamet gününde, "Kalkınız!" dediği zaman hep birlikte kalkarlar. Sözü haktır ve meydana gelmesi ile ilgili en ufak bir şüphe de yoktur. Kıyamet günü İsrafil Sûr'a ikinci kez üflediğinde mülk yalnızca Allah -Subhanehu ve Teâlâ-'ya aittir. Gizliyi de görüneni de bilendir. O, yaratmasında ve idaresinde yegâne hikmet sahibidir. O, her şeyden haberdardır, hiçbir şey O'na gizli kalmaz. O'nun katında işlerin gizli saklı olanları açık görünenleri gibidir.
Siya – kaluwalhatian sa Kanya at pagkataas-taas Siya – ay ang lumikha ng mga langit at lupa ayon sa katotohanan. Sa araw na magsasabi Siya sa anuman na mangyari ay mangyayari ito. Kapag magsasabi Siya sa Araw ng Pagbangon na bumangon kayo ay babangon sila. Ang sabi Niya ay ang katapatan na magaganap nang walang pasubali. Sa Kanya – kaluwalhatian sa Kanya at pagkataas-taas Siya – tanging sa Kanya, ang paghahari sa Araw ng Pagbangon kapag iihip si Anghel Isrāfīl sa sungay sa ikalawang pag-ihip. [Siya] ang Nakaaalam sa anumang nalingid at ang Nakaaalam sa anumang nasaksihan. Siya ay ang Marunong sa paglikha Niya at pangangasiwa Niya, ang Mapagbatid na walang nakakukubli sa Kanya na anuman kaya naman ang mga nakalihim sa mga bagay-bagay sa ganang Kanya ay gaya ng mga nakalantad sa mga ito.
On, Uzvišeni, je Taj Koji je stvorio nebesa i Zemlju s istinom. Kada On nečemu kaže: "Budi", ono biva, i On će na Sudnjem danu reći: "Ustanite", pa će svi ustati (biti proživljeni). Ono što On kaže, to će se neizostavno desiti, i samo Njemu, Uzvišenom, pripada vlast na Sudnjem danu, kada će Israfil puhnuti u rog drugi put. Allah zna sve nevidljivo i vidljivo, i On je mudar u Svom stvaranju i uređivanju, i detaljno zna sve, i vanjski i suštinski, Njemu je jednako poznato i skriveno i vidljivo.
Dialah -Subḥānahu wa Ta'ālā- yang menciptakan langit dan bumi dengan sebenar-benarnya, yaitu tatkala Allah berfirman kepada sesuatu, “Jadilah!” Lalu jadilah ia. Juga ketika Dia berfirman pada hari Kiamat, “Bangkitlah kalian!” Lalu bangkitlah mereka. Itulah firman-Nya yang benar, yang pasti akan terjadi tanpa kecuali. Dialah -Subḥānahu wa Ta'ālā- satu-satunya pemilik kerajaan di hari Kiamat, yaitu tatkala Malaikat Israfil meniup sangkakala untuk kedua kalinya. Dia Maha Mengetahui apa yang tersembunyi dan apa yang nyata. Dia Mahabijaksana dalam mengatur dan mengurus makhluk-Nya dan Dia Maha Mengetahui segala sesuatu, tidak ada sesuatu yang luput dari pengetahuan-Nya, sehingga perkara-perkara yang tersembunyi akan tampak seperti perkara-perkara yang nyata bagi-Nya.
E Lui, gloria Sua, l'Altissimo, è Colui che ha creato i cieli e la terra con verità; quando vuole realizzare qualcosa, basta che dica: "Sii", e quella è. Quando dirà, nel Giorno del Giudizio: "Risorgete", tutti risorgeranno. La Sua Parola è verità ineluttabile; e a Lui solo, gloria Sua, l'Altissimo, appartiene il Regno del Giorno del Giudizio, quando verrà soffiato nel corno per la seconda volta; ed Egli è Colui che Conosce l'Ignoto e ciò che è visibile; e Lui è il Saggio nella Sua Creazione e nella Sua Amministrazione; il Ben Informato, Colui a cui nulla è nascosto e per il Quale l'interiore e l'esteriore delle cose sono pari.
"Dan (ingatlah) di waktu Ibrahim berkata kepada bapaknya (Azar), 'Pantaskah kamu menjadikan berhala-berhala sebagai tuhan-tuhan? Sesungguhnya aku melihatmu dan kaummu dalam kesesatan yang nyata.' Dan demikianlah Kami perlihatkan kepada Ibrahim tanda-tanda keagungan (Kami yang terdapat) di langit dan bumi, dan (Kami memperlihatkannya) agar Ibrahim itu ter-masuk orang-orang yang yakin. Ketika malam menjadi gelap, dia melihat sebuah bintang (lalu) dia berkata, 'Inilah Rabbku.' Tetapi tatkala bintang itu tenggelam, dia berkata, 'Saya tidak suka ke-pada yang tenggelam.' Kemudian tatkala dia melihat bulan terbit, dia berkata, 'Inilah Rabbku.' Tetapi setelah bulan itu tenggelam, dia berkata, 'Sesungguhnya jika Rabbku tidak memberi petunjuk kepadaku, pastilah aku termasuk orang-orang yang sesat.' Kemu-dian tatkala dia melihat matahari terbit, dia berkata, 'Inilah Rabbku, ini yang lebih besar,' maka tatkala matahari itu telah terbenam, dia berkata, 'Hai kaumku, sesungguhnya aku berlepas diri dari apa yang kamu persekutukan. Sesungguhnya aku meng-hadapkan diriku kepada (Rabb) yang menciptakan langit dan bumi dengan cenderung kepada agama yang benar, dan aku bukanlah termasuk orang-orang yang mempersekutukanNya.' Dan dia di-bantah oleh kaumnya. Dia berkata, 'Apakah kamu hendak mem-bantahku tentang Allah, padahal sesungguhnya Allah telah mem-beri petunjuk kepadaku. Dan aku tidak takut kepada (malapetaka dari) sembahan-sembahan yang kamu persekutukan dengan Allah, kecuali di kala Rabbku menghendaki sesuatu (dari malapetaka) itu. Pengetahuan Rabbku meliputi segala sesuatu. Maka apakah kamu tidak dapat mengambil pelajaran (darinya)? (Bagaimana aku takut kepada sembahan-sembahan yang kamu persekutukan (dengan Allah), padahal kamu tidak takut mempersekutukan Allah dengan sembahan-sembahan yang Allah sendiri tidak menurunkan hujjah kepadamu untuk mempersekutukanNya? Maka manakah di antara dua golongan itu yang lebih berhak mendapat keamanan (dari malapetaka), jika kamu mengetahui?' Orang-orang yang beriman dan tidak mencampur-adukkan iman mereka dengan kezhaliman (syirik), mereka itulah orang-orang yang mendapat keamanan dan mereka itu adalah orang-orang yang mendapat petunjuk. Dan itulah hujjah Kami yang Kami berikan kepada Ibrahim untuk menghadapi kaumnya. Kami tinggikan siapa yang Kami kehendaki beberapa derajat. Sesungguhnya Rabbmu Maha-bijaksana lagi Maha Mengetahui." (Al-An'am: 74-83).
(74) Di sini Allah mengatakan, Ceritakanlah kisah Ibrahim dengan menyanjung dan menghormatinya dalam kondisi di mana dia mengajak kepada tauhid dan melarang syirik.﴾ وَإِذۡ قَالَ إِبۡرَٰهِيمُ لِأَبِيهِ ءَازَرَ أَتَتَّخِذُ أَصۡنَامًا ءَالِهَةً ﴿ "Dan (ingatlah) di waktu Ibrahim berkata kepada bapak-nya (Azar), 'Pantaskah kamu menjadikan berhala-berhala sebagai tuhan-tuhan?'" Yang tidak mampu menghadirkan manfaat dan mudarat, dan yang tidak memiliki hak sedikit pun dalam segala urusan. ﴾ إِنِّيٓ أَرَىٰكَ وَقَوۡمَكَ فِي ضَلَٰلٖ مُّبِينٖ ﴿ "Sesungguhnya aku melihatmu dan kaummu dalam kesesatan yang nyata." Yang mana kamu menyembah sesuatu yang sedikit pun tidak berhak untuk disembah, sementara kamu mening-galkan penyembahan kepada penciptamu, pemberi rizkimu, dan pengaturmu.
(75) ﴾ وَكَذَٰلِكَ ﴿ "Dan demikianlah," ketika Kami memberi taufik kepadanya menuju tauhid dan dakwah kepadanya, ﴾ نُرِيٓ إِبۡرَٰهِيمَ مَلَكُوتَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ ﴿ "Kami perlihatkan kepada Ibrahim tanda-tanda keagungan (Kami yang terdapat) di langit dan bumi," agar dia melihat dengan bashirah dalil yang kuat dan bukti-bukti yang jelas yang dikandung-nya. ﴾ وَلِيَكُونَ مِنَ ٱلۡمُوقِنِينَ ﴿ "Dan (Kami memperlihatkannya) agar Ibrahim itu termasuk orang-orang yang yakin." Karena berdasarkan tegaknya dalil, dia mendapatkan keyakinan dan ilmu yang sempurna dengan segala tuntutan.
(76) ﴾ فَلَمَّا جَنَّ عَلَيۡهِ ٱلَّيۡلُ رَءَا كَوۡكَبٗاۖ ﴿ "Ketika malam menjadi gelap, dia me-lihat sebuah bintang." Mungkin ia bintang yang bersinar, karena peng-khususannya dalam penyebutan menunjukkan bahwa dia lebih daripada yang lain. Oleh karena itu, wallahu a'lam, ada yang menga-takan bahwa itu adalah bintang Venus. ﴾ قَالَ هَٰذَا رَبِّيۖ ﴿ "(Lalu) dia berkata, 'Inilah Tuhanku'." Maksudnya, dia berkata, "Inilah Rabbku," dengan nada merendah, namun menentang.
Lalu marilah kita lihat, apakah dia berhak memperoleh rubu-biyah? Apakah kita memiliki dalil dalam hal ini? Karena seorang yang berakal tidak layak menjadikan hawa nafsunya sebagai tuhan tanpa bukti dan dalil. ﴾ فَلَمَّآ أَفَلَ ﴿ "Tetapi tatkala bintang itu tenggelam," maksudnya, bintang itu menghilang. ﴾ قَالَ لَآ أُحِبُّ ٱلۡأٓفِلِينَ ﴿ "Dia ber-kata, 'Saya tidak suka kepada yang tenggelam'," maksudnya, yang meng-hilang dan bersembunyi dari orang yang menyembahnya, karena yang disembah harus mengurusi kepentingan-kepentingan orang yang menyembahnya, dan harus berfungsi sebagai pengaturnya dalam segala urusannya. Adapun yang tenggelam dalam waktu yang lama, maka bagaimana mungkin dia berhak disembah? Bu-kankah menjadikannya sebagai tuhan termasuk kebodohan besar dan kebatilan yang parah?
(77) ﴾ فَلَمَّا رَءَا ٱلۡقَمَرَ بَازِغٗا ﴿ "Kemudian tatkala dia melihat bulan terbit," dan dia melihatnya lebih dan berbeda dengan cahaya bintang, ﴾ قَالَ هَٰذَا رَبِّيۖ ﴿ "dia berkata, 'Inilah Tuhanku'." Dengan nada merendah. ﴾ فَلَمَّآ أَفَلَ قَالَ لَئِن لَّمۡ يَهۡدِنِي رَبِّي لَأَكُونَنَّ مِنَ ٱلۡقَوۡمِ ٱلضَّآلِّينَ ﴿ "Tetapi setelah bulan itu ter-benam, dia berkata, 'Sesungguhnya jika Tuhanku tidak memberi petunjuk kepadaku, pastilah aku termasuk orang-orang yang sesat'." Maka dia benar-benar membutuhkan hidayah dari Tuhannya. Dia menya-dari jika Dia tidak memberinya petunjuk, maka tak ada yang mem-beri petunjuk kepadanya. Jika Dia tidak membantunya dalam menaatiNya, maka tiada penolong baginya.
(78) ﴾ فَلَمَّا رَءَا ٱلشَّمۡسَ بَازِغَةٗ قَالَ هَٰذَا رَبِّي هَٰذَآ أَكۡبَرُۖ ﴿ "Kemudian tatkala dia melihat matahari terbit, dia berkata, 'Inilah Tuhanku, ini yang lebih besar'," daripada bintang dan bulan. ﴾ فَلَمَّآ أَفَلَتۡ ﴿ "Maka tatkala matahari itu telah terbenam," terungkaplah petunjuk untuknya. Pada saat itu hi-langlah kebodohan. ﴾ قَالَ يَٰقَوۡمِ إِنِّي بَرِيٓءٞ مِّمَّا تُشۡرِكُونَ ﴿ "Dia berkata, 'Hai kaumku, sesungguhnya aku berlepas diri dari apa yang kamu persekutukan'." Yang mana dalil yang benar dan jelas menyatakan kebatilannya.
(79) ﴾ إِنِّي وَجَّهۡتُ وَجۡهِيَ لِلَّذِي فَطَرَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ حَنِيفٗاۖ ﴿ "Sesungguh-nya aku menghadapkan diriku kepada Tuhan yang menciptakan langit dan bumi dengan cenderung kepada agama yang benar," yang hanya milik Allah semata, menghadap kepadaNya dan berpaling dari selainNya. ﴾ وَمَآ أَنَا۠ مِنَ ٱلۡمُشۡرِكِينَ ﴿ "Dan aku bukanlah termasuk orang-orang yang mempersekutukanNya." Dia berlepas diri dari kesyirikan, tunduk kepada tauhid, dan menegakkan dalil atas itu.
Apa yang kami sebutkan dalam penafsiran ayat-ayat ini adalah yang benar, yakni bahwa konteksnya adalah perdebatan antara Ibrahim dengan kaumnya, dan penjelasan batilnya penuhanan terhadap planet-planet ini dan lain-lainnya. Adapun orang yang berpendapat bahwa itu terjadi pada waktu dia masih muda sebagai proses pencarian, maka pendapat ini tidak berdasar.
(80) ﴾ وَحَآجَّهُۥ قَوۡمُهُۥۚ قَالَ أَتُحَٰٓجُّوٓنِّي فِي ٱللَّهِ وَقَدۡ هَدَىٰنِۚ ﴿ "Dan dia dibantah oleh kaumnya. Dia berkata, 'Apakah kamu hendak membantahku tentang Allah, padahal sesungguhnya Allah telah memberi petunjuk kepadaku'." Apa gunanya mendebat orang yang mana petunjuk belum jelas baginya? Adapun orang yang diberi petunjuk oleh Allah dan mencapai de-rajat yakin tertinggi, maka dengan sendirinya dia mengajak orang-orang kepada apa yang dipegangnya. ﴾ وَلَآ أَخَافُ مَا تُشۡرِكُونَ بِهِۦٓ ﴿ "Dan aku tidak takut kepada (malapetaka dari) sesembahan-sesembahan yang kamu persekutukan dengan Allah." Karena ia tidak akan mampu menda-tangkan mudarat dan tidak bisa menghalangi manfaat sedikit pun dariku. ﴾ إِلَّآ أَن يَشَآءَ رَبِّي شَيۡـٔٗاۚ وَسِعَ رَبِّي كُلَّ شَيۡءٍ عِلۡمًاۚ أَفَلَا تَتَذَكَّرُونَ ﴿ "Kecuali di kala Tuhanku menghendaki sesuatu (dari malapetaka) itu. Pengetahuan Tuhanku meliputi segala sesuatu. Maka apakah kamu tidak dapat meng-ambil pelajaran (darinya)?" Maka kamu pun mengetahui bahwa Dia-lah satu-satunya Tuhan yang berhak disembah.
(81) ﴾ وَكَيۡفَ أَخَافُ مَآ أَشۡرَكۡتُمۡ ﴿ "Bagaimana aku takut kepada sesembahan-sesembahan yang kamu persekutukan (dengan Allah)," se-mentara keadaannya adalah lemah dan tidak berguna.
﴾ وَلَا تَخَافُونَ أَنَّكُمۡ أَشۡرَكۡتُم بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ عَلَيۡكُمۡ سُلۡطَٰنٗاۚ ﴿ "Padahal kamu tidak takut mempersekutukan Allah dengan sesembahan-sesembahan yang Allah sendiri tidak menurunkan hujjah kepadamu untuk mempersekutukan-Nya." Kecuali hanya mengikuti hawa nafsu. ﴾ فَأَيُّ ٱلۡفَرِيقَيۡنِ أَحَقُّ بِٱلۡأَمۡنِۖ إِن كُنتُمۡ تَعۡلَمُونَ ﴿ "Maka manakah di antara dua golongan itu yang lebih berhak mendapat keamanan (dari malaikat), jika kamu mengetahui?"
(82) Allah berfirman untuk memberi keputusan kepada ke-dua kelompok, ﴾ ٱلَّذِينَ ءَامَنُواْ وَلَمۡ يَلۡبِسُوٓاْ إِيمَٰنَهُم بِظُلۡمٍ أُوْلَٰٓئِكَ لَهُمُ ٱلۡأَمۡنُ وَهُم مُّهۡتَدُونَ ﴿ "Orang-orang yang beriman dan tidak mencampuradukkan iman mereka dengan kezhaliman (syirik), mereka itulah orang-orang yang mendapat keaman-an, dan mereka itu adalah orang-orang yang mendapat petunjuk." Aman dari ketakutan, azab, dan kesengsaraan serta mendapatkan hidayah kepada jalan yang lurus. Jika mereka tidak mencampur iman dengan kezhaliman secara mutlak, baik itu syirik dan kemaksiatan, maka mereka mendapatkan rasa aman dan hidayah yang sempurna.
Jika mereka tidak mencampurnya dengan kesyirikan saja, na-mun mereka masih melakukan keburukan-keburukan, maka mereka mendapatkan pokok hidayah dan pokok rasa aman walaupun ke-sempurnaannya tidak tercapai. Pengertian dari ayat yang mulia ini adalah bahwa orang-orang yang tidak mencapai dua perkara itu, maka mereka juga tidak mendapatkan hidayah dan rasa aman. Akan tetapi bagian yang mereka dapatkan adalah kesesatan dan kesengsaraan.
(83) Manakala Allah menetapkan untuk Nabi Ibrahim de-ngan menjelaskan padanya tentang bukti-bukti yang kuat, maka Dia berfirman, ﴾ وَتِلۡكَ حُجَّتُنَآ ءَاتَيۡنَٰهَآ إِبۡرَٰهِيمَ عَلَىٰ قَوۡمِهِۦۚ ﴿ "Dan itulah hujjah Kami yang Kami berikan kepada Ibrahim untuk menghadapi kaumnya." Ibrahim mengungguli dan mengalahkan mereka dengannya. ﴾ نَرۡفَعُ دَرَجَٰتٖ مَّن نَّشَآءُۗ ﴿ "Kami tinggikan siapa yang Kami kehendaki beberapa derajat," se-bagaimana Kami meninggikan derajat Ibrahim di dunia dan akhirat. Allah mengangkat pemilik ilmu beberapa derajat bagi yang beramal lagi mendidik. Allah menjadikannya sebagai pemimpin menurut keadaannya, perbuatannya dicermati, langkahnya diikuti, cahaya-nya diambil, dan ilmunya digunakan sebagai pegangan dalam ke-gelapan. Allah berfirman,
﴾ يَرۡفَعِ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ مِنكُمۡ وَٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ دَرَجَٰتٖۚ ﴿
"Niscaya Allah akan meninggikan orang-orang yang beriman di antaramu dan orang-orang yang diberi ilmu pengetahuan beberapa dera-jat." (Al-Mujadilah: 11).
﴾ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٞ ﴿ "Sesungguhnya Tuhanmu Mahabijaksana lagi Maha Mengetahui." Dia tidak meletakkan ilmu dan hikmah kecuali di tempat yang sesuai dengannya, dan Dia lebih mengetahui tem-pat itu dan yang seharusnya.
Ketika Allah menyebutkan hamba dan KhalilNya, Ibrahim dan menyebutkan nikmatNya kepadanya dalam bentuk ilmu, dakwah, dan kesabaran, maka Allah menyebutkan anugerahNya kepadanya berupa anak keturunan yang shalih dan baik, dan bah-wa Allah menjadikan makhluk tersuci dari keturunannya. Alangkah utama dan mulianya dia, yang tidak ada contoh semisal yang mem-bandinginya. Dia berfirman,
Ingatlah -wahai Rasul- tatkala Ibrahim -‘alaihissalām- berkata kepada ayahnya yang musyrik, Āzar, “Wahai ayahku! Apakah Anda menjadikan patung-patung itu sebagai tuhan-tuhan yang Anda sembah selain Allah? Sesungguhnya aku melihat Anda dan kaum Anda yang menyembah berhala-berhala itu berada dalam kesesatan yang nyata dan menyimpang dari jalan yang benar disebabkan kalian menyembah tuhan selain Allah. Padahal, Allah -Subḥānahu- adalah Tuhan yang disembah secara hak, sedang yang lain adalah tuhan yang disembah secara batil.”
Ô Messager, rappelle-toi lorsqu’Abraham dit à `Âzar, son père polythéiste: Ô père, adoptes-tu des idoles que tu adores à la place d’Allah ? Je vois que toi et ton peuple vous êtes réellement égarés et que l’adoration que vous vouez à d’autres divinités qu’Allah vous a désorientés. Aujourd’hui, vous ne savez plus comment trouver la voie de la vérité… Allah est Celui qui mérite d’être adoré tandis que les divinités ne le méritent pas.
Ibrahim Advises his Father
Ibrahim advised, discouraged and forbade his father from worshipping idols, just as Allah stated,
وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ ءَازَرَ أَتَتَّخِذُ أَصْنَاماً ءَالِهَةً
(And (remember) when Ibrahim said to his father Azar: "Do you take idols as gods") meaning, do you worship an idol instead of Allah
إِنِّى أَرَاكَ وَقَوْمَكَ
(Verily, I see you and your people...) who follow your path,
فِى ضَلَـلٍ مُّبِينٍ
(in manifest error) wandering in confusion unaware of where to go. Therefore, you are in disarray and ignorance, and this fact is clear to all those who have sound reason. Allah also said,
وَاذْكُرْ فِى الْكِتَـبِ إِبْرَهِيمَ إِنَّهُ كَانَ صِدِّيقاً نَّبِيّاً - إِذْ قَالَ لاًّبِيهِ يأَبَتِ لِمَ تَعْبُدُ مَا لاَ يَسْمَعُ وَلاَ يَبْصِرُ وَلاَ يُغْنِى عَنكَ شَيْئاً - يأَبَتِ إِنِّى قَدْ جَآءَنِى مِنَ الْعِلْمِ مَا لَمْ يَأْتِكَ فَاتَّبِعْنِى أَهْدِكَ صِرَاطاً سَوِيّاً - يأَبَتِ لاَ تَعْبُدِ الشَّيْطَـنَ إِنَّ الشَّيْطَـنَ كَانَ لِلرَّحْمَـنِ عَصِيّاً - يأَبَتِ إِنِّى أَخَافُ أَن يَمَسَّكَ عَذَابٌ مِّنَ الرَّحْمَـنِ فَتَكُونَ لِلشَّيْطَـنِ وَلِيّاً - قَالَ أَرَاغِبٌ أَنتَ عَنْ آلِهَتِى يإِبْرَهِيمُ لَئِن لَّمْ تَنتَهِ لأَرْجُمَنَّكَ وَاهْجُرْنِى مَلِيّاً - قَالَ سَلَـمٌ عَلَيْكَ سَأَسْتَغْفِرُ لَكَ رَبِّي إِنَّهُ كَانَ بِى حَفِيّاً - وَأَعْتَزِلُكُمْ وَمَا تَدْعُونَ مِن دُونِ اللَّهِ وَأَدْعُو رَبِّى عَسَى أَلاَّ أَكُونَ بِدُعَآءِ رَبِّى شَقِيًّا
(And mention in the Book (the Qur'an, the story of) Ibrahim. Verily! He was a man of truth, a Prophet. When he said to his father: "O my father! Why do you worship that which hears not, sees not and cannot avail you in anything O my father! Verily! There has come to me of knowledge that which came not unto you. So follow me. I will guide you to a straight path. O my father! Worship not Shaytan. Verily! Shaytan has been a rebel against the Most Beneficent (Allah). O my father! Verily! I fear lest a torment from the Most Beneficent (Allah) overtakes you, so that you become a companion of Shaytan (in the Hell-fire)." He (the father) said: "Do you reject my gods, O Ibrahim If you stop not (this), I will indeed stone you. So get away from me safely before I punish you." Ibrahim said: "Peace be on you! I will ask forgiveness of my Lord for you. Verily! He is unto me, Ever Most Gracious. And I shall turn away from you and from those whom you invoke besides Allah. And I shall call on my Lord; and I hope that I shall not be unanswered in my invocation to my Lord.") 19:41-48 Ibrahim continued asking for forgiveness for his father for the rest of his father's life. When his father died an idolator and Ibrahim realized this fact, he stopped asking Allah for forgiveness for him and disassociated himself from him. Allah said,
وَمَا كَانَ اسْتِغْفَارُ إِبْرَهِيمَ لاًّبِيهِ إِلاَّ عَن مَّوْعِدَةٍ وَعَدَهَآ إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِلَّهِ تَبَرَّأَ مِنْهُ إِنَّ إِبْرَهِيمَ لأَوَّاهٌ حَلِيمٌ
(And invoking for his father's forgiveness was only because of a promise he had made to him. But when it became clear to him that he was an enemy to Allah, he dissociated himself from him. Verily Ibrahim was patient in supplication and forbearing.) 9:114. It was recorded in the Sahih that Ibrahim will meet his father Azar on the Day of Resurrection and Azar will say to him, "My son! This Day, I will not disobey you." Ibrahim will say, "O Lord! You promised me not to disgrace me on the Day they are resurrected; and what will be more disgraceful to me than cursing and dishonoring my father" Then Allah will say, "O Ibrahim! Look behind you!" He will look and there he will see (that his father was changed into) a male hyena covered in dung, which will be caught by the legs and thrown in the (Hell) Fire."
Tawhid Becomes Apparent to Ibrahim
Allah's statement,
وَكَذَلِكَ نُرِى إِبْرَهِيمَ مَلَكُوتَ السَّمَـوَتِ وَالاٌّرْضِ
(Thus did We show Ibrahim the kingdom of the heavens and the earth...) 6:75, means, when he contemplated about the creation of the heaven and earth, We showed Ibrahim the proofs of Allah's Oneness over His dominion and His creation, which indicate that there is no god or Lord except Allah. Allah said in other Ayat;
قُلِ انظُرُواْ مَاذَا فِى السَّمَـوَتِ وَالاٌّرْضِ
(Say: "Behold all that is in the heavens and the earth.") 10:101, and,
أَفَلَمْ يَرَوْاْ إِلَى مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ مِّنَ السَّمَآءِ وَالاٌّرْضِ إِن نَّشَأْ نَخْسِفْ بِهِمُ الاٌّرْضَ أَوْ نُسْقِطْ عَلَيْهِمْ كِسَفاً مِّنَ السَّمَآءِ إِنَّ فِى ذَلِكَ لاّيَةً لِّكُلِّ عَبْدٍ مُّنِيبٍ
(See they not what is before them and what is behind them, of the heaven and the earth If We will, We sink the earth with them, or cause a piece of the sky to fall upon them. Verily, in this is a sign for every servant who turns to Allah.) 34:9 Allah said next,
فَلَمَّا جَنَّ عَلَيْهِ الَّيْلُ
(When the night overcame him) covered him with darkness,
رَأَى كَوْكَباً
(He saw a Kawkab) a star.
قَالَ هَـذَا رَبِّى فَلَمَّآ أَفَلَ
(He said: "This is my lord." But when it Afala,) meaning, set, he said,
لا أُحِبُّ الاٌّفِلِينَ
(I like not those that set.) Qatadah commented, "Ibrahim knew that his Lord is Eternal and never ceases."
فَلَمَّآ رَأَى الْقَمَرَ بَازِغاً قَالَ هَـذَا رَبِّى فَلَمَّآ أَفَلَ قَالَ لَئِن لَّمْ يَهْدِنِى رَبِّى لاّكُونَنَّ مِنَ الْقَوْمِ الضَّآلِّينَ
رَبِّى
(When he saw the moon rising up, he said: "This is my lord." But when it set, he said: "Unless my Lord guides me, I shall surely be among the misguided people." When he saw the sun rising up, he said: "This is my lord.") this radiating, rising star is my lord,
هَـذَآ أَكْبَرُ
(This is greater) bigger than the star and the moon, and more radiant.
فَلَمَّآ أَفَلَتْ
(But when it Afalat) set,
قَالَ يقَوْمِ إِنِّى بَرِىءٌ مِّمَّا تُشْرِكُونَإِنِّى وَجَّهْتُ وَجْهِىَ
(he said: "O my people! I am indeed free from all that you join as partners in worship with Allah. Verily, I have turned my face..."), meaning, I have purified my religion and made my worship sincere,
لِلَّذِى فَطَرَ السَّمَـوَتِ وَالاٌّرْضَ
("towards Him Who has created the heavens and the earth,") Who originated them and shaped them without precedence,
حَنِيفاً
(Hanifan) avoiding Shirk and embracing Tawhid. This is why he said next,
وَمَآ أَنَاْ مِنَ الْمُشْرِكِينَ
("and I am not of the idolators.")
Prophet Ibrahim Debates with his People
We should note here that, in these Ayat, Ibrahim, peace be upon him, was debating with his people, explaining to them the error of their way in worshipping idols and images. In the first case with his father, Ibrahim explained to his people their error in worshipping the idols of earth, which they made in the shape of heavenly angels, so that they intercede on their behalf with the Glorious Creator. His people thought that they are too insignificant to worship Allah directly, and this is why they turned to the worship of angels as intercessors with Allah for their provisions, gaining victory and attaining their various needs. He then explained to them the error and deviation of worshipping the seven planets, which they said were the Moon, Mercury, Venus, the Sun, Mars, Jupiter and Saturn. The brightest of these objects and the most honored to them was the Sun, the Moon then Venus. Ibrahim, may Allah's peace and blessings be on him, first proved that Venus is not worthy of being worshipped, for it is subservient to a term and course appointed that it does not defy, nor swerving right or left. Venus does not have any say in its affairs, for it is only a heavenly object that Allah created and made bright out of His wisdom. Venus rises from the east and sets in the west where it disappears from sight. This rotation is repeated the next night, and so forth. Such an object is not worthy of being a god. Ibrahim then went on to mention the Moon in the same manner in which he mentioned Venus, and then the Sun. When he proved that these three objects were not gods, although they are the brightest objects the eyes can see,
قَالَ يقَوْمِ إِنِّى بَرِىءٌ مِّمَّا تُشْرِكُونَ
(he said: "O my people! I am indeed free from all that you join as partners in worship with Allah.") meaning, I am free from worshipping these objects and from taking them as protectors. Therefore, if they are indeed gods as you claim, then all of you bring your plot against me and do not give me respite.
إِنِّى وَجَّهْتُ وَجْهِىَ لِلَّذِى فَطَرَ السَّمَـوَتِ وَالاٌّرْضَ حَنِيفاً وَمَآ أَنَاْ مِنَ الْمُشْرِكِينَ
(Verily, I have turned my face towards Him Who has created the heavens and the earth, Hanifan, and I am not one of the idolators.) meaning, I worship the Creator of these things, Who originated and decreed them, and Who governs their affairs and made them subservient. It is He in Whose Hand is the dominion of all things, and He is the Creator, Lord, King and God of all things in existence. In another Ayah, Allah said؛
إِنَّ رَبَّكُمُ اللَّهُ الَّذِى خَلَقَ السَمَـوَتِ وَالاٌّرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يُغْشِى الَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَتٍ بِأَمْرِهِ أَلاَ لَهُ الْخَلْقُ وَالاٌّمْرُ تَبَارَكَ اللَّهُ رَبُّ الْعَـلَمِينَ
(Indeed your Lord is Allah, Who created the heavens and the earth in six Days, and then He Istawa (rose over) the Throne. He brings the night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, the stars, subjecting them to His command. Surely, His is the creation and commandment. Blessed be Allah, the Lord of all that exists!) 7:54. Allah described Prophet Ibrahim,
وَلَقَدْ ءَاتَيْنَآ إِبْرَهِيمَ رُشْدَهُ مِن قَبْلُ وَكُنَّا بِهِ عَـلِمِينَ - إِذْ قَالَ لاًّبِيهِ وَقَوْمِهِ مَا هَـذِهِ التَّمَـثِيلُ الَّتِى أَنتُمْ لَهَا عَـكِفُونَ
(And indeed We bestowed aforetime on Ibrahim his (portion of) guidance, and We were well-acquainted with him. When he said to his father and his people: "What are these images, to which you are devoted") 21:51-52. These Ayat indicate that Ibrahim was debating with his people about the Shirk they practiced.
E ricorda, o Messaggero, quando Ibrāhīm, pace e a lui, disse a suo padre 'Āzar, idolatra: "O padre mio, adori forse degli idoli come divinità all'infuori di Allāh? In verità, vedo che tu e il tuo popolo, coloro che adorano tali idoli, siete in chiara perdizione e siete sviati dalla retta Via poiché adorate altri all'infuori di Allāh. Lui, gloria Sua, è Colui che viene realmente adorato; altri, all'infuori di Lui, vengono adorati falsamente".
Remember, O Messenger, when Abraham (peace be upon him) said to his father, Āzar, who was a idolater: O father, do you make the idols into gods that you worship besides Allah? I think that you and your people who worship idols are clearly misguided from and confused about the path of truth because of your worship of others besides Allah. Allah is the only Being that deserves to be worshipped, and nothing else has a right to be worshipped.
-Ey Resul!- İbrahim -aleyhisselam-'ın babası müşrik olan Azer'e şöyle dediğini hatırla! Ey babacığım! Putları Allah'tan başka ibadet edilen ilahlar mı ediniyorsun? Gerçekten ben, seni ve putlara tapan kavmini apaçık bir sapıklık içinde görüyorum. Allah'tan başkasına ibadet ederek hak yoldan sapmanızı hayretle karşılıyorum. O -Subhanehu ve Teâlâ- hak olan ilahtir. Diğer ibadet edilenler ise batıl ilahlardır.
The seeking of things other than God is a futile pursuit of entities that have no power to benefit or harm anybody. Heaven and earth, along with the systems prevailing in them, deny the existence of any being having any powers except the one and only Supreme Being. Similarly, man makes worldly glories his purpose in life and, in his efforts to achieve this purpose, tramples upon the requirements of truth and justice. All this is absolutely wrong. This would mean that this world is but a showplace for selfish and egoistic persons. But, the fact is that the perfect system prevalent in this universe reveals resplendent glimpses of the Perfect God and it is quite unimaginable that such a Perfect Being as He would create a showplace without meaning. The present situation existing in this world is purely temporary. God may at any moment promulgate a new command and break down the existing system. Then man’s present freedom will come to an end and God’s authority will prevail over human beings as it does today over all the other creatures in the universe. At that point only those who have surrendered themselves to God during the test period will be successful, i.e. those who feared God without any pressure being brought to bear on them before they bowed down to Him in body and soul.
Hỡi Thiên Sứ Muhammad, Ngươi hãy nhớ lại khi Ibrahim nói với cha của mình, một người thờ đa thần, tên Azar: Này cha của con, sao cha lại nhận các bục tượng làm thần linh và thờ cúng chúng ngoài Allah? Quả thật, con thấy cha và cộng đồng của cha, những người đang thờ phượng các bục tượng rõ ràng đang đi trên con đường lầm lạc, không phải là con đường chân lý. Chỉ có Allah mới là Đấng Thờ Phượng đích thực, còn những ai (vật) ngoài Ngài đều là ngụy tạo.
Recuerda, Mensajero, cuando Abraham u le dijo a su padre Ázar, que era un idólatra: Padre, ¿conviertes a los ídolos en dioses que adoras además de a Al-lah? Creo que tú y tu pueblo, que adoran a los ídolos, están claramente engañados y confundidos acerca del camino de la verdad, debido a que adoran a otros además de a Al-lah. Al-lah es el único Ser digno de adoración, y nada más merece recibir adoración.
Banggitin mo, O Sugo, nang nagsabi si Abraham – sumakanya ang pagbati ng kapayapaan – sa ama niyang tagapagtambal na si Āzar: "O Ama ko, gumagawa ka ba sa mga anito bilang mga diyos na sinasamba mo bukod pa kay Allāh? Tunay na ako ay nakakikita sa iyo at mga kalipi mong sumasamba sa mga diyus-diyusan sa isang pagkaligaw na malinaw at isang kalituhan sa daan ng katotohanan dahilan sa pagsamba ninyo sa iba pa kay Allāh sapagkat Siya – kaluwalhatian sa Kanya – ay ang sinasamba ayon sa karapatan samantalang ang iba pa sa Kanya ay isang sinasamba ayon sa kabulaanan."
Poslaniče, spomeni kada je Ibrahim, alejhis-selam, rekao svom ocu Azeru, koji bijaše višebožac: "Babuka moj, zar kipove smatraš bogovima pored Allaha? Smatram da ste ti i tvoj narod, koji obožava idole, u jasnoj zabludi. Samo Allah zaslužuje da bude obožavan, a sve ostalo su lažna božanstva."
Commentary
Previous verses contained a description of the call given by the Holy Prophet ﷺ in which he addressed the disbelievers of Arabia and appealed to them that they should forsake the worship of idols and believe in a single object of worship: Allah.
The present verses support this call of truth in a particular way which could be naturally acceptable to the people of Arabia who have Sayyidna Ibrahim (علیہ السلام) as their patriarch and the whole Arabia stood united in paying homage to him almost always. These verses refer to the debate against the worship of idols and stars led by him before his people and to whom he had then given a lesson as to what a true belief in the Oneness of Allah should be.
The first verse (74) opens with Sayyidna Ibrahim (علیہ السلام) telling his father, 'Azar that he had taken idols made with his own hands as his object of worship, and that he saw him and his entire people in manifest error.
It is commonly held that 'Azar is the name of Sayyidna Ibrahim's father while most historians give his name as Tarakh and identify 'Azar as his title. Imam al-Razi and a group of early scholars hold that Tarakh was the name of Sayyidna Ibrahim's father and 'Azar was the name of his uncle. After becoming a minister of Nimrud, his uncle, 'Azar had become a polytheist. Since calling an uncle as father is common in Arab usage, 'Azar has been named here as Sayyidna Ibrahim's father. In Sharh al-Mawahib, Zarqani has reported several proofs to this effect.
Reform Begins at Home
'Azar, whether a father or uncle of Sayyidna Ibrahim (علیہ السلام) ، was a respectable elder of the family. Thus, it was from his home that Sayyidna Ibrahim (علیہ السلام) gave the first call to truth - as was commanded the Holy Prophet too: وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ ﴿214﴾ (26:214) that is, warn your near relatives (of the Divine punishment). It was in obedience to this command that the Holy Prophet ﷺ had first gathered his own family to hear him when he stood at the hill of Safa to deliver his call of truth.
According to Tafsir Al-Bahr al-Muhit, from here we also learn that inviting a respected elder of the family, who may not be on the right path of faith, to the right path is not contrary to the norms of reverence. In fact, it is a matter of wishing well for him. In addition to that, this also tells us that starting the work of da'wah, the mission of inviting people to the true faith and the seeking of reforms that lead to it, from one's home, family and immediate circle, is a Sunnah (way) of the prophets (علیہم السلام) .
Two-Nation Theory: Believers are One People - Disbelievers, another.
It will be noted that Sayyidna Ibrahim (علیہ السلام) has elected not to identify his family and his people with himself in this verse when he said to his father that ` his' people were in error. This indicates the great sacrifice Sayyidna Ibrahim offered in the way of Allah by cutting off his bonds with his disbelieving brotherhood. Thus, by his deed, he demonstrated that Muslim nationality is founded through the bonds of Islam. When nationalities based on concepts of race or homeland clash against it, all these deserve to be forsaken.
By mentioning this event relating to Sayyidna Ibrahim (علیہ السلام) ، the Holy Qur'an has asked all communities to come after him that they too should follow in his footsteps. It was said: دْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ وَالَّذِينَ مَعَهُ إِذْ قَالُوا لِقَوْمِهِمْ إِنَّا بُرَآءُ مِنكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ اللَّـهِ. It means: Definitely good and worthy of being emulated and followed by the Muslim community is the way and conduct of Sayyidna Ibrahim (علیہ السلام) and of those with him who frankly told their lineal, racial and geographical brotherhood that they were wary of them and their false objects of worship and that the wall of discord between them shall remain standing until such time that they do become believers and submit to none but Allah.
This tells us that the two-nation theory which brought Pakistan into existence - was first proclaimed by Sayyidna Ibrahim (علیہ السلام) . The Ummah of the Holy Prophet ﷺ and other communities, followed this guidance and moved ahead. Among Muslims, Islam as the identity of their nationhood became well-recognized. During his journey undertaken to perform his Last Hajj, the Holy Prophet ﷺ met a caravan on the way. He asked them: ` Which nationality do you come from?' They replied: نحنُ قومُ مُّسلِمُونَ (al-Bukhari) (We are [ a ] nation [ of ] Muslims). Here, in accordance with the early practice in Arabia, they did not name a tribe or a lineally identified family, instead, called themselves: ` muslimun' (Muslims) - and by doing so, they declared what was their real nationality, a nationality which will hold good in all time frames right to the end of time well through the trials of the Akhirah. At this particular place when Sayyidna Ibrahim (علیہ السلام) addressed his father, he proclaimed his distaste for the doings of ` his' people - attributing the people he came from to his father - but, at the place where he had to proclaim his principled disassociation from the same people, he addressed them as his, as appears in the next verse: يَا قَوْمِ إِنِّي بَرِيءٌ مِّمَّا تُشْرِكُونَ (0 my people, I am free of what you associate with Allah). The hint given here is: ` Though, you are my people in terms of race and homeland, but your deeds of disbelief and polytheism have compelled me to cut off my relations with your brotherhood.'
The brotherhood of Sayyidna Ibrahim and his father were involved in a two-fold Shirk: They worshipped idols as well as stars. So, Sayyidna Ibrahim (علیہ السلام) debated both issues with his father and with his people.
74- Hani İbrahim babası Âzer’e:“Sen birtakım putları ilâh mı ediniyorsun?! Gerçekten ben, seni ve kavmini apaçık bir sapıklık içinde görüyorum.” demişti.
75- İşte biz İbrahim’e kesin bilgiye varanlardan olsun diye göklerin ve yerin melekûtunu böylece gösteriyorduk.
76- Gece onu bürüyüp örtünce bir yıldız gördü. “Bu muymuş benim Rabbim?” dedi. O batıp kaybolunca da:“Ben, öyle batıp gidenleri sevmem.” dedi.
77- Ayı doğarken görünce:“Bu muymuş benim Rabbim?” dedi. O da batıp kaybolunca:“Eğer Rabbim bana hidâyet vermezse ben mutlaka sapıtanlardan olurum” dedi.
78- Güneşi doğarken görünce de:“Rabbim buymuş! Bu, daha büyük!” dedi. O da batıp kaybolunca:“Ey kavmim! Ben, sizin şirk koştuğunuz şeylerden tamamen uzağım.” dedi.
79- “Şüphesiz ki ben yüzümü hanif olarak, gökleri ve yeri yaratana çevirdim ve ben müşriklerden değilim.”
80- Kavmi ona karşı delil getirmeye kalkıştı. O da dedi ki:“Beni doğru yola iletmişken benimle Allah hakkında tartışmaya mı kalkışıyorsunuz? Ben O’na ortak koştuğunuz şeylerden korkmuyorum. Ancak Rabbimin bir şey dilemiş olması hariç. Rabbimin ilmi her şeyi kuşatmıştır. Hâlâ düşünüp öğüt almayacak mısınız?
81- “Hem siz Allah'ın, üzerinize hakkında hiçbir delil indirmediği şeyleri O’na ortak koştuğunuz halde korkmuyorsunuz da ben sizin ortak koştuklarınızdan nasıl korkarım? Şimdi bu iki gruptan hangisi güven duymaya daha layıktır, eğer biliyorsanız?”
82- İman edip de imanlarına zulüm karıştırmayanlar var ya işte güven onlar içindir. Hidâyete ermiş olanlar da onlardır.
83- İşte bu, kavmine karşı İbrahim’e verdiğimiz hüccetimizdir. Biz kimi dilersek onu derece derece yükseltiriz. Şüphesiz Rabbin Hakîmdir, Alîmdir.
74. Yüce Allah şöyle buyurmaktadır: İbrahim aleyhisselam’ın tevhide davet ve şirkten sakındırma kıssasını ondan övgü ve tazimle bahsederek an: “Hani İbrahim babası Âzer’e: “Sen birtakım putları ilâh mı ediniyorsun?!” Yani fayda sağlayamayan, zarar veremeyen, hiçbir emir ve yetkiye sahip olmayan varlıklara mı tapınıyorsun? “Gerçekten ben, seni ve kavmini apaçık bir sapıklık içinde görüyorum.” Çünkü sizler hiçbir şekilde ibadete layık olmayan varlıklara tapınıyor, sizi yaratan, size rızık veren, işlerinizi çekip çeviren o Yüce Zata ibadeti terk ediyorsunuz.
75. “İşte biz İbrahim’e” tevhide ve ona davet etmeye muvaffak kıldığımızda “kesin bilgiye varanlardan olsun diye göklerin ve yerin melekûtunu böylece gösteriyorduk.” Tâ ki basireti ile göklerin ve yerin melekûtunun kapsadığı tevhide dair kat’i delilleri ve göz kamaştırıcı burhanları görsün ve bunun sonucunda kesin bilgiye (yakîne) ulaşanlardan olsun. Çünkü yakin ve tam bir bilgi, istenilen bütün hususlarda delillerin ortaya konulması ile elde edilir.
76. “Gece onu bürüyüp örtünce” karanlık basınca “bir yıldız gördü.” Bunun aydınlık veren gezegenlerden birisi olma ihtimali vardır. Çünkü özellikle belirli bir yıldızdan söz edilmesi başkasına nispetle bir fazlalığının bulunduğunu göstermektedir. Bundan dolayıdır -doğrusunu en iyi Allah bilir ama- gördüğü bu yıldızın Venüs gezegeni olduğu söylenmiştir. “Bu muymuş benim Rabbim? dedi.”Bu ifadeyi karşı iddiada bulunanların kanaatine göre söylemiştir. Yani benim Rabbim bu mu? Haydi görelim bakalım; acaba bu, rububiyete lâyık mı ve buna dair bir delil ortaya koyabilecek miyiz? Zira aklı başında bir kimsenin herhangi bir delil ve belge olmaksızın kendi heva ve hevesini ilah edinmemesi gerekir.“O” yani o yıldız gibi görünen gezegen “batıp kaybolunca da: Ben öyle batıp gidenleri sevmem, dedi.” Yani kendisine ibadet edenin önünden kaybolanı, saklanıp gizleneni sevmem, mabudun her şeyden önce kendisine ibadet edenin maslahatlarını yerine getirmesi, bütün işlerini çekip çevirmesi gerekir. Uzun bir zaman geçtiği halde ortalıkta olmayan bir varlık ise nereden ibadete hak kazanır? Böyle bir varlığın ilah edinilmesi en ileri derecede bir akılsızlık ve en büyük batıl değil midir?
77. “Ayı doğarken görünce” onun aydınlığı o yıldızdan daha fazla ve ondan farklı olduğu için yine dediklerini doğruymuş gibi kabul ederek: “Bu muymuş benim Rabbim?” dedi. O da batıp kaybolunca:“Eğer Rabbim bana hidâyet vermezse ben mutlaka sapıtanlardan olurum” dedi.” Böylelikle İbrahim Rabbinin hidâyetine muhtaç olduğunu en açık şekilde ifade etmiş ve eğer Allah kendisine hidâyet vermeyecek olursa kendisini hiç kimsenin hidâyete iletemeyeceğini ve eğer kendisine itaat konusunda yardımcı olmayacak olursa ona hiç kimsenin yardım edemeyeceğini ortaya koydu.
78. “Güneşi doğarken görünce de: “Rabbim buymuş! Bu” yıldızdan da, aydan da “daha büyük!” dedi. O da batıp kaybolunca” artık hidâyet yolu açıkça ortaya çıkmış ve kişiyi helâke götüren yolun perişanlığı da belirginleşmiş oldu ve:“Ey kavmim! Ben, sizin şirk koştuğunuz şeylerden tamamen uzağım.” dedi.” Çünkü onların ortak koştukları şeylerin batıl oluşuna dair apaçık doğru ve kat’i delil ortaya çıkmış oluyordu.
79. “Şüphesiz ki ben yüzümü hanif olarak gökleri ve yeri yaratana çevirdim.” Yani yalnızca Allah’a yöneldim, O’nun dışındaki bütün uydurma ortaklardan yüz çevirdim. “Ve ben müşriklerden değilim.” Böylelikle İbrahim şirkten uzak olduğunu ilan etmiş, tevhide bağlılığını açıklamış, buna dair de gerekli delilleri ortaya koymuş oluyordu.
Bu âyet-i kerimelerin tefsiri ile ilgili en doğru açıklama burada aktardıklarımızdır. Yani burada İbrahim’in, kavmi ile tartışması ve bu gök cisimleri ile diğerlerinin uluhiyetlerinin batıl olduklarını açıklaması söz konusu edilmektedir. Kıssanın İbrahim’in çocukluğunda düşünüp incelemesi ile ilgili olduğunu söyleyenlerin bu kanaatlerini doğrulayacak bir delilleri yoktur.
80. “Kavmi ona karşı delil getirmeye kalkıştı. O da dedi ki: “Beni doğru yola iletmişken benimle Allah hakkında tartışmaya mı kalkışıyorsunuz?” Yani bizzat kendisi hidâyet yolunu açıkça görmeyen bir kimsenin tartışmasının, delil getirmesinin faydası ne? Allah’ın hidâyet ettiği ve yakinin en üst derecesine ulaşmış kimseye gelince; bizzat o insanları da gitmekte olduğu yola davet eder. “Ben O’na ortak koştuğunuz şeylerden korkmuyorum.” Çünkü onların bana bir zararı asla dokunmaz ve onlar bana gelecek hiçbir menfaati de önleyemez. “Ancak Rabbimin bir şey dilemiş olması hariç. Rabbimin ilmi her şeyi kuşatmıştır. Hâlâ düşünüp öğüt almayacak mısınız?” ki böylelikle yalnızca O’nun ubudiyete layık gerçek mabud olduğunu anlayasınız.
81. “Hem siz Allah'ın, üzerinize hakkında hiçbir delil indirmediği” sırf hevanıza tâbi olmak sureti ile çıkardığınız “şeyleri O’na ortak koştuğunuz halde korkmuyorsunuz da ben” aciz, hiç bir fayda sağlayamayan varlıklar oldukları halde “sizin ortak koştuklarınızdan nasıl korkarım? Şimdi bu iki gruptan hangisi güvende olmaya daha layıktır, eğer biliyorsanız?”
Yüce Allah, bu iki kesimden haklı ve haksızı ayırt etmek üzere şöyle buyurmaktadır:
82. “İman edip de imanlarına zulüm karıştırmayanlar var ya işte güven onlar içindir.” korkulardan, azaptan, bedbahtlıktan yana güvenlik içinde olma “Hidâyete ermiş” dosdoğru yolu bulmuş “olanlar da onlardır.”
Eğer kayıtsız ve şartsız olarak şirk olsun, masiyet olsun imanlarına herhangi bir zulmü karıştırmamış kimseler iseler hiç şüphesiz onlar tam bir güvenliğe ve tam bir hidâyete ulaşmış olurlar. Eğer imanlarına şirk karıştırmamış ancak birtakım günahları işlemiş kimselerden iseler hidâyetin ve güvenliğin aslına -kemali ile elde edemeseler dahi- sahip olurlar. Âyet-i kerimenin mefhumu, bu iki hususa sahip olmayan kimselerin hidâyet ve güvenliklerinin olmayacağını; paylarının sapıklık ve bedbahtlık olacağını ifade etmektedir.
83. Yüce Allah açıklamış olduğu kesin deliller ile İbrahim aleyhisselam’ın lehine hüküm verdiğinden dolayı şöyle buyurmaktadır:“İşte bu, kavmine karşı İbrahim’e verdiğimiz hüccetimizdir”; yani bu hüccet ile kavmine üstünlük sağlamıştır ve onlara karşı susturucu delilini ortaya koymuştur.“Biz kimi dilersek onu derece derece yükseltiriz.” Nitekim İbrahim aleyhisselam’ı da dünya ve âhirette derecelerle yükseltmiş bulunuyoruz. Yüce Allah ilim sahibini ilmi sayesinde diğer kullardan üstün kılar ve derecelerle yükseltir. Özellikle ilmi ile amel eden ve ilmini başkalarına da öğreten kimseleri. Şüphesiz ki Allah o kimseyi haline uygun olarak insanlara önder kılar. Davranışları başkalarının gözlerini diktiği hedefler halini alır, izlerinden gidilir, nurları ile aydınlanılır, kapkaranlıklarda onun ilmi ile yol bulunur. Yüce Allah bir başka yerde şöyle buyurmaktadır:“Allah sizden iman edenleri ve kendilerine ilim verilenleri dereceler ile yükseltir.”(el-Mücadele, 58/11)“Şüphesiz Rabbin Hakîmdir, Alîmdir.” O, ilim ve hikmeti ancak layık olan kimselere verir ve O, bunları kime vereceğini ve bunun için gerekli olanları bilir.
Yüce Allah kulu ve halili İbrahim aleyhisselam’ı, Allah’ın kendisine lütuf ve ihsan ettiği ilim, davet ve sabrı zikrettikten sonra yine Allah’ın kendisine ihsan etmiş olduğu salih zürriyeti ve tertemiz nesli söz konusu etmiştir. Yüce Allah insanların en seçkinlerini onun soyundan çıkarmıştır. Benzerine ulaşılması mümkün olmayan bu büyük haslet ve bu muazzam şerefin de azametine dikkat çekmek üzere şöyle buyurmuştur:
Kao što smo mu pokazali zabludu njegovog oca i naroda, pokazali smo mu prostrano carstvo nebesa i Zemlje, da bi to koristio za dokazivanje Allahove jednoće, i da samo Allah zaslužuje da bude obožavan, i da bi bio jedan od onih koji su čvrsto uvjereni da je Allah jedan i svemoćan.
Tout comme Nous avons montré à Abraham l’égarement de son père et de son peuple, Nous lui avons montré le Royaume étendu des Cieux et de la Terre, afin que ce Royaume lui prouve qu’Allah est unique et qu’Il est le Seul qui mérite d’être adoré. Après s’être assuré de cela, il sera alors du nombre de ceux qui sont convaincu qu’Allah est Un, qu’Il n’a pas d’associé et qu’Il a pouvoir sur toute chose.
Sebagaimana Kami memperlihatkan kesesatan ayahnya dan kaumnya, Kami juga memperlihatkan kerajaan langit dan bumi yang sangat luas untuk dijadikan sebagai petunjuk bagi keesaan Allah dan kedudukan-Nya sebagai satu-satunya tuhan yang berhak disembah. Tujuannya ialah supaya ia (Ibrahim) menjadi yakin bahwa Allah adalah Tuhan Yang Maha Esa, tidak ada sekutu bagi-Nya, dan Dia Mahakuasa atas segala sesuatu.
First, it was idol worship. He said that it was error, and straying. Then, in the next verses, he pointed out to stars as unworthy of worship. And a little earlier in verse 75, it is in the form of an introduction that Allah Ta` ala mentions a particular elegance and insight of Sayyidna Ibrahim (علیہ السلام) by saying: وَكَذَٰلِكَ نُرِي إِبْرَاهِيمَ مَلَكُوتَ السَّمَاوَاتِ وَالْأَرْضِ وَلِيَكُونَ مِنَ الْمُوقِنِينَ ﴿75﴾ that is, ` We made Ibrahim (علیہ السلام) see what We have created in the heavens and the earth in a way which would unravel the reality of all these created objects manifestly so that he may become firm in his belief.' What came to pass after that has taken the shape of a wondrous dialogue that appears in later verses (which shows a certain quality even in the translated form of the meanings of the totally untranslatable beauty, diction and elan of the original) and it would be useful to dwell upon the manner in which it emerges stage by stage.
Gaya ng pagpapakita ni Allāh kay Abraham ng pagkaligaw ng ama nito at mga kalipi nito, ipinakita ni Allāh kay Abraham ang malawak na paghahari sa mga langit at lupa upang makapagpatunay ito sa pamamagitan ng malawak na paghaharing iyon sa kaisahan ni Allāh at pagkakarapat-dapat Niya sa pagsamba – tanging Siya – upang si Abraham ay maging kabilang sa mga nakatitiyak na Siya ay nag-iisa – walang katambal sa Kanya – at na Siya ay Nakakakaya sa bawat bagay.
De la misma manera que le mostré a Abraham u el extravío de su padre y de su pueblo, también le mostré el vasto reino de los cielos y de la Tierra, como evidencia de la Unicidad de Al-lah y de que solo Él es el Único digo de adoración. Esto además le evidenció que Al-lah es Único y sin ningún tipo de asociados, y que Él tiene poder sobre todo.
Giống như việc TA (Allah) để cho Ibrahim thấy sự lầm lạc của cha mình, TA cho Y thấy vương quyền chi phối và điều hành các tầng trời và trái đất để cho Y trở nên vững lòng tin hơn rằng Allah là Đấng Duy Nhất, Ngài không có đối tác ngang vai, và Ngài là Đấng Toàn Năng trên tất cả mọi thứ.
In the same way I showed Abraham the misguidance of his father and his people, I also showed him the vast kingdom of the heavens and the earth, so that he could use that as an indication of Allah’s Oneness and of His being the only One deserving of worship. This also made him certain that Allah is One without any partner and that He has power over everything.
Nasıl ona babasının ve kavminin sapıklığını gösterdiysek, yer ve göklerin geniş olan mülkünü de gösterdik ki; bu geniş olan mülkü Allah'ın vahdaniyetine ve yalnızca ibadeti hak ettiğine delil olarak getirsin. Böylece Yüce Allah'ın tek olduğuna, hiçbir ortağının bulunmadığına ve O'nun her şeye kadir olduğuna kesin olarak iman edenlerden olsun.
Così come gli mostrammo la perdizione di suo padre e del suo popolo, gli mostrammo i segni della vastità dei Cieli e della Terra, in modo che i segni del vasto Regno fossero per lui una guida all'Unicità di Allāh e al riconoscimento del fatto che sia esclusivamente Lui a meritare adorazione, in modo che si convincesse del fatto che Allāh è Unico, privo di soci, e che, in verità, Egli è Onnipotente.
Cuando la oscuridad de la noche alcanzó a Abraham, comenzó a debatir con su pueblo para llevarlos de la idolatría al monoteísmo. Su pueblo solía adorar a las estrellas, por lo que cuando vio una estrella él dijo: “Este es mi Señor”, con el objetivo de convencer a su gente. Al desaparecer la estrella, él dijo: “No me agrada lo que desaparece, porque el verdadero Al-lah está siempre presente y nunca se ausenta”. Su pueblo creía que los dioses no se marchaban y desaparecían, por lo que él uso la misma creencia de ellos para argumentar en su contra.
When the darkness of the night came over Abraham, he began to debate with his people in order to bring them from idolatry to monotheism. His people used to worship the stars, so when he saw a star he said, ‘This is my Lord’, with the aim of convincing his people. When the star disappeared, he said, ‘I do not like that which disappears, because the true God is always present and never disappears’. The belief of his people was that gods do not go away and disappear, so he used this same belief of theirs as an argument against them.
Quando giunse l'oscurità della notte vide una stella. Disse: "Questo è il mio Dio". Quando la stella tramontò, disse: "Non mi piace ciò che tramonta, poiché il vero Dio è sempre presente e non si assenta mai".
Khi màn đêm buông xuống, Ibrahim nhìn thấy một vì sao trên trời, Người nói: Đây là Thượng Đế của ta. Nhưng khi vì sao khuất dạng thì Người nói rằng Người không yêu thích những gì khuất dạng bởi Thương Đế là Chân Lý, Ngài luôn hiện diện không biến mất.
Using Wisdom and Strategy in Tabligh and Da'wah is the Way of Prophets
Let us begin with verse 76 which opens with the words: رَأَىٰ كَوْكَبًا So, when the night enveloped him, he saw a star. Then, beaming at his people, he said: This is my Lord. The sense in which he said it was: Is it not, as you think and believe, my Lord and your Lord, the Rabb of both of us who nurtures, nourishes and sustains us? In a little while you will find out how real that is. Then, after some time, the star vanished. This gave Sayyidna Ibrahim (علیہ السلام) a good occasion to drive his argument home against his disbelieving people. He said: لَا أُحِبُّ الْآفِلِينَ (I do not like those who vanish). The word: آفِلِين (` afulin' ) is from: افول ('afulin) which means to set.
The sense is that things which set or vanish do not deserve being held dear - and when something is to be given the status of an object of worship has to be, quite obviously, most worthy of love and reverence. Maulana Rumi, in one of his couplets, has directly referred to thisevent when he said (in Persian, with its stylized translation)
خلیل آسادرِ ملکِ یقین زن
نوایٔے لا اُح، بُّ الآفِلِینِ زن
Like Khalil [ Sayyidna Ibrahim (علیہ السلام) ...] Enter The Domain of Belief
By proclaiming The Password: I do not like the vanishing!
After that, some other night, with a glowing moon in sight, he again beamed his dialogue at his people following the earlier method, and said: (according to your view) this is my Lord but its reality you will find out after a little while. So, when the moon vanished, he said: If my Rabb had not been guiding me all along, I would have been enlisted among the stray like you, and it would have been the moon itself I might have taken as my Lord and my object of worship. But, the alternating conditions of its rising and setting brought me to the chas-tening conclusion that this star too is not worthy of worship.
Also hinted in this verse is that the Rabb or Lord of Ibrahim (علیہ السلام) is a totally different entity from Whom guidance keeps coming to him.
Then, the day he saw the sun rising, he again said to his people as he had done earlier: This (according to your view) is my Rabb. And this is the biggest of all. But, its reality you will soon find out. So, when came the time for the sun to set, set it did. Driven home was his final argument against the ideas of his people. The reality had become all too obvious. So, he said: یا قَوْمِ إِنِّي بَرِيءٌ مِّمَّا تُشْرِكُونَ ( O my people, I am free of whatever you associate with Allah).
In conclusion, he made it clear before them that his Rabb (the Lord of life who nurtures, cherishes and sustains it) and their Rabb can never be any of these created heavenly bodies which are not free of dependence on something else for their existence, and are surrounded by constant and ongoing changes of rising and setting. Instead of them, his Lord and their Lord was no other than the One who has created the heavens and the earth and everything therein. Therefore, he declared, that he had changed his orientation away from their self-sculpted idols and away from the stars of their fancy which changed and alternated under creational compulsion, and it was to the total exclusion of all these, that he had turned to Allah alone, the One God who has no partners and associates with Him - (and when that was settled, he was different) so, he made it frank and clear that he was not a Mushrik (disbeliever or polytheist) like them. (Indeed, a line of demarcation drawn forever! )
In this debate, it is significant that Sayyidna Ibrahim (علیہ السلام) has shown characteristic prophetic wisdom and elegance of approach when he does not make a frontal assault on the false notions of star-worship entertained by his people as being false or erroneous. He has, rather, chosen a very telling style of presentation which by itself would help any rational human being to absorb the point being made and be able to recognize reality at the end. Of course, when the case was that of idol-worship, his method was different - there, he had taken a hard line right from the start, and had told his father point-blank that he and his people had gone astray. The reason was that idol-worship was all too obvious an error, contrary to star-worship the error of which was not so obvious and pronounced.
Noteworthy here is the outcome of the argument against star-worship presented by Sayyidna Ibrahim (علیہ السلام) before his people. He said that (a) things which are subject to change, (b) things which keep alternating in their conditions, and (c) things which in their movements are subservient to some other power can never become deserving of being taken as anyone's Rabb or Lord. In this argument, it was possible to seek help from all other conditions of the stars, such as their rising and their intermediary stage before their setting, when it could have been said that they were not independent in their movements and were moving in a pre-specified orbit under the command of someone else. But, Sayyidna Ibrahim (علیہ السلام) ، from out of all these states and conditions, chose the setting of these stars as the main thrust of his argument - because their setting, in a way, spells out their decline in the sight of common people. The typical argument presented by prophets, may peace be upon them all, is what would go on to influence the minds of common people. They do not pursue philosophical truisms, instead, they address people at the level of common comprehension. Therefore, it was to prove the helplessness and ineffectiveness of stars that the phenomenon of their setting was presented. Otherwise, the rising of the stars might have also been used to prove that they were helpless and powerless - and it would have also been possible to get hold of an argument from changes that come upon them before they finally set.
Some Instructions for Preachers of Islam
This debating style of Sayyidna Ibrahim (علیہ السلام) provides some important points of guidance for Muslim scholars and Da'wah workers:
1. In matters relating to carrying the call of truth to people (Tabligh) and seeking reform among them (Islah), being universally rigid or universally lenient is not appropriate. The correct approach is to understand that each of these has an occasion and a limit. For ex ample, Sayyidna Ibrahim (علیہ السلام) has used strong words when it comes to idol-worship, because its error is within common sight. But, he has not used such strong words in the case of star-worship where he has used a particular method to clarify its reality in the minds of his people - because the matter of stars and planets being helpless and powerless was not so readily obvious as was that of self-carved idols. This tells us that should common people be involved in an error of judgment or conduct, which they do not realize as such, then, the ` Alim (religious scholar) or Muballigh (religious preacher) would do well to avoid taking a hard line, rigid or excessive or dogmatic, and try to find a better way to remove their doubts.
2. The second guidance concerns the manner in which truth has to be presented. The example is that Sayyidna Ibrahim (علیہ السلام) did not address his people directly asking them to do what had to be done. Rather than say something in the mode of an order, he simply told them about how he felt in this matter. He said that he could not declare things which were helplessly involved in a cycle of rising and setting as objects of worship. For this reason, he told them, he had turned to the Being that is the creator, nurturer and caretaker of all these things. Of course, the purpose was to bring them round to do the same. But, in his wise way, he abstained from a direct address lest they become totally uncompromising by opposing the suggestion just for the sake of opposition. This tells us that the job of a reformer and preacher is not to go ahead and tell what is true in just about any way. Instead of doing something like that, he is bound to say it in a manner which would produce the desired effect on his listeners.
Gece karanlığı bastırınca bir yıldız gördü. Rabbim budur, dedi. Fakat yıldız batınca, batanları sevmem. Çünkü hak ilah mevcuttur, kaybolmaz, dedi.
Lorsque l’obscurité de la nuit l’enveloppa, il vit un astre et dit: Ceci est mon Seigneur. Mais lorsqu’il ne vit plus l’astre, il dit: Je n’aime pas les divinités qui disparaissent. Le Dieu authentique est présent et ne disparaît pas.
Kada pade mrak, on ugleda zvijezdu i reče: "Ovo je moj Gospodar", a kada ona nestade, reče: "Ne volim one koji nestaju, jer je istinski Bog uvijek prisutan."
Kaya noong dumilim sa kanya ang gabi ay nakakita siya ng isang tala kaya nagsabi: "Ito ay Panginoon ko;" ngunit noong naglaho ang tala ay nagsabi siya: "Hindi ko naiibigan ang naglalaho dahil ang Diyos na totoo ay naririyan, hindi naglalaho."
Maka tatkala malam mulai gelap, ia (Ibrahim) melihat sebuah bintang dan berkata, “Ini adalah tuhanku!” Namun, tatkala bintang itu terbenam, Ibrahim berkata, “Aku tidak suka dengan tuhan yang terbenam karena Tuhan yang benar selalu hadir dan tidak pernah menghilang.”
Nang nakita niya ang buwan na lumalabas ay nagsabi siya: "Ito ay Panginoon ko;" ngunit noong nawala ito ay nagsabi siya: "Talagang kung hindi magtutuon sa akin si Allāh sa paniniwala sa kaisahan Niya at pagsamba sa Kanya lamang talagang ako nga ay magiging kabilang sa mga taong malayo sa Relihiyon Niyang totoo."
Ketika ia melihat bulan muncul di langit, Ibrahim berkata, “Ini adalah tuhanku!” Namun, tatkala bulan itu terbenam, Ibrahim berkata, “Sungguh, jikalau Allah tidak membimbingku untuk mengesakan-Nya dan menyembah-Nya semata, niscaya aku benar-benar akan termasuk ke dalam golongan orang-orang yang jauh dari agama-Nya yang hak."
Và khi thấy mặt trăng nhô lên thì Ibrahim nói: Đây là Thượng Đế của ta. Nhưng khi mặt trăng khuất dạng thì Người nói: Nếu Allah không hướng dẫn ta đến với Tawhid và sự thờ phượng một mình Allah thì chắc chắn ta sẽ trở thành một kẻ rời khỏi tôn giáo chân lý.
Cuando Abraham u vio que la Luna salía, dijo a su pueblo: “Este es mi Señor”, continuando su argumento en contra de ellos. Cuando se ocultó, él dijo: “Si Al-lah no me guía a Su Unicidad y adoración, ciertamente me convertiré en una de esas personas que se apartan de Su religión y que adoran a otros además de Él”.
Ay'ı doğarken görünce, Rabbim budur, dedi. Fakat o da batınca, eğer Allah beni tevhidine ve yalnız kendisine ibadet etmeye muvaffak kılmazsa, muhakkak ki ben hak dinden uzak olan bir topluluktan olurum, dedi.
When Abraham saw the moon rising, he said to his people, ‘This is my Lord’, continuing his argument against them. When it disappeared, he said, ‘If Allah does not guide me to His Oneness and worship I will certainly become one of the people who are astray from His religion and who worship others besides Him’.
E quando vide sorgere la luna, disse: "Questo è il mio Dio". Quando tramontò, disse: "Se il mio Dio non mi guida alla Sua Unicità e alla Sua dottrina sarò come i popoli distanti dalla Sua religione".
Lorsqu’il vit la lune monter dans le Ciel, il dit: Ceci est mon Seigneur. Mais quand elle disparut, il dit: Si Allah ne m’aide pas à reconnaitre Son Unicité et à n’adorer que Lui, je ferais partie de ceux qui s’égarent de la religion authentique.
Kada ugleda Mjesec kako izlazi, reče: "Ovo je moj Gospodar", a kada zađe, reče: "Ako me Allah ne uputi ka monoteizmu bit ću jedan od zabludjelih, ne spoznavši Njegovu istinsku vjeru."
Kaya nang nakita niya ang araw na lumilitaw ay nagsabi siya: "Ang lumilitaw na ito ay Panginoon ko; ang lumilitaw na ito ay higit na malaki kaysa sa tala at kaysa sa buwan;" ngunit noong naglaho ito ay nagsabi siya: "O mga kalipi ko, tunay na ako ay walang-kaugnayan sa anumang itinatambal ninyo kasama kay Allāh;
Kada je ugledao Sunce, rekao je: "Ovo je moj Gospodar, ovo je veće i od zvijezde i od Mjeseca", a kada ono zađe, reče: "Narode moj, ja sam čist od onoga što Allahu pridružujete."
Lalu tatkala melihat matahari terbit, Ibrahim berkata, “Yang terbit ini adalah tuhanku. Yang terbit ini lebih besar dari bintang dan bulan.” Kemudian tatkala matahari itu terbenam, Ibrahim berkata, “Wahai kaumku! Sesungguhnya aku berlepas diri dari apa yang kalian jadikan sekutu dengan Allah.
When he saw the sun rising, he said to his people, ‘This thing that is rising is my Lord. It is bigger than the star and the moon’, further continuing his plan of argument and proof against them. When it disappeared, he said, ‘O my people, I am free of what you associate as partners with Allah’.
Quando vide sorgere il sole, disse: "Questo che sorge è il mio Dio; questo che sorge è più grande delle stelle e della luna". Quando il sole tramontò, disse: "O popolo mio, in verità io mi dissocio da ciò che associate ad Allāh".
Và khi thấy mặt trời mọc, Ibrahim nói: Đây là Thượng Đế của ta, vị này lớn hơn vì sao và mặt trăng. Và khi thấy mặt trời lặn mất thì Người nói: Này hỡi người dân, quả thật, Ta vô can với những gì mà các người đã tổ hợp với Allah.
Lorsqu’il vit le soleil monter dans le Ciel, il dit: Ce soleil montant est mon Seigneur car il est plus grand que l’astre et que la lune. Mais quand le soleil disparut, il dit: Ô gens, je suis innocent de ce que vous associez à Allah.
Güneşi doğarken gördüğü zaman: "Bu doğan benim Rabbimdir, bu doğan yıldız ve Ay'dan daha büyüktür", Güneş batınca dedi ki: "Ey kavmim! Ben sizin Allah'a şirk koştuğunuz şeylerden beriyim", dedi.
Cuando vio salir el Sol, le dijo a su pueblo: “Esto que ven salir es mi Señor. Es más grande que la estrella y la Luna”, continuando con su plan de argumentación y prueba en contra de ellos. Cuando se ocultó, él dijo: “Pueblo mío, soy inocente de lo que asocian como copartícipes con Al-lah”.
Sesungguhnya aku memurnikan agamaku hanya kepada Allah yang telah menciptakan langit dan bumi tanpa ada contoh sebelumnya, serta berpaling dari ajaran syirik menuju ajaran tauhid yang murni, serta aku bukanlah termasuk golongan orang-orang musyrik yang menyembah tuhan lain bersama menyembah Allah.”
Quả thật, Ta thành tâm hướng về Đấng đã tạo hóa các tầng trời và trái đất một cách chưa từng có trước đó, Ta hoàn toàn nghiêng khỏi điều Shirk (sự tổ hợp) để đến với Tawhid (độc tôn Allah), và Ta không là một kẻ thờ đa thần thờ những thần linh khác ngoài Ngài.
In verità, io affido la mia religione a Colui che ha creato i Cieli e la Terra senza precedenti, lungi dall'idolatria, verso il sincero riconoscimento del Monoteismo, e non sono tra gli idolatri, coloro che adorano altri all'infuori di Lui.
One night Abraham was looking up at the sky in search of signs of the one and only God. Soon, the planet Venus, whom his community was worshipping as God, appeared shining before him in all its brightness. A thought arose in his mind—not as a question, but as an expression of astonishment— ‘Is this the thing which could be my Lord? Is this the one we should worship?’ But then, he saw it setting, i.e. disappearing from his sight. He exclaimed over this and asked how a thing which shone momentarily and then disappeared could be treated as worthy of worship. This was an argument based on observation which testified to the truth of his own belief. He had the same experience with the sun and the moon. Everything shines for some time, leaves people wonderstruck and then vanishes. He presented these astronomical observations (which were for him a clear verification of the principle of the unity of God) before his community in his preaching as an argument, adopting the method which is known in philosophical terminology as ‘accusative logic’, that is, repeating the words of the addressee and then convincing him. This method has been used in the Quran at other places also, for example, in verse 97, chapter 20, entitled, Ta Ha. The signs of creation spread throughout the universe are not only a source of enhancement of Faith, but also provide strong arguments for the call for Truth.
He dedicado mi religión a Al-lah, Quien creó los cielos y la Tierra sin ningún precedente, rechazando la idolatría y abrazando el monoteísmo puro. No soy uno de los idólatras que adoran a otros además de Al-lah.
I have devoted my religion to Allah Who created the heavens and the earth without any precedent, throwing off idolatry and embracing pure monotheism. I am not one of the idolaters who worship others besides Allah.
Ben daha önce benzersiz bir şekilde gökleri ve yeri yaratana dinimi halis kıldım, şirkten halis tevhide meylettim ve O'nunla beraber başkalarına ibadet eden müşriklerden de değilim.
Je pratique ma religion en n’adorant exclusivement que Celui qui créa les Cieux et la Terre à partir de rien. Je me dissocie du polythéisme et souscris au monothéisme pur. Je ne suis pas un polythéiste qui adore des divinités avec Allah.
"Ja iskreno ispovijedam vjeru Onome Ko je stvorio nebesa i Zemlju bez prethodnog primjera, daleko od toga da Mu išta pridružujem, ja nisam od višebožaca koji pored Njega obožavaju i druga božanstva."
Tunay na ako ay nagpakawagas sa pag-uukol ng relihiyon ko sa lumikha ng mga langit at lupa nang walang naunang pagkakatulad, habang kumikiling palayo sa pagtatambal tungo sa dalisay na paniniwala sa kaisahan [ni Allāh], at hindi ako kabilang sa mga tagapagtambal na mga sumasamba kasama sa Kanya sa iba pa sa Kanya."
Müşrik kavmi onunla Allah -Subhanehu ve Teâlâ-'nın birliği hakkında tartışmaya girdiler ve onu, putları ile korkuttular. (İbrahim) Onlara dedi ki: Allah'ın birliği ve ibadetin yalnızca O'na yapılması hususunda benimle mi tartışıyorsunuz? Rabbim beni buna muvaffak kıldı ve ben putlarınızdan korkmuyorum. Şüphesiz sizin putlarınızın zarar vermeye güçleri yok ki, bana zarar verebilsin ve menfaat vermeye de güçleri yok ki, bana bir fayda versin. Ancak Allah dilerse bunlar gerçekleşir. Allah'ın her şeyi bilmesi ile göklerde ve yerde olan hiçbir şey O'na gizli kalmaz. -Ey kavmim!- Allah'ı küfrediyor ve O'na şirk koşuyor olmanızdan ibret alıp yalnızca Allah'a iman etmeyecek misiniz?
Il popolo associatore disputò con lui sulla questione dell'Unicità di Allāh l'Altissimo, e gli incussero timore dei loro idoli. Disse loro: "Discutete con me sull'Unicità di Allāh e sul fatto di adorare Lui solo, mentre Egli mi ha guidato a Lui? Non temo i vostri idoli, perché essi non possono farmi alcun male né essermi di beneficio, se non per volere di Allāh, poiché ciò che Allāh vuole accade per Sapienza di Allāh, e nulla Gli è nascosto né in terra né in cielo. Non vedete, o popolo, che siete in una condizione di miscredenza associando altri ad Allāh? Credete in Allāh solo".
El pueblo de Abraham, que era idólatra, disputó con él sobre la Unicidad de Al-lah y lo amenazaron con sus ídolos. Él les respondió: “¿Discuten conmigo acerca de la Unicidad de Al‑lah y de por qué Lo adoro solo a Él, siendo que el Señor me ha guiado a ello? No temo a sus ídolos, porque no tienen la facultad para perjudicar ni beneficiar, a no ser por la voluntad de Al-lah. Lo que sea que Al-lah quiera, sucederá. El conocimiento de Al-lah lo alcanza todo, y nada en la Tierra o en el cielo se oculta de Él. Entonces, ¿no considerarán apartarse de la incredulidad y de asociar copartícipes con Al-lah, y creer solo en Él?
Abraham’s people, who were idolaters, disputed with him with respect to Allah’s Oneness and they threatened him with their idols. He said to them: Do you argue with me about Allah’s Oneness and worshipping Him alone when my Lord has guided me to it? I do not have any fear of your idols, because they have no ability to harm or benefit, unless Allah wills. Whatever Allah wills happens. Allah’s knowledge covers everything and nothing in the earth or in the heaven is hidden from Him. Will you, then, not be mindful, O people, and stop your disbelief and associating of partners with Allah and believe in Him alone?
Kemudian kaumnya yang musyrik membantah seruannya tentang keharusan mengesakan Allah -Subḥānahu wa Ta'ālā- dan menakut-nakutinya dengan hukuman dari berhala-berhala mereka. Lalu ia berkata kepada mereka, “Apakah kalian membantah seruanku tentang keharusan mengesakan Allah dan hanya menyembah kepada-Nya, sedangkan Tuhanku telah membimbingku untuk melaksanakan ajaran itu, dan aku tidak takut kepada berhala-berhala kalian karena mereka tidak memiliki kuasa untuk mendatangkan mudarat maupun manfaat kepadaku, kecuali dengan izin Allah, sehingga apa yang Dia kehendaki pasti terjadi. Dengan pengetahuan Allah atas segala sesuatu maka tidak ada sesuatu pun yang luput dari pengetahuan-Nya, baik di langit maupun di bumi. Tidakkah kalian -wahai kaumku- mau menyadari tindakan kalian yang kafir kepada Allah dan menyekutukan-Nya dengan yang lain, kemudian kalian beriman kepada Allah semata?
Cộng đồng thờ đa thần của Người (Ibrahim) đã tranh luận với Người về việc độc tôn Allah trong thờ phượng, họ lấy các thần linh bục tượng của họ đe dọa Người nhưng Người nói với họ: Chẳng lẽ các người tranh luận với Ta về việc độc tôn Allah trong thờ phượng trong khi Thượng Đế của Ta đã phù hộ Ta đến với điều đó, quả thật, Ta không hề sợ các thần linh bục tượng của các người bởi chúng không có quyền năng làm hại được Ta và cũng chẳng thể mang lại lợi ích gì cho Ta cả. Tất cả mọi thứ đều phụ thuộc vào ý muốn của Allah, những gì Ngài muốn thì nó sẽ xảy ra, những gì Ngài không muốn nó không bao giờ xảy ra, kiến thức và sự hiểu biết của Ngài bao trùm tất cả mọi thứ, không một điều gì trong trời đất có thể che giấu được Ngài. Thế các ngươi chưa thức tỉnh sao? Các người không được vô đức tin nơi Allah và tổ hợp các thần linh cùng với Ngài mà các người tin nơi một mình Ngài và thờ phượng một mình Ngài.
Son peuple polythéiste polémiqua avec lui sur l’Unicité d’Allah, exalté soit-Il, et menaça que ses idoles ne le punissent, mais il leur dit: Vous polémiquez avec moi sur l’Unicité d’Allah et Son adoration exclusive alors que mon Seigneur m’a guidé à cela ? Je ne crains pas vos idoles car elles n’ont ni le pouvoir de m’être utile ni le pouvoir de me nuire, sauf si Allah le veut car seul ce qu’Allah veut se réalise toujours. De plus, Allah sait toute chose, rien sur Terre ou dans le Ciel ne Lui échappe. Ô gens, ne prenez-vous pas conscience de votre mécréance et de votre polythéisme et ne finirez-vous pas par croire en Allah Seul ?
Njegov narod se sa njim raspravljao oko Allahove jednoće, i zastrašivali su ga svojim kipovima, a on im reče: "Zar se sa mnom raspravljate o Allahovoj jednoći i obožavanju Njega, Jedinog, a On me je uputio i dao da Ga spoznam? Ja se ne bojim vaših kipova, oni ne mogu koristiti ni štetiti, osim ako Allah hoće. Ono što Allah hoće, to biva, On zna sve što je na nebesima i na Zemlji, pa zar se nećete okanuti nevjerstva i pridruživanja drugih Allahu, zar nećete u Njega jedinog vjerovati?"
Nakipag-alitan sa kanya ang mga kalipi niyang mga tagapagtambal hinggil sa paniniwala sa kaisahan ni Allāh – kaluwalhatian sa Kanya. Nagpangamba sila sa kanya laban sa mga anito nila kaya nagsabi siya sa kanila: "Nakikipag-alitan ba kayo sa akin hinggil sa paniniwala sa kaisahan ni Allāh at pagbubukod-tangi sa Kanya sa pagsamba samantalang nagtuon nga sa akin ang Panginoon tungo sa Kanya? Hindi ako nangangamba sa mga anito ninyo sapagkat ang mga ito ay hindi nakapagdudulot ng isang pinsala para maminsala sa akin ni ng isang pakinabang para magpakinabang sa akin malibang niloob ni Allāh sapagkat ang anumang niloob ni Allāh ay mangyayari. Kaalinsabay ng kaalaman ni Allāh sa bawat bagay, walang nakakukubli sa Kanya na anuman sa lupa ni sa langit. Kaya hindi ba kayo nakapag-aalaala, O mga tao, sa kalagayan ninyo na kawalang-pananampalataya kay Allāh at pagtatambal sa Kanya para sumampalataya kayo kay Allāh lamang?"
أَتُحَاجُّونِّى فِى اللَّهِ وَقَدْ هَدَانِى
(Do you dispute with me about Allah while He has guided me). The Ayah means, do you argue with me about Allah, other than Whom there is no god worthy of worship, while He has guided me to the Truth and made me aware of it Therefore, how can I ever consider your misguided statements and false doubts Ibrahim said next,
وَلاَ أَخَافُ مَا تُشْرِكُونَ بِهِ إِلاَّ أَن يَشَآءَ رَبِّى شَيْئاً
(and I fear not those whom you associate with Allah in worship. (Nothing can happen to me) except when my Lord wills something.) Ibrahim said, among the proofs to the falsehood of your creed, is that these false gods that you worship do not bring about any effect, and I do not fear them or care about them. Therefore, if these gods are able to cause harm, then use them against me and do not give me respite. Ibrahim's statement,
إِلاَّ أَن يَشَآءَ رَبِّى شَيْئاً
(except when my Lord wills something.) means, only Allah causes benefit or harm.
وَسِعَ رَبِّى كُلَّ شَىْءٍ عِلْماً
(My Lord comprehends in His knowledge all things. ) meaning, Allah's knowledge encompasses all things and nothing escapes His complete observation,
أَفَلاَ تَتَذَكَّرُونَ
(Will you not then remember) what I explained to you, considering your idols as false gods and refraining from worshipping them This reasoning from Prophet Ibrahim is similar to the argument that Prophet Hud used against his people, `Ad. Allah mentioned this incident in His Book, when He said,
قَالُواْ يَهُودُ مَا جِئْتَنَا بِبَيِّنَةٍ وَمَا نَحْنُ بِتَارِكِى ءالِهَتِنَا عَن قَوْلِكَ وَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ - إِن نَّقُولُ إِلاَّ اعْتَرَاكَ بَعْضُ ءَالِهَتِنَا بِسُوءٍ قَالَ إِنِّى أُشْهِدُ اللَّهِ وَاشْهَدُواْ أَنِّى بَرِىءٌ مِّمَّا تُشْرِكُونَ - مِن دُونِهِ فَكِيدُونِى جَمِيعًا ثُمَّ لاَ تُنظِرُونِ - إِنِّى تَوَكَّلْتُ عَلَى اللَّهِ رَبِّى وَرَبِّكُمْ مَّا مِن دَآبَّةٍ إِلاَّ هُوَ ءاخِذٌ بِنَاصِيَتِهَآ إِنَّ رَبِّى عَلَى صِرَطٍ مُّسْتَقِيمٍ
(They said: "O Hud! No evidence have you brought us, and we shall not leave our gods for your (mere) saying! And we are not believers in you. All that we say is that some of our gods have seized you with evil." He said: "I call Allah to witness - and bear you witness - that I am free from that which you ascribe as partners in worship with Him (Allah). So plot against me, all of you, and give me no respite. I put my trust in Allah, my Lord and your Lord! There is not a moving creature but He has grasp of its forelock. Verily, my Lord is on the straight path (the truth).") 11:53-56 Ibrahim's statement,
وَكَيْفَ أَخَافُ مَآ أَشْرَكْتُمْ
(And how should I fear those whom you associate. ..) means, how should I fear the idols that you worship instead of Allah,
وَلاَ تَخَافُونَ أَنَّكُمْ أَشْرَكْتُم بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ عَلَيْكُمْ سُلْطَـناً
(while you fear not that you have joined in worship with Allah things for which He has not sent down to you any Sultan.) meaning, proof, according to Ibn `Abbas and others among the Salaf. Allah said in similar Ayat;
أَمْ لَهُمْ شُرَكَاءُ شَرَعُواْ لَهُمْ مِّنَ الدِّينِ مَا لَمْ يَأْذَن بِهِ اللَّهُ
(Or have they partners who have instituted for them a religion which Allah has not allowed) 42:21, and,
إِنْ هِىَ إِلاَّ أَسْمَآءٌ سَمَّيْتُمُوهَآ أَنتُمْ وَءَابَآؤُكُم مَّآ أَنزَلَ اللَّهُ بِهَا مِن سُلْطَـنٍ
(They are but names which you have named, you and your fathers, for which Allah has sent down no authority.) 53:21 His statement,
فَأَىُّ الْفَرِيقَيْنِ أَحَقُّ بِالاٌّمْنِ إِن كُنتُمْ تَعْلَمُونَ
((So) which of the two parties has more right to be in security If you but know.) means, which of the two parties is on the truth, those who worship Him in Whose Hand is harm and benefit, or those who worship what cannot bring harm or benefit, without authority to justify worshipping them Who among these two parties has more right to be saved from Allah's torment on the Day of Resurrection Allah said,
الَّذِينَ ءَامَنُواْ وَلَمْ يَلْبِسُواْ إِيمَـنَهُمْ بِظُلْمٍ أُوْلَـئِكَ لَهُمُ الاٌّمْنُ وَهُمْ مُّهْتَدُونَ
(It is those who believe and confuse not their belief with Zulm (wrong), for them (only) there is security and they are the guided.) Therefore, those who worship Allah alone without partners, will acquire safety on the Day of Resurrection, and they are the guided ones in this life and the Hereafter.
Shirk is the Greatest Zulm (Wrong)
Al-Bukhari recorded that `Abdullah said, "When the Ayah,
وَلَمْ يَلْبِسُواْ إِيمَـنَهُمْ بِظُلْمٍ
(and confuse not their belief with Zulm (wrong).) was revealed, the Companions of the Prophet said, `And who among us did not commit Zulm against himself' The Ayah,
إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ
(Verily! Joining others in worship with Allah is a great Zulm (wrong) indeed.) 31:13, was later revealed." Imam Ahmad recorded that `Abdullah said, "When this Ayah was revealed,
الَّذِينَ ءَامَنُواْ وَلَمْ يَلْبِسُواْ إِيمَـنَهُمْ بِظُلْمٍ
(It is those who believe and confuse not their belief with Zulm (wrong),) it was hard on the people. They said, `O Allah's Messenger! Who among us did not commit Zulm against himself' He said,
«إِنَّهُ لَيْسَ الَّذِي تَعْنُونَ، أَلَمْ تَسْمَعُوا مَا قَالَ الْعَبْدُ الصَّالِحُ
(It is not what you understood from it. Did you not hear what the righteous servant (Luqman) said,
يَبُنَىَّ لاَ تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ
(O my son! Join not in worship others with Allah. Verily! Shirk is a great Zulm (wrong) indeed.)) 31:13. Therefore, it is about Shirk. Allah's statement,
وَتِلْكَ حُجَّتُنَآ ءَاتَيْنَـهَآ إِبْرَهِيمَ عَلَى قَوْمِهِ
(And that was Our proof which We gave Ibrahim against his people.) means, We directed him to proclaim Our proof against them. Mujahid and others said that `Our proof' refers to,
وَكَيْفَ أَخَافُ مَآ أَشْرَكْتُمْ وَلاَ تَخَافُونَ أَنَّكُمْ أَشْرَكْتُم بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ عَلَيْكُمْ سُلْطَـناً فَأَىُّ الْفَرِيقَيْنِ أَحَقُّ بِالاٌّمْنِ
(And how should I fear those whom you associate in worship with Allah (though they can neither benefit nor harm), while you fear not that you have joined in worship with Allah things for which He has not sent down to you any Sultan. (So) which of the two parties has more right to be in security) Allah has testified Ibrahim's statement and affirmed security and guidance, saying;
الَّذِينَ ءَامَنُواْ وَلَمْ يَلْبِسُواْ إِيمَـنَهُمْ بِظُلْمٍ أُوْلَـئِكَ لَهُمُ الاٌّمْنُ وَهُمْ مُّهْتَدُونَ
(It is those who believe and confuse not their belief with Zulm, for them there is security and they are the guided.) Allah said,
وَتِلْكَ حُجَّتُنَآ ءَاتَيْنَـهَآ إِبْرَهِيمَ عَلَى قَوْمِهِ نَرْفَعُ دَرَجَـتٍ مَّن نَّشَآءُ
(And that was Our proof which We gave Ibrahim against his people. We raise in degrees whom We will.) And;
إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ
(Certainly your Lord is All-Wise, All-Knowing.) He is All-Wise in His statements and actions, All-Knower of those whom He guides or misguides, and whether the proof was established against them or not. Allah also said,
إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لاَ يُؤْمِنُونَ - وَلَوْ جَآءَتْهُمْ كُلُّ ءايَةٍ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ
(Truly! Those, against whom the Word (wrath) of your Lord has been justified, will not believe. Even if every sign should come to them -- until they see the painful torment.) 10:96-97 This is why Allah said here,
إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ
(Certainly your Lord is All-Wise, All-Knowing.)
Papaanong magaganap sa akin ang pangamba para sa anumang sinasamba ninyo bukod pa kay Allāh gaya ng mga diyus-diyusan samantalang walang nagaganap sa inyo mismo na pangamba dahil sa pagtatambal ninyo kay Allāh nang nagtambal kayo kasama sa Kanya ng nilikha Niya nang walang patotoo para sa inyo roon? Kaya alin sa dalawang umpukan: umpukan ng mga monoteista at umpukan ng mga tagapagtambal, ang higit na karapat-dapat sa katiwasayan at kaligtasan? Kung kayo ay nakaaalam sa higit na karapat-dapat sa dalawa, sumunod kayo roon. Ang karapat-dapat sa dalawa – walang pag-aalinlangan – ay ang umpukan ng mga mananampalatayang monoteista.
"I kako da se bojim onoga što obožavate pored Njega, a vi se ne bojite Allaha zbog vašeg širka, pridruživanja Njemu onoga što je On stvorio, a za širk nemate nikakvog dokaza? Ko je preči da bude siguran i spašen: monoteisti ili višebošci? Ako znate odgovor, onda slijedite one koji su preči da budu spašeni – vjernike monoteiste."
Buna hiçbir deliliniz olmadığı halde Allah'ın yarattığı bir varlığı O'na şirk koştuğunuzda sizler korkmuyorsunuz da, nasıl olur da benim Allah'tan başka ibadet ettiğiniz putlardan korkmamı beklersiniz? Bu iki topluluktan; muvahhitler ve müşrikler topluluğundan hangisi güven ve emanette olmaya daha hak sahibidir? Eğer hangisinin evla olduğunu biliyorsanız ona tabi olunuz. Şüphesiz bu iki topluluğun evla olanı, Mümin ve muvahhitler topluluğudur.
“¿Cómo voy a temer a los ídolos que adoran además de Al-lah, cuando ustedes no temen asociar cosas que Él ha creado como Sus copartícipes, sin tener prueba alguna para hacerlo? ¿Cuál de los dos grupos, los monoteístas o los idólatras, merece más protección y seguridad? Si conoces cuál de ellos es merecedor, entonces sigue a ese grupo. Sin duda el grupo que es merecedor es el de los creyentes monoteístas”.
Bagaimana mungkin aku merasa takut kepada berhala-berhala yang kalian sembah selain Allah, sedangkan kalian tidak merasa takut ketika kalian menyekutukan Allah dengan makhluk-Nya tanpa sedikitpun dalil yang mendukung tindakan itu? Golongan manakah -di antara golongan yang mengesakan Allah dan golongan yang menyekutukan Allah- yang lebih pantas mendapatkan keselamatan? Jika kalian mengetahui golongan mana yang lebih pantas mendapatkannya, maka ikutilah golongan itu. Tidak diragukan lagi bahwa golongan yang lebih pantas mendapatkan keselamatan itu ialah golongan orang-orang mukmin yang mengesakan Allah.”
How can I be fearful of the idols you worship besides Allah when you have no fear of your associating as partners with Allah things that He created, without having any proof for doing so? Which of the two groups, the monotheists or the idolaters, is more deserving of safety and security? If you know which group is more deserving, then follow that group. The more deserving group is undoubtedly the group of the believers who are monotheists.
Come potrei avere timore degli idoli che vengono adorati all'infuori di Allāh, mentre voi non avete timore di aver associato ad Allāh altre divinità tra le sue creature, senza alcuna prova? Quale fazione dovrebbe temere, quella dei credenti o quella degli idolatri? Se sapete qual è la migliore, seguitela; la migliore senza dubbio è la fazione dei credenti".
Comment craindrais-je les idoles que vous adorez à la place d’Allah alors que vous ne ressentez aucune peur à associer à Allah des êtres qu’Il a créés sans que vous ne déteniez aucune preuve de leur divinité ? Qui des deux partis, les monothéistes ou les polythéistes, mérite-t-il le plus la sécurité et le salut ? Si vous savez qui des deux le mérite le plus, rejoignez-le. Il s’agit assurément de celui des croyants monothéistes.
The story of Abraham narrated here is not the story of his search for Truth but that of his observation of Truth. Abraham was born in Iraq four thousand years ago in an environment in which the sun, moon and stars were worshipped. However, Nature’s guidance and God’s special help kept Abraham away from polytheism. His keen vigilant eyes observed signs in the phenomena spread throughout the universe which supported the idea of the oneness of God (tawhid). Everywhere in the mirror of the universe, the face of the one God would appear before him. Feeling sorry for his community, he used to ask them why they were blind to reality, in spite of the facts revealed before them. Whenever a thing or person is given the status of the worshipped one (ma‘bud), it naturally follows that the concepts of mysterious pre-eminence and greatness become attached to that thing or person. People start thinking that, in the scheme of the universe, this being has a high status such as is not enjoyed by anybody else. Pleasing him brings good fortune, while displeasing him does the reverse. Accordingly, when Abraham said that his community’s deities were valueless and that in this world of God they had absolutely no powers, people were afraid that, as a result of this ‘insolence’, they might be subjected to some suffering and they started arguing with Abraham. They warned him against such talk and said that the vengeance of these deities would be wreaked upon him—he would become blind, go mad, would face destruction, etc.
Sao Ta lại sợ những thứ mà các người thờ phượng ngoài Allah từ những bục tượng kia trong khi các ngươi không hề lo sợ cho việc các ngươi đã tổ hợp các thần linh cùng với Allah một cách không có bằng chứng và cơ sở nào cho sự việc đó cả? Vậy trong hai nhóm chúng ta: nhóm những người độc tôn Allah và nhóm những người thờ đa thần, nhóm nào được bằng an và an toàn nếu các ngươi thực sự biết? Dĩ nhiên, chắc chắn là nhóm những người độc tôn Allah trong thờ phượng mới là nhóm được bằng an và an toàn.
Commentary
Mentioned in the previous verses was the debate Sayyidna Ibrahim (علیہ السلام) had held with his father, 'Azar, and with his entire Nimrudic people. There, after having conclusively refuted their worship of idols and stars, he had addressed his people by telling them in effect: You threaten me that your idols will destroy me if I refuse to accept their authority, although these idols do not have the power to do so, nor have I done anything as a result of which I may be hit by some hardship. In fact, it is you who should be trembling in fear for you have committed a crime as terrible as equating with Him the creations of Allah, rather the objects made and prepared by His creation even giving them a share in His divinity. Then, the fact that Allah Ta` ala is All-Knowing, All-Aware and All-Powerful is not hidden from any sensible person. This calls for some thinking on your part. So, think and say who deserves to be in peace and who it is who should be fearing?
In the first (82) of the present verses, it was said that only those who believe in Allah and then do not go on to mix up their faith with injustice shall be the people who can hope to be safe against punishment. It appears in Hadith, when this verse was revealed, the noble Sahabah were frightened. They said: Ya Rasul Allah, who among us has not been unjust to himself by committing one or the other sin? Now, in this verse, the only condition of remaining safe from punishment is that one should have done no injustice to himself while in the state of Im an. If so, how can we ever achieve salvation? The Holy Prophet ﷺ said: You have not understood the correct meaning of the verse. Here, ` Zulm' (injustice) means ` Shirk' (ascribing of partners to Allah) as said in another verse: إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ (Joining others in the worship of Allah is a great injustice - 31:13). Therefore, the sense of the verse is that one, who enters (the bliss of) Iman and then does not associate anyone with the Being and the Attributes of Allah Ta` ala, shall remain safe from punishment, and considered well guided.
In brief, those who worship idols, rocks, trees, rivers and stars do so because they, out of bland simplicity, take them to be the holders and wielders of power. So, they are scared of the idea of forsaking their worship lest these objects were to hurt them in some way. Sayy-idna Ibrahim (علیہ السلام) gave such people a smart key to their problem when he asked them to fear Almighty Allah who knew all they do and had power over whatever good or bad reaches them - and not commit the folly of fearing things which have neither knowledge nor power. This fear is absolutely unreasonable. One must fear Allah alone - and whoever believes in it is out of all danger.
Said in this verse وَلَمْ يَلْبِسُوا إِيمَانَهُم بِظُلْمٍ (And those who have not mixed their faith with injustice). Here, ` Zulm' as explained by the Holy Prophet ﷺ means Shirk (ascribing partners in the divinity of Allah) - not sin in an ordinary sense. But, by bringing in: بِظُلم (bi zulmin) as indefinite noun (Nakirah), a device supported by the rules of the Arabic grammar, the sense was made general which includes all kinds of Shirk. As for the word: لَمْ يَلْبِسُوا (lam yalbisu), it has been de-rived from: لَبَسَ (labasa) which means to wear, cover or mix. Thus, the verse comes to mean that a person who mixes some sort of Shirk in his or her Iman, that is, one who, despite believing in Allah Ta` ala along with all His attributes of perfection, takes non-Allah too as bearing some of those attributes, shall be considered excluded from the guarantee of peace and faith given here.
We also come to know from this verse that Shirk is not restricted to becoming a Mushrik or idolater. In fact, also Mushrik is a person who does not worship idols in the customary sense, but recites the Kalimah of Islam, yet takes some angel or messenger or waliy or ‘saint’ of Allah as partners or sharers in some exclusive attributes of Allah. This verse carries a stern warning for those who take the Aulia' of Allah (The Men of Allah) and their Mazars (resting places, tombs) as capable of answering their prayers and granting their needs, and go as far as believing practically as if the Divine powers have been delegated to them. Refuge with Allah!
Những người có đức tin nơi Allah, đi theo những gì Ngài sắc lệnh, không pha trộn đức tin với Shirk (sự tổ hợp các đối tác ngang vai cùng với Allah), là những người được an toàn và bằng an, chỉ có họ đạt được điều đó mà không ai khác ngoài họ đạt được, và họ là những người được Thượng Đế của họ phù hộ và hướng dẫn trên con đường Chỉ Đạo.
Solo coloro che credono in Allāh che seguono la Sua dottrina e che non mescolano la loro fede con l'idolatria otterranno la pace e la salvezza, ad esclusione degli altri; essi sono stati sostenuti sulla Retta Via dal loro Dio.
Ceux qui croient en Allah, suivent ce qu’Il a prescrit et ne mêlent aucune croyance polythéiste à leur foi, seront les seuls à être apaisés et sauvés. Ce sont ceux à qui Allah facilite la bonne voie.
Those who believe in Allah follow His laws and did not pollute their faith with polytheism, they will be the ones who will be safe and secure. They are the ones to whom their Lord has shown the path of guidance.
Oni koji vjeruju u Allaha i slijede Njegov zakon ne miješajući vjerovanje sa širkom – samo takvi su sigurni i spašeni i upućeni; uputio ih je njihov Gospodar.
Ang mga sumampalataya kay Allāh, sumunod sa isinabatas Niya, at hindi naghalo sa pananampalataya nila ng isang pagtatambal, ukol sa kanila ang katiwasayan at ang kaligtasan – tanging sa kanila hindi sa iba pa sa kanila. Sila ay mga naituon; nagtuon sa kanila ang Panginoon nila sa daan ng kapatnubayan.
Quienes crean en Al-lah y sigan Sus leyes sin contaminar su fe con el politeísmo, serán los que estarán seguros y protegidos. A ellos su Señor les ha mostrado el camino correcto.
Allah'a iman edip O'nun şeriatına tabi olanlar ve imanlarına şirk karıştırmayanlar var ya; işte selâmet ve emniyet yalnız onlar içindir. Onlar muvaffak olanlardır. Rableri onları doğru yola muvaffak kılmıştır.
Hanya orang-orang yang beriman kepada Allah dan mengikuti syariat-Nya, serta tidak mencampur iman mereka dengan syirik sajalah yang akan mendapatkan kedamaian dan keselamatan, bukan golongan yang lain. Mereka adalah orang-orang yang mendapatkan bimbingan. Mereka dibimbing oleh Tuhan mereka ke jalan yang benar.
El argumento sobre la estrella, la Luna y el Sol que Abraham u utilizó para ganar el debate contra su pueblo, es Mi argumento, el cual Yo le revelé y le di para contradecir a su pueblo. Concedo un rango más elevado en este mundo, o en el Más Allá, a quien de Mis siervos yo deseo. Mensajero, tu Señor es Sabio en Su creación y manejo de los asuntos, y tiene conocimiento sobre Sus siervos.
Notre argument, celui du verset 81, fut l’argument décisif qu’opposa Abraham à son peuple qui ne trouva rien à y rétorquer. Nous le lui avons inspiré et Nous élevons en degrés ceux que Nous voulons parmi Nos serviteurs. Ô Messager, Allah est Sage dans Sa création et dans Sa gestion. Il connait aussi le mieux Ses serviteurs.
İşte bu hüccet Yüce Allah'ın şu buyruğudur: "Öyleyse iki taraftan hangisi güvende olmaya layıktır?" Bu delil ile İbrahim, kavmine karşı galip gelip, onların delillerini çürütmüştür. Bu bizim hüccetimizdir ve biz kavmine karşı bu delilleri verip onlarla delil getirmeye muvaffak kıldık. Biz dilediğimiz kullarımızın dünyada ve ahirette derecelerini yükseltiriz. -Ey Resul- Şüphesiz ki senin Rabbin yaratma ve idare etmede hikmet sahibidir, kullarını hakkıyla bilendir.
E la prova di ciò si può trovare nelle Sue parole (quale fazione merita la pace?), la prova tramite la quale Ibrāhīm trionfò sul suo popolo, finché tutte le loro scuse non furono vane; questa è la nostra prova che gli concedemm e con la quale lo sostenemmo nella disputa tra lui e il suo popolo. Eleviamo i sudditi che vogliamo ad alto rango, sia in questa vita che nell'Aldilà. In verità il tuo Dio, o Messaggero, è Saggio nei confronti del Suo creato e nella Sua Amministrazione, ed è Sapiente di ciò che riguarda i Suoi sudditi.
Firman Allah (Manakah dari kedua golongan itu yang lebih berhak mendapat keselamatan), yaitu argumen yang digunakan oleh Ibrahim untuk mengalahkan argumen kaumnya itu adalah argumen yang Kami ajarkan kepadanya untuk mengalahkan argumen kaumnya. Argumen itu Kami berikan kepadanya untuk mengangkat derajat hamba-hamba Kami yang Kami kehendaki hingga beberapa derajat di dunia dan akhirat. Sesungguhnya Tuhanmu -wahai Rasul- adalah Tuhan Yang Mahabijaksana dalam mengatur dan mengurus makhluk-Nya lagi Maha Mengetahui perihal hamba-hamba-Nya.
Và lập luận đó - câu nói "nhóm nào trong hai nhóm được an toàn" - cái mà brahim đã tranh luận và làm cho cộng đồng người dân của Y đuối lý chính là lập luận mà TA (Allah) đã ban cho Y để đối đáp với họ. Và TA nâng cấp bậc cho ai TA muốn từ đám bề tôi của TA ở cõi đời này và cõi Đời Sau. Quả thật, Thượng Đế của Ngươi - hỡi Thiên Sứ Muhammad - là Đấng Sáng Suốt trong việc tạo hóa và chi phối các tạo vật, là Đấng Thông Toàn về những bề tôi của Ngài.
Ang katwirang iyon ay ang sabi niya: "Kaya alin sa dalawang pangkat ang higit na karapat-dapat sa katiwasayan," na nanaig si Abraham sa pamamagitan nito sa mga kalipi niya hanggang sa naputol ang katwiran nila. Ito ay katwiran Namin; nagtuon Kami sa kanya para mangatwiran sa mga kalipi niya sa pamamagitan nito at nagbigay Kami sa kanya nito. Nag-aangat Kami sa sinumang niloloob Namin mula sa mga lingkod namin sa mga antas sa Mundo at Kabilang-buhay. Tunay na ang Panginoon mo, O Sugo, ay Marunong sa paglikha Niya at pangangasiwa Niya, Maalam sa mga lingkod Niya.
The argument of the setting of the star, moon and sun, which Abraham used to defeat his people in the debate, is My argument, which I showed and gave him to use against his people. I raise in rank whichever of My servants I wish in this world and the Afterlife. Your Lord, O Messenger, is Wise in His creation and handling of matters, and He knows about His servants.
Dokaz kojim je Ibrahim savladao svoj narod, a koji se ogleda u riječima: "Ko je preči da bude siguran i spašen", jest dokaz ka kojem smo ga Mi poučili, a koji je upotrijenio protiv svog naroda. Mi uzdižemo onoga koga Mi hoćemo, na dunjaluku i na ahiretu, a tvoj Gospodar je, doista, mudar u stvaranju i uređivanju, i poznaje Svoje robove.
In the second verse (83), Allah Ta` ala has said that the triumph of Sayyidna Ibrahim (علیہ السلام) in his debate against his people and in which he had silenced them was a blessing of Allah alone for He gave him a sound theory to propound and glowing arguments to employ. Let no one wax proud about his or her intelligence and understanding or art of discourse and power of oration as self-sufficient. Nothing crosses the barrier of possibility without the support and help of Allah Ta` ala. Bland human reason is not enough to comprehend realities. This is a matter of common observation in every age. Philosophers of great standing go astray while many among the illiterate get a firm hold on correct belief and right thinking. Maulana Rumi was on the beam when he said:
بے عنایاتِ حق و خاصانِ حق
گر مَلک بشد سید ہستش ورق
Without the graces of The True One and those close to Him
Dark shall be the record of deeds, even if one be an angel.
By saying: نَرْفَعُ دَرَجَاتٍ مَّن نَّشَاءُ (We raise in ranks whom We will) towards the end of the verse (83), the hint given is that the station of special reverence received by Sayyidna Ibrahim (علیہ السلام) in this world which would last through generations to come until the Last Day, a homage universally paid by Jews, Christians, Muslims and Buddhists, was no feat of personal acquisition or recognition, instead of which, this was nothing but the grace and reward from Allah.
Mi Ibrahima opskrbismo sinom Ishakom i unukom Jakubom, i sve ih uputismo na Pravi put. Prije njih smo uputili Nuha, kao što smo uputili i neke Nuhove potomke, poput Davuda, Sulejmana, Ejjuba, Jusufa, Musaa i njegovog brata Haruna, alejhimus-selam. Nagrada kakvu smo dali vjerovjesnicima zbog njihovog dobročinstva pripast će i svim ostalim dobročiniteljima.
Nagkaloob Kami kay Abraham ng anak niyang si Isaac at apo niyang si Jacob. Nagtuon Kami sa bawat isa sa kanilang dalawa tungo sa landasing tuwid at nagtuon Kami kay Noe bago pa nila. Nagtuon Kami tungo sa daan ng katotohanan sa mga supling ni Noe: sa bawat isa kina David at anak niyang si Solomon, kina Job, Jose, at Moises, at kapatid niyang si Aaron – sumakanila ang pagbati ng kapayapaan. Tulad ng pagganting ito na iginanti Namin sa mga propeta dahil sa paggawa nila ng maganda, gaganti Kami sa mga tagagawa ng maganda na iba pa sa kanila dahil sa paggawa ng mga ito ng maganda.
TA (Allah) đã ban Ibrahim đứa con trai Ishaq và đứa cháu nội Ya'qub, cả hai đều được TA hướng dẫn trên con đường Ngay Chính, và trước đó TA cũng đã hướng dẫn Nuh, và trong thế hệ con cháu của Ibrahim, TA cũng đã hướng dẫn Dawood, Sulayman con trai của Dawood, Ayyub, Yusuf, Musa và người em của Y Harun. Và cũng giống như việc TA đã ân thưởng cho các vị Nabi bởi những việc làm tốt của họ, ngoài họ TA cũng sẽ ân thưởng cho những ai làm điều tốt.
Nous avons donné à Abraham comme fils Isaac et comme petit-fils Jacob. Nous avons facilité à tous les deux de suivre le droit chemin à l’instar de Noé avant eux. Nous avons également facilité à certains descendants de Noé de suivre la vérité à l’image de David et son fils Salomon, Job, Joseph ainsi que Moïse et son frère Aaron. De la même façon que Nous rétribuons les prophètes pour leur bienfaisance, Nous rétribuons les autres bienfaisants.
84- Biz ona İshak ile Yakub’u bağışladık. Her birine hidâyet verdik, daha önce de Nûh’a hidâyet vermiştik. Onun zürriyetinden olan Davud’a, Süleyman’a, Eyyub’a, Yusuf’a, Mûsâ’ya ve Harun’a da. İşte biz ihsan sahiplerini böyle mükâfatlandırırız.
85- Zekeriya’ya, Yahya’ya, İsa’ya ve İlyas’a da (hidâyet verdik); hepsi de salihlerdendi.
86- İsmail’e, Elyesa’ya, Yunus’a ve Lut’a da (hidâyet verdik); her birini alemlere üstün kıldık.
87- Onların babalarından, zürriyetlerinden ve kardeşlerinden bazılarına da (hidâyet verdik); onları seçtik ve dosdoğru bir yola ilettik.
88- Bu, Allah’ın hidâyetidir ki O, onunla kullarından dilediğini hidâyete erdirir. Eğer onlar da şirk koşsalardı yaptıkları her şey boşa giderdi.
89- Onlar kendilerine kitap, hikmet ve nübüvvet verdiğimiz kimselerdir. Şimdi bunlar, onları inkâr ederlerse (bilsinler ki) biz onları inkâr etmeyen bir topluluğu onlara vekil kılmışızdır.
90- İşte bunlar, Allah’ın hidâyet ettiği kimselerdir. O halde sen de onların hidâyetlerine uy! De ki:“Ben buna karşılık sizden bir ücret istemiyorum. O, sadece alemler için bir öğüttür.”
84. “Biz ona İshak ile” onun oğlu olan ve İsrail diye anılan Allah’ın alemlere üstün kıldığı kavmin atası “Yakub’u bağışladık.” Bunların “her birine hidâyet verdik” yani ilim ve amelde dosdoğru yola ilettik. “Daha önce de Nuh’a hidâyet vermiştik” Onun hidâyete iletilmesi ise alemler arasında ancak bazı kişilere nasib olmuş özel hidâyet türlerinin en üstün şekillerindendir. Bu özel hidayetin nasip olduğu kişiler ise Nuh’un da aralarında olduğu “ulu’l-azm” diye bilinen peygamberlerdir.
“Onun zürriyetinden”buyruğundaki zamirin Nuh’a ait olma ihtimali vardır. Zamirin raci olacağı daha önce geçmiş en yakın isim odur. Çünkü Yüce Allah’ın zikrettiği kimseler arasında Lut da vardır. Lut ise Nuh’un zürriyetindendir, İbrahim’in zürriyetinden değildir. Çünkü O İbrahim’in kardeşinin oğludur. Bununla birlikte zamirin İbrahim’e ait olma ihtimali de vardır. Çünkü bu buyruklar onu övmek ve onu methetmek ile alakalıdır. Lut ise -onun zürriyetinden olmasa dahi- İbrahim’e iman eden kimselerdendir. Böylelikle İbrahim el Halil’in bu üstünlük ve fazileti Lut’un onun sadece oğlu olmasından daha ileri derecede bir üstünlük ve fazilettir.“Davud’a” ve Davud’un oğlu “Süleyman’a, Eyyub’a”; Yakub’un oğlu “Yusuf’a” İmran’ın oğulları “Mûsâ’ya ve Hârûn’a da”hidâyet verdik.“İşte biz ihsan sahiplerini böyle mükâfaatlandırırız.” İbrahim el-Halil Rabbine ihsan ile ibadet ettiğinden, aynı şekilde diğer insanlara da ihsanlarda bulunup güzel bir şekilde davrandığından, onun zürriyetini de salih kıldık. İhsan sahiplerini biz, doğru ve güzel övgüler ile ve salih bir zürriyet nasib ederek mükâfaatlandırırız.
85. “Zekeriya’ya” ve onun oğlu olan “Yahya’ya” Meryem’in oğlu “İsa’ya, İlyas’a da” hidâyet verdik. Bunların “hepsi” ahlâklarında, amellerinde ve ilimlerinde “salihlerdendi”; hatta bunlar salihlerin efendileri, önderleri ve liderleridirler.
86. Milletlerin en üstünü olan Arap kavminin atası, Ademoğlunun efendisi Muhammed’in babası ve İbrahim’in oğlu “İsmail’e, Elyesa’ya”; Metta oğlu “Yunus’a ve” İbrahim’in kardeşi Haran’ın oğlu “Lut’a da” hidâyet verdik. İşte bu peygamber ve rasûllerin “her birini alemlere üstün kıldık.”
Fazilet ve üstünlük dereceleri dört tanedir. Bunları da Yüce Allah şu buyruğunda söz konusu etmektedir:“Kim Allah’a ve Rasûle itaat ederse işte onlar Allah’ın kendilerine nimetler verdiği peygamberler, sıddıklar, şehidler ve salihlerle birliktedirler.”(en-Nisa, 4/69) İşte üstün dereceler bunlardır. Hatta burada sözü edilen peygamberler, kayıtsız ve şartsız olarak rasûllerin en faziletlileridirler. Zira Yüce Allah’ın Kitab-ı Kerim’inde kıssalarını anlattığı rasûller, hiç şüphesiz bize haberlerini anlatmadıklarından daha faziletlidirler.
87. “Onların babalarından” yani sözü geçenlerin babalarından “zürriyetlerinden ve kardeşlerinden bazılarına da” yani bu sözü geçenlerin zürriyetlerinden ve kardeşlerinden bazılarını da hidâyete erdirdik. “Onları seçtik ve dosdoğru bir yola ilettik.”
88. “Bu” sözü geçen hidâyet, hidâyetinden başka doğru yol bulunmayan “Allah’ın hidâyetidir ki O, onunla kullarından dilediğini hidâyete erdirir.” O halde siz de ondan hidâyet isteyin. Çünkü O, sizi hidâyete iletmeyecek olursa O’ndan başka sizi hidâyete erdirecek kimse bulunmaz. İşte bu anılanlar da Allah’ın hidâyete iletmeyi dilediği kimseler arasındadır.
Faraza “eğer onlar da şirk koşsalardı yaptıkları her şey boşa giderdi.” Çünkü şirk koşmak amelleri boşa çıkartır ve cehennemde ebedi kalmayı gerektirir. Bu seçkin ve en hayırlı kimseler bile -hâşâ- şirk koşacak olsalar, amelleri boşa çıkacağına göre başkalarının bu durumda olması daha öncelikle söz konusudur.
[89. “Onlar kendilerine kitap, hikmet ve nübüvvet verdiğimiz kimselerdir.” Yani kendilerine hidayet ve nübüvvet nimeti verdiğimiz peygamberler var ya işte biz kitabı onlara verdik. Mesela İbrahim’in sahifeleri, Musa’nın Tevrat’ı, Davud’un Zebur’u ve İsa’nın İncil’i gibi. Onlara bu kitapları anlama nimetini de verdik ve onları vahyimizi tebliğ için seçtik. “Şimdi bunlar, onları inkâr ederlerse (bilsinler ki) biz onları inkâr etmeyen bir topluluğu onlara vekil kılmışızdır.” Ey Rasul, şimdi senin kavminin kafirleri bu Kur'ân’ın ayetlerini inkar ederlerse şüphe yok ki biz, başka bir topluluğu, yani muhacirleri, ensarı ve kıyamete kadar onlara tabi olanları o ayetler için vekil kılmışızdır. Onlar bu ayetleri inkar etmezler, aksine ona iman ederler ve gösterdiği şeylerle de amle ederler.][3]
90. “İşte bunlar” sözü edilen kimseler “Allah’ın hidâyet ettiği kimselerdir. O halde sen de onların hidâyetlerine uy!” Yani ey şerefli Rasûl, sen de bu hayırlı peygamberlerin ardından git ve onların dinlerine tâbi ol. Peygamber sallallahu aleyhi ve sellem de bu emre uymuştur. Kendisinden önceki peygamberlerin hidâyetleri ile yol bulmuş ve onlardaki bütün kemal özelliklerini kendisinde toplamıştır. Böylelikle o, öyle bir takım fazilet ve özelliklere sahip olmuştur ki, bunlarla bütün alemlere üstün gelmiştir. Bütün rasûllerin efendisi, muttakilerin önderi olmuştur. Allah’ın salat ve selamı ona ve bütün peygamberlere olsun. İşte bu mülahaza ile ashab-ı kiramdan bazıları Allah rasûlünün bütün rasûllerden daha faziletli olduğuna bu ayeti delil göstermişlerdir.
Senin çağrından yüz çeviren kimselere de “de ki: Ben buna karşılık sizden bir ücret istemiyorum.”Sizden benim risaletimi tebliğimin ve davetimin karşılığında herhangi bir mal ve herhangi bir ücret istemiyorum. Öyle bir şey isteyecek olsam bu, sizin bu çağrımı kabul etmeyişinizin sebepleri arasında yer alır. Benim mükâfaatımı vermek Allah’a aittir.“O sadece alemler için bir öğüttür.” Kendilerine fayda verecek şeyleri öğrenip gereğini yaparlar, zararlı olacak şeyleri de öğrenip onları terk ederler. Onunla öğüt alır, Rab’lerini, isimlerini, sıfatlarını öğrenirler. Onunla güzel ahlâkı, güzel ahlâka götüren yolları, kötü ahlâkı ve kötü ahlâka ulaştıran yolları öğrenirler. O hem bütün alemlere bir öğüt hem de Allah’ın alemlere ihsan ettiği en büyük nimet olduğuna göre onların bu nimeti kabul etmeleri ve bundan dolayı Allah’a şükretmeleri gerekir.
"Dan Kami telah menganugerahkan Ishaq dan Ya'qub kepa-danya. Kepada keduanya masing-masing telah Kami beri petunjuk, dan kepada Nuh sebelum itu (juga) telah Kami beri petunjuk, dan kepada sebagian dari keturunannya (Nuh) yaitu Dawud, Sulaiman, Ayyub, Yusuf, Musa, dan Harun. Demikianlah Kami memberi ba-lasan kepada orang-orang yang berbuat baik. Dan Zakaria, Yahya, Isa, dan Ilyas. Semuanya termasuk orang-orang yang shalih. Dan Isma'il, Ilyasa', Yunus, dan Luth, masing-masing telah Kami lebih-kan derajatnya di atas umat (di masanya)? (Dan Kami lebihkan pula derajat) sebagian dari bapak-bapak mereka, keturunan mereka, dan saudara-saudara mereka. Dan Kami telah memilih mereka (untuk menjadi nabi-nabi dan rasul-rasul) dan Kami menunjuki mereka ke jalan yang lurus. Itulah petunjuk Allah, yang dengan-nya Dia memberi petunjuk kepada siapa yang dikehendakiNya di antara hamba-hambaNya. Seandainya mereka mempersekutukan Allah, niscaya lenyaplah dari mereka amalan yang telah mereka kerjakan. Mereka itulah orang-orang yang telah Kami berikan ke-pada mereka kitab, hikmah (pemahaman agama), dan kenabian. Jika orang-orang (Quraisy) itu mengingkarinya (yang tiga macam itu), maka sesungguhnya Kami akan menyerahkannya kepada kaum yang sekalipun tidak akan mengingkarinya. Mereka itulah orang-orang yang telah diberi petunjuk oleh Allah, maka ikutilah petun-juk mereka. Katakanlah, 'Aku tidak meminta upah kepadamu dalam menyampaikan (al-Qur`an).' Al-Qur`an itu tidak lain hanyalah peringatan untuk segala umat." (Al-An'am: 84-90).
(84) ﴾ وَوَهَبۡنَا لَهُۥٓ إِسۡحَٰقَ وَيَعۡقُوبَۚ ﴿ "Dan Kami telah menganugerahkan Ishaq dan Ya'qub kepadanya." Ya'qub adalah Putra Ishaq. Ya'qub di-gelari Israil, bapak beberapa suku bangsa yang mana Allah meng-utamakannya di alam dunia. ﴾ كُلًّا ﴿ "Kepada keduanya masing-masing," Kami telah memberinya petunjuk ke jalan yang lurus pada ilmu dan amalnya. ﴾ وَنُوحًا ﴿ "Dan kepada Nuh," Kami juga memberi-nya petunjuk ﴾ مِن قَبۡلُۖ ﴿ "sebelum itu (juga)." Dan hidayahnya terma-suk bentuk hidayah tertinggi yang bersifat khusus yang hanya di-dapatkan oleh beberapa orang di alam ini, dan mereka adalah ulul azmi yang berasal dari para Rasul yang mana salah satunya adalah dia. ﴾ وَمِن ذُرِّيَّتِهِۦ ﴿ "Dan kepada sebagian dari keturunannya." Ada ke-mungkinan kata gantinya adalah kembali kepada Nuh, karena dialah yang disebut paling dekat, karena Allah menyebutkan Luth bersama yang lain, dan ia termasuk keturunan Nuh, bukan Ibrahim, karena dia adalah keponakannya. Ada kemungkinan juga kata gan-tinya kembali kepada Ibrahim karena konteks ayat ini tentang pu-jian dan sanjungan kepadanya, dan Luth walaupun dia bukan termasuk keturunannya, tetapi dia termasuk yang beriman berkat dirinya, maka keutamaan dan keunggulan Ibrahim al-Khalil lebih tinggi daripada sekedar sebagai anaknya. ﴾ دَاوُۥدَ وَسُلَيۡمَٰنَ ﴿ "Yaitu Da-wud, Sulaiman" bin Dawud. ﴾ وَأَيُّوبَ وَيُوسُفَ ﴿ "Dan Ayyub dan Yusuf" bin Ya'qub. ﴾ وَمُوسَىٰ وَهَٰرُونَۚ ﴿ "Dan Musa dan Harun." Keduanya adalah putra Imran. ﴾ وَكَذَٰلِكَ ﴿ "Demikianlah," sebagaimana Kami menjadi-kan anak keturunan Ibrahim sebagai orang-orang yang baik karena dia telah beribadah kepada Tuhannya dengan baik dan memberi manfaat kepada makhluk dengan baik. Begitu pula ﴾ نَجۡزِي ٱلۡمُحۡسِنِينَ ﴿ "Kami memberi balasan kepada orang-orang yang berbuat baik," dengan menjadikan nama yang baik dan keturunan yang shalih untuk me-reka sesuai dengan kebaikan mereka.
(85) ﴾ وَزَكَرِيَّا وَيَحۡيَىٰ ﴿ "Dan Zakaria dan Yahya" bin Zakaria. ﴾ وَعِيسَىٰ ﴿ "Dan Isa" putra Maryam. ﴾ وَإِلۡيَاسَۖ كُلّٞ ﴿ "Dan Ilyas. Semuanya," mereka-mereka itu ﴾ مِّنَ ٱلصَّٰلِحِينَ ﴿ "termasuk orang-orang yang shalih," dalam akhlak, amal mereka, dan ilmu, bahkan mereka adalah pemimpin, imam, dan panutan orang-orang shalih.
(86) ﴾ وَإِسۡمَٰعِيلَ ﴿ "Dan Isma'il" bin Ibrahim, bapak bangsa yang merupakan bangsa paling mulia yakni bangsa Arab, bapak dari Sayyid anak cucu Adam, Muhammad. ﴾ وَيُونُسَ ﴿ "Dan Yunus" bin Matta. ﴾ وَلُوطٗاۚ ﴿ "Dan Luth" bin Harun, saudara Ibrahim. ﴾ وَكُلّٗا ﴿ "Dan masing-masingnya," dari para Nabi dan Rasul itu ﴾ فَضَّلۡنَا عَلَى ٱلۡعَٰلَمِينَ ﴿ "Kami lebihkan derajatnya di atas umat (di masanya)." Karena derajat keutamaan ada empat, yaitu yang disebutkan oleh Allah dalam FirmanNya.
﴾ وَمَن يُطِعِ ٱللَّهَ وَٱلرَّسُولَ فَأُوْلَٰٓئِكَ مَعَ ٱلَّذِينَ أَنۡعَمَ ٱللَّهُ عَلَيۡهِم مِّنَ ٱلنَّبِيِّـۧنَ وَٱلصِّدِّيقِينَ وَٱلشُّهَدَآءِ وَٱلصَّٰلِحِينَۚ ﴿
"Dan barangsiapa yang menaati Allah dan Rasul(Nya), mereka akan bersama-sama dengan orang-orang yang dianugerahi nikmat oleh Allah, dari kalangan para nabi, para shiddiqin, orang-orang yang mati syahid, dan orang-orang shalih." (An-Nisa`: 69).
Mereka itu termasuk ke dalam derajat yang tinggi, bahkan mereka adalah rasul-rasul terbaik secara mutlak. Para Rasul yang kisahnya Allah ceritakan di dalam kitabNya adalah lebih utama dari-pada yang tidak diceritakan, tanpa ragu.
(87) ﴾ وَمِنۡ ءَابَآئِهِمۡ ﴿ "(Dan Kami lebihkan pula derajat) sebagian dari bapak-bapak mereka," yaitu bapak-bapak mereka yang disebut. ﴾ وَذُرِّيَّٰتِهِمۡ وَإِخۡوَٰنِهِمۡۖ ﴿ "Dan keturunan mereka dan saudara-saudara mereka." Maksud-nya, Kami juga memberi petunjuk kepada bapak-bapak, keturunan, dan saudara-saudara mereka. ﴾ وَٱجۡتَبَيۡنَٰهُمۡ وَهَدَيۡنَٰهُمۡ إِلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ ﴿ "Dan Kami telah memilih mereka (untuk menjadi nabi-nabi dan rasul-rasul) dan Kami menunjuki mereka ke jalan yang lurus."
(88-89) ﴾ ذَٰلِكَ ﴿ "Itulah," petunjuk yang disebutkan adalah ﴾ هُدَى ٱللَّهِ ﴿ "Petunjuk Allah," yang tiada petunjuk selain petunjukNya. ﴾ يَهۡدِي بِهِۦ مَن يَشَآءُ مِنۡ عِبَادِهِۦۚ ﴿ "Yang dengannya Dia memberi petunjuk kepada siapa yang dikehendakiNya di antara hamba-hambaNya." Maka carilah petunjuk dariNya, karena jika Dia tidak memberimu petunjuk, maka tidak ada pemberi petunjuk untukmu selainNya, dan di antara orang yang mana Allah berkehendak untuk memberi petunjuk adalah orang-orang yang telah disebutkan.
﴾ وَلَوۡ أَشۡرَكُواْ ﴿ "Seandainya mereka mempersekutukan Allah," menu-rut kepastian dan perkiraan, ﴾ لَحَبِطَ عَنۡهُم مَّا كَانُواْ يَعۡمَلُونَ ﴿ "niscaya lenyaplah dari mereka amalan yang telah mereka kerjakan." Karena syirik mele-nyapkan amal dan menyebabkan kekekalan di dalam neraka. Jika orang-orang mulia lagi terpilih itu melakukan kesyirikan, -dan ini mustahil- niscaya amal-amal mereka lenyap, lebih-lebih selain mereka.
(90) ﴾ أُوْلَٰٓئِكَ ﴿ "Mereka itulah," maksudnya yang disebutkan adalah ﴾ ٱلَّذِينَ هَدَى ٱللَّهُۖ فَبِهُدَىٰهُمُ ٱقۡتَدِهۡۗ ﴿ "orang-orang yang telah diberi petun-juk oleh Allah, maka ikutilah petunjuk mereka." Maksudnya, berjalan-lah wahai Rasul yang mulia di belakang para Nabi yang terpilih itu, ikutilah agama mereka. Rasulullah telah taat, dia mengambil petunjuk dari petunjuk para Rasul sebelumnya. Dia mengumpul-kan semua kesempurnaan pada mereka, maka terkumpullah padanya keutamaan-keutamaan dan keistimewaan yang dengan-nya dia mengungguli seluruh alam. Dia adalah sayyid para Rasul, imam orang-orang yang bertakwa.
Dari segi ini kalangan para sahabat berdalil dengannya bahwa Rasulullah adalah Rasul paling utama. ﴾ قُل ﴿ "Katakanlah" kepada orang-orang yang berpaling dari dakwahmu, ﴾ لَّآ أَسۡـَٔلُكُمۡ عَلَيۡهِ أَجۡرًاۖ ﴿ "Aku tidak meminta upah kepadamu dalam menyampaikan (al-Qur`an)." Mak-sudnya, aku tidak meminta harta dan bayaran kepadamu sebagai upah atas tabligh dan dakwahku kepadamu, karena itu bisa menjadi sebab penolakanmu, balasanku hanyalah pada Allah.﴾ إِنۡ هُوَ إِلَّا ذِكۡرَىٰ لِلۡعَٰلَمِينَ ﴿ "Al-Qur`an itu tidak lain hanyalah peringatan untuk segala umat." Dengan al-Qur`an mereka ingat apa yang berguna bagi me-reka lalu mereka melakukannya, sedangkan yang membahayakan mereka, maka mereka menjauhinya, dengannya mereka ingat pengetahuan tentang Tuhan mereka dengan nama-nama dan sifat-sifatNya, dengannya mereka ingat akhlak-akhlak yang terpuji dan sarana-sarana yang mengantarkan kepadanya, dan akhlak-akhlak yang tercela dan sarana-sarana yang mengantarkan kepadanya, dan ia adalah peringatan bagi seluruh alam. Itu adalah nikmat terbesar bagi mereka, maka mereka harus menerima dan mensyukurinya.
Bendije a Abraham u con su hijo Isaac y su nieto Jacob, y guie a cada uno de ellos por el camino recto. Anteriormente, guie por el camino de la verdad a Noé; y de los descendientes de Noé, guie a David, a su hijo Salomón, a Job, a José, a Moisés y a su hermano. Así como les di a los profetas una recompensa por hacer el bien, daré una recompensa similar a todos los que hagan el bien, aunque no sean profetas.
I blessed Abraham with his son Isaac and his grandson Jacob, and I guided each of them to the straight path. Before them, I guided to the path of truth Noah; and from the descendants of Noah, I guided David, his son Solomon, Job, Joseph, Moses and his brother Aaron (peace be upon them). Just as I gave the prophets a reward for doing good, I will give a similar reward to all those who do good, even if they are not prophets.
İbrahim'e oğlu İshak ve torunu Yakup'u ihsan edip rızıklandırdık. Her birini hidayete ve doğru yola erdirdik. Daha önce de, Nuh'u hak yola muvaffak kıldık. Nuh'un soyundan Dâvûd, Dâvûd'un oğlu Süleyman, Eyyub, Yusuf, Musa ve Musa'nın kardeşi Harun -aleyhimusselam-'ın hepsini hak yoluna iletmiştik. İşte biz bu güzel mükâfatla peygamberleri mükâfatlandırdığımız gibi peygamberlerden başka iyi davrananları da iyiliklerinden dolayı böyle mükâtlandırırız.
In this world there is only one Supreme Being—God, whose majesty and greatness are based on sound arguments. All other kinds of so-called greatness and the reverence for them are based on superstitious beliefs. God’s supremacy stands by virtue of its own strength, while all other godheads owe their existence to the acceptance of their followers. If their followers refused to accept them, they would become non-existent. Looking to externals, the worshippers of these deities are misled into believing that they are more securely situated than the worshippers of the one and only God. But this is the worst type of misunderstanding. It is one who goes by sound arguments who is in the really safe position. But if it is by compromising with worldly considerations and customs that he attempts to better his situation, this has no value from the point of view of his final fate. Sometimes the domination of false deities becomes so universal that even the worshippers of the real God are overwhelmed by it and make compromises. Worldly considerations and material interests are so closely linked with these false deities that, to all appearances, it seems that there is no other way to have a respectable life than to effect a compromise with the structure formed under them. But this procedure amounts to such an adulteration of one’s own faith that it makes one’s sincerity doubtful in the eyes of God.
Ibrahim Receives the News of Ishaq and Ya`qub During His Old Age
Allah states that after Ibrahim became old and he, and his wife, Sarah, lost hope of having children, He gave them Ishaq. The angels came to Ibrahim on their way to the people of Prophet Lut (to destroy them) and they delivered the good news of a child to Ibrahim and his wife. Ibrahim's wife was amazed at the news,
قَالَتْ يوَيْلَتَا ءَأَلِدُ وَأَنَاْ عَجُوزٌ وَهَـذَا بَعْلِى شَيْخًا إِنَّ هَـذَا لَشَىْءٌ عَجِيبٌ - قَالُواْ أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ رَحْمَتُ اللَّهِ وَبَرَكَـتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ إِنَّهُ حَمِيدٌ مَّجِيدٌ
(She said (in astonishment): "Woe unto me! Shall I bear a child while I am an old woman, and here is my husband, an old man Verily! This is a strange thing!" They said: "Do you wonder at the decree of Allah The mercy of Allah and His blessings be on you, O the family of Ibrahim. Surely, He (Allah) is All-Praiseworthy, All-Glorious.") 11:72-73 The angels also gave them the good news that Ishaq will be a Prophet and that he will have offspring of his own. In another Ayah, Allah said;
وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ
(And We gave him the good news of Ishaq a Prophet from the righteous.)37:112, which perfects this good news and completes the favor. Allah said,
بِإِسْحَـقَ وَمِن وَرَآءِ إِسْحَـقَ يَعْقُوبَ
(of Ishaq, and after him, of Ya`qub...) 11:71, meaning, this child will have another child in your lifetime, so that your eyes are comforted by him, just as your eyes will be comforted by his father. Certainly, one becomes jubilant and joyous when he becomes a grandfather, because this means that his offspring will continue to exist. It was also expected that if an elderly couple had children, due to the child's weakness, he would have no offspring. This is why Allah delivered the good news of Ishaq and of his son Ya`qub, whose name literally means `multiplying and having offspring'. This was a reward for Ibrahim who left his people and migrated from their land so that he could worship Allah alone. Allah compensated Ibrahim with better than his people and tribe when He gave him righteous children of his own, who would follow his religion, so that his eyes would be comforted by them. In another Ayah, Allah said; a
فَلَمَّا اعْتَزَلَهُمْ وَمَا يَعْبُدُونَ مِن دُونِ اللَّهِ وَهَبْنَا لَهُ إِسْحَـقَ وَيَعْقُوبَ وَكُلاًّ جَعَلْنَا نَبِيّاً
(So when he turned away from them and from those whom they worshipped besides Allah, We gave him Ishaq and Ya`qub, and each one of them We made a Prophet.) 19:49 Allah said here,
وَوَهَبْنَا لَهُ إِسْحَـقَ وَيَعْقُوبَ كُلاًّ هَدَيْنَا
(And We bestowed upon him Ishaq and Ya`qub, each of them We guided,) Allah said;
وَنُوحاً هَدَيْنَا مِن قَبْلُ
(and before him, We guided Nuh...) meaning, We guided Nuh before and gave him righteous offspring, just as We guided Ibrahim and gave him righteous children.
Qualities of Nuh and Ibrahim
Each of these two Prophets had special qualities. When Allah caused the people of the earth to drown, except those who believed in Nuh and accompanied him in the ark, Allah made the offspring of Nuh the dwellers of the earth thereafter. Ever since that occurred, the people of the earth were and still are the descendants of Nuh. As for Ibrahim, Allah did not send a Prophet after him but from his descendants. Allah said in other Ayat,
وَجَعَلْنَا فِى ذُرِّيَّتِهِمَا النُّبُوَّةَ وَالْكِتَـبَ
(And We ordained among his (Ibrahim's) offspring prophethood and the Book.) 29:27,
وَلَقَدْ أَرْسَلْنَا نُوحاً وَإِبْرَهِيمَ وَجَعَلْنَا فِى ذُرِّيَّتِهِمَا النُّبُوَّةَ وَالْكِتَـبَ
(And indeed, We sent Nuh and Ibrahim, and placed in their offspring Prophethood and the Book.) 57:26, and,
أُولَـئِكَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّيْنَ مِن ذُرِّيَّةِ ءادَمَ وَمِمَّنْ حَمَلْنَا مَعَ نُوحٍ وَمِن ذُرِّيَّةِ إِبْرَهِيمَ وَإِسْرَءِيلَ وَمِمَّنْ هَدَيْنَا وَاجْتَبَيْنَآ إِذَا تُتْلَى عَلَيْهِمْ ءايَـتُ الرَّحْمَـنِ خَرُّواْ سُجَّداً وَبُكِيّاً
(Those were they unto whom Allah bestowed His grace from among the Prophets, of the offspring of Adam, and of those whom We carried (in the ship) with Nuh, and of the offspring of Ibrahim and Isra'il and from among those whom We guided and chose. When the verses of the Most Beneficent (Allah) were recited unto them, they fell down prostrating and weeping.) 19:58 Allah said in this honorable Ayah here,
وَمِن ذُرِّيَّتِهِ
(and among his progeny...) meaning, We guided from among his offspring,
دَاوُودَ وَسُلَيْمَـنَ
(Dawud, Sulayman...) from the offspring of Nuh, according to Ibn Jarir. It is also possible that the Ayah refers to Ibrahim since it is about him that the blessings were originally mentioned here, although Lut is not from his offspring, for he was Ibrahim's nephew, the son of his brother Maran, the son of Azar. It is possible to say that Lut was mentioned in Ibrahim's offspring as a generalization. As Allah said,
أَمْ كُنتُمْ شُهَدَآءَ إِذْ حَضَرَ يَعْقُوبَ الْمَوْتُ إِذْ قَالَ لِبَنِيهِ مَا تَعْبُدُونَ مِن بَعْدِى قَالُواْ نَعْبُدُ إِلَـهَكَ وَإِلَـهَ آبَآئِكَ إِبْرَهِيمَ وَإِسْمَـعِيلَ وَإِسْحَـقَ إِلَـهًا وَاحِدًا وَنَحْنُ لَهُ مُسْلِمُونَ
(Or were you witnesses when death approached Ya`qub When he said unto his sons, "What will you worship after me" They said, "We shall worship your God, and the God of your fathers, Ibrahim, Isma`il, Ishaq, One God, and to Him we submit.") 2:133. Here, Isma`il was mentioned among the ascendants of Ya`qub, although he was Ya`qub's uncle. Similarly Allah said,
فَسَجَدَ الْمَلَـئِكَةُ كُلُّهُمْ أَجْمَعُونَ - إِلاَّ إِبْلِيسَ أَبَى أَن يَكُونَ مَعَ السَّـجِدِينَ
(So the angels prostrated themselves, all of them together. Except Iblis -- he refused to be among those to prostrate.) 15:30-31. Allah included Iblis in His order to the angels to prostrate, and chastised him for his opposition, all because he was similar to them in that (order), so he was considered among them in general, although he was a Jinn. Iblis was created from fire while the angels were created from light. Mentioning `Isa in the offspring of Ibrahim, or Nuh as we stated above, is proof that the grandchildren from a man's daughter's side are included among his offspring. `Isa is included among Ibrahim's progeny through his mother, although `Isa did not have a father. Ibn Abi Hatim recorded that Abu Harb bin Abi Al-Aswad said, "Al-Hajjaj sent to Yahya bin Ya`mar, saying, `I was told that you claim that Al-Hasan and Al-Husayn are from the offspring of the Prophet , did you find it in the Book of Allah I read the Qur'an from beginning to end and did not find it.' Yahya said, `Do you not read in Surat Al-An`am,
وَمِن ذُرِّيَّتِهِ دَاوُودَ وَسُلَيْمَـنَ
(and among his progeny Dawud, Sulayman...) until,
وَيَحْيَى وَعِيسَى
(and Yahya and `Isa...) Al-Hajjaj said, `Yes.' Yahya said, `Is not `Isa from the offspring of Ibrahim, although he did not have a father' Al-Hajjaj said, `You have said the truth."' For example, when a man leaves behind a legacy, a trust, or gift to his "offspring" then the children of his daughters are included. But if a man gives something to his "sons", or he leaves a trust behind for them, then that would be particular to his male children and their male children. Allah's statement,
وَمِنْ ءابَائِهِمْ وَذُرِّيَّـتِهِمْ وَإِخْوَنِهِمْ
(And also some of their fathers and their progeny and their brethren,) 6:87, mentions that some of these Prophets' ascendants and descendants were also guided and chosen. So Allah said,
وَاجْتَبَيْنَـهُمْ وَهَدَيْنَـهُمْ إِلَى صِرَطٍ مُّسْتَقِيمٍ
(We chose them, and We guided them to a straight path.)
Shirk Eradicates the Deeds, Even the Deeds of the Messengers
Allah said next,
ذلِكَ هُدَى اللَّهِ يَهْدِى بِهِ مَن يَشَآءُ مِنْ عِبَادِهِ
(This is the guidance of Allah with which He guides whomsoever He wills of His servants.) meaning, this occurred to them by Allah's leave and because He directed them to guidance. Allah said;
وَلَوْ أَشْرَكُواْ لَحَبِطَ عَنْهُمْ مَّا كَانُواْ يَعْمَلُونَ
(But if they had joined in worship others with Allah, all that they used to do would have been of no benefit to them.) This magnifies the serious danger of Shirk and the gravity of committing it. In another Ayah, Allah said;
وَلَقَدْ أُوْحِىَ إِلَيْكَ وَإِلَى الَّذِينَ مِن قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ
(And indeed it has been revealed to you, as it was to those (Allah's Messengers) before you: "If you join others in worship with Allah, surely your deeds will be in vain.") 39:65 `If' here does not mean that this would ever occur, as is similar in Allah's statement;
قُلْ إِن كَانَ لِلرَّحْمَـنِ وَلَدٌ فَأَنَاْ أَوَّلُ الْعَـبِدِينَ
(Say: "If the Most Beneficent had a son, then I am the first of Allah's worshippers.") 43:81, and
لَوْ أَرَدْنَآ أَن نَّتَّخِذَ لَهْواً لاَّتَّخَذْنَـهُ مِن لَّدُنَّآ إِن كُنَّا فَـعِلِينَ
(If We intended to take a pastime (a wife or a son, etc.) We could surely have taken it from Us, if We were going to do (that)) 21:17, and,
لَّوْ أَرَادَ اللَّهُ أَن يَتَّخِذَ وَلَداً لاَّصْطَفَى مِمَّا يَخْلُقُ مَا يَشَآءُ سُبْحَـنَهُ هُوَ اللَّهُ الْوَحِدُ الْقَهَّارُ
(If Allah willed to take a son, He could have chosen whom He pleased out of those whom He created. But glory be to Him! He is Allah, the One, the Compelling.) 39:4 Allah said,
أُوْلَـئِكَ الَّذِينَ ءَاتَيْنَـهُمُ الْكِتَـبَ وَالْحُكْمَ وَالنُّبُوَّةَ
(They are those whom We gave the Book, Al-Hukm, and prophethood.) We bestowed these bounties on them, as a mercy for the servants, and out of our kindness for creation.
فَإِن يَكْفُرْ بِهَا
(But if they disbelieve therein...) in the prophethood, or the three things; the Book, the Hukm and the prophethood,
هَـؤُلاءِ
(They...) refers to the people of Makkah, according to Ibn `Abbas, Sa`id bin Al-Musayyib, Ad-Dahhak, Qatadah, As-Suddi, and others.
فَقَدْ وَكَّلْنَا بِهَا قَوْماً لَّيْسُواْ بِهَا بِكَـفِرِينَ
(then, indeed We have entrusted it to a people who are not disbelievers therein.) This Ayah means, if the Quraysh and the rest of the people of the earth - Arabs and non-Arabs, illiterate and the People of the Scripture - disbelieve in these bounties, then We have entrusted them to another people, the Muhajirun and Ansar, and those who follow their lead until the Day of Resurrection,
لَّيْسُواْ بِهَا بِكَـفِرِينَ
(who are not disbelievers therein.) They will not deny any of these favors, not even one letter. Rather, they will believe in them totally, even the parts that are not so clear to some of them. We ask Allah to make us among them by His favor, generosity and kindness. Addressing His servant and Messenger, Muhammad , Allah said;
أُوْلَـئِكَ
(They are...) the Prophets mentioned here, along with their righteous fathers, offspring and bretheren,
الَّذِينَ هَدَى اللَّهُ
(those whom Allah had guided.) meaning, they alone are the people of guidance,
فَبِهُدَاهُمُ اقْتَدِهْ
(So follow their guidance.) Imitate them. This command to the Messenger certainly applies to his Ummah, according to what he legislates and commands them. While mentioning this Ayah, Al-Bukhari recorded that Mujahid asked Ibn `Abbas, "Is there an instance where prostration is warranted in Surah Sad" Ibn `Abbas said, "Yes." He then recited,
وَوَهَبْنَا لَهُ إِسْحَـقَ وَيَعْقُوبَ
(...And We bestowed upon him Ishaq and Ya`qub...) until,
فَبِهُدَاهُمُ اقْتَدِهْ
(...So follow their guidance.) He commented, "He (our Prophet, Muhammad ) was among them." In another narration, Mujahid added that Ibn `Abbas said, "Your Prophet was among those whose guidance we were commanded to follow." Allah's statement,
قُل لاَّ أَسْأَلُكُمْ عَلَيْهِ أَجْراً
(Say: "No reward I ask of you for this.") means, I do not ask you for any reward for delivering the Qur'an to you, nor anything else,
إِنْ هُوَ إِلاَّ ذِكْرَى لِلْعَـلَمِينَ
("It is only a reminder for the `Alamin (mankind and Jinns).") so they are reminded by it and guided from blindness to clarity, from misguidance to guidance, and from disbelief to faith.
E concedemmo a Ibrāhīm un figlio, Is'ħāǭ, e un nipote, Ya'ǭūb, e sostenemmo ognuno di loro sulla Retta Via, e sostenemmo Nūħ prima di loro, e sostenemmo sulla Retta Via alcuni figli di Nūħ e di Dāwūd, e suo figlio Suleymēn, e Ayyūb, Yūsuf, Mūsā e suo fratello Hārūn, pace a tutti loro. Così come ricompensammo questi profeti per le loro buone azioni, ricompensiamo i pii per le loro buone azioni.
Kami anugerahkan kepada Ibrahim putranya, Ishak dan cucunya, Yakub, lalu keduanya Kami bimbing ke jalan yang lurus. Sebelum itu, Kami telah membimbing Nuh (ke jalan yang lurus) dan Kami pun telah membimbing sebagian dari keturunan Nuh, yakni Daud beserta putranya, yaitu Sulaiman, Ayub, Yusuf, Musa beserta saudaranya, yaitu Harun -‘alaihimussalām- ke jalan yang benar. Ganjaran seperti yang Kami berikan kepada para nabi sebagai imbalan atas kebaikan mereka itu pun akan Kami berikan kepada orang-orang yang berbuat baik dari golongan lain sebagai imbalan atas kebaikan mereka.
In the six verses (84-89) appearing after that, there is a list of seventeen blessed prophets, some of whom are the forefathers of Sayyidna Ibrahim (علیہ السلام) while most are his progeny, with some being his brothers or nephews. On the one hand, described in these verses is their being Divinely guided, righteous in conduct and firm on the straight path, along with the fact that Allah Ta` ala has chosen and blessed has been stressed them to serve His religion. On the other hand, it has been stressed that, in return for the sacrifice of Sayyidna Ibrahim (علیہ السلام) who had disassociated himself from his father, community and country in the way of Allah, was it not that, much before the reward of eternal bliss in the Hereafter, Allah Ta` ala bestowed on him right here in this world too a community better than his own, a country better than his own - and blessed him with the supreme distinction that all prophets and messengers sent into the world after him upto the end of time were from among his progeny? A branch that originated from Sayyidna Ishaq (علیہ السلام) had prophets who appeared among the Bani 1sra'il. The other branch which originated from Sayyidna 1sma'il (علیہ السلام) saw the coming of the foremost and the Last among prophets, Sayyidna Muhammad al-Mustafa ﷺ from among them. They all were the progeny of Sayyidna Ibrahim (علیہ السلام) . This phenomena also punishment tells us that, though honour and salvation or disgrace and punishment really depend on one's personal deeds, but having a prophet or man of Allah (waliy) among forefathers, or having observing ` Alims of Din and men and women of righteous conduct among children, is also a great blessing as this too brings its benefits.
Out of these seventeen prophets (علیہم السلام) identified in the cited verses Sayyidna Nuh (علیہ السلام) is the patriarch of Sayyidna Ibrahim (علیہ السلام) . The rest have been called their progeny: وَمِن ذُرِّيَّتِهِ دَاوُودَ وَسُلَيْمَانَ (and, of his progeny, to Dawud and Sulayman ...). This poses two difficulties. The first could be about Sayyidna ` Isa (علیہ السلام) who, because of his father-less birth, is a progeny of Sayyidna Ibrahim (علیہ السلام) from the daughter's side, that is, not a paternal grandson, instead, is a grandson from the maternal side.
If so, how would calling him his progeny would be correct? Most learned Muslim scholars and jurists have answered it by saying that progeny is inclusive of both paternal and maternal grandsons. It is from here that they prove that Sayyidna Hasan and Sayyidna Hussain ؓ stand included under the progeny of the Holy Prophet ﷺ .
The second difficulty posed here relates to Sayyidna Lut (علیہ السلام) for he is not from among his children, but is a nephew. The answer is clear. In customary usage, referring nephew as son is very common.
By mentioning the blessings of Allah on Sayyidna Ibrahim (علیہ السلام) in these verses, two things have been made very clear. Firstly, there is the law for anyone who sacrifices whatever he holds dear in the way of Allah, on him or her Allah bestows right here in this mortal world what is better than what he or she has surrendered in the way of Allah. Secondly, the purpose is to make the disbelievers of Makkah hear this background of things in their situation so that they may be guided right. This amounts to telling them: You do not listen to what Our prophet, Muhammad al-Mustafa is telling you. If that is so, consider these you too revere as great. So, Ibrahim and his whole progeny have all been saying the same thing - that Allah is the only object worthy of worship. Associating anyone else with Him in ` Ibadah, or suggesting that someone else is a sharer in His exclusive attributes is what disbelief and straying is. This proves that they are, even in terms of what they themselves accept as established truth, subject to censure.
E Sostenemmo inoltre Zekeryē e Yeħyē, e ‘Īsā figlio di Maryem e Ilyēs, pace a tutti loro. Costoro sono i profeti pii, scelti da Allāh come messaggeri.
Aynı şekilde Zekeriyya, Yahyâ, Meryem oğlu İsâ ve İlyas -aleyhimusselam-'ın hepsini de muvaffak kıldık. Bu peygamberlerin hepsi Allah'ın resul olarak seçtiği salihlerdendir.
Kami juga membimbing Zakaria, Yahya, Isa putra Maryam, dan Ilyas -‘alaihimussalām- (ke jalan yang benar). Para nabi itu semuanya termasuk golongan orang-orang saleh yang Allah pilih sebagai utusan-utusan-Nya.
Nagtuon si Allāh, gayon din, sa bawat isa kina Zacarias, Juan, Jesus na anak ni Maria, at Elias – sumakanila ang pagbati ng kapayapaan. Lahat ng mga propetang ito ay kabilang sa mga maayos. Pumili si Allāh sa kanila bilang mga sugo.
Và TA cũng đã hướng dẫn Zakariya, Yahya, Ysa con trai của Maryam và Ilyas. Tất cả các vị Nabi này đều là những người ngoan đạo mà TA đã chọn làm các Thiên Sứ.
Uputili smo i Zekerijaa, Jahjaa, Isaa, sina Merjeminog, te Il'jasa, alejhimus-selam, i sve te dobre vjerovjesnike Allah je odabrao za poslanike.
De manera similar guie a Zacarías, a Juan, a Jesús hijo de María y a Elías. Todos estos profetas fueron considerados como justos, quienes fueron elegidos por Al‑lah para ser mensajeros.
Nous avons facilité également à Zacharie, Jean-Baptiste, Jésus fils de Marie et Elie (`Ilyâs) de suivre la vérité. Tous ces prophètes vertueux ont été choisis par Allah pour être des messagers.
In a similar way, I guided Zachariah, John, Jesus son of Mary and Elijah (peace be upon them). All these prophets were of the righteous, who were chosen by Allah to be messengers.
Nous avons aussi facilité à Ismaël, à Elisée (`Alyasa’), Jonas (Yûnus) et Loth (Lûṭ) de suivre la vérité. Nous avons favorisé tous ces prophètes, en particulier le prophète Muħammad, par rapport au reste des créatures.
In a similar way, I guided Ishmael, Elisha, Jonah, and Lot (peace be upon them). I favoured all of them with prophethood, with Muhammad (peace be upon him) being the best of them, superior to all other people.
Asimismo, guie a Ismael, a Eliseo, a Jonás y a Lot u. Los favorecí a todos con la profecía, siendo Mujámmad r el mayor entre ellos, superior a todas las otras personas.
Kami juga membimbing Ismail, Ilyasak, Yunus, dan Lut -‘alaihimussalām-. Semua nabi itu terutama Nabi Muhammad -ṣallallāhu 'alaihi wa sallam- Kami berikan keutamaan atas alam semesta.
Aynı şekilde İsmail, Elyesa, Yûnus ve Lût -aleyhimusselam-'ı muvaffak kıldık. Bütün bu peygamberleri ve başlarında peygamberimiz Muhammed -sallallahu aleyhi ve selem-'i alemlere üstün kıldık.
E sostenemmo Ismā'īl, Alyesa'اليسع , Yūnus e Lūţ, pace a loro. Sostenemmo tutti questi profeti, e infine il profeta Muħammed, pace e benedizione di Allāh su di lui; e abbiamo elevato tutti loro al di sopra delle creature dei mondi.
Excellence, or superiority, is not anyone’s racial or national prerogative. It is a gift of God to only those individuals who keep themselves righteous according to God’s guidance, who avoid all sorts of polytheism (shirk) and who throw themselves, body and soul, into the task of ‘preaching (admonition) without remuneration.’ These are the people who make the Book of God their real guide. They identify themselves with the Book to such an extent that the divine mysteries reveal themselves to them; the result of which process is known as wisdom (hikmah). These are the people whom God picks out, then commissions some of them, whom He likes, with the task of conveying His message, as prophets during the age of prophethood, and thereafter as da‘is. God’s reward either to prophets or da‘i will be entirely on the basis of righteous action (ihsan).
Nagtuon Kami, gayon din, kina Ismael, Eliseo, Jonas, at Lot – sumakanila ang pagbati ng kapayapaan. Lahat ng mga propetang ito, sa pangunguna sa kanila ni Propeta Muḥammad – sumakanya ang basbas at ang pagbati ng kapayapaan – ay itinangi Namin sa mga nilalang.
Uputili smo i Isma'ila, el-Jese'a, Junusa i Luta, alejhimus-selam, i sve navedene vjerovjesnike, na čelu sa Muhammedom, sallallahu alejhi ve sellem, odlikovali smo nad svim svjetovima.
Tương tự, TA (Allah) đã hướng dẫn Isma'il, Al-Yasa', Yunus và Lut. Tất cả các vị Nabi này đều được TA ban ân huệ nhiều hơn những ai khác trong vũ trụ này, trong đó Nabi Muhammad saw là đứng đầu trong đặc ân này.
Và một số cha mẹ, một số con cái, và một số anh em của họ cũng được TA (Allah) hướng dẫn đến với Chính Đạo, đó là con đường độc tôn Allah và tuân lệnh Ngài.
Nagtuon Kami sa ilan sa mga ama nila, ilan sa mga anak nila, at ilan sa mga kapatid nila kabilang sa niloob Namin ang pagtutuon sa kanila. Pinili Namin sila at itinuon Namin sila sa pagtahak sa daang matuwid na siyang daan ng paniniwala sa kaisahan ni Allāh at pagtalima sa Kanya.
Neke njihove pretke, potomke i neku njihovu braću uputili smo i odabrali za slijeđenje Pravog puta, puta vjerovanja u Allaha, Jedinog, i puta pokornosti Njemu.
I also guided some of their forefathers, descendants and brothers, whom I had willed to guide. I selected them and made them take the straight path: the path of Allah’s Oneness and His obedience.
Nous avons facilité à certains de leurs pères, de leurs fils et de leurs frères, de suivre la vérité. Nous les avons choisis et leur avons facilité d’emprunter la voie droite qui est celle du monothéisme et de l’obéissance à Allah.
También escogí algunos de sus antepasados, descendientes y hermanos para ser guiados. Los elegí y les hice andar por el camino recto: el camino de la Unicidad de Al-lah y de Su obediencia.
Kami membimbing sebagian orang tua mereka, sebagian anak-anak mereka, dan sebagian saudara-saudara mereka yang Kami kehendaki untuk Kami bimbing dan Kami pilih untuk mengikuti jalan yang lurus, yaitu jalan mengesakan Allah dan menaati-Nya.
E sostenemmo alcuni dei loro padri e alcuni dei loro figli e alcuni dei loro fratelli che Noi volemmo sostenere; e li scegliemmo e li sostenemmo affinché seguissero la Retta Via: La Via della fede in Allāh Unico e dell'obbedienza a Lui dovuta.
Onların babalarından, çocuklarından ve kardeşlerinden muvaffak olmasını dilediğimiz kimseleri muvaffak kıldık. Biz Allah'ın tevhit ve itaat yolu olan dosdoğru yola girmeleri için onları muvaffak kıldık.
Bimbingan yang mereka terima itu berasal dari Allah, Dia membimbing hamba-hamba-Nya yang Dia kehendaki. Sekiranya mereka menyekutukan Allah dengan yang lain niscaya amal perbuatan mereka akan sia-sia karena perbuatan syirik dapat membatalkan amal saleh.
Onlar için hasıl olan başarı Allah'ın muvaffak kılmasıdır. O dilediği kullarını muvaffak kılar. Eğer Allah'a bir başkasını ortak koşarsalar amelleri boşa giderdi. Çünkü şirk salih ameli iptal eder.
The task of giving the call of Truth is undertaken only by those people who have become so selfless and so immersed in this work that they have no material expectations whatsoever of their addressees. Then the preacher cannot stage protests or run a campaign of demands pitted against the very person or group of persons to whom he is conveying the message of the Hereafter. Such an action on the part of the messenger of Truth would risk his exhortations being treated as ridiculous in the eyes of his addressees, and in society at large his call could never thus attain the status of a serious effort to convey the Word of God.
Il sostegno che giunse loro fu un sostegno da parte di Allāh: Egli sostiene i Suoi sudditi che vuole. Se avessero associato ad Allāh un altro, le loro azioni sarebbero state vanificate, poiché l'idolatria vanifica le buone azioni.
Ang nangyaring iyon sa kanila na pagtutuon ay pagtutuon ni Allāh; nagtutuon Siya roon ng sinumang niloloob Niya kabilang sa mga lingkod Niya. Kung sakaling nagtambal sila kasama kay Allāh ng iba pa sa Kanya ay talaga sanang nawalang-saysay ang mga gawa nila dahil ang pagtatambal ay isang tagapawalang-saysay sa gawaing maayos.
Ta uputa koju su imali – od Allaha je, jer On upućuje onoga koga On hoće. Da su Mu druge pridružili, djela bi im bila poništena, jer širk poništava sva dobra djela.
Những gì mà họ được hướng dẫn là do sự phù hộ của Allah dành cho những ai Ngài muốn trong đám bề tôi của Ngài, và nếu họ tổ hợp với Allah một thần linh nào cùng với Ngài thì tất các việc làm của họ đều trở nên vô giá trị bởi sự tổ hợp hủy hoại các việc làm ngoan đạo.
La guía que recibieron fue de Al-lah, la que Él concede a quien de Sus siervos Él desea. Si hubieran asociado a otros como copartícipes de Al-lah, entonces sus acciones serían nulas, porque asociar copartícipes con Al-lah invalida toda buena acción.
The guidance they received was Allah’s guidance, which He grants to whomever of His servants He wills. If they had associated others as partners to Allah, then their actions would be void, because associating partners with Allah nullifies good actions.
Cette facilitation est un bienfait d’Allah qu’Il accorde à qui Il veut parmi Ses serviteurs et s’ils associaient des divinités à l’adoration qu'ils Lui vouent, leurs œuvres deviendraient vaines car le polythéisme invalide les bonnes œuvres accomplies auparavant.
Ces prophètes mentionnés sont ceux à qui Nous avons révélé des livres, donné la sagesse et la prophétie. Puisque les tiens renient ces trois faveurs accordées aux prophètes, Nous avons alors prédisposé d’autres gens qui ne les renient pas mais qui y croient plutôt fermement: ce sont les Migrants (`al-muhâjirûna), les Partisans (`al-`anşâru) et ceux qui les suivent avec excellence jusqu’au Jour de la Rétribution.
The prophets mentioned are the ones to whom I had given divine scriptures, wisdom and prophethood. If your people deny any of these things which I have given to them, then I have prepared other people who do not disbelieve, but who accept and hold firm onto it. They are the Emigrants (Muhājirūn) and the Helpers (Anṣār), and all those who follow them in good until the Day of Reward.
Los profetas mencionados son aquellos a quienes Yo les concedí las divinas escrituras, la sabiduría y la profecía. Si tu pueblo rechaza cualquiera de las cosas que le he concedido, ya he preparado a otras personas que no las pondrán en duda, sino que las aceptan y se mantienen firmes en ellas. Ellos son los Emigrantes (Muhayirun) y los Ayudantes (Ansar), y todos aquellos que hagan el bien como ellos hasta Día de la Recompensa Final.
Ang mga propetang nabanggit na iyon ay ang mga binigyan Namin ng mga kasulatan, binigyan Namin ng karunungan, at binigyan Namin ng pagkapropeta; ngunit kung tatangging sumampalataya ang mga kalipi mo sa ibinigay Namin sa mga iyon na tatlong ito, naglaan na Kami para sa mga iyan at nagtalaga Kami ng mga taong hindi mga tagatangging sumampalataya sa mga iyan. Bagkus sila ay mga mananampalatayang kumakapit sa mga iyan. Sila ay ang mga lumikas, ang mga tagaadya, at ang mga sumunod sa kanila ayon sa pamamagitan ng paggawa ng maganda hanggang sa Araw ng Paggagantimpala.
Ti spomenuti vjerovjesnici jesu oni kojima smo dali Knjigu, mudrost i vjerovjesništvo, pa ako tvoj narod neće da vjeruje u to što smo im dali, mi smo pripremili druge ljude koji su vjernici i koji se pridržavaju toga što smo dali vjerovjesncima: muhadžire i ensarije, kao i one koji ih slijede u dobru sve do Sudnjeg dana.
The subject continues through the eighth verse (89) at the end of which it has been said to comfort the Holy Prophet ﷺ ; فَإِن يَكْفُرْ بِهَا هَـٰؤُلَاءِ فَقَدْ وَكَّلْنَا بِهَا قَوْمًا لَّيْسُوا بِهَا بِكَافِرِينَ (So, if these people disbelieve it, then, We have deputed for it a people who do not disbelieve in it). In other words, it means: If some of your addressees do not listen to you and are, despite having been told about the teachings of all past prophets, bent upon nothing short of denial, then, you do not have to worry - because We have appointed a great people who would say yes to your call, follow your word and make the mission their own, and who would never stoop to the level of disbelief and denial.
Included here are all Muhajerin and Ansar present during the blessed age of the Holy Prophet ﷺ and also all Muslims who keep coming upto the end of time until comes the Qiyamah. And this verse is a fond asset for all such people, as Allah Ta` ala has named them on an occasion which calls for praise by Him:
اَللَّھُمَّ اجعَلنَا مِنھُم وَاحشُرنَا فی زُمرَتِھِم
0 Allah, make us one of them and raise us in their company.
In Makkah, a few individuals had embraced the faith on the strength of the Prophet Muhammad’s preaching. But, as a community, the people had rejected him. Thereafter, God the Almighty softened the hearts of the people of Madinah towards his call; and they embraced the faith as a community; so much so that it became possible for him to go to Madinah and establish a centre of Islam there. This aid from Almighty God was granted to the Prophet Muhammad in its complete form. However, God can give this aid even to the successors of the Prophet who rise to follow his call. This is something which God has always done according to the requirement of His da‘is.
Para nabi tersebut merupakan orang-orang yang Kami beri kitab suci, hikmah, dan status sebagai nabi. Jika kaummu mengingkari ketiga pemberian itu, niscaya Kami akan menyiapkan kaum-kaum lain yang tidak mengingkarinya, tetapi mengimaninya dan berpegang teguh kepadanya, yaitu kaum Muhajirin, kaum Ansar, dan orang-orang mengikuti mereka dengan baik sampai hari Kiamat.
Các vị Nabi được đề cập đó là những người mà TA (Allah) đã ban cho họ các Kinh Sách, sự thông thái và sứ mạng truyền giáo. Bởi thế, nếu cộng đồng của Ngươi (Muhammad) phủ nhận ba thứ đó mà TA đã ban cho họ thì quả thật TA sẽ giao chúng cho những người khác không những không phủ nhận chúng mà còn tin một cách kiên định và giữ chặt chúng; và họ là những người Muhajir (cư dân Makkah đến tị nạn tại Madinah) và những người Ansar (cư dân Madinah) và những người đi theo họ trên con đường tốt đẹp cho tới Ngày Tận Thế.
I profeti menzionati sono coloro a cui concedemmo i Libri, a cui concedemmo la Saggezza e a cui concedemmo la Profezia; se il tuo popolo rinnega queste tre grazie, sappiano che abbiamo preparato un altro popolo che non le rinnegherà; al contrario, sono fortemente convinti di queste grazie, ed essi sono gli Emigrati ed i loro sostenitori, e coloro che li seguiranno nelle buone azioni, fino al Giorno del Giudizio.
İşte zikredilen bu peygamberlere kitap, hikmet ve peygamberlik verdik. Eğer senin kavmin kendilerine verdiğimiz bu üç şeyden birini küfreder iseler, biz bunları küfredip inkâr etmeyen bir kavmi hazır hale getirdik. Bilakis onlar buna iman edip sımsıkı sarılmışlardır. Onlar muhacir, ensar ve kıyamete kadar onlara iyilikle tabi olanlardır.
Para nabi beserta para orang tua, anak-anak, dan saudara-saudara mereka tersebut adalah orang-orang yang benar-benar mendapatkan hidayah (petunjuk dari Allah). Sebab itu, ikutilah jejak mereka dan contohlah perilaku mereka. Lalu katakanlah -wahai Rasul- kepada kaummu, “Aku tidak minta imbalan apa pun dari kalian atas jasaku menyampaikan Al-Qur`ān ini kepada kalian karena Al-Qur`ān itu tidak lain adalah peringatan bagi alam semesta dari golongan jin dan manusia agar mereka jadikan sebagai petunjuk ke jalan yang lurus dan jalur yang benar."
Ces prophètes ainsi que leurs pères, fils et frères mentionnés précédemment, sont ceux qui méritent véritablement d’être guidés. Suis-les donc et prends-les pour exemple. Ô Messager, dis à ton peuple: Je ne vous demande rien en contrepartie de la transmission de ce Coran car le Coran n’est qu’un sermon adressé aux humains et aux djinns les enjoignant de suivre le droit chemin, le chemin qui doit obligatoirement être emprunté.
İşte bu peygamberler ve onlarla birlikte zikredilen babaları, çocukları ve kardeşleri gerçekten hidayet ehlidir. Onları örnek al ve tabi ol. -Ey Resul!- Kavmine de ki: Bu Kur'an'ı tebliğ etmeme karşılık sizden bir şey istemiyorum. Kur'an ancak insan ve cinler alemini dosdoğru yola götürmek için öğütten başka bir şey değildir.
Commentary
It will be recalled that mentioned in previous verses were great rewards and ranks bestowed on Sayyidna Ibrahim (علیہ السلام) . Through these, the purpose was to show to the whole progeny of Sayyidna Adam (علیہ السلام) generally and to the people of Makkah and Arabia particularly, in a practically demonstrated form, that a person who takes total obedience to Allah Ta` ala as the sole purpose of his or her life and sacrifices everything held dear in the way of Allah - as was done by Sayyidna Ibrahim Khalilullah, may Allah bless him - then, in order are the best of returns for that person. He left his father and mother, his people and country, all for the sake of Allah. Then, it was to offer his supreme services to found and raise the foundations of the House of Allah, the venerated Baytullah, that he abandoned the greeneries of the country of Syria and travelled all the way to the deserts of Makkah. When ordered to leave his wife and infant son in the wilderness, he obeyed instantly. When commanded to sacrifice his first-born and very dear son, he demonstrated his readiness to obey it all the way to the ultimate limits of his choice and volition. For those obedient in that class and degree, the real reward shall come only after Qiyamah, and in Jannah alone. But, Allah Ta` ala blesses such people right here in this world too with ranks and riches which would put all ranks and riches of the entire world to shame.
Sayyidna Ibrahim Khalilullah (علیہ السلام) left his people for the sake of Allah - in return, he became the patriarch of prophets, most of whom were from among his progeny. He left his country of Syria and Iraq - in return, he was blessed with Baytullah (the House of Allah), al-Balad al-Amin (the City of Trust) and Umm al-Qura (the Mother of Cities) that is, Makkah al-Mukarramah. His own people tried to disgrace him - in return, he was made the supreme leader of generations to come right through the Last Day of Qiyamah in the present world where nations and religions despite their major mutual differences have all along remained united on paying homage to the reverence of Sayyidna Ibrahim (علیہ السلام) .
It will also be recalled that in those verses seventeen prophets were mentioned most of whom are either children or progeny of Sayyidna Ibrahim (علیہ السلام) . It was also stated there that they were persons of great status whom Allah had chosen to convey His message to all human beings and that it was He who had shown them the straight path.
Explanatory Notes on the Present Verses
Addressing the Holy Prophet ﷺ in the first verse (90) the people of Makkah have been sounded that the forefathers of a people cannot be taken as objects of emulation or role-models deserving of being followed to the letter in all their words and deeds, as was generally believed by the people of Arabia, and by the people of Makkah particularly. Instead, before going ahead and starting to follow someone, it is necessary to find out whether or not the person, or people, being followed, is himself on the path of true guidance. Therefore, after enumerating a brief list of the blessed prophets, it was said: أُولَـٰئِكَ الَّذِينَ هَدَى اللَّـهُ. (Those are the people Allah has guided). After that, it was said: فَبِهُدَاهُمُ اقْتَدِهْ (So, it is their guidance that you shall follow).
Thus, the guidance given in this verse is bi-polar. The first element is addressed to the people of Arabia, and to the whole Muslim Ummah by implication, that is, they should forsake the superstition of following forefathers and take to following prophets guided by Allah Ta` ala. The second element of guidance is for the Holy Prophet ﷺ himself, that is, he too should act in the way the past prophets have acted.
Noteworthy here is the fact that partial or subsidiary differences have been there in the laws of earlier prophets, may peace be upon them. Then, revealed for the Muslim peoples themselves, there have been many injunctions different from them. What, then, would be the meaning of asking the Holy Prophet ﷺ to follow the way of the past prophets and act in accordance with it? Keeping in view other Qur'anic verses and narrations of Hadith, the answer is that the command here does not apply to the following of the way of past prophets in all partial and subsidiary aspects of injunctions. In fact, the purpose is to adhere to the basic principles of religion which include Tauhid (Oneness of Allah) Risalah (Prophethood) and Akhirah (Hereafter) as has been their way. They never changed in the law of any prophet. From Sayyidna Adam (علیہ السلام) to the Last of the Prophets ﷺ ، all prophets (علیہم السلام) ، have been adhering to one Belief and one Way. As for subsidiary injunctions which remained unchanged, the modus operandi has been common. However, when a new injunction was given due to exigency of time or dictate of wisdom, it was acted upon as required.
This is the reason why it was the usual practice of the Holy Prophet ﷺ that he would - until such time that he received particular guidance through revelation - act in accordance with the way of past prophets علیہم السلام (Mazhari others).
After that, the Holy Prophet ﷺ has been specially commanded to proclaim - a common practice of all past prophets (علیہم السلام) - in the words which follow: قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا ۖ إِنْ هُوَ إِلَّا ذِكْرَىٰ لِلْعَالَمِينَ (Say: "I ask you no reward for it. It is nothing but an advice for all the worlds). In other words, it means: I am not asking you to pay for the good counsel I am offering to help you better your life. I need no fees or wages or rewards. If you accept it, I gain nothing. If you do not accept it, I lose nothing. This is only a message, a message for people all over, a message of good counsel, good will. Not accepting any return for teaching and preaching has been the common legacy of all prophets (علیہم السلام) . This is a powerful factor which goes on to make Tabligh (conveying the message of religion to others) effective.
Those prophets and their forefathers, descendants and brothers mentioned are truly the people of guidance, so follow and imitate them. Say, O Messenger, to your people: I do not want any reward from you for conveying this Qur’ān. The Qur’ān is simply an advice for the human beings and jinn of the worlds, so that they can be guided to the straight path by it.
Los profetas y sus antepasados, descendientes y hermanos mencionados, fueron personas correctamente guiadas, por tanto, síganlos e imítenlos. Mensajero, di a tu pueblo: “No pretendo que me recompensen por transmitir este mensaje. El Corán contiene un mensaje que aconseja a todos los seres humanos y los genios del mundo, para que puedan ser guiados por el camino recto”.
Ang mga propetang iyon at ang sinumang nabanggit kasama sa kanila kabilang sa mga ama nila, mga anak nila, at mga kapatid nila ay ang mga alagad ng kapatnubayan sa totohanan, kaya sumunod ka sa kanila at gumaya ka sa kanila. Sabihin mo, O Sugo, sa mga kalipi mo: "Hindi ako humihiling sa inyo dahil sa pagpapaabot ng Qur'ān ng isang ganti sapagkat ang Qur'ān ay walang iba kundi isang pangaral para sa mga nilalang na tao at jinn upang ipanggabay nila tungo sa landasing tuwid at daang tumpak.
Những vị Nabi đó và những người được nhắc đến từ cha mẹ, con cái và anh em của họ là những người thực sự được Allah hướng dẫn. Bởi thế, Ngươi - Thiên Sứ Muhammad phải đi theo đường lối của họ và Ngươi hãy nói với cộng đồng người dân của Ngươi: Ta không đòi các người bất cứ phần thưởng nào từ việc truyền đạt Kinh Qur'an này, mà quả thật Qur'an chỉ là một thông điệp nhắc nhở cho thiên hạ: con người và loài Jinn để tất cả được hướng dẫn trên Chính Đạo, một con đường đúng đắn.
I profeti menzionati i loro padri, i loro figli e i loro fratelli, costoro sono realmente sulla Retta Via; seguili e prendi esempio da loro, e di', o Messaggero, al tuo popolo: "Non vi chiedo ricompensa per aver comunicato questo Corano; il Corano non è altro che un monito rivolto ai mondi, sia uomini che Jinn, affinché lo utilizzino come guida alla Retta Via e al Giusto".
Ti vjerovjesnici i njihovi preci i potomci koji su spomenuti su istinski upućeni pa ih slijedite i na njih se ugledajte. Poslaniče, reci svom narodu: "Ja od vas ne tražim nikakvu nagradu za dostavljanje ovog Kur'ana, već je Kur'an samo pouka i opomena svim svjetovima, ljudima i džinima, kako bi krenuli ispravnim putem."
Những người đa thần đã không tôn vinh Allah đúng với uy nghiêm của Ngài khi họ nói với vị Nabi của Ngài, Muhammad: "Allah đã không ban xuống bất cứ thứ gì từ Sự Mặc Khải cho người phàm cả." Ngươi, hỡi Thiên Sứ hãy nói với chúng: "Thế ai đã ban xuống Tawrah (Kinh Cựu Ước) cho Musa để làm Ánh Sáng và nguồn Chỉ Đạo cho cộng đồng của Y? Kinh Sách mà những người Do Thái đã phơi bày một phần tương đồng với ý muốn của chúng thành các tờ Kinh và giấu đi một phần mà nó trái với ý muốn của chúng điển hình như sự miêu tả về Muhammad." Các ngươi, hỡi người Ả-rập đã biết rõ là các ngươi cũng như tổ tiên của các ngươi không hề biết gì về Kinh Qur'an. Ngươi, hỡi Thiên Sứ hãy bảo chúng: "Chính Allah là Đấng đã ban Qur'an xuống" rồi Ngươi hãy mặc kệ chúng trong sự ngu muội, lầm lạc, nhạo báng và giễu cợt cho tới khi điều kiên định xảy đến với chúng (tức cái chết).
Orang-orang musyrik itu tidak memuliakan Allah dengan pemuliaan yang sesungguhnya tatkala mereka berkata kepada Nabi-Nya, Muhammad -ṣallallāhu 'alaihi wa sallam-, “Allah tidak pernah menurunkan wahyu apa pun kepada seorang manusia.” Katakanlah -wahai Rasul- kepada mereka, “Siapakah yang telah menurunkan Kitab Taurat kepada Musa sebagai cahaya, petunjuk, dan pembimbing bagi kaumnya?” Orang-orang Yahudi mencatat Kitab Taurat itu dalam buku catatan. Mereka memperlihatkan bagian-bagian yang sejalan dengan hawa nafsu mereka dan menyembunyikan bagian-bagian yang tidak sesuai dengan hawa nafsu mereka, seperti bagian yang menyebutkan ciri-ciri Nabi Muhammad -ṣallallāhu 'alaihi wa sallam-, sedangkan kalian -wahai bangsa Arab- telah diajari sebagian dari ilmu Al-Qur`ān yang belum pernah kalian ketahui dan belum pernah diketahui oleh para pendahulu kalian sebelumnya. Katakanlah -wahai Rasul- kepada mereka, “Allahlah yang telah menurunkannya (Taurat).” Kemudian biarkanlah mereka dalam kebodohan dan kesesatan mereka dengan terus mengejek dan memperolok-olokmu sampai ajal menjemput mereka.”
Višebošci su potcijenili Allaha kada su Njegovom poslaniku Muhammedu, sallallahu alejhi ve sellem, rekli: "Allah ništa nije objavio ljudima." Reci im, Poslaniče: "A ko je objavio Tevrat Musau, kao svjetlost i uputu njegovom narodu? Jevreji su ga pisali u defterima, i pred ljudima su ispoljavali onaj dio koji odgovara njihovim prohtjevima, dok su skrivali ono što im ne odgovara, poput opisa Muhammeda, sallallahu alejhi ve sellem. I vi, Arapi, poučeni ste Kur'anu, koji niste znali, ni vi ni vaši preci." Reci im, Poslaniče: "Allah ga je objavio!", a zatim ih ostavi u njihovom neznanju i njihovoj zabludi, neka se ismijavaju, dok im smrt ne dođe.
The second verse (91) has been revealed in answer to those who had the audacity to say that Allah Ta` ala has just not revealed any book to any human being. According to them, this whole proposition of books and messengers was all wrong.
If, those who said that are the idolaters of Makkah, as mentioned by Ibn Kathir, then, the matter is obvious, for they did not believe in any book and prophet. And if they were Jews, as held by other commentators - and the contextual elements of the verse obviously support this view - then, their saying so was an outcome of their anger and irritation, something contrary to the dictates of their own religion. According to a narration of Imam al-Baghawi, this was the reason why the Jews too were displeased with the person who had made this unfortunate remark, and it was because of this erroneous conduct of his that he was removed from his office of religious authority.
In this verse, Allah Ta` ala has said to the Holy Prophet ﷺ that people who made this absurd remark did not recognize the Most True Allah as was His right to be recognized. Had they done that, this audacious remark would have never escaped their lips. Then, Allah Ta` ala tells the Holy Prophet ﷺ to ask the people who deny Scriptures absolutely: If that is what you think - that Allah Ta` ala did not reveal any book to any human being - then, you better have an answer as to who revealed the Torah, in which you too believe, and because of which you sit in judgment over your people. Along with it, they were also told: You are such connoisseurs of crooked ways that you would treat your own book, the Torah, which you believe in as being Holy Scripture, in a way that you got it conveniently written on separate sheets, rather than having it in a formally bound book, so that you can take out any sheet from it as and when you want it, and by doing so you would have the option of denying what it enjoined. An example of this are the verses of the Torah which described the signs and attributes of the Messenger of Allah which you have excluded. The last sentence of the verse: تَجْعَلُونَهُ قَرَاطِيسَ (which you kept in sheets) means exactly this. The word: قَرَاطِيسَ (qaratis) is the plural of: قِرطَاس (qirtas) which means sheet or paper.
After that, addressing the same people, it has been said: وَعُلِّمْتُم مَّا لَمْ تَعْلَمُوا أَنتُمْ وَلَا آبَاؤُكُمْ that is, you were taught (through the Qur an) what you or your forefathers did not know (earlier, either through the Torah or the Injil).
At the end of verse (91), it was said: قُلِ اللَّـهُ ۖ ثُمَّ ذَرْهُمْ فِي خَوْضِهِمْ يَلْعَبُونَ (Say, "Allah." Then leave them playing with what they are indulged in). In other words, the sense is: As for the question - if Allah just did not send any book, who sent the Torah? - it was something they would not know how to answer, so, you go ahead and tell them that it was revealed by none but Allah. Now that the argument against them stands concluded, your mission as far as they are concerned is over. So, let them be lost in the game they are playing.
When the call of the Prophet Muhammad reached the people of Makkah, some of them asked certain Jews what they thought about it and whether God’s Word had really been revealed to the Prophet Mohammad. The Jews replied that God had not made revelations to any human being. This is obviously very strange, because the Jews themselves accepted a series of prophets, thus tacitly admitting that God’s word had indeed been revealed from time to time to human beings. But when a man blindly opposes anything, he will go to the extent of contradicting his own accepted ideas in the heat of attempting to defeat his opponent.
Hindi dumakila ang mga tagapagtambal kay Allāh nang totoong pagdakila sa Kanya nang nagsabi sila sa Propeta Niyang si Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan: "Hindi nagpababa si Allāh sa isang tao ng anuman na pagkakasi." Sabihin mo sa kanila, O Sugo: "Sino ang nagpababa ng Torah kay Moises bilang liwanag, kapatnubayan, at paggabay para sa mga tao niya? Inilalagay ito ng mga Hudyo sa mga sinusulatan, na naglalantad sila mula rito ng umaalinsunod sa mga pithaya nila at nagtatago sila ng sumasalungat sa mga iyon gaya ng paglalarawan kay Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan." Nakaalam kayo mismo, O mga Arabe, mula sa Qur'ān ng hindi ninyo mismo nalaman, ni ng mga ninuno ninyo noong una. Sabihin mo sa kanila, O Sugo: "Nagpababa nito si Allāh." Pagkatapos iwan mo sila sa kamangmangan nila at pagkaligaw habang nangungutya sila at nanlalait sila hanggang sa puntahan sila ng kamatayang tiyak.
Les polythéistes ne vénèrent pas Allah comme Il le mérite lorsqu’ils disent à Son Prophète Muħammad: Allah n’a jamais rien révélé à aucun être humain. Ô Messager, répond-leur: Qui donc a révélé la Torah à Moïse en tant que lumière, guidée et orientation pour son peuple ? Les juifs en ont fait de vulgaires feuilles de papier, desquelles ils exposent ce qui est conforme à leurs passions et taisent ce qui s’y oppose, comme la description du Prophète Muħammad par exemple. Vous les Arabes, on vous a appris du Coran ce que ni vous, ni vos ancêtres ne saviez. Ô Messager, dis-leur: C’est Allah qui révéla cela. Puis laisse-les dans leur ignorance et leur égarement jusqu’à ce que ce que la certitude (la mort) se présente à eux.
Müşrikler, Allah'ın peygamberi Muhammed -sallallahu aleyhi ve sellem- için "Allah hiçbir beşere vahiyden bir şey indirmedi" dedikleri zaman Allah'ı gereği gibi yüceltmediler. -Ey Rasûl!- Onlara de ki: Kavmi için nur, hidayet ve manevi rehber olması için Tevrat'ı Musa'ya indiren kimdir? Yahudiler hevalarına uygun olanı kâğıtlara yazıp açıklıyorlar, Muhammed -sallallahu aleyhi ve sellem-'in vasfı gibi hevalarına muhalefet eden şeyleri de gizliyorlardı. -Ey Araplar!- Siz ve sizden önceki atalarınızın bilmediği Kur'an size öğretildi. -Ey Rasûl!- Onlara de ki: Bunları Allah indirdi, sonra onları cahilliklerinde ve sapıklıklarında bırak, ölüm gelinceye kadar dalga geçsinler, alay etsinler.
E gli idolatri non hanno glorificato Allāh come dovuto, quando dissero al Suo Profeta Muħammed, pace e benedizione di Allāh su di lui: "Allāh non ha mai ispirato un essere umano". Di' loro, o Messaggero: "Chi ha rivelato la Torāh a Mūsā, Luce, Guida e Direzione per il suo popolo? Essi la annotano su carta e di essa mostrano solo ciò che è in accordo con i loro capricci, e nascondono ciò che è in disaccordo, come la citazione di Muħammed, pace e benedizione di Allāh su di lui; e voi Arabi siete stati informati, tramite il Corano, di ciò che né voi né i vostri padri conoscevate in precedenza". Di' loro, o Messaggero: "Lo ha rivelato Allāh", dopodiché lasciali nella loro ignoranza e perdizione, finché non li raggiunga la morte".
The Messenger is but a Human to Whom the Book was Revealed by Inspiration
Allah says that those who rejected His Messengers did not give Allah due consideration. Ibn `Abbas, Mujahid and `Abdullah bin Kathir said that this Ayah was revealed about the Quraysh. It was also said that it was revealed about some Jews.
قَالُواْ مَآ أَنزَلَ اللَّهُ عَلَى بَشَرٍ مِّن شَىْءٍ
(They said: "Nothing did Allah send down to any human being (by inspiration).") Allah also, said,
أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَآ إِلَى رَجُلٍ مِّنْهُمْ أَنْ أَنذِرِ النَّاسَ
(Is it a wonder for mankind that We have inspired to a man from among themselves (saying): "Warn mankind.") 10:2, and,
وَمَا مَنَعَ النَّاسَ أَن يُؤْمِنُواْ إِذْ جَآءَهُمُ الْهُدَى إِلاَّ أَن قَالُواْ أَبَعَثَ اللَّهُ بَشَرًا رَّسُولاً - قُل لَوْ كَانَ فِى الاٌّرْضِ مَلَـئِكَةٌ يَمْشُونَ مُطْمَئِنِّينَ لَنَزَّلْنَا عَلَيْهِم مِّنَ السَّمَآءِ مَلَكًا رَّسُولاً
(And nothing prevented men from believing when the guidance came to them, except that they said: "Has Allah sent a man as Messenger" Say: "If there were on the earth, angels walking about in peace and security, We should certainly have sent down for them from the heaven an angel as a Messenger.") 17:94-95. Allah said here,
وَمَا قَدَرُواْ اللَّهَ حَقَّ قَدْرِهِ إِذْ قَالُواْ مَآ أَنزَلَ اللَّهُ عَلَى بَشَرٍ مِّن شَىْءٍ
(They did not estimate Allah with an estimation due to Him when they said: "Nothing did Allah send down to any human being (by inspiration).") Allah answered them,
قُلْ مَنْ أَنزَلَ الْكِتَـبَ الَّذِى جَآءَ بِهِ مُوسَى نُوراً وَهُدًى لِّلنَّاسِ
(Say : "Who then sent down the Book which Musa brought, a light and a guidance to mankind") meaning, say, O Muhammad , to those who deny the concept that Allah sent down Books by revelation, answering them specifically,
مَنْ أَنزَلَ الْكِتَـبَ الَّذِى جَآءَ بِهِ مُوسَى
(Who then sent down the Book which Musa brought) in reference to the Tawrah that you and all others know that Allah sent down to Musa, son of `Imran. Allah sent the Tawrah as a light and a guidance for people, so that it could shed light on the answers to various disputes, and to guide away from the darkness of doubts. Allah's statement, .
تَجْعَلُونَهُ قَرَطِيسَ تُبْدُونَهَا وَتُخْفُونَ كَثِيراً
(which you have made into (separate) papersheets, disclosing (some of it) and concealing (much).) means, you made the Tawrah into separate sheets which you copied from the original and altered, changed and distorted as you wished. You then said, "this is from Allah," meaning it is in the revealed Book of Allah, when in fact, it is not from Allah. This is why Allah said here,
تَجْعَلُونَهُ قَرَطِيسَ تُبْدُونَهَا وَتُخْفُونَ كَثِيراً
(which you have made into (separate) papersheets, disclosing (some of it) and concealing (much).) Allah said;
وَعُلِّمْتُمْ مَّا لَمْ تَعْلَمُواْ أَنتُمْ وَلاَ ءَابَاؤُكُمْ
(And you were taught that which neither you nor your fathers knew.) meaning, Who sent down the Qur'an in which Allah taught you the news of those who were before you and the news of what will come after, that neither you nor your fathers had knowledge of. Allah's statement,
قُلِ اللَّهُ
(Say: "Allah.") `Ali bin Abi Talhah reported that Ibn `Abbas said, "Meaning, `Say, Allah sent it down."' Allah said,
ثُمَّ ذَرْهُمْ فِى خَوْضِهِمْ يَلْعَبُونَ
(Then leave them to play in their vain discussions.) leave them to play in ignorance and misguidance until the true news comes to them from Allah. Then, they will know whether the good end is theirs or for the fearful servants of Allah. Allah said,
وَهَـذَا كِتَـبٌ
(And this is a Book,) the Qur'an,
أَنزَلْنَـهُ مُبَارَكٌ مُّصَدِّقُ الَّذِى بَيْنَ يَدَيْهِ وَلِتُنذِرَ أُمَّ الْقُرَى
(Blessed, which We have sent down, confirming which came before it, so that you may warn the Mother of Towns) that is, Makkah,
وَمَنْ حَوْلَهَا
(and all those around it...) refering to the Arabs and the rest of the children of Adam, Arabs and non-Arabs alike. Allah said in other Ayat,
قُلْ يَأَيُّهَا النَّاسُ إِنِّى رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا
(Say: "O mankind! Verily, I am sent to you all as the Messenger of Allah.") 7:158, and
لاٌّنذِرَكُمْ بِهِ وَمَن بَلَغَ
("that I may therewith warn you and whomsoever it may reach.") 6:19, and
وَمَن يَكْفُرْ بِهِ مِنَ الاٌّحْزَابِ فَالنَّارُ مَوْعِدُهُ
(but those of the sects who reject it, the Fire will be their promised meeting place) 11:17 and,
تَبَارَكَ الَّذِى نَزَّلَ الْفُرْقَانَ عَلَى عَبْدِهِ لِيَكُونَ لِلْعَـلَمِينَ نَذِيراً
(Blessed be He Who sent down the criterion to His servant that he may be a warner to the `Alamin (mankind and Jinn).) 25:1, and,
وَقُلْ لِّلَّذِينَ أُوتُواْ الْكِتَـبَ وَالاٍّمِّيِّينَ ءَأَسْلَمْتُمْ فَإِنْ أَسْلَمُواْ فَقَدِ اهْتَدَواْ وَّإِن تَوَلَّوْاْ فَإِنَّمَا عَلَيْكَ الْبَلَـغُ وَاللَّهُ بَصِيرٌ بِالْعِبَادِ
(And say to those who were given the Scripture and to those who are illiterates: "Do you submit yourselves" If they do, they are rightly guided; but if they turn away, your duty is only to convey the Message; and Allah is All-Seer of (His) servants.) 3:20. It is recorded in the Two Sahihs, that the Messenger of Allah ﷺ said,
«أُعْطِيتُ خَمْسًا لَمْ يُعْطَهُنَّ أَحَدٌ مِنَ الْأَنْبِيَاءِ قَبْلِي»
(I have been given five things which were not given to any one else before me.) The Prophet mentioned among these five things,
«وَكَانَ النَّبِيُّ يُبْعَثُ إِلَى قَوْمِهِ خَاصَّةً، وَبُعِثْتُ إِلَى النَّاسِ عَامَّة»
(Every Prophet was sent only to his nation, but I have been sent to all people.) This is why Allah said,
وَالَّذِينَ يُؤْمِنُونَ بِالاٌّخِرَةِ يُؤْمِنُونَ بِهِ
(Those who believe in the Hereafter believe in it,) meaning, those who believe in Allah and the Last Day, believe in this blessed Book, the Qur'an, which We revealed to you, O Muhammad ,
وَهُمْ عَلَى صَلاَتِهِمْ يُحَافِظُونَ
(and they are constant in guarding their Salah.) for they perform what Allah ordered them, offering the prayers perfectly and on time.
91- Onlar “Allah hiçbir insana hiçbir şey indirmemiştir” demekle Allah’ı hakkıyla takdir edemediler. De ki:“O halde Mûsâ’nın, insanlar için bir nur ve hidâyet olmak üzere getirdiği, sizin de parça parça kağıtlara yazıp kimini açıkladığınız, çoğunu da gizlediğiniz, kendisi vasıtasıyla size de atalarınıza da bilmediğiniz şeylerin öğretildiği o kitabı kim indirdi?” De ki: “Allah (indirdi onu).” Sonra onları bırak da daldıkları batılda oynayadursunlar.
91. Bu buyruk, yahudiler ve müşrikler arasından risaleti kabul etmeyerek Yüce Allah’ın hiçbir insana hiçbir şey indirmediğini iddia eden kimselerin bu tutumlarının çirkinliğini ortaya koymaktadır. Böyle bir iddiada bulunan, böyle bir söz söyleyen bir kimse “Allah’ı hakkıyla takdir” etmiş ve gereği gibi tazim etmiş olamaz. Çünkü böyle bir kimse Yüce Allah’ın hikmetine dil uzatmış, O’nun kullarını başıboş bırakacağını, onlara hiçbir emir vermeyeceğini, hiçbir yasak koymayacağını iddia etmiş ve Allah’ın kullarına ihsan etmiş olduğu en büyük lütuf olan risaleti kabul etmemiş olur. Oysa risalet olmaksızın kulların mutluluğu, şeref ve üstünlüğü elde etmelerine, felaha ermelerine imkân yoktur. Allah’a karşı bundan daha ileri derecede küstahlık ne olabilir?
İşte sen bunlara iddialarının çürüklüğünü kabul ettirmek ve onların da esasen kabul ettikleri bir şeyi hatırlatarak bağlayıcı kılmak üzere “de ki: O halde Mûsâ’nın insanlar için” cehalet karanlıklarında “bir nur ve” sapıklıklardan kurtarıcı, ilim ve amel itibari ile dosdoğru yola iletici “hidâyet olmak üzere getirdiği, sizin de parça parça kağıtlara yazıp kimini açıkladığınız, çoğunu da gizlediğiniz, kendisi vasıtasıyla size de atalarınıza da bilmediğiniz şeylerin öğretildiği” yani bu üstün ve değerli kitap yoluyla bilmediğiniz birçok bilgiler size öğretilmiştir. “o kitabı” yani o muazzam Tevrat’ı “kim indirdi?” Bu öyle bir kitaptır ki ünü kalpleri ve kulakları doldurmuş, her tarafa yayılmıştır. Onlar bu kitabı kağıt tomarları halinde yazıp çoğaltmaya ve diledikleri gibi kullanmaya koyuldular. Kitaptan hevalarına, heveslerine uygun düşeni açıkladılar, bu hususta uygun görmediklerini ise gizleyip sakladılar ki bunun örnekleri pek çoktur.
İşte sen onlara bu, nitelikleri taşıyan kitabı kimin indirdiğini sor ve bu soruya da kendin cevap ver:“De ki: “Allah (indirdi onu). Sonra onları bırak da daldıkları sapıklıklarında oynayadursunlar.” Bırak onları bâtıla dalsınlar, faydasız şeylerle oyalanıp dursunlar ve bu durumları, kendilerine vaadedilen güne ulaşıncaya kadar varsın böyle sürüp gitsin.
The idolaters did not venerate Allah as He should be venerated when they said to their prophet, Muhammad (peace be upon him), ‘Allah has not sent down any revelation to any human being’. Say to them, O Messenger: Who is the One who sent down the Torah to Moses, as a light and guidance for his people? The Jews put it into sheets; and they show what agrees with their desires and conceal what does not, such as the description of Muhammad (peace be upon him). You, O Arabs, were taught the Qur’ān, which neither you nor your predecessors knew. Say to them, O Messenger, ‘Allah sent it down’, then leave them to their ignorance and misguidance, until the most certain thing – death – comes to them.
"Dan mereka tidak menghormati Allah dengan penghormatan yang semestinya di kala mereka berkata, 'Allah tidak menurunkan sesuatu pun kepada manusia.' Katakanlah, 'Siapakah yang menu-runkan kitab (Taurat) yang dibawa oleh Musa sebagai cahaya dan petunjuk bagi manusia, kamu jadikan kitab itu lembaran-lembaran kertas yang bercerai-berai, kamu perlihatkan (sebagiannya) dan kamu sembunyikan sebagian besarnya, padahal telah diajarkan kepadamu apa yang kamu dan bapak-bapak kamu tidak mengeta-hui(nya)?' Katakanlah, 'Allah-lah (yang menurunkannya),' kemu-dian (sesudah kamu menyampaikan al-Qur`an kepada mereka), biarkanlah mereka bermain-main dalam kesesatannya." (Al-An'am: 91).
(91) Ini adalah celaan terhadap orang-orang Yahudi dan orang-orang musyrik yang mengingkari kerasulan, dan mereka mengklaim bahwa Allah tidak menurunkan sesuatu pun kepada manusia. Barangsiapa mengucapkan itu, maka mereka tidak meng-hormati, dan tidak mengagungkan Allah dengan yang semestinya, karena ini adalah celaan kepada hikmahNya, dan klaim buruk bahwa Dia membiarkan hamba-hambaNya begitu saja tanpa di-perintah dan dilarang, dan merupakan penafian terhadap nikmat terbesar yang diberikan oleh Allah kepada hambaNya. Ia adalah risalah di mana tidak ada jalan bagi hamba untuk mendapatkan kebahagiaan, kemuliaan, dan keberuntungan kecuali dengannya. Adakah celaan kepada Allah yang lebih besar dari ini?
﴾ قُلۡ ﴿ "Katakanlah," kepada mereka dengan (perkataan) yang memastikan rusaknya pendapat mereka, tetapkanlah dengan se-suatu yang diakui oleh mereka, ﴾ مَنۡ أَنزَلَ ٱلۡكِتَٰبَ ٱلَّذِي جَآءَ بِهِۦ مُوسَىٰ ﴿ "Siapakah yang menurunkan kitab yang dibawa oleh Musa," yaitu Taurat yang besar ﴾ نُورٗا ﴿ "sebagai cahaya" dalam kegelapan kebodohan, ﴾ وَهُدٗى ﴿ "dan petunjuk" dari kesesatan, petunjuk kepada jalan yang lurus sesuai ilmu dan amal. Ia adalah kitab yang terkenal dan tersebar, namanya memenuhi hati dan pendengaran sehingga mereka menulisnya di atas kertas dan mengubahnya sesuai dengan yang mereka inginkan, apa yang sesuai dengan keinginan mereka, maka mereka menampakkannya dan apa yang tidak, maka mereka me-nyembunyikannya, dan itu banyak. ﴾ وَعُلِّمۡتُم ﴿ "Padahal telah diajarkan kepadamu" ilmu-ilmu dengan kitab yang agung itu, ﴾ مَّا لَمۡ تَعۡلَمُوٓاْ أَنتُمۡ وَلَآ ءَابَآؤُكُمۡۖ ﴿ "apa yang kamu dan bapak-bapak kamu tidak mengetahui(nya)?"
Jika kamu tanyakan kepada mereka siapa yang menurunkan kitab dengan kriteria-kriteria ini, maka jawablah pertanyaan ini dan ﴾ قُلِ ٱللَّهُۖ ﴿ "Katakanlah, 'Allah-lah'," yang menurunkannya. Pada saat itu kebenaran menjadi jelas dan terang seperti matahari, dan hujjah pun tegak atas mereka. ﴾ ثُمَّ ﴿ "Kemudian (sesudah kamu menyam-paikan al-Qur`an kepada mereka)," jika kamu telah melazimkan mereka menerima, ﴾ ذَرۡهُمۡ فِي خَوۡضِهِمۡ يَلۡعَبُونَ ﴿ "biarkanlah mereka bermain-main dalam kesesatannya." Maksudnya, biarkanlah mereka tenggelam dalam kebatilan dan bermain-main dengan (hal-hal) yang tiada berguna sampai mereka bertemu hari yang dijanjikan.
Los idólatras no honraron a Al-lah como Él merecía cuando le dijeron a Su profeta, Mujámmad r: “Al-lah no ha enviado ninguna revelación a ningún ser humano”. Diles a ellos, Mensajero: “¿Quién es el que envió la Torá a Moisés u, como luz y guía para su pueblo? Los judíos la exponen en hojas, y muestran lo que concuerda con sus deseos y ocultan lo que no, como la descripción de Mujámmad r.
A ustedes, árabes, se les enseñó el Corán, que ni ustedes ni sus predecesores conocían”. Diles, Mensajero: “Al-lah lo envió”, luego déjalos en su ignorancia y extravío, hasta que les llegue la muerte.
Este Corán es un libro que te revelé, Profeta. Es un libro bendecido que confirma las escrituras celestiales que vinieron antes de él, y que te fue revelado para que puedas advertir al pueblo de La Meca y a todas las personas en el este y el oeste, para que caminen por el camino correcto. Aquellos que creen en la vida del Más Allá aceptan este Corán, lo practican y guardan su oración cumpliendo sus mandatos, fundamentos y actos recomendados en los tiempos establecidos en la ley revelada.
And this Qur’ān is a book that I revealed to you, O Prophet. It is a blessed book that confirms the heavenly scriptures that came before it, and was revealed to you so that you could warn the people of Mecca and all the people in the East and West to come to the right path. Those who believe in the life of the Hereafter accept this Qur’ān, practice it and guard their prayer by maintaining its requirements, essentials and recommended acts at the times set in the sacred law.
"Dan ini (al-Qur`an) adalah kitab yang telah Kami turunkan yang diberkahi, membenarkan kitab-kitab yang (diturunkan) se-belumnya, dan agar kamu memberi peringatan kepada (penduduk) Ummul Qura (Makkah) dan orang-orang yang di luar lingkungan-nya. Orang-orang yang beriman kepada adanya kehidupan akhirat tentu beriman kepadanya (al-Qur`an), dan mereka selalu memeli-hara shalatnya." (Al-An'am: 92).
(92) ﴾ وَهَٰذَا ﴿ "Dan ini," al-Qur`an yang ﴾ أَنزَلۡنَٰهُ ﴿ "Kami turun-kan" kepadamu. ﴾ مُبَارَكٞ ﴿ "Yang diberkahi," maksudnya, Allah mem-berinya sifat keberkahan. Hal itu karena kebaikannya yang banyak dan luas. ﴾ مُّصَدِّقُ ٱلَّذِي بَيۡنَ يَدَيۡهِ ﴿ "Membenarkan kitab-kitab yang (diturunkan) sebelumnya." Maksudnya, sesuai dengan kitab-kitab sebelumnya dan bersaksi atas kebenarannya. ﴾ وَلِتُنذِرَ أُمَّ ٱلۡقُرَىٰ وَمَنۡ حَوۡلَهَاۚ ﴿ "Dan agar kamu memberi peringatan kepada (penduduk) Ummul Qura (Makkah) dan orang-orang yang di luar lingkungannya." Maksudnya, Kami menurunkan al-Qur`an juga agar kamu memberi peringatan kepada penduduk Ummul Qura -Makkah al-Mukarramah- dan daerah Arab sekeli-lingnya bahkan seluruh negeri. Peringatkan manusia dari azab Allah dan siksaNya terhadap umat-umat, peringatkan mereka dari penyebabnya. ﴾ وَٱلَّذِينَ يُؤۡمِنُونَ بِٱلۡأٓخِرَةِ يُؤۡمِنُونَ بِهِۦۖ ﴿ "Orang-orang yang beriman kepada adanya kehidupan akhirat tentu beriman kepadanya (al-Qur`an)," karena jika rasa takut dalam hati telah memenuhi seluruh bagian-nya, maka ia akan tunduk kepada keridhaanNya. ﴾ وَهُمۡ عَلَىٰ صَلَاتِهِمۡ يُحَافِظُونَ ﴿ "Dan mereka selalu memelihara shalatnya." Mereka terus-menerus menetapinya, menjaga rukun-rukun, batasan-batasan, syarat-syarat, adab-adab, dan penyempurna-penyempurnanya. Semoga Allah menjadikan kita termasuk dari mereka.
Qur'an này là Kinh Sách mà TA (Allah) đã ban xuống cho Ngươi, hỡi Nabi, Nó là một Kinh Sách phúc lành, Nó xác nhận lại những điều trong các Thiên Kinh trước đó, Nó được ban xuống để Ngươi cảnh báo cư dân Makkah và những người khác sống mọi miền đông tây trên mặt đất này để họ được hướng dẫn. Đối với những ai có đức tin nơi cuộc sống ở cõi Đời Sau thì chắc chắn họ sẽ tin vào Qur'an này và sẽ làm theo những gì trong Nó, họ sẽ chu đáo duy trì các lễ nguyện Salah của họ một cách tốt đẹp bằng việc giữ vững các trụ cột, những điều bắt buộc, và những điều khuyến khích của Salah, theo đúng thời gian qui định của giáo luật.
Ce Coran est un Livre que Nous t’avons révélé, ô Prophète. C’est un Livre Béni qui confirme les livres célestes précédents. Il t’a été révélé afin que tu avertisses et guides les habitants de la Mecque et le reste des humains du Levant jusqu’au Couchant. Ceux qui croient en l’au-delà, croient en ce Coran et le mettent en pratique. Ils sont assidus dans leurs prières, accomplissant ses piliers, ses obligations et ce qui est recommandé dans les temps qui leur sont légalement déterminées.
Kitab Al-Qur`ān ini Kami turunkan kepadamu -wahai Nabi- sebagai kitab suci yang penuh berkah dan membenarkan kitab-kitab suci sebelumnya; agar kamu menjadikannya sebagai bahan untuk memperingatkan penduduk Makkah dan seluruh umat manusia yang ada di timur dan barat agar mereka mendapatkan petunjuk ke jalan yang benar. Orang-orang yang beriman akan adanya akhirat pasti beriman kepada Kitab Al-Qur`ān ini dan mengamalkan isinya. Mereka juga senantiasa menjaga salat-salat mereka dengan cara menunaikan rukun-rukunnya, hal-hal yang wajib di dalamnya, dan sunah-sunahnya pada waktu-waktu yang telah ditetapkan untuknya secara syariat.
Itong Qur'ān ay isang aklat na pinababa Namin sa iyo, O Propeta. Ito ay isang aklat na pinagpala, na tagapagpatotoo para sa nauna rito na mga kasulatang makalangit upang magbabala ka sa pamamagitan nito sa mga mamamayan ng Makkah at sa nalalabi sa mga tao sa mga silangan ng lupa at mga kanluran nito upang mapatnubayan sila. Ang mga sumasampalataya sa buhay na pangkabilang-buhay ay sumasampalataya sa Qur'ān na ito, gumagawa ayon sa nasaad dito, at nangangalaga sa pagdarasal nila sa pamamagitan ng pagpapanatili sa mga saligan nito, mga tungkulin dito, at mga itinuturing na kaibig-ibig dito sa mga oras nitong itinakda para rito ayon sa Batas [ng Islām].
This brazen disregard for the truth developed in the Jews because they had disintegrated God’s Book page by page. They used to call attention to certain teachings of God, while there were others which they deliberately omitted to mention. For example, they used repeatedly to listen to and recite all verses relating to rewards, while omitting those verses which mentioned the deeds which merited rewards. They used to make special mention of those verses from which they could draw support for the petty details of their politics, while ignoring the verses in which instructions were given about quiet reformation. They used to elaborate upon those verses which gave them the opportunity to display their verbal hair-splitting talents, while cursorily passing over verses in which the eternal realities of religion were set forth. Frequent public airings were given to such verses as gave an indication of their superiority, while verses in which their responsibilities were mentioned used to be neglected. In those who disintegrate God’s Book ‘page by page’ in this way, a tendency to insolent bravado naturally develops. They indulge in frivolous and trivial discussions, then bicker, and make contradictory statements. One cannot expect real co-operation from them. If people do not do justice to God’s Book, how can they be just while dealing with human beings? The call of religion is actually a call to awaken people. The caller, however perfect he may be, can be effective and make an impact on the listener’s heart only when the listener has a fearing heart in his breast and considers the Hereafter a matter of the utmost gravity. If these elementary qualities are not found in the listener, then the giver of the call cannot offer him any benefit.
O Vjerovjesniče, ovaj Kur'an je knjiga koju smo tebi objavili, i on je blagoslovljen, potvrđuje prijašnje nebeske knjige i upozorava Mekance i ostale ljude, na istoku i zapadu, na Allahovu kaznu, ne bi li Pravim putem krenuli. A oni koji istinski vjeruju u ahiret, budući svijet, takvi vjeruju u ovaj Kur'an i rade po njemu, te vode računa o svom namazu – obavljaju ga izvršavajući sve ono što je obavezno i pohvalno, i to u šerijatom preciziranim vremenima.
-Ey Peygamber!- Bu Kur'an sana indirdiğimiz bir kitaptır. O mübarek bir kitaptır. Kendisinden önce indirilen semavî kitapları da doğrulayandır. Mekke ehlini, yeryüzünün doğusunda ve batısında bulunan diğer bütün insanları hidayet buluncaya kadar bu kitapla uyarman içindir. Ahiret hayatına ve bu kitaba iman edenler, içinde bulunan hükümlerle amel edenler, namazlarını, rükünleri, farzları, müstehapları ile hakkıyla yerine getirip ve dinde belirlenen vakitlerinde kılan kimselerdir.
After having concluded the argument concerning Books revealed by Allah Ta` ala against deniers, it was said in the third verse (92): وَهَـٰذَا كِتَابٌ أَنزَلْنَاهُ مُبَارَكٌ مُّصَدِّقُ الَّذِي بَيْنَ يَدَيْهِ وَلِتُنذِرَ أُمَّ الْقُرَىٰ وَمَنْ حَوْلَهَا (And this is a blessed Book We have sent down confirming what has been before it, so that you may warn the town which is the mother of all towns, and those around it), that is, as it is that they too accept that the Torah was sent down by Allah Ta` ala, so it is that We have sent down this Qur'an too, and sufficient for them is the proof of its veracity that the Qur'an confirms what has been revealed in the Torah and the Injil. And that it was revealed after the Torah and Injil is because these two Books were sent for the Bani Isra'il while for their other branch of Bani Isma'il, known as Arabs living in Umm al-Qura, that is, Makkah and its environs, there has been no prophet or book of guidance until that time. Now this Qur'an has been sent for them particularly, and for the whole world generally. Makkah al-Mu'azzamah has been called Umm al-Qura by the Holy Qur'an. It means the root and foundation of all towns and habitations. The reason is that, according to historical nar-ratives, the land mass of the earth first began appearing from here. In addition to that, this is the Qiblah, and the central attraction of all acts of ` Ibadah for the whole world. (Mazhari) Said with: أُمَّ الْقُرَىٰ (Umm al-Qura) is: وَمَنْ حَوْلَهَا (and those around it). It means all environs of Makkah, which includes the whole world East, West, North and South of Makkah.
Towards the end of the verse, it was said: وَالَّذِينَ يُؤْمِنُونَ بِالْآخِرَةِ يُؤْمِنُونَ بِهِ ۖ وَهُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ. It means: Those who believe in the 'Akhirah (Hereafter) also believe in the Qur'an and are particularly careful about their prayers (Salah). This carries an admonition for the Jews and disbelievers against their common ailment whereby they would, with typical lack of concern, accept what they liked and reject what they did not, opening a front against it. This is an effect of that ailment - that they do not believe in 'Akhirah. Anyone who believes in 'Akhirah and in a Day of Judgment will definitely be moved by the fear of Allah which would help him or her reason it out, and once convinced, one would bypass constraints of ignorant customs and embrace what is the truth.
A little thought would reveal that the lack of concern for the 'Akhirah is the mother of all spiritual diseases. From here come Kufr and Shirk and sin and disobedience. If a believer in the 'Akhirah happens to have committed a mistake or sin, he does feel a pinch in his heart. Sooner or later, he repents and resolves to stay away from sin in the future. So, the fear of Allah 'and the concern for the 'Akhirah are, in all truth, channels which make human beings what they should be and which make them capable of staying away from crime and sin and disobedience by conscious choice. Therefore, no Surah (Chapter) of the Qur'an, perhaps no Ruku` (Section) either, is left without a reminder of this concern for the 'Akhirah:.
اَللَّھُمَّ اجعَل جُملَۃَ ھُمُومِنَا ھَمَّاً وَّاحِداً ھَمَّ الآخِرَۃِ
O Allah, make all our concerns a single concern - the concern for 'Akhirah.
E questo Corano è un Libro che ti abbiamo rivelato, o Profeta, ed è un Libro benedetto, a conferma dei Libri Divini che lo hanno preceduto, al fine di avvertire il popolo della Mekkah e tutti popoli della terra, da oriente a occidente, e affinché vengano guidati. Coloro che credono nell'Aldilà credono in questo Corano e applicano il suo contenuto e praticano la Preghiera nella sua completezza e nei suoi tempi prestabiliti dalla Shari'ah.
92- İşte bu bizim, şehirlerin anasını ve çevresindekileri uyarman için indirdiğimiz, kendisinden öncekileri tasdik eden mübarek bir kitaptır. Âhirete iman edenler ona da iman ederler ve onlar namazlarını muhafaza ederler.
92. “İşte bu” Kur’an “şehirlerin anasını ve çevresindekileri uyarman için indirdiğimiz” Yani biz bu kitabı sana şehirlerin anası olan Mekke-i Mükerreme’yi ve onun çevresindeki diğer Arap diyarlarında bulunanları, hatta diğer bütün ülkeleri uyarasın diye indirdik. İnsanları Allah’ın cezasından sakındırasın ve O’nun, geçmiş ümmetleri azap ile yakalamasını hatırlatarak korkutasın, bunu gerektiren şeylerden çekinmelerini söyleyesin diye indirdik. “kendisinden öncekileri tasdik eden” Daha önce indirilmiş kitaplara uygun ve onların doğruluklarına tanıklık eden “mübarek bir kitaptır.”Yüce Allah bu kitabı, mübarek olmakla nitelendirmektedir. Bunun sebebi ise bu kitabın hayırlarının çokluğu ve fayda alanın oldukça geniş olmasıdır.“Âhirete iman edenler, ona da iman ederler.” Çünkü korku, kalpte yer edecek olursa kalbin dört bir yanını mamur kılar ve kalp, Allah’ın rızasını gerektiren işlere itaatle boyun eğer. “Ve onlar namazlarını muhafaza ederler.” Yani namazlarını aksatmadan kılar, onun rükünlerini, sınırlarını, şartlarını, adabını, tamamlayıcı unsurlarını muhafaza edip dikkatle yerine getirirler. Allah bizleri de böylelerinden kılsın.
Personne n’est plus injuste que celui qui invente un mensonge sur Allah en disant par exemple «Allah n’a rien révélé à aucun être humain», ou encore qu’Allah lui a fait une révélation, alors qu’Il ne lui a rien révélé, ou encore «Je vais révéler un Coran semblable à celui qu’Allah a révélé». Ô Messager, si tu voyais lorsque ces injustes endureront les affres de la mort et que les anges tendront les mains vers eux afin de les châtier et de les frapper. Les anges leur diront en guise de remontrances: Faites sortir vos âmes car nous sommes ici pour les saisir. Ce jour-là, vous subirez un châtiment qui vous abaissera et vous humiliera pour les mensonges que vous profériez, comme de prétendre être des prophètes, recevoir la Révélation et faire descendre un Livre semblable à celui qui a été révélé par Allah, ainsi que pour avoir refusé de croire en Ses signes. Si tu voyais ce qui se passera, tu assisterais à des scènes effroyables.
None is Worse Than One who Invents a Lie Against Allah and Claims that Revelation Came to Him
Allah said,
وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِباً
(And who can be more unjust than he who invents a lie against Allah,) Therefore, none is more unjust than one who lies about Allah claiming that He has partners or a son, or falsely claiming that Allah sent him as a Prophet;
أَوْ قَالَ أُوْحِى إِلَىَّ وَلَمْ يُوحَ إِلَيْهِ شَىْءٌ
(or says: "I have received inspiration," whereas he is not inspired with anything;) `Ikrimah and Qatadah said that this Ayah was revealed about Musaylimah Al-Kadhdhab.
وَمَن قَالَ سَأُنزِلُ مِثْلَ مَآ أَنَزلَ اللَّهُ
(and who says, "I will reveal the like of what Allah has revealed.") This refers to he, who claims that the lies he invents rival the revelation that came from Allah. In another Ayah, Allah said,
وَإِذَا تُتْلَى عَلَيْهِمْ ءَايَـتُنَا قَالُواْ قَدْ سَمِعْنَا لَوْ نَشَآءُ لَقُلْنَا مِثْلَ هَـذَآ
(And when Our verses (of the Qur'an) are recited to them, they say: "We have heard this (the Qur'an); if we wish we can say the like of this.")
The Condition of These Unjust People Upon Death and on the Day of Resurrection
Allah, the Most Honored, said,
وَلَوْ تَرَى إِذِ الظَّـلِمُونَ فِى غَمَرَاتِ الْمَوْتِ
(And if you could but see when the wrongdoers are in the agonies of death...) suffering from the hardhips, agonies and afflictions of death,
وَالْمَلَـئِكَةُ بَاسِطُواْ أَيْدِيهِمْ
(while the angels are stretching forth their hands...) beating them. Allah said in other Ayat:
لَئِن بَسَطتَ إِلَىَّ يَدَكَ لِتَقْتُلَنِى
(If you do stretch your hand against me to kill me..) 5:28and,
وَيَبْسُطُواْ إِلَيْكُمْ أَيْدِيَهُمْ وَأَلْسِنَتَهُمْ بِالسُّوءِ
(And stretch forth their hands and their tongues against you with evil.)60:2 Ad-Dahhak and Abu Salih said that, `stretch forth their hands,' means, `with torment'. In another Ayah, Allah said,
وَلَوْ تَرَى إِذْ يَتَوَفَّى الَّذِينَ كَفَرُواْ الْمَلَـئِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَـرَهُمْ
(And if you could see when the angels take away the souls of those who disbelieve they smite their faces and their backs. )8:50 Allah said,
وَالْمَلَـئِكَةُ بَاسِطُواْ أَيْدِيهِمْ
(while the angels are stretching forth their hands) beating them, until their souls leave their bodies, saying,
أَخْرِجُواْ أَنفُسَكُمُ
("Deliver your souls!") When the disbeliever is near death, the angels will convey the `good news' to him of torment, vengeance, chains, restraints, Hell, boiling water and the anger of the Most Beneficent, Most Merciful. The soul will then scatter in the body of the disbeliever and refuse to get out of it. The angels will keep beating the disbeliever until his soul exits from his body,
أَخْرِجُواْ أَنفُسَكُمُ الْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنتُمْ تَقُولُونَ عَلَى اللَّهِ غَيْرَ الْحَقِّ
((Saying): "Deliver your souls! This day you shall be recompensed with the torment of degradation because of what you used to say about Allah other than the truth.") This Ayah means, today, you will be utterly humiliated because you used to invent lies against Allah and arrogantly refused to follow His Ayat and obey His Mesengers. There are many Hadiths, of Mutawatir grade, that explain what occurs when the believers and disbelievers die, and we will mention these Hadiths when explaining Allah's statement,
يُثَبِّتُ اللَّهُ الَّذِينَ ءَامَنُواْ بِالْقَوْلِ الثَّابِتِ فِى الْحَيَوةِ الدُّنْيَا وَفِى الاٌّخِرَةِ
(Allah will keep firm those who believe, with the word that stands firm in this world, and in the Hereafter.) 14:27 Allah said next,
وَلَقَدْ جِئْتُمُونَا فُرَادَى كَمَا خَلَقْنَـكُمْ أَوَّلَ مَرَّةٍ
(And truly you have come unto Us alone as We created you the first time.) 6:94, and this statement will be said on the Day of Return. In another Ayah, Allah said,
وَعُرِضُواْ عَلَى رَبِّكَ صَفَا لَّقَدْ جِئْتُمُونَا كَمَا خَلَقْنَـكُمْ أَوَّلَ مَرَّةٍ
(And they will be set before your Lord in rows, (and Allah will say): "Now indeed, you have come to Us as We created you the first time.') 18:48, meaning, just as We started your creation, We brought you back, although you used to deny Resurrection and reject its possibility. Therefore, this is the Day of Resurrection! Allah said,
وَتَرَكْتُمْ مَّا خَوَّلْنَـكُمْ وَرَاءَ ظُهُورِكُمْ
(You have left behind you all that which We had bestowed on you.) 6:94, The wealth and the money that you collected in the life of the world, you left all this behind you. It is recorded in the Sahih that Allah's Messenger ﷺ said,
«يَقُولُ ابْنُ آدَمَ مَالِي مَالِي وَهَلْ لَكَ مِنْ مَالِكَ إِلَّا مَا أَكَلْتَ فَأَفْنَيْتَ، أَوْ لَبِسْتَ فَأَبْلَيْتَ، أَوْ تَصَدَّقْتَ فَأَمْضَيْتَ، وَمَا سِوَى ذَلِكَ فَذَاهِبٌ وَتَارِكُهُ لِلنَّاس»
(The Son of Adam says, `My money, my money!' But, what part of your money do you have, other than what you eat of it and is thus spent, what you wear and tear and what you gave in chairty and thus remains (in the record of good deeds) Other than that, you will depart and leave it to the people.) Al-Hasan Al-Basri said, "On the Day of Resurrection, the Son of Adam will be brought, as if he were a golden chariot and Allah, the Most Honored, will ask, `Where is what you collected' He will reply, `O Lord! I collected it and left it as intact as ever.' Allah will say to him, `O Son of Adam! Where is what you sent forth for yourself (of righteous, good deeds),' and he will realize that he did not send forth anything for himself." Al-Hasan then recited the Ayah,
وَلَقَدْ جِئْتُمُونَا فُرَادَى كَمَا خَلَقْنَـكُمْ أَوَّلَ مَرَّةٍ وَتَرَكْتُمْ مَّا خَوَّلْنَـكُمْ وَرَاءَ ظُهُورِكُمْ
(And truly you have come unto Us alone as We created you the first time. You have left behind you all that which We had bestowed on you.) Ibn Abi Hatim recorded this statement. Allah said;
وَمَا نَرَى مَعَكُمْ شُفَعَآءَكُمُ الَّذِينَ زَعَمْتُمْ أَنَّهُمْ فِيكُمْ شُرَكَآءُ
(We see not with you your intercessors whom you claimed to be your partners.) This chastises and criticizes the disbelievers for the rivals, idols and images that they worshipped in this life, thinking they will avail them in this life and upon Resurrection, if there is Resurrection, as they thought. On the Day of Resurrection, all relationships will be cut off, misguidance will be exposed, and those whom they used to call upon as gods will disappear from them. Allah will then call them, while the rest of creation is listening,
أَيْنَ شُرَكَآئِىَ الَّذِينَ كُنتُمْ تَزْعُمُونَ
(Where are My (so-called) partners whom you used to assert) 28:62 And,
وَقِيلَ لَهُمْ أَيْنَ مَا كُنتُمْ تَعْبُدُونَ - مِن دُونِ اللَّهِ هَلْ يَنصُرُونَكُمْ أَوْ يَنتَصِرُونَ
(And it will be said to them: "Where are those that you used to worship. Instead of Allah Can they help you or help themselves") 26:92-93 Allah said here,
وَمَا نَرَى مَعَكُمْ شُفَعَآءَكُمُ الَّذِينَ زَعَمْتُمْ أَنَّهُمْ فِيكُمْ شُرَكَآءُ
(We see not with you your intercessors whom you claimed were partners.) meaning partners in worship. That is, partners in a share of your worship.
لَقَد تَّقَطَّعَ بَيْنَكُمْ
(Now you and they have been cut off) or, the Ayah is recited with the meaning: all connections, means, and ties between you and them have been severed.
وَضَلَّ عَنكُم
(and vanished from you) you have lost,
مَّا كُنتُمْ تَزْعُمُونَ
(all that you used to claim) of hope in the benefit of the idols and rivals (you worshipped with Allah). Allah said in other Ayat,
إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُواْ مِنَ الَّذِينَ اتَّبَعُواْ وَرَأَوُاْ الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الاٌّسْبَابُ - وَقَالَ الَّذِينَ اتَّبَعُواْ لَوْ أَنَّ لَنَا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَمَا تَبَرَّءُواْ مِنَّا كَذَلِكَ يُرِيهِمُ اللَّهُ أَعْمَـلَهُمْ حَسَرَتٍ عَلَيْهِمْ وَمَا هُم بِخَـرِجِينَ مِنَ النَّارِ
(When those who were followed, declare themselves innocent of those who followed (them), and they see the torment, then all their relations will be cut off from them. And those who followed will say: "If only we had one more chance to return, we would disown them as they have disowned us." Thus Allah will show them their deeds as regret for them. And they will never get out of the Fire.) 2:166-167, and
فَإِذَا نُفِخَ فِى الصُّورِ فَلاَ أَنسَـبَ بَيْنَهُمْ يَوْمَئِذٍ وَلاَ يَتَسَآءَلُونَ
(Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another.) 23:101, and
إِنَّمَا اتَّخَذْتُمْ مِّن دُونِ اللَّهِ أَوْثَـناً مَّوَدَّةَ بَيْنِكُمْ فِى الْحَيَوةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضاً وَمَأْوَاكُمُ النَّارُ وَمَا لَكُمْ مِّن نَّـصِرِينَ
(You have taken (for worship) idols instead of Allah, and the love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other, and your abode will be the Fire, and you shall have no helper.) 29:25, and
وَقِيلَ ادْعُواْ شُرَكَآءَكُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُواْ لَهُمْ
(And it will be said (to them): "Call upon your partners", and they will call upon them, but they will give no answer to them.) 28:64, and
وَيَوْمَ نَحْشُرُهُمْ جَمِيعاً ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُواْ
(And the Day whereon We shall gather them all together, then We shall say to those who committed Shirk...) 10:28 until,
وَضَلَّ عَنْهُمْ مَّا كَانُواْ يَفْتَرُونَ
(And their invented false deities will vanish from them.) 10:30
Tidak ada yang lebih zalim dari orang yang mengada-mengada dan membuat kebohongan atas nama Allah, yaitu dengan mengatakan, “Allah tidak pernah menurunkan wahyu apa pun kepada seorang manusia”, atau orang yang mengaku-aku bahwa Allah telah memberinya wahyu, padahal Allah tidak pernah memberinya wahyu apa pun, atau orang yang mengatakan, “Aku akan menurunkan kitab suci seperti Al-Qur`ān yang telah Allah turunkan.” Sekiranya kamu -wahai Rasul- melihat ketika orang-orang zalim itu mengalami sakratulmaut, sementara para malaikat membentangkan tangannya ke arah mereka untuk memberikan siksaan dan pukulan sembari para malaikat tersebut dengan nada yang sangat keras berkata kepada mereka, “Keluarkanlah nyawa kalian karena kami akan mencabutnya. Pada hari inilah kalian akan dibalas dengan azab yang menghinakan dan menistakan kalian, disebabkan kebohongan yang telah kalian buat atas nama Allah dengan mengaku-aku menjadi nabi, menerima wahyu, dan menurunkan kitab suci seperti yang diturunkan oleh Allah, dan juga disebabkan oleh kesombongan kalian untuk beriman kepada ayat-ayat-Nya.” Sekiranya kamu melihatnya, niscaya kamu akan melihat sesuatu yang sangat mengerikan.
Nessuno è più ingiusto di chi ha inventato bugie riguardo Allāh, dicendo: "Allāh non ha rivelato nulla ad un essere umano", oppure mentendo, dicendo che Allāh lo abbia ispirato, mentre Allāh non gli ha ispirato nulla; oppure dicendo: "Rivelerò un Corano simile a quello rivelato da Allāh". E se potessi vedere, o Messaggero, quando tali ingiusti verranno afflitti dalla morte e gli angeli tenderanno le mani verso di loro, pronti a punirli e picchiarli, rimproverandoli: "Tirate fuori le vostre anime, dobbiamo prenderle!" In questo Giorno, riceverete una punizione umiliante e degradante per le bugie che pronunciavate sul conto di Allāh e per aver dichiarato di essere profeti e di aver ricevuto l'ispirazione, e per aver dichiarato di rivelare cose simili a quelle rivelate da Allāh, e per essere stati altezzosi rispetto alla fede nei Suoi Segni. Se potessi vedere ciò, vedresti qualcosa di terribile.
93- Allah’a karşı yalan uydurandan yahut kendisine hiçbir şey vahyolunmamışken:“Bana da vahyolundu” diyenden, bir de:“Allah’ın indirdiği gibi ben de indiririm” diyenden daha zalim kim olabilir? Sen zalimlerin, ölümün sıkıntıları içinde kıvrandıkları ve meleklerin de ellerini uzatarak onlara:“Çıkarın canlarınızı! Allah’a karşı söylediğiniz haksız sözlerden ve O’nun âyetlerine karşı kibirlenmenizden dolayı bugün zillet azabı ile cezalandırılacaksınız” dedikleri anı bir görsen!
94- Andolsun sizi ilk defa yarattığımız gibi tek başınıza huzurumuza geldiniz ve size bağışladığımız şeyleri arkanızda bıraktınız. Hakkınızda (ibadete) ortak olduklarını iddia ettiğiniz şefaatçilerinizi de aranızda göremiyoruz?! Andolsun onlarla aranızdaki bağlar kesilmiş ve iddia ettiğiniz o şeyler de önünüzden kaybolup gitmiştir.
93. Yüce Allah şöyle buyurmaktadır:Allah ile hiçbir ilişkisi bulunmadığı halde herhangi bir söz veya herhangi bir hükmü O’na nispet ederek Allah hakkında yalan uydurandan daha büyük bir zalim ve daha büyük bir günahkâr yoktur. Böylesinin insanların en zalimi olmasının sebebi, bu yaptığı ile ileri derecede yalan söylemesi, dinin esaslarını ve fer’i hükümlerini değiştirmesi ve bütün bunları da Allah’a nispet etmesidir. Bu ise kötülüklerin ve fesadın en büyüğüdür.
Bunun kapsamına yalan yere peygamberlik iddiasında bulunmak ve Allah’ın kendisine vahiy indirdiğini söylemek de girmektedir. Çünkü böyle bir kimse Allah’a yalan uydurmasının, O’nun azamet ve saltanatına karşı küstahlık etmesinin yanı sıra insanların kendisine uymalarını öngörmekte hatta bu uğurda insanlarla savaşıp, kendisine muhalefet edenlerin kanlarını ve mallarını helâl kabul etmektedir. Yine bu âyet-i kerimenin kapsamına Müseylime, el-Esved el-Ansi, el-Muhtar ve buna benzer diğer yalan yere peygamberlik iddiasında bulunan herkes girmektedir.“Allah’ın indirdiği gibi ben de indiririm, diyenden...” Yani Allah’ın güç yetirdiği şeye kendisinin de güç yetirdiğini, indirdiği hükümleri itibari ile Allah ile boy ölçüşebileceğini ve Allah’ın teşri buyuracağı gibi şer’î hükümler ortaya koyacağını iddia edenden daha zalim kim olabilir? Bunun kapsamına Kur’an-ı Kerim’in benzerini ortaya koyma gücüne sahip olduğunu, onun gibi bir kitabı ortaya koymak imkânını elinde bulundurduğunu iddia eden herkes girmektedir. Zatı itibari ile muhtaç ve aciz, her bakımdan eksik bir kimsenin; hem zatı ile, hem isim ve sıfatları ile bütün yönlerden mutlak kemale sahip olan ve hiçbir şeye muhtaç olmayan, o güçlü zat ile ortak yönlerinin bulunduğunu iddia eden kimsenin zulmünden daha büyük bir zulüm olabilir mi?
Yüce Allah zalimleri böylece yerdikten sonra ölümleri esnasında ve kıyamet gününde onlar için hazırlamış olduğu cezayı da söz konusu ederek şöyle buyurmaktır:“Sen zalimlerin, ölümün sıkıntıları” zorlu halleri, korkunç ve dehşetli durumları, büyük ızdırapları “içinde kıvrandıkları ve meleklerin de ellerini” o ölüm halindeki zalimlere vurmak ve azap etmek için “uzatarak onlara” can çekiştikleri ve ruhlarının bedenlerinden çıkmamak için direndiği o zorlu anda “Çıkarın canlarınızı! Allah’a karşı söylediğiniz haksız sözlerden” ona yalan iftirada bulunduğunuzdan, peygamberlerin getirdiği hakkı reddettiğinizden; “ve O’nun âyetlerine karşı kibirlenmenizden dolayı” o âyetlere itaat ve hükümlerine teslimiyeti kendinize yediremeyerek büyüklük tasladığınızdan dolayı “bugün” sizi zelil kılacak ve hakir düşürecek “zillet azabı ile cezalandırılacaksınız.” çünkü ceza/karşılık amelin cinsinden olur “dedikleri anı bir görsen!” Elbette çok dehşetli bir durum ve anlatmak isteyenin anlatmaktan aciz kalacağı bir hal görürsün.
Bu buyrukta Berzah (kabir) alemindeki azaba ve nimetlere dair delil vardır. Kafirlere yönelik bu hitap ve azap, ölüm esnasında, ölümden az önce ve sonradır. Yine bu ayette ruhun bir cisim olduğuna, girip çıktığına, ona hitap edildiğine, ruhun bedende kalıp ondan ayrıldığına delil de vardır.
İşte onların Berzahtaki halleri budur.
94. Kıyamet gününde ise onlar iflas etmiş olarak, ailesiz, malsız, evlatsız, askersiz, yardımcısız bir şekilde tek başlarına, ilk defa Allah onları nasıl yarattıysa öylece her şeyden soyutlanmış olarak geleceklerdir. Çünkü mallar ve varlıklar, dünyaya gelindikten sonra sebeplerine başvurularak elde edilir. Kıyamet gününde ise dünya hayatında kulun beraberinde bulunan bütün bu varlıklar ayrılıp gider. Bundan tek istisna iyi ya da kötü ameldir. Bu ise âhiret yurdunun ana maddesidir, ahiret bu amellerden meydana gelir. Zira ahiretin güzelliği, çirkinliği, sevinci, kederleri, azabı, nimetleri amellere göre olacaktır. Fayda ya da zarar veren, insanı üzen ya da sevindiren sadece ameller olacaktır. Bunların dışında kalan aile, çocuklar, mal, yardımcılar ise harici ve ödünç varlıklar, geçici vasıflar, sabit olmayan hallerden ibarettir. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Andolsun sizi ilk defa yarattığımız gibi tek başınıza huzurumuza geldiniz ve size bağışladığımız şeyleri arkanızda bıraktınız.”Size vermiş olduğumuz nimetleri geride bıraktınız, artık onların size hiçbir faydası yoktur.“Hakkınızda (ibadete) ortak olduklarını iddia ettiğiniz şefaatçilerinizi de aranızda göremiyoruz?!” Şüphesiz ki müşrikler Allah’a ortak koşarlar, O’nunla birlikte meleklere, peygamberlere, salihlere ve daha başka varlıklara ibadet ederler. Ancak bunların hepsi de Allah’ındır. Fakat onlar bu yaratıklara kendi öz nefislerinden bir pay ve yaptıkları ibadetlerinde bir ortaklık verirler. Bu, onların delilsiz bir iddiaları ve zulümleridir. Çünkü hepsi Allah’ın kullarıdır. Onların mutlak maliki Allah’tır ve onların ibadetlerine layık olan yalnız O’dur. İbadette Allah’a ortak koşmaları ve ibadetlerini bir takım kullara yöneltmeleri elbetteki o yaratılmışları mutlak malik ve yaratıcının konumuna çıkartmaları demektir. İşte kıyamet gününde bu tutumları dolayısıyla onlar azarlanacak ve onlara şu sözler söylenecektir:“Hakkınızda (ibadete) ortak olduklarını iddia ettiğiniz şefaatçilerinizi de aranızda göremiyoruz?! Andolsun onlarla aranızdaki bağlar kesilmiş” yani sizlerle ortak koştuğunuz varlıklar arasındaki şefaat ve onun dışındaki diğer bağlar ve ilişkiler tümden kopmuş, artık hiçbir fayda veremez ve hiçbir şey sağlayamaz olmuştur. “ve iddia ettiğiniz” kâr sağlamak, güvenlik, mutluluk ve kurtuluş gibi şeytanın size süslü gösterdiği, kalplerinizde güzelleştirdiği ve buna bağlı olarak da dillerinizle ifade ettiğiniz “o şeyler de önünüzden kaybolup gitmiştir.” Artık sizler bu batıl ve asılsız zannınızla aldanmış olduğunuzu anldınız; zira zannettiğinizin tam aksini açıkça gördünüz. Kendinizi de aile efradınızı da mallarınızı da kaybetmiş ve hüsrana uğramış olduğunuz ortaya çıkmıştır.
El mayor transgresor es aquel que inventa mentiras sobre Al-lah diciendo: “Al-lah no ha revelado nada a ningún ser humano”, o diciendo falsamente: “Al-lah me ha enviado una revelación”, cuando Al-lah no lo hizo; o diciendo: “Escribiré algo similar al Corán que Al-lah ha revelado”.
Mensajero, te espantarías si pudieras ver a estos pecadores en el momento de la muerte, cuando los ángeles extiendan sus manos para castigarlos y golpearlos, y los repriman diciendo: “Entreguen sus almas porque estamos aquí para tomarlas. Hoy recibirán como paga un castigo que los deshonrará y humillará por las mentiras que solían decir sobre Al-lah al declararse profetas, inventar revelaciones o adjudicarse revelaciones ya enviadas por Al-lah, y debido a su arrogancia para aceptar Sus signos”.
"Dan siapakah yang lebih zhalim daripada orang yang mem-buat kedustaan terhadap Allah atau yang berkata, 'Telah diwah-yukan kepada saya,' padahal tidak ada sesuatu pun diwahyukan kepadanya, dan orang yang berkata, 'Saya akan menurunkan se-perti apa yang diturunkan Allah.' Alangkah dahsyatnya sekiranya kamu melihat di waktu orang-orang yang zhalim (berada) dalam tekanan-tekanan sakaratul maut, sedang para malaikat memukul dengan tangannya, (sambil berkata), 'Keluarkan nyawamu.' Di hari ini kamu dibalas dengan siksaan yang sangat menghinakan, karena kamu selalu mengatakan terhadap Allah (perkataan) yang tidak benar dan (karena) kamu selalu menyombongkan diri terhadap ayat-ayatNya. Dan sungguh kamu datang kepada Kami sendiri-sendiri sebagaimana Kami menciptakanmu pada mulanya, dan kamu tinggalkan di belakangmu (di dunia) apa yang telah Kami karuniakan kepadamu, dan Kami tiada melihat besertamu pemberi syafa'at yang kamu anggap bahwa mereka itu sekutu-sekutu Tuhan di antara kamu. Sungguh telah terputuslah (pertalian) antara kamu dan telah lenyap dari kamu sesuatu yang dahulu kamu berdusta dengannya (di dunia)." (Al-An'am : 93-94).
(93) Allah menjelaskan bahwa tidak ada seorang pun yang kezhaliman dan kejahatannya lebih besar daripada orang yang berdusta atas Nama Allah dengan menisbatkan ucapan atau hukum kepada Allah padahal Allah terbebas darinya. Orang ini adalah orang terzhalim, karena perbuatannya mengandung kedustaan, dia mengubah agama, furu' dan ushulnya, dan menisbatkannya kepada Allah, dan ini adalah kerusakan terbesar. Termasuk dalam hal ini adalah klaim kenabian, bahwa Allah mewahyukan kepada-nya, padahal dalam hal tersebut dia dusta. Di samping dia telah berdusta atas Nama Allah dan kelancangannya terhadap kebesaran dan kekuasaanNya, dia juga telah mewajibkan manusia untuk meng-ikutinya, dan berjihad melawan mereka di atas dasar itu (jika tidak mau mengikutinya) serta menghalalkan darah dan harta orang-orang yang menyelisihinya.
Termasuk di dalam ayat ini adalah setiap orang yang mengaku sebagai nabi seperti Musailamah al-Kadzdzab, al-Aswad al-Ansi, al-Mukhtar, dan lain-lain yang mengikuti sifat ini.
﴾ وَمَن قَالَ سَأُنزِلُ مِثۡلَ مَآ أَنزَلَ ٱللَّهُۗ ﴿ "Dan orang yang berkata, 'Saya akan menu-runkan seperti apa yang diturunkan Allah'." Maksudnya, siapa yang lebih zhalim daripada orang yang mengklaim bahwa dirinya mampu melakukan apa yang dilakukan oleh Allah, menandingi hukum-hukumNya, dan membuat syariat seperti Allah? Termasuk di da-lamnya semua orang yang mengklaim bahwa dia mampu menan-tang al-Qur`an, bahwa dia mampu menghadirkan yang sepertinya. Kezhaliman mana yang lebih besar daripada klaim orang miskin lagi lemah lagi kurang dari berbagai segi bahwa dirinya mampu menandingi Yang Mahakuat, Mahakaya, pemilik kesempurnaan yang mutlak dari berbagai segi, pada dzat, nama, dan sifatNya?
Manakala Allah mencela orang-orang zhalim, maka Dia me-nyebutkan siksa yang Dia siapkan untuk mereka pada waktu mereka hadir di Hari Kiamat. Dia berfirman, ﴾ وَلَوۡ تَرَىٰٓ إِذِ ٱلظَّٰلِمُونَ فِي غَمَرَٰتِ ٱلۡمَوۡتِ ﴿ "Alangkah dahsyatnya sekiranya kamu melihat di waktu orang-orang yang zhalim (berada) dalam tekanan-tekanan sakaratul maut." Maksudnya, berada dalam kesulitan dan sekarat yang menyakitkan dan pende-ritaannya yang berat, niscaya kamu akan melihat perkara yang menakutkan dan keadaan yang sulit untuk digambarkan. ﴾ وَٱلۡمَلَٰٓئِكَةُ بَاسِطُوٓاْ أَيۡدِيهِمۡ ﴿ "Sedang para malaikat memukul dengan tangannya," kepada orang-orang zhalim yang kematiannya diiringi oleh pukulan dan siksaan. Para malaikat itu berkata kepada mereka pada waktu me-narik ruhnya dan (sulitnya ia) keluar dari badannya, ﴾ أَخۡرِجُوٓاْ أَنفُسَكُمُۖ ٱلۡيَوۡمَ تُجۡزَوۡنَ عَذَابَ ٱلۡهُونِ ﴿ "Keluarkan nyawamu." Di hari ini kamu dibalas de-ngan siksaan yang sangat menghinakan." Maksudnya, azab yang keras yang menghinakanmu. Dan balasan itu dari jenis perbuatan itu sendiri, karena azab ini ﴾ بِمَا كُنتُمۡ تَقُولُونَ عَلَى ٱللَّهِ غَيۡرَ ٱلۡحَقِّ ﴿ "disebabkan kamu se-lalu mengatakan terhadap Allah (perkataan) yang tidak benar." Karena Kedustaanmu atasnya dan penolakanmu terhadap kebenaran yang dibawa oleh para Rasul. ﴾ وَكُنتُمۡ عَنۡ ءَايَٰتِهِۦ تَسۡتَكۡبِرُونَ ﴿ "Dan (karena) kamu selalu menyombongkan diri terhadap ayat-ayatNya." Maksudnya, kamu tidak mau tunduk dan berserah diri kepada hukum-hukumNya.
Ini mengandung dalil atas azab dan nikmat kubur. Pembica-raan dan azab yang diarahkan kepada mereka ini terjadi pada waktu hadirnya kematian, sebelum dan sesudahnya. Ini juga menunjuk-kan bahwa ruh adalah materi, ia keluar dan masuk, diajak bicara, tinggal di dalam tubuh dan meninggalkannya.
(94) Ini adalah keadaan mereka di alam Barzakh. Adapun pada Hari Kiamat, maka mereka menghadirinya dalam keadaan tidak membawa apa-apa, sendiri-sendiri tanpa keluarga, tanpa harta, tanpa anak, tanpa tentara dan penolong sebagaimana keada-annya saat pertama kali diciptakan oleh Allah, ia telanjang dari segala sesuatu, karena segala sesuatu hanya diraih dan didapatkan setelah itu dengan sebab-sebabnya yang mana faktor tersebut merupakan sebab-sebabnya, dan pada hari itu segala perkara yang berhubungan dengan hamba di dunia terputus kecuali amal baik dan amal buruk yang menjadi bahan rumah akhirat yang tumbuh darinya. Kebaikan, keburukan, kebahagiaan, kesedihan, azab dan nikmatnya adalah berdasarkan amal.
Amallah yang bermanfaat atau bermudarat, menyedihkan atau membahagiakan, sedang selain itu berupa keluarga, anak, harta dan penolong, maka semua itu adalah faktor luar, dan semua itu tidak termasuk kriteria. Oleh karena itu Allah berfirman, ﴾ وَلَقَدۡ جِئۡتُمُونَا فُرَٰدَىٰ كَمَا خَلَقۡنَٰكُمۡ أَوَّلَ مَرَّةٖ وَتَرَكۡتُم مَّا خَوَّلۡنَٰكُمۡ ﴿ "Dan sungguh kamu datang kepada Kami sendiri-sendiri sebagaimana Kami menciptakanmu pada mulanya, dan kamu tinggalkan apa yang telah Kami karuniakan kepadamu," yakni, yang Kami berikan sebagai nikmat kepadamu, ﴾ وَرَآءَ ظُهُورِكُمۡۖ ﴿ "di belakangmu," karena ia tidak berguna apa pun untukmu. ﴾ وَمَا نَرَىٰ مَعَكُمۡ شُفَعَآءَكُمُ ٱلَّذِينَ زَعَمۡتُمۡ أَنَّهُمۡ فِيكُمۡ شُرَكَٰٓؤُاْۚ ﴿ "Dan Kami tiada melihat besertamu pemberi syafa'at yang kamu anggap bahwa mereka itu sekutu-sekutu Tuhan di antara kamu."
Orang-orang musyrik menyekutukan Allah, mereka menyem-bah para malaikat, para Nabi, orang-orang shalih, dan lain-lain ber-samaNya, padahal mereka semua adalah milik Allah, akan tetapi mereka memberikan bagian dari diri mereka kepada makhluk-makhluk ini dan melakukan kesyirikan dalam beribadah. Ini adalah klaim batil dan kezhaliman dari mereka, karena semuanya adalah hamba Allah, Allah adalah Maharaja yang berhak mereka sembah. Kesyirikan mereka dalam ibadah dengan memberikannya kepada para hamba adalah mengangkat mereka menduduki posisi pen-cipta dan pemilik. Maka pada Hari Kiamat mereka dicela dan dika-takan kepada mereka ucapan ini, ﴾ م َ ا نَرَىٰ مَعَكُمۡ شُفَعَآءَكُمُ ٱلَّذِينَ زَعَمۡتُمۡ أَنَّهُمۡ فِيكُمۡ شُرَكَٰٓؤُاْۚ لَقَد تَّقَطَّعَ بَيۡنَكُمۡ ﴿ "Dan Kami tiada melihat besertamu pemberi syafa'at yang kamu anggap bahwa mereka itu sekutu-sekutu Tuhan di antara kamu, sungguh terputuslah pertalian antara kamu." Maksudnya, terputuslah hubungan dan ikatan antara kamu dengan sekutu-sekutumu da-lam bentuk syafa'at dan lain-lain. Ia tidak bermanfaat dan tidak berguna apa pun. ﴾ وَضَلَّ عَنكُم مَّا كُنتُمۡ تَزۡعُمُونَ ﴿ "Dan telah lenyap darimu sesuatu yang dahulu kamu berdusta dengannya (di dunia)," berupa keun-tungan, keamanan, kebahagiaan, dan keselamatan yang dihiasi dan dijadikan indah oleh setan dalam hatimu, dan lisanmu meng-ucapkan itu. Kamu terkecoh dengan klaim batil yang tidak ada hakikatnya pada waktu terbuktinya lawan dari klaimmu, dan ter-nyata kamu adalah orang yang merugi pada diri, harta, dan jiwamu.
Allah'a karşı yalan iftirada bulunarak; Allah, beşere hiçbir şey indirmedi veya Allah kendisine hiçbir şey indirmemiş olmasına rağmen yalan söyleyerek ‘’Allah bana vahyetti’’ diyen ya da Allah'ın Kur'an'da indirdiği gibi ‘’ben de indireceğim’’ diyen kimseden başkası daha büyük bir zulüm işlemiş olamaz. -Ey Resul!- O zalimler, ölüm sekeratı içindeyken, melekler ellerini azaplandırmak ve onlara vurmak için uzattığında onları azarlayarak "Biz nefislerinizi sımsıkı kavramışken haydi kendinizi kurtarın", bugün vahiy, peygamberlik ve Allah'ın vahiy indirdiği gibi indirme iddiasında bulunup Allah adına yalan uydurmanızdan ve Allah'ın ayetlerine iman etmeyip kibirlenmenizden dolayı sizi zelil eden ve alçaltan azapla cezalandırılacaksınız derler. Eğer onları o halde görsen, hallerini çok ürkütücü ve korkunç görürsün.
The greatest wrongdoer is the person who makes up lies about Allah by saying, ‘Allah has not revealed anything to any human being’; or by falsely saying, ‘Allah has sent revelation to me’, when Allah did not send any revelation to him; or by saying, ‘I will reveal the like of the Qur’ān that Allah has revealed’. O Messenger, you would see a terrible sight if you could see these wrongdoers at the time of death; and when the angels will stretch out their hands to punish and beat them, and reprimand them by saying: Remove your souls because we are here to take them. Today you will be repaid with a punishment that will disgrace and humiliate you because of the lies that you used to say about Allah by claiming prophethood, revelation or the ability to reveal what Allah has revealed, and because of your being too proud to accept His signs.
When God chooses one of His subjects for the purpose of conveying His will to mankind, He blesses him with capability to do dawah work. A glimpse of the fear of the Hereafter is seen in his character. The power of divine reasoning emerging in his talk, he is successful in discharging his task of conveying God’s message in the best manner possible, even in the face of tremendous opposition. His whole existence is a sign of God in this world of God. But those who are lost in worldly glories are unable to understand the greatness of one who urges them to accept the realities of the Hereafter. By their own worldly material standards, their own personality appears to them to be greater than that of God’s messenger. This inclines them towards haughtiness or conceit, and from those of such a mentality, irrational behaviour is to be expected.
Không một ai sai quấy hơn kẻ nói không đúng cho Allah rằng Allah không ban xuống bất cứ điều gì cho người phàm hoặc nói dối rằng Allah đã mặc khải xuống cho y trong khi Allah không hề ban xuống cho y bất cứ điều gì hoặc y nói rằng ta sẽ ban xuống giống với những gì được Allah ban xuống trong Qur'an. Hỡi Thiên Sứ Muhammad, nếu Ngươi nhìn thấy cảnh tưởng những kẻ làm điều sai quấy này giẫy giụa lúc chết trong khi các Thiên Thần giăng tay hành hạ trừng phạt chúng và nói với chúng: Linh hồn các ngươi hãy mau xuất ra để bọn ta bắt các ngươi. Vào ngày hôm nay các ngươi sẽ phải chịu sự trừng phạt cho việc các ngươi đã nói dối cho Allah và cho việc các ngươi đã tự cao tự đại không chịu tin những lời phán của Ngài. Và nếu Ngươi (Muhammad) nhìn thấy cảnh tượng đó thì chắc chắn Ngươi đã nhìn thấy một cảnh tượng khủng khiếp.
Niko nije veći nepravednik od onoga ko lažno pripisuje nešto Allahu pa govori: "Allah nije ništa objavio ljudima", ili: "Allah mi je objavio", a ustvari mu ništa nije objavio, ili rekne: "Ja ću objaviti nešto poput Kur'ana, koji je Allah objavio!" O Poslaniče, kada bi vidio ove nepravednike u smrtnim mukama dok ih meleki kažnjavaju i udaraju, koreći ih: "Izvadite svoje duše i mi ćemo ih uzeti! Danas ćete biti kažnjeni ponižavajućom kaznom zbog toga što ste o Allahu laži govorili tvrdeći da ste vjerovjesnici koji imaju objavu, i tvrdeći da možete doći sa nečim poput onoga što je Allah objavio, i zbog vašeg oholog odbijanja vjerovanja u Njegove ajete." Da ih vidiš, vidio bi strahotu!
Walang isang higit na mabigat sa kawalang-katarungan kaysa sa sinumang lumikha-likha laban kay Allāh ng isang kasinungalingan dahil nagsabi: "Hindi nagpababa si Allāh sa isang tao ng anuman;" o nagsabi ng isang kasinungalingan: "Tunay na si Allāh ay nagkasi sa kanya," samantalang si Allāh ay hindi nagkasi sa kanya ng anuman; o nagsabi: "Magpapababa ako ng tulad sa pinababa ni Allāh na Qur'ān." Kung sakaling nakikita mo, O Sugo, kapag dinadapuan ang mga tagalabag ng katarungan na ito ng hapdi ng kamatayan samantalang ang mga anghel ay nag-aabot ng mga kamay ng mga ito sa kanila sa pagpaparusa at paghagupit, na nagsasabi sa kanila bilang panunuligsa: "Magpalabas kayo ng mga kaluluwa ninyo sapagkat kami ay kukuha ng mga iyan. Sa araw na ito ay gagantihan kayo ng isang pagdurusang hahamak sa inyo at magpapaaba sa inyo dahilan sa kayo noon ay nagsasabi laban kay Allāh ng kasinungalingan sa pamamagitan ng pag-aangkin ng pagkapropeta, pagkakasi, at pagpapababa ng tulad sa pinababa ni Allāh, at dahilan sa pagkamapagmalaki ninyo laban sa pananampalataya sa mga tanda Niya. Kung sakaling nakakikita ka niyon ay talaga sanang nakakita ka ng isang bagay na kahindik-hindik."
Reći će im se na Dan proživljenja: "Danas ste nam došli pojedinačno, bez imetka i vlasti, kao što ste rođeni i prvi put, bosi, goli i neobrezani. Vi ste, protiv svoje volje, na dunjaluku ostavili sve što smo vam dali, i danas ne vidimo one bogove za koje ste mislili da su posrednici između vas i Allaha, i da zaslužuju da budu obožavani pored Allaha! Veze među vama su pokidane, i nestalo je ono za šta ste mislili da će se zauzimati za vas i da su saučesnici sa Allahom (u zasluživanju obožavanja).
On leur dira le Jour de la Ressuscitation:
Vous êtes venus à Nous individuellement ce jour. Vous n’êtes accompagnés ni par vos richesses ni par votre autorité et êtes donc tels que Nous vous avons créés au début: pieds nus, dénudés et incirconcis. Vous avez été contraints de laisser derrière vous dans le bas monde tout ce que Nous vous avions accordé comme richesse et autorité. En outre, Nous ne voyons pas avec vous vos divinités que vous prétendiez être des intermédiaires pour vous et être des associés d’Allah dans l’adoration.
Vous vous êtes retrouvés seuls et de plus, toute leur intercession que vous revendiquiez ainsi que votre prétention qu’ils sont des associés d’Allah ont disparu.
This haughtiness which develops in a man is due to his worldly position and the material goods that are available to him in the world. He forgets that whatever blessings come his way, are only for the purpose of testing him and that too during a finite period. As soon as the time of death arrives, all these things will suddenly be snatched from him. Thereafter, his will be a lone existence, just as it was at the time of his birth. Immediately after death man will reach that stage where he will have neither wealth nor position; where he will have neither his companions nor his intermediaries; there will be only God and himself. None of the things he was proud of in the world will be there to save him from God’s scourge. Many people try to charm their way through life with the magic of words. Every man seeks and finds words to show his existence to be justified and righteous. He portrays the path he treads as straightaway leading towards correct goals. But when the revolution of the Hereafter unveils the realities, how utterly meaningless will his words appear.
Onlara tekrar diriliş gününde şöyle denilir: Bugün bizim yanımıza teker teker, yanınızda mallarınız ve önderliğiniz olmadan aynı sizi ilk yarattığımız gibi ayaklarınız yalın ve sünnetsiz olarak geldiniz. Size rağmen, size verdiklerimizi dünyada arkanızda bıraktınız. Bugün sizin için aracı olduklarını iddia ettiğiniz ve ibadeti hak ettiklerini iddia ederek Allah'a ortak koştuğunuz ilahlarınızın sizinle beraber olmadıklarını görüyoruz. Aranızdaki bağlar kopmuş ve onları Allah'ın ortakları görüp sizin için şefaatçi olacakları iddialarınız sizden uzaklaşıp gitmiştir.
Sasabihin sa kanila sa Araw ng Pagkabuhay: Talaga ngang pumunta kayo sa Amin sa araw na ito bilang mga indibiduwal na walang ari-ariang kasama sa inyo ni katungkulan gaya ng pagkabuo Namin sa inyo sa unang pagkakataon na mga nakayapak, na mga nakahubo, na mga supot. Umiwan kayo ng ibinigay Namin sa inyo mula roon sa likuran ninyo sa Mundo nang labag sa loob ninyo. Hindi Kami nakakikita ngayong araw kasama sa inyo ng mga diyos na inangkin ninyo na sila ay mga tagapagpagitna para sa inyo at inangkin ninyo na sila ay mga katambal kay Allāh sa pagiging karapat-dapat sa pagsamba. Talaga ngang nagkaputul-putol ang pagkakaugnay sa pagitan ninyo. Naglaho sa inyo ang dati ninyong inaangkin na pamamagitan nila, at na sila ay mga katambal kay Allah.
Pada hari kebangkitan kelak akan dikatakan kepada mereka, “Kalian telah datang kepada Kami hari ini sendiri-sendiri, tanpa kekayaan dan jabatan, sebagaimana Kami menciptakan kalian pertama kali, tanpa alas kaki, tanpa pakaian, dan tidak berkhitan. Lalu kalian terpaksa meninggalkan apa yang telah Kami berikan kepada kalian di dunia. Namun, hari ini Kami tidak melihat kalian bersama berhala-berhala yang dahulu kalian anggap dapat menolong kalian dan kalian anggap sebagai sekutu-sekutu Allah yang berhak disembah. Hubungan kalian benar-benar terputus sekaligus kalian telah kehilangan anggapan kalian bahwa mereka dapat menolong kalian dan mereka adalah sekutu-sekutu Allah.
E verrà detto loro, nel Giorno della Resurrezione: "Siete venuti da noi, in questo giorno, soli, privi di ricchezza e di rango, così come vi abbiamo creati la prima volta, scalzi, nudi, incirconcisi. Vi siete lasciati alle spalle ciò che vi abbiamo donato nella vita terrena contro la vostra volontà, e non vediamo oggi con voi le divinità che adoravate e che dicevate essere vostri intercessori; avete insinuato che essi fossero soci di Allāh, meritevoli di adorazione. Il legame tra voi è stato interrotto, ed è svanito ciò che insinuavate sulla loro capacità di intercedere, e sul fatto che fossero soci di Allāh".
Vào Ngày Phục Sinh, chúng được bảo: Quả thật, ngày hôm nay các ngươi đến trình diện TA (Allah) trong hoàn cảnh một thân một mình, không tiền bạc, không quyền hành giống như TA đã tạo các ngươi ở lần đầu tiên trong hoàn cảnh trần trụi (mới sinh) và các ngươi đã bỏ lại sau lưng các ngươi trên thế gian tất cả những gì TA đã ban cho. Và ngày hôm nay, TA không thấy một kẻ thần linh nào - từ những thần linh mà các ngươi cho rằng chúng là đại diện cho các ngươi và chúng là đối tác ngang vai cùng với Allah đáng được thờ phượng - đồng hành cùng các ngươi cả. Quả thật, mối quan hệ giữa các ngươi đã bị cắt đứt hoàn toàn, những thần linh mà các ngươi đã cho rằng chúng sẽ can thiệp cho các ngươi đã bỏ các ngươi đi mất dạng.
Se les dirá en el Día de la Resurrección: “Hoy han venido ante nosotros por separado. Ya no cuentan con riqueza ni liderazgo, y han venido a Mí tal como los cree por primera vez: descalzos, desnudos e incircuncisos. Han dejado de mala gana lo que les había dado en el mundo. No veo con ustedes hoy a sus ídolos, de los cuales afirmaron que intercederían por ustedes y que son copartícipes de Al-lah en cuanto a merecer adoración. Todos los vínculos entre ustedes han sido cortados. Se han disipado todas sus declaraciones sobre su intercesión y su coparticipación con Al-lah”.
They will be told on the Day of Resurrection: You have come to us today individually. Now you do not have any wealth or leadership, and you have come to Me just as I had created you the first time: barefoot, naked and uncircumcised. You have reluctantly left behind what I had given you in the world. I do not see with you today your idols, which you claimed will intercede for you and that they are Allah’s partners with respect to their being deserving of worship. All links between you have been cut. Your claim of their intercession and that they are Allah’s partners has vanished from you.
Quả thật, chỉ một mình Allah là Đấng đã chẻ hạt giống để làm mọc ra cây cối như cây chà là, cây nho và những giống cây khác; Ngài là Đấng lấy sự sống ra từ cái chết khi Ngài đưa con người và tất cả các loài động vật ra đời từ Nutfah (hợp tử được hình thành từ hai cá thế đực cái); Ngài rút cái chết ra từ cái sống khi Ngài xuất Nutfah từ con người, cái trứng từ gia cầm. Đấng đã làm những thứ đó chính là Allah, Ngài đã tạo ra các ngươi. Hỡi người đa thần, thế sao các ngươi lại quay lưng với điều chân lý khi các ngươi đã chứng kiến sự kì diệu trong cách tạo hóa của Ngài?
C’est Allah Seul qui fend les grains et en fait sortir des plantes. Il est également le Seul à fendre les noyaux pour en faire sortir des palmiers. Il fait sortir ce qui est vivant de ce qui est mort comme lorsqu’Il crée l’être humain et tous les animaux à partir de spermatozoïdes. A l’inverse, Il fait sortir ce qui est mort de ce qui est vivant comme lorsqu’Il crée le spermatozoïde d’un être humain et l’œuf d’une poule. Celui qui réalise tout cela est Allah qui vous a créés. Comment pouvez-vous dévier de la vérité, ô polythéistes, après avoir été témoin des merveilles qu’Il a créées.
Allah alone is the One who splits open the seed, from which crops emerge, and the date-stone, from which the date palm sprouts. He creates the living from the dead, just as man and all other animals are formed from sperm; and He creates the dead from the living, just as sperm comes out of a human being and an egg is laid by a chicken. The Being who does this is Allah, the One Who created you. How are you, idolaters, then misled from the truth, despite your witnessing His marvellous creation?
"Sesungguhnya Allah menumbuhkan butir tumbuh-tumbuhan dan biji buah-buahan. Dia mengeluarkan yang hidup dari yang mati dan mengeluarkan yang mati dari yang hidup. (Yang memiliki sifat-sifat) demikian ialah Allah, maka mengapa kamu masih berpaling? Dia menyingsingkan pagi dan menjadikan malam untuk beristi-rahat, dan (menjadikan) matahari dan bulan untuk perhitungan. Itulah ketentuan Allah Yang Mahaperkasa lagi Maha Mengetahui. Dan Dia-lah yang menjadikan bintang-bintang bagimu, agar kamu menjadikannya petunjuk dalam kegelapan di darat dan laut. Sungguh Kami telah menjelaskan tanda-tanda kebesaran (Kami) kepada orang-orang yang mengetahui. Dan Dia-lah yang menciptakan kamu dari diri yang satu, maka (bagimu) ada tempat menetap dan tempat penyimpanan. Sungguh telah Kami jelaskan tanda-tanda kebe-saran Kami kepada orang-orang yang mengetahui." (Al-An'am: 95-98).
(95) Allah menyampaikan tentang kesempurnaanNya, ke-agungan kekuasaanNya, potensi kekuatanNya, keluasan rahmatNya, kemurahanNya yang universal dan perhatianNya yang mendalam kepada makhlukNya. Dia berfirman, ﴾ إِنَّ ٱللَّهَ فَالِقُ ٱلۡحَبِّ ﴿ "Sesungguhnya Allah menumbuhkan butir tumbuh-tumbuhan." Mencakup seluruh biji-bijian yang ditanam oleh manusia dan yang tidak mereka tanam seperti biji-bijian yang Allah tebarkan di tanah-tanah yang sepi lagi kosong. Biji-bijian itu tumbuh menjadi tanaman-tanaman yang bermacam-macam, serta berbeda-beda bentuk dan kegunaannya. Allah juga menumbuhkan biji-bijian dari pohon, berupa pohon kurma, buah-buahan, dan lain-lain, maka makhluk Allah seperti manusia, ternak, dan binatang memanfaatkannya.
Mereka menikmati apa yang telah ditumbuhkan dari butir dan biji-bijian itu, mereka menjadikannya sebagai bahan makanan dan mengambil manfaat dengan berbagai macam pemanfaatan yang Allah jadikan padanya. Allah menunjukkan kepada mereka kebaik-an dan kemurahanNya yang mengagumkan akal dan menakjubkan orang-orang yang berakal cemerlang. Dia menunjukkan kepada mereka keunikan penciptaanNya dan kesempurnaan hikmahNya kepada mereka di mana dengannya mereka mengenalNya, mentau-hidkanNya, menyadari bahwa Dia-lah Yang Mahabenar dan bahwa penghambaan kepada selainNya adalah batil.
﴾ يُخۡرِجُ ٱلۡحَيَّ مِنَ ٱلۡمَيِّتِ ﴿ "Dia mengeluarkan yang hidup dari yang mati," sebagaimana Dia mengeluarkan hewan dari air mani, anak ayam dari telur, dan tanaman serta tumbuh-tumbuhan dari biji-bijian. ﴾ وَمُخۡرِجُ ٱلۡمَيِّتِ ﴿ "Dan mengeluarkan yang mati," yang tidak tumbuh atau tidak bernyawa ﴾ مِنَ ٱلۡحَيِّۚ ﴿ "dari yang hidup," sebagaimana Dia menge-luarkan biji-bijian dari tanaman dan tumbuh-tumbuhan dan Dia mengeluarkan telur dari burung dan sebagainya. ﴾ ذَٰلِكُمُ ﴿ "(Yang memiliki sifat-sifat) demikian," maksudnya yang melakukan apa yang dilakukan dan bersendirian dalam penciptaan dan pengaturan se-gala sesuatu ﴾ ٱللَّهُ رَبُّكُمۡۖ ﴿ "Ialah Allah Tuhanmu." Pemilik hak uluhiyah dan ibadah atas seluruh makhluk. Dia-lah yang menumbuhkan seluruh alam dengan nikmatNya dan memberi makan mereka de-ngan kemurahanNya. ﴾ فَأَنَّىٰ تُؤۡفَكُونَ ﴿ "Maka mengapa kamu masih ber-paling?" Maksudnya, mengapa kamu berpaling dan menolak ibadah dari Dzat yang keadaanNya adalah demikian, dengan berpaling menuju ibadah kepada sesuatu yang tidak memiliki manfaat, mu-darat dan tidak memiliki hak mematikan, menghidupkan, dan membangkitkan dirinya?
(96) Manakala Allah menyebutkan bahan penciptaan makan-an pokok, maka Dia juga menyebutkan nikmatNya dengan menye-diakan tempat tinggal, dan Dia menciptakan cahaya dan kegelapan yang dibutuhkan oleh para hamba dan manfaat serta maslahat yang diakibatkannya. Dia berfirman, ﴾ فَالِقُ ٱلۡإِصۡبَاحِ ﴿ "Dia menyingsingkan pagi," sebagaimana Dia menumbuhkan biji-bijian, maka Dia juga membelah kegelapan malam yang menyelimuti permukaan bumi dengan cahaya pagi yang melenyapkannya sedikit demi sedikit sampai kegelapan malam sirna seluruhnya dan berganti dengan cahaya yang menyebar. Dengan pergantian masa tersebut, manusia beraktifitas dalam maslahat dan kehidupan mereka, dan dalam kemanfaatan agama dan dunia mereka.
Ketika manusia membutuhkan ketenangan dan ketentram-an, serta istirahat yang tidak terjadi kecuali dengan adanya siang dan cahaya, maka ﴾ جَعَلَ ﴿ "Dia menjadikan" malam untuk istirahat. Manusia beristirahat di rumah-rumah dan tempat tidur mereka di malam hari, ternak ke kandangnya, burung ke sarangnya, maka masing-masing mengambil bagian istirahatnya. Kemudian Allah menggantikannya dengan cahaya, dan begitulah seterusnya sampai Hari Kiamat. ﴾ و َ ﴿ "Dan Allah" menjadikan ﴾ ٱلشَّمۡسَ وَٱلۡقَمَرَ حُسۡبَانٗاۚ ﴿ "matahari dan bulan untuk perhitungan." Dengan keduanya diketahui waktu dan masa. Dengan itu waktu-waktu ibadah dan muamalat dipatok dan diketahui. Dengannya diketahui waktu-waktu yang telah ber-lalu, yang mana kalau bukan karena matahari, rembulan, dan per-gantian keduanya silih berganti, niscaya orang-orang tidaklah mengetahuinya, akan tetapi yang mengetahuinya hanyalah bebe-rapa orang, itu pun setelah upaya yang keras yang karenanya ada beberapa kemaslahatan yang tidak tercapai.
﴾ ذَٰلِكَ تَقۡدِيرُ ٱلۡعَزِيزِ ٱلۡعَلِيمِ ﴿ "Itulah ketentuan Allah Yang Mahaperkasa lagi Maha Mengetahui." Yang mana di antara keperkasaanNya adalah tunduknya makhluk yang besar ini, maka ia pun berjalan dengan tunduk dan patuh kepada perintahNya, yang mana ia tidak me-lampaui batasan yang diletakkan oleh Allah, tidak maju dan tidak mundur darinya. Dia Maha Mengetahui, di mana ilmuNya meliputi yang lahir, yang batin, yang pertama dan yang terakhir. Di antara dalil aqli atas keluasan ilmuNya adalah pengendalian makhluk-makhluk yang besar ini dengan tatanan dan aturan yang konkret yang mencengangkan akal dalam kebaikan, kesempurnaan, dan kesesuaiannya dengan kemaslahatan dan hikmah.
(97) ﴾ وَهُوَ ٱلَّذِي جَعَلَ لَكُمُ ٱلنُّجُومَ لِتَهۡتَدُواْ بِهَا فِي ظُلُمَٰتِ ٱلۡبَرِّ وَٱلۡبَحۡرِۗ ﴿ "Dan Dia-lah yang menjadikan bintang-bintang bagimu, agar kamu menjadikannya petunjuk dalam kegelapan di darat dan laut." Manakala jalan-jalan mem-bingungkanmu, peniti jalan tidak mengetahui jalan mana yang diambil, maka Allah menjadikan bintang-bintang sebagai petunjuk bagi manusia ke jalan yang harus mereka lalui kepada kepenting-an perniagaan dan perjalanan mereka. Di antaranya adalah bintang-bintang tertentu yang selalu terlihat dan tetap di tempat, ada pula yang selalu bergerak. Gerakannya diketahui oleh ahlinya, dan dengannya mereka mengetahui waktu dan arah. Ayat ini dan yang semisal dengannya menunjukkan anjuran mempelajari gerakan-gerakan dan orbit-orbitnya yang dinamakan dengan ilmu per-gerakan bintang karena fungsi bintang sebagai petunjuk tidak ter-capai kecuali dengan itu.
﴾ قَدۡ فَصَّلۡنَا ٱلۡأٓيَٰتِ ﴿ "Sungguh Kami telah menjelaskan tanda-tanda kebesaran Kami," maksudnya, Kami telah menjelaskan dan mene-rangkannya, dan Kami telah membedakan setiap jenis dan macam-nya dengan selainnya yang mana tanda-tanda kebesaran Allah menjadi nampak dan jelas, ﴾ لِقَوۡمٖ يَعۡلَمُونَ ﴿ "kepada orang-orang yang mengetahui," maksudnya, bagi ahli ilmu dan ahli pengetahuan alam, karena merekalah yang dituju oleh khithabullah (titah Allah), dan jawabannya dituntut dari mereka. Hal ini berbeda dengan kaum jahil dan keras kepala yang berpaling dari tanda-tanda kebesaran Allah dan berpaling dari ilmu yang dibawa oleh para rasul, karena penjelasan tidak akan bermanfaat bagi mereka sama sekali, peme-rincian tidak akan menghilangkan kerancuan mereka, dan pene-rangan tidak akan membuka kesulitan mereka.
(98) ﴾ وَهُوَ ٱلَّذِيٓ أَنشَأَكُم مِّن نَّفۡسٖ وَٰحِدَةٖ ﴿ "Dan Dia-lah yang menciptakan kamu dari diri yang satu." Yaitu Adam, Allah menciptakan bangsa manusia yang memenuhi bumi adalah berasal darinya dan mereka terus bertambah dan berkembang dengan perangai, bentuk pencip-taan, dan karakter yang berbeda-beda, sehingga sulit untuk dipa-parkan dan dijelaskan. Allah menjadikan untuk mereka tempat kembali, yakni akhir hidup mereka dan tujuan di mana mereka nanti akan digiring ke sana yaitu alam akhirat yang tidak ada lagi alam sesudahnya dan tidak ada waktu akhir sesudahnya, sedang-kan alam ini di mana makhluk diciptakan untuk tinggal di dalam-nya, maka mereka diciptakan di dunia agar berusaha memperoleh sarana-sarananya, di mana dia tumbuh dan berkembang dengannya. Allah menitipkan mereka di tulang punggung (sulbi) bapak mereka dan rahim ibu mereka kemudian ke alam dunia dan akhirnya alam Barzakh. Semua itu hanyalah sementara, tidak menetap dan kekal, akan tetapi dia berpindah darinya, sehingga sampai ke alam yang menjadi tempat tinggal permanen. Adapun dunia ini, maka ia ha-nyalah tempat berlalu dan simpanan. ﴾ قَدۡ فَصَّلۡنَا ٱلۡأٓيَٰتِ لِقَوۡمٖ يَفۡقَهُونَ ﴿ "Sung-guh telah Kami jelaskan tanda-tanda kebesaran Kami kepada orang-orang yang mengetahui" tentang ayat-ayatNya dan memahami hujjah-hujjah dan keterangan-keteranganNya.
Solo Al-lah es Quien abre la semilla, de la cual emergen los cultivos, y el hueso del dátil, del cual brota la palma datilera. Él hace surgir vida de lo muerto, así como el ser humano y los demás animales se forman a partir de un feto; y hace surgir muerte de la vida, al igual que el feto sale del ser humano. Al-lah es el Ser que lo hace. ¿Cómo continúan, idólatras, apartados de la verdad, aun cuando contemplan Su maravillosa creación?
95- Şüphesiz Allah tohumu ve çekirdeği çatlatıp yarandır. O, ölüden diriyi çıkartır. Diriden ölüyü çıkaran da O’dur. İşte Allah budur. Nasıl oluyor da saptırılıyorsunuz?
96- O, sabahı yarıp çıkartandır. Geceyi bir sükûn (vakti), güneş ve ayı da birer hesap (ölçüsü) kılmıştır. Bu, Azîz ve Alim olanın takdiridir.
97- Karanın ve denizin karanlıklarında kendileri ile doğru yolu bulasınız diye sizin için yıldızları yaratan O’dur. Şüphesiz biz, bilen bir topluluk için âyetleri geniş geniş açıkladık.
98- Sizi tek bir candan yaratan O’dur ki (sizin için) bir karar yeri bir de emanet yeri vardır. Biz âyetlerimizi iyice anlayan bir topluluk için geniş geniş açıkladık.
95. Yüce Allah kemali, egemenliğinin büyüklüğü, iktidarının gücü, rahmetinin genişliği, kereminin kapsamı, yarattıklarına inâyet ve lütfunun büyüklüğünden haber vererek:“Şüphesiz Allah taneyi ve çekirdeği çatlatıp yarandır” buyurmaktadır. Bu, insanların doğrudan ektikleri tohum ve çekirdekleri de Allah’ın çöllerde ve ıssız yerlerde saçtığı taneler gibi kendiliğinden oluşan tohum ve çekirdekleri de kapsar.
Yüce Allah türleri, şekilleri ve faydaları farklı olan her türlü ekin ve bitkilerin tohumlarını çatlatıp yarar. Aynı şekilde hurma, meyve ve buna benzer ağaçların çekirdeklerini de çatlatıp yarar. Böylelikle insanlar bunlardan yararlanır, hayvanlar ve davarlar da Allah’ın çatlatıp yardığı tane ve çekirdeklerden bitenlerle otlarlar. Hepsi de bunlarla gıdalanır ve Allah’ın bunlarda yerleştirmiş olduğu bütün fayda türleri ile faydalanırlar.
Yüce Allah akılları hayrete düşürecek, dehalara dahi küçük dillerini yutturacak iyilik ve ihsanlarını göstermekte, harikulade sanatından ve mükemmel hikmetinden onlara kendisini tanımalarını, tevhid etmelerini/birlemelerini, O’nun hak ilah olduğunu ve O’nun dışındaki varlıklara ibadetin de batıl olduğunu bilmelerini sağlayacak şeyleri göstermektedir:“O, ölüden diriyi çıkartır”Meniden canlı bir varlık, yumurtadan bir yavru, tohum ve çekirdekten ekin ve ağaç çıkartması gibi.“Diriden ölüyü çıkaran da O’dur.”Ölü, gelişip büyümesi söz konusu olmaya ya da ruhu bulunmayan şeylere denir. Bu manada O, ağaç ve ekinden çekirdeği ve tohumu, kuştan yumurtayı vb. çıkartmaktadır.“İşte” bunları yapan, bütün bu varlıkları tek başına yaratan ve idare eden “Allah budur.”Yani bütün mahlukatın kendisine ibadet etmekle ve uluhiyetini kabul etmekle yükümlü oldukları Allah budur. Nimetleri ile bütün varlıkları terbiye edip besleyen, lütfu ile onları gıdalandıran Rableri O’dur.“Nasıl oluyor da saptırılıyorsunuz?” Bu sıfatlara sahip olan yüce Zat’a ibadetten yüz çeviriyor ve döndürülüyorsunuz? Kendisine dahi fayda ve zarar veremeyen, ölüm, hayat ve öldükten sonra diriliş kudretine sahip olmayan varlıklara ibadete yöneliyorsunuz?
96. Şanı Yüce Allah gıdaların temel maddesinin yaratılmasını söz konusu ettikten sonra meskenler, ışık, karanlık ve buna bağlı olan türlü menfaat ve maslahatlardan kulların ihtiyaç duydukları her şeyi hazırlamak suretiyle onlara yapmış olduğu lütuf ve ihsanını hatırlatarak şöyle buyurmaktadır:“O, sabahı yarıp çıkartandır”; yani tane ve çekirdeği çatlatıp yaran O olduğu gibi, yeryüzünde bulunanları kuşatan karanlık geceyi de sabahın aydınlığı ile yavaş yavaş yarıp ortadan kaldıran O’dur. Nihâyet gece karanlığı tümden çekilir gider de onun yerine her yeri kuşatan aydınlık ve ışık gelir. İnsanlar da onun sayesinde maslahatlarına, geçimlerine, din ve dünyalarının faydasına olan işleri yaparlar.
İnsanların dinlenmeye, karar bulmaya ve rahata ihtiyaçları olduğundan ve bunlar da gündüz ve aydınlıkta gereği gibi gerçekleşmediğinden dolayı Allah “geceyi bir sükûn (vakti)” yani içinde insanların evlerine ve uykularına çekildikleri, hayvanların barınaklarına, kuşların da yuvalarına çekilip paylarına düşen dinlenmeyi aldıkları bir vakit kıldı. Daha sonra Yüce Allah bu karanlığı aydınlıkla giderir ve bu, kıyamet gününe kadar böylece devam eder gider.
Ayrıca Yüce Allah “güneş ve ayı da birer hesap (ölçüsü) kılmıştır.”Onlar vasıtası ile vakitler bilinir. Bu yolla ibadetlerin vakitleri, insanlar arası ilişkilerin vadeleri doğru bir şekilde tespit edilir, geçen süreler bu sayede bilinir. Eğer güneş ve ay olmasaydı, bunlardan biri gidip öbürü gelmeseydi, insanların çoğu bunları bilemezlerdi, bu konuda ortak bir bilgiye sahip olamazlardı. Hatta belli bazı kimseler ancak büyük bir gayret harcadıktan sonra bu süreleri bilebilirlerdi. O zaman da zorunlu ve insanların maslahatına olan pek çok şey de elden kaçırılmış olurdu.“Bu” sözü geçen takdir “Azîz ve Alim olanın takdiridir.” O azizdir; bu kadar büyük yaratılmışların O’na boyun eğmesi, O’nun emri ile hareket etmesi, O’nun kendileri için çizmiş olduğu sınırları aşmayacak, ileri de geçmeyecek, geri de kalmayacak şekilde emre amade kılınmış olmaları ve böylece sürüp gitmeleri O’nun izzetinin bir tecellisidir. Alimdir; gizli olanları da açıkta olanları da, öncekileri de sonrakileri de bilgisi ile kuşatmıştır. Yüce Allah’ın ilminin kuşatıcılığına dair aklî delillerden birisi de O’nun, bütün bu büyük mahlukatı belli bir takdir ve ölçü, harikulade bir düzen içerisinde idare etmesidir ki bu düzenin güzelliği, mükemmelliği maslahat ve hikmetlere uygunlugu gerçekten akıllara durgunluk verecek şekildedir.
97. “Karanın ve denizin karanlıklarında kendileri ile doğru yolu bulasınız diye sizin için yıldızları yaratan O’dur.”İzleyeceğiniz yollar konusunda şüpheye düşüp işin içinden çıkamadığınız vakit insanlara maslahatlarında, ticaretlerinde ve yolculuklarında ihtiyaç duyacakları yolları göstermek üzere Yüce Allah yıldızları yaratmıştır. Bu yıldızlardan kimisi her zaman görülür ve yerinden hareket etmez. Kimisi de sürekli olarak hareket eder ve hareketi de bu konuda bilgi sahibi olanlar tarafından bilinir ki onlar bu yolla da yönleri ve vakitleri tayin ederler.
Bu âyet-i kerime ve benzerleri yıldızlarla gezegenlerin hareketlerini ve evrelerini öğrenmenin meşru olduğuna delildir. Çünkü bunlar öğrenilmeden yol bulmanın tam anlamı ile gerçekleşmesi imkânsızdır.“Şüphesiz Biz bilen bir topluluk için” ilim ve marifet sahibi kimseler için “âyetleri geniş geniş açıkladık.” Bu âyetlerin her birini ayr ayrı açıkladık ve izah ettik; öyle ki Allah’ın âyetleri açık seçik ve net bir şekilde ortaya çıktı.
Burada “bilen bir topluluk” denmesi, hitabın kendilerine yöneltilmesi ve bu hitaba onlar tarafından karşılık verilmesinin istenmesinden dolayıdır. Allah’ın âyetlerinden ve peygamberlerin getirdikleri bilgiden yüz çeviren cahil ve akılları donmuş kimseler ise böyle değildir. Çünkü açıklamanın bunlara hiçbir faydası olmaz, onlar için içinden çıkılmaz olan bir hali ortadan kaldırmaz ve yapılan açıklama, onların herhangi bir problemini çözmez.
98. “Sizi tek bir candan yaratan O’dur.” Bu can Adem aleyhisselam’dır. Yüce Allah yeryüzünü dolduran beşer unsurunu ondan yaratmıştır. Hâlâ da bu unsur artıp çoğalmaktadır. Ayrıca bu unsurun fertlerinin ahlâkı, hilkatı, nitelikleri ve özellikleri tespit edilmesi mümkün olmayacak derecede farklılıklara sahiptir.
Allah onlar için “bir karar yeri”yani sonunda varacakları bir yer ve kendisine doğru sürüklendikleri nihai bir nokta tespit etmiştir. Bu da artık gerisinde karar kılınacak yer bulunmayan ve sonrası da olmayan Daru’l-karar yani âhiret yurdudur. İnsanlar, o yurtta yerleşsinler diye yaratılmışlar ve onun yollarında çalışsınlar diye dünyada var edilmişlerdir ki ahiret yurdu da bu çalışmanın sonucunda inşa ve imar edilir.“bir de emanet yeri vardır.” Yüce Allah insanları önce babalarının bellerinde ve annelerinin rahimlerinde emanet olarak bırakmıştır. Daha sonra onlar dünya yurdunda arkasından da Berzah aleminde emanet (geçici)olarak kalırlar. Bütün bunlar, emanetçi yanında sürekli kalmayan ve sabit olmayan birer emanet gibidir; insan bunlarda sürekli kalmayıp birinden diğerine taşınır durur. Sonunda nihai karar yeri olan ebedi yurda ulaşıncaya kadar bu böyle devam eder gider. Bu dünya yurdu, bir emanet yeri ve bir geçittir.“Biz âyetlerimizi” Allah’tan gelen âyetleri “iyice anlayan”; O’ndan gelen belgeleri ve açıklamaları kavrayan “bir topluluk için geniş geniş açıkladık.”
When anyone has to manufacture a motor car or any other such complex mechanism, he manufactures every part of it separately. Then he assembles these parts and gives them the requisite finish. But when God causes a tree to grow or creates a human being, the methodology is different. He produces the entity in its totality all at one time. In God’s workshop the whole tree or the whole man issues forth from the one seed or the one drop and then proceeds to grow. This is a unique process which no human being can set in motion. This proves that there exists a Being superior to the human being, a Being whose plan is superior to all other plans.
Commentary
Mentioned in the previous verses was how obstinate and unmindful of consequences the disbelievers and polytheists were. Since such evils are caused when people remain unaware of Allah and His unmatched knowledge and power, the present four verses provide the antidote. Here, Allah Ta’ ala cites some samples of His Knowledge and Power, and of blessings and favours bestowed on human beings, a little reflection in which would make every sensible person admit that feats of such magnitude cannot be accomplished by any power other than that of Almighty Allah.
In the first verse (95), it was said: إِنَّ اللَّـهَ فَالِقُ الْحَبِّ وَالنَّوَىٰ (Surely, Allah is the one who splits the seed and the pit). Pointed to here is a marvel of creation. Splitting a dry seed and pit and bringing out from it a living green tree is the act of that Most Sacred Being who is the Creator of the Universe. Human input has nothing to do with it. The most a farmer can do is to remove impediments or things harmful away from the growth path of the tender bud or shoot rising from inside the seed or pit, a tribute to the great power of the Creator. Of course, there are processes of ploughing, cleaning, softening, leveling, fertilizing and watering of land - but, the maximum these efforts can achieve is to make sure that the tender newcomer has to face no hurdle on its way up. The rest of the job, the real job, that the seed and pit split, that a bud or shoot sprout out from it, that come leaves of many wonderful kinds and colour, that come flowers and fruits (of mindboggling colours, varieties, smells and tastes), is a job taken care of by someone else. This is art and power alive which no human ingenuity can even come close to by making one leaf, one petal in that manner. Therefore, at another place in the Qur'an, it was said: أَفَرَأَيْتُم مَّا تَحْرُثُونَ ﴿63﴾ أَأَنتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ ﴿64﴾ that is, ` Do you see the seed that you sow? Do you make it grow, or are We the One who makes it grow [ the real Creator to whom its growth has to be attributed ]? - 56-63.'
Then, it was said: يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَمُخْرِجُ الْمَيِّتِ مِنَ الْحَيِّ (He brings forth the living from the dead, and He is the one who brings forth the dead from the living). The ` dead' or lifeless refers to cell or egg which serves to create human and animal life forms. Similarly, the expression: ` dead from the living' refers to the same cell or egg which issues forth from the living.
After that, it was said: ذَٰلِكُمُ اللَّـهُ ۖ فَأَنَّىٰ تُؤْفَكُونَ (That is Allah. Whereto, then, are you straying away?). In other words, the sense is that all these things have been done by Allah Ta` ala alone, yet here you are knowlingly straying away to strange directions, such as, taking self-carved idols as your removers of difficulties and fulfillers of needs and thus the objects of your worship.
Tunay na si Allāh lamang ay ang nagbibiyak ng mga butil kaya lumalabas mula sa mga ito ang mga tanim at nagbibiyak ng mga buto kaya lumalabas mula sa mga ito ang mga punong gaya ng puno ng datiles, ubas, at iba pa sa dalawang ito. Nagpapalabas Siya ng buhay mula sa patay yayamang lumalabas ang tao at ang nalalabi sa mga hayop mula sa punlay at nagpapalabas Siya ng patay mula sa buhay yayamang lumalabas ang punlay mula sa tao at ang itlog mula sa manok. Yaong gumagawa nito ay si Allāh na lumikha sa inyo. Kaya papaano kayo nababaling, O mga tagapagtambal, palayo sa katotohanan sa kabila ng nasasaksihan ninyo mula sa karikitan ng pagkakagawa Niya?
Şüphesiz Allah, tek başına taneyi ve çekirdeği yarıp filizlendiren ve ondan ekini çıkarandır. Çekirdeği çatlatıp hurma, üzüm ve benzeri ağaçları çıkarandır. Diriyi ölüden çıkaran; insanı vesair hayvanları meniden, spermden yaratandır. Ölüyü de diriden çıkaran, spermi insandan ve yumurtayı tavuktan çıkarandır. Bunların hepsini yapan sizi yaratan Allah'tır. -Ey Müşrikler!- Örneksiz yaratmasını ve harika yoktan var edişini görmenize rağmen nasıl olur da haktan yüz çeviriyorsunuz?
Sesungguhnya hanya Allahlah yang dapat membelah biji-bijian yang dapat dimakan kemudian mengeluarkan tanaman-tanaman pertanian darinya. Dia pulalah yang membelah biji-bijian yang tak dapat dimakan kemudian mengeluarkan berbagai pohon darinya, seperti pohon kurma, anggur, dan selain keduanya. Dia mengeluarkan makhluk hidup dari makhluk mati karena Dia mengeluarkan manusia dan hewan-hewan lainnya dari sperma. Dia juga mengeluarkan makhluk mati dari makhluk hidup karena Dia mengeluarkan sperma dari manusia dan mengeluarkan telur dari ayam. Yang melakukan itu semua adalah Allah yang telah menciptakan kalian. Bagaimana mungkin kalian -wahai orang-orang musyrik- berpaling dari kebenaran, sedangkan kalian menyaksikan sebagian dari keajaiban ciptaan-Nya?!
Samo Allah čini da zrno proklija, iz kojeg izlaze usjevi, i sa košpicom, iz koje izraste drvo, kao palma, grožđe i sl. On iz neživog stvara živo, kao što iz kapi sjemena stvara ljude i životinje, i iz živog stvara neživo, kao što sjeme tečnosti stvara od čovjeka i jaje od kokoške. Onaj Koji sve to radi jeste Allah, Onaj Koji vas je stvorio, pa zašto, o višebošci, bježite od istine, iako posmatrate Njegovo veličanstveno stvaranje?
Recognizing Allah Through Some of His Ayat
Allah states that He causes the seed grain and the fruit stone to split and sprout in the ground, producing various types, colors, shapes, and tastes of grains and produce. The Ayah,
فَالِقُ الْحَبِّ وَالنَّوَى
(Who causes the seed grain and the fruit stone to split and sprout.) is explained by the next statement,
يُخْرِجُ الْحَىَّ مِنَ الْمَيِّتِ وَمُخْرِجُ الْمَيِّتِ مِنَ الْحَىِّ
(He brings forth the living from the dead, and it is He Who brings forth the deed from the living.) meaning, He brings the living plant from the seed grain and the fruit stone, which is a lifless and inanimate object. Allah said,
وَءَايَةٌ لَّهُمُ الاٌّرْضُ الْمَيْتَةُ أَحْيَيْنَـهَا وَأَخْرَجْنَا مِنْهَا حَبّاً فَمِنْهُ يَأْكُلُونَ
(And a sign for them is the dead land. We gave it life, and We brought forth from it grains, so that they eat thereof.) 36:33 until,
وَمِنْ أَنفُسِهِمْ وَمِمَّا لاَ يَعْلَمُونَ
(as well as of their own (human) kind (male and female), and of that which they know not.) 36:36 Allah's statement,
وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَىِّ
(and it is He Who brings forth the dead from the living. ) There are similar expressions in meaning such as, He brings the egg from the chicken, and the opposite. Others said that it means, He brings the wicked offspring from the righteous parent and the opposite, and there are other possible meanings for the Ayah. Allah said,
ذَلِكُـمُ اللَّهُ
(Such is Allah,) meaning, He Who does all this, is Allah, the One and Only without partners,
فَأَنَّى تُؤْفَكُونَ
(then how are you deluded away from the truth) meaning, look how you are deluded from Truth to the falsehood of worshipping others besides Allah. Allah's statement,
فَالِقُ الإِصْبَاحِ وَجَعَلَ الَّيْلَ سَكَناً
((He is the) Cleaver of the daybreak. He has appointed the night for resting,) means, He is the Creator of light and darkness. Allah said in the beginning of the Surah,
وَجَعَلَ الظُّلُمَـتِ وَالنُّورَ
(And originated the darkness and the light.) Indeed, Allah causes the darkness of the night to disappear and brings forth the day, thus bringing brighteness to the world and light to the horizon, while dissipating darkness and ending the night with its depth of darkness and starting the day with its brightness and light. Allah said,
يُغْشِى الَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا
(He brings the night as a cover over the day, seeking it rapidly.) 7:54 In this Ayah, Allah reminds of His ability to create diversified things in opposites, testifying to His perfect greatness and supreme power. Allah states that He is the Cleaver of the daybreak and mentioned its opposite, when He said,
وَجَعَلَ الَّيْلَ سَكَناً
(He has appointed the night for resting,) meaning, created darkness, in order for the creation to become halt and rest during it. Allah said in other Ayat,
وَالضُّحَى - وَالَّيْلِ إِذَا سَجَى
(By the forenoon. And by the night when it is still.) 93:1-2,
وَالَّيْلِ إِذَا يَغْشَى - وَالنَّهَارِ إِذَا تَجَلَّى
(By the night as it envelops. And by the day as it appears in brightness.) 92:1,2 and,
وَالنَّهَارِ إِذَا جَلَّـهَا - وَالَّيْلِ إِذَا يَغْشَـهَا
(And by the day as it shows up (the sun's) brightness. And by the night as it conceals it.) 91:3-4 Allah's statement,
وَالشَّمْسَ وَالْقَمَرَ حُسْبَاناً
(...And the sun and the moon for reckoning.) means, the sun and the moon have specific orbits, according to a term appointed with magnificent precision that never changes or alters. Both the sun and the moon have distinct positions that they assume in summer and winter, effecting changes in the length of night and day. Allah said in other Ayat,
هُوَ الَّذِى جَعَلَ الشَّمْسَ ضِيَآءً وَالْقَمَرَ نُوراً وَقَدَّرَهُ مَنَازِلَ
(It is He Who made the sun a shining thing and the Moon as a light and measured out stages for it.) 10:5,
لاَ الشَّمْسُ يَنبَغِى لَهَآ أَن تدْرِكَ القَمَرَ وَلاَ الَّيْلُ سَابِقُ النَّهَارِ وَكُلٌّ فِى فَلَكٍ يَسْبَحُونَ
(It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.) 36:40, And,
وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَتٍ بِأَمْرِهِ
(The sun and the moon; and the stars are subjected by His command.) 16:12 Allah's statement,
ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ
(Such is the measuring of the Almighty, the All-Knowing.) means, all of this occurs according to the decree and due measurement of the Almighty Who is never resisted or contradicted. He is the Knower of all things and nothing ever escapes His knowledge, not even the weight of an atom on earth or in heavens. Allah often mentions the creation of the night, the day, the sun and the moon and then ends His Speech by mentioning His attributes of power and knowledge, as in this Ayah above 6:96, and in His statement,
وَءَايَةٌ لَّهُمُ الَّيْلُ نَسْلَخُ مِنْهُ النَّهَارَ فَإِذَا هُم مُّظْلِمُونَ - وَالشَّمْسُ تَجْرِى لِمُسْتَقَرٍّ لَّهَـا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ
(And a sign for them is the night, We withdraw therefrom the day, and behold, they are in darkness. And the sun runs on its fixed course for a term. That is the decree of the Almighty, the All-Knowing.) 36:37-38 In the beginning of Surat Ha-Mim As-Sajdah, after mentioning the creation of the heavens and earth and all that is in them, Allah said:
وَزَيَّنَّا السَّمَآءَ الدُّنْيَا بِمَصَـبِيحَ وَحِفْظاً ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ
(And We adorned the nearest (lowest) heaven with lamps (stars) to be an adornment as well as to guard. Such is the decree of Him, the Almighty, the All-Knower.) 41:12 Allah said next,
وَهُوَ الَّذِى جَعَلَ لَكُمُ النُّجُومَ لِتَهْتَدُواْ بِهَا فِى ظُلُمَـتِ الْبَرِّ وَالْبَحْرِ
(It is He Who has set the stars for you, so that you may guide your course with their help through the darkness of the land and the sea.) Some of the Salaf said; Whoever believes in other than three things about these stars, then he has made a mistake, and lied against Allah. Indeed Allah made them as decorations for the heavens, and to shoot at the Shayatin, and for directions in the dark recesses of the land and sea. Then, Allah said,
قَدْ فَصَّلْنَا الآيَـتِ
(We have explained in detail Our Ayat.) meaning, We made them clear and plain,
لِقَوْمٍ يَعْلَمُونَ
(for people who know. ) who have sound minds and are able to recognize the truth and avoid falsehood.
وَهُوَ الَّذِى أَنشَأَكُم مِّن نَّفْسٍ وَحِدَةٍ فَمُسْتَقَرٌّ وَمُسْتَوْدَعٌ قَدْ فَصَّلْنَا الاٌّيَـتِ لِقَوْمٍ يَفْقَهُونَ
In verità, Allāh solo apre il seme e fa sorgere da esso il germoglio, ed apre il nocciolo del dattero e fa sorgere da esso la palma, e fa sorgere il vivo dal morto, ed è Colui che fa sorgere esseri umani ed animali da un fiotto, e che fa sorgere il morto dal vivo, e che fa emergere il fiotto dall'uomo e l'uovo dalla gallina. Colui che compie tutto ciò è Allāh, Colui che vi ha creati. Come potete sviarvi dalla Retta Via, o voi idolatri, nonostante vediate queste grandi opere?! "
In verità, Allāh solo apre il seme e fa sorgere da esso il germoglio, ed apre il nocciolo del dattero e fa sorgere da esso la palma, e fa nascere il vivo dal morto, ed è Colui che fa nascere esseri umani ed animali da un fiotto, e che fa nascere il morto dal vivo, e che fa nascere il fiotto dall'uomo e l'uovo dalla gallina. Colui che compie tutto ciò è Allāh, Colui che vi ha creati. Come potete sviarvi dalla Retta Via, o voi idolatri, nonostante vediate queste grandi opere?! "
Il est Celui qui fend la nuit pour en faire sortir la lueur du matin, Celui qui fit de la nuit un temps de quiétude où les gens cessent de rechercher leur subsistance et se reposent de la fatigue du jour. Il est Celui qui fit en sorte que le soleil et la lune se déplacent d’une manière mesurée. Toutes ces réalisations merveilleuses ont été décrétées par le Puissant à qui rien ne tient tête, le Connaisseur de Ses créatures et de ce qui leur convient.
Và Ngài (Allah) là Đấng làm vỡ ra ánh sáng của bình minh từ trong bóng tối của ban đêm, Ngài là Đấng làm cho ban đêm thành một sự nghỉ ngơi cho con người sau những hoạt động tìm kiếm kế sinh nhai trong ban ngày, Ngài là Đấng làm cho mặt trời, mặt trăng thành những thứ mà con người dùng để tính thời gian. Tất cả những cái vừa nêu đều là sự kì diệu từ công việc của Allah và Ngài là Đấng Toàn Năng không có ai (vật gì) có thể vượt qua quyền năng của Ngài; và Ngài là Đấng Toàn Tri, Ngài thông toàn hết tất cả mọi vật, mọi sự việc và Ngài biết rõ điều gì tốt cho đám bề tôi của Ngài.
He, may He be glorified, splits the light of dawn from the darkness of the night. He is the One Who has made the night still, in which people can take rest from the tiring and hard work of the day. He is the One Who has made the sun and the moon move according to a precise measure. That marvellous creation is the determination of the Mighty, Whom none can overpower, the One Who knows what is best for His creation.
Dia pulalah yang membelah cahaya pagi dari gelapnya malam. Dialah yang menjadikan malam sebagai waktu istirahat yang manusia berhenti melakukan kesibukan mencari rezeki untuk beristirahat dari penatnya kerja di siang hari. Dialah juga yang menjadikan matahari dan bulan berjalan menurut perhitungan yang telah Dia tetapkan. Keajaiban ciptaan tersebut merupakan ketentuan yang dibuat oleh Tuhan Yang Mahaperkasa yang tidak terkalahkan oleh siapa pun, lagi Maha Mengetahui seluruh makhluk-Nya beserta apa yang terbaik bagi mereka.
Said in the second verse (96) is: فَالِقُ الْإِصْبَاحِ (He is) the One who causes the dawn to break.' The word: فَالِقُ (Faliq) means one who splits, and the word: الْإِصْبَاحِ (al-Isbah) here means the time of morning. Thus, the expression: فَالِقُ الْإِصْبَاحِ (Faliq al-labah) means one who splits the morning, that is, one who tears the dark layer of darkness apart and brings the morning out. This too is one of those functions of such magnitude that would render the combined powers of all Jinns and human beings and all others to nothing. It does not take much to realize the truth of it. Everyone with a pair of sighted eyes is compelled to concede that the causer and creator of the morning light from the darkness of the night cannot be a human being, or angel, or any other created being, from fact or fiction. Instead of all that, the undeniable truth is that this is the work of that One Being that created the whole universe, a Being beyond human comprehension.
Night for Rest is a Blessing
After that, it was said: وَجَعَلَ اللَّيْلَ سَكَنًا (And He has made the night for rest). The word: سَکَن (sakan) is a derivation from : سُکُون (sukun). Everything - means, time or place - by having or reaching which one feels peaceful and comfortable is called sakan, therefore, the home of a person has been referred to as sakan in the Holy Qur'an: جَعَلَ لَكُم مِّن بُيُوتِكُمْ سَكَنًا (Allah made for you your home a place to rest - 16:80). This is so because the home of a person, even if it be a hut, is a habitual source of peace and comfort. Therefore, this sentence comes to mean that Allah Ta` ala has made the night a time of peace and comfort for every living being. By saying: فَالِقُ الْإِصْبَاحِ (Faliq al-Isbah: the One who causes the dawn to break) mentioned there were blessings which one benefits from during the light of the day, something that would not be equally possible during the darkness of night. Then, by saying: وَجَعَلَ اللَّيْلَ سَكَنًا (made the night for rest) after that, indication was given that, no doubt the light of the day is a great blessing for human beings trans-acting most of their businesses and chores with its help, but not that bad is the darkness of night, for that too is a big blessing when it helps a person, all tired after a hard day's work, get the rest needed to go back to work with recovered energy. Otherwise, human nature cannot withstand respite-less labour.
Earmarking the darkness of night for comfort is a regular blessing and, certainly, a special demonstration of the irresistibly subjugating power of Allah Ta` ala. Since this blessing comes handy every day without having to ask for it, one hardly bothers to think how great a favour and reward it is. Imagine if everyone were to fix a time of rest with one's choice, then, someone would be getting ready to sleep at eight in the morning, someone else at twelve noon and there will others sleeping at all sorts of odd hours during the day and night. The result would have been that there would have not come a single hour out of the twenty four hours of the night and day when human beings would have not been busy with their business, job or work and plants and factories would have not been working as usual. The inevitable result of such breathless activity would have been that the peace of the sleeping would have been disturbed and equally disadvantaged would have been those working on their jobs. The high decibel of discordant sounds emitting from traffic, factories and workers themselves would have interfered with the peace of the sleeping, and the absence of the sleeping would have affected those working on their jobs. In addition to that, those sleeping would have missed doing things which can be done only when it is time for them to sleep. In short, Allah Jalla Sha'nuhu has, in His great power to subdue, has set upon, not only human beings but on all living creatures, the weight of sleep in a manner that one is compelled to stop working and go to sleep. With the fall of dusk, birds and beasts and cattle head for their nests, lairs and homes. Man has to stop working as a compulsion and has to start looking towards his place of rest. Silence reigns. Darkness of night becomes an ally of sleep and rest, as light is usually not conducive to sleep.
Just imagine what would happen if all governments and peoples of the world joined hands in a global agreement to fix a universal time to sleep. First of all this would have posed too many problems. Then, should all human beings, abiding by a possible agreement, were to sleep at an appointed time, who would have made animals abide by that agreement? If they roamed around scot-free what would have happened to the sleeping human beings and their belongings? Most exalted is the majesty of Allah and great is His power to subdue that He has appointed sleep to descend upon every human being and every living creature at a given time compulsively, and thus, He has saved them from the very need of such international agreements: فَتَبَارَكَ اللَّـهُ أَحْسَنُ الْخَالِقِي (So, blessed be Allah, the Best of creators) (23:14).
Solar and Lunar Calendar
In the next sentence: وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا (and the sun and the moon for measurement), the word: حُسْبَان (Husban) is a verbal noun and is used to mean to count, measure, calculate or compute. The sense of the verse is that Allah Ta` ala has appointed the rising and setting and the movement of the sun and the moon in a particular measure through which human beings can easily calculate years, months, days, hours, even minutes and seconds.
Again, this is the manifestation of the same Divine power to subdue and commission into desired action that such huge glowing globes of awesome proportions and their movements have been so formidably programmed to perform according to measure which just does not vary even by a second despite the passage of thousands of years. Whatever machinery has been employed to make them function so flawlessly certainly needs no workshop, nor needed there is our customary repair and replacement of time-barred parts. The spheres of light, their function, their movement, everything in the system is performing perfectly as commanded: لَا الشَّمْسُ يَنبَغِي لَهَا أَن تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ "It behooves not the sun to overtake the moon, neither does the night outstrip the day" - 36:40 (as translated by Arberry). Alas, it must have been because of this formidable and changeless Divine system that man was mistaken as he took these manifestation of the system as existing in their own right, even went on to the limits of worshipping them. Had this system been open to flaws, a little malfunction here and there, some time out for repairs, then, one would have discovered that this mechanism is not automatic, somebody has made it and somebody keeps it running. But, such has been the brilliance and permanence of these great heavenly bodies that human beings have been blinded to the reality behind. It was to let them know what it was that came scriptures and prophets and messengers.
This statement of the Qur'an also indicates that the calculation of years and months can be solar and it can be lunar as well. Both are rewards from Allah Jalla Sha'nuhu. It is a different matter that the lunar calendar has been used in Islamic injunctions for the sake of providing convenience to the common masses of the world so that they do not have to undergo the trouble of complicated calculations. Since Islamic history and Islamic injunctions are based on lunar calendar, it is an obligation on the Muslim Ummah that it retains and protects this calendar. As for other methods of calculation, such as the Solar or Gregorian calendar, if they are adopted because of some necessity, there is no sin in it. But, ignoring the lunar calendar totally and letting it be forgotten is a grave sin - an unfortunate conduct which may lead to a situation in which a Muslim does not know when the months of Ramadan, Dhil-Hijjah and Muharram will come.
At the conclusion of the verse, it was said: ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ (This is a measure set by [ Allah ] the Mighty, the Knowing). It means that this wondrous system of movement, precise and perpetual, at the scale of such magnitude, something which does not admit the difference of a second, can only be the charismatic feat of the supreme power of the One who is Al-` Aziz, the Mighty, and who is the Subduer of whatever there is, and who if fully capable of articulating His Will as He deems fit and, besides that, He is Knowing, having the knowledge of everything and the mastery of doing what He elects to do.
Siya – kaluwalhatian sa Kanya at pagkataas-taas Siya – ay ang nagpapabuka ng liwanag ng madaling-araw mula sa dilim ng gabi. Siya ay ang gumawa sa gabi bilang pamamahinga para sa mga tao. Namamahinga sila rito mula sa pagkilos para sa paghahanap ng kabuhayan, upang makapagpahinga sila mula sa pagod nila sa paghahanap niyon sa maghapon. Siya ay ang gumawa sa araw at buwan na umiinog ayon sa isang pagtutuos na nakatakda. Ang nabanggit na iyon na bahagi ng karikitan ng pagkakagawa ay ang pagtatakda ng Makapangyarihan na walang nakikipanaig sa Kanya na isa man, Maalam sa mga nilikha Niya at anumang naaangkop sa kanila.
O -Subhânehu ve Teâlâ- gecenin karanlığını yarıp sabahın aydınlığını ortaya çıkarandır. Geceyi, insanların gündüz vaktinde geçimlerini kazanmak için çaba sarf ettikten sonra dinlenmeleri için sükûnet zamanı kılmıştır. O, Güneş ve Ay'ı takdir edilen bir hesap ile yörüngelerinde hareket eder kılmıştır. Bu zikredilenler Allah'ın örneksiz görkemli sanatının eserleridir ve bunlar kendisine hiçbir kimsenin galip gelmediği Aziz olan Allah'ın takdiri ve değerlendirmesi ile var olmuşlardır. Yarattıklarını ve onlar için yararlı olanları en iyi bilendir.
On, Uzvišeni, Taj je Koji čini da svjetlost zore raspori tminu noći, i On je noć učinio smirajem za ljude, u njoj se smiruju i odmaraju od traženja opskrbe. On je Taj Koji je učinio da Sunce i Mjesec plove na precizan način. Sve navedeno spada u Allahovo veličanstveno stvaranje i određenje. On je Silni, Koji apsolutno poznaje Svoja stvorenja i ono što je dobro za njih.
Al-lah separa la luz del amanecer de la oscuridad de la noche. Él es Quien hace a la noche tranquila, para que las personas puedan descansar del trabajo agotador y arduo del día. Él es Quien hace que el Sol y la Luna se muevan de acuerdo a una órbita precisa. Es el Poderoso, a Quien nadie puede vencer, Quien sabe lo que es mejor para Su creación, quien ha determinado esta maravillosa creación.
-Ey Âdemoğlu!- Deniz ve karada yolculuk ettiğiniz zaman yolunuzu kaybettiğinizde kendileri ile yolunuzu bulmanız için Allah -Subhânehu ve Teâlâ- gökteki yıldızları yaratmıştır. Kudretimize delalet eden apaçık delilleri açıkladık ki, bu topluluk apaçık delilleri düşünüp ibret alıp onlardan istifade etsinler.
Siya – kaluwalhatian sa Kanya at pagkataas-taas Siya – ay ang lumikha para sa inyo, O mga anak ni Adan, ng mga bituin sa langit upang mapatnubayan kayo sa pamamagitan ng mga ito sa mga paglalakbay ninyo kapag nagpalito sa inyo ang mga daan sa katihan at dagat. Nilinaw nga Namin ang mga patunay at ang mga patotoong nagpapatunay sa kakayahan Namin para sa mga taong nagbubulay-bulay sa mga patunay at mga patotoo na iyon kaya makikinabang sila sa mga iyon.
Él es Quien creó para ustedes, hijos de Adán, las estrellas en el cielo, para que puedan guiarlos durante sus viajes cuando los caminos en la tierra y el mar no se vean con claridad. He manifestado las pruebas y las evidencias que indican Mi poder para aquellas personas que reflexionan y se benefician de ellas.
O potomci Ademovi, On, Uzvišeni, stvorio vam je zvijezde na nebu kako biste se njima koristili za orijentaciju dok putujete na moru i kopnu, a Mi smo objasnili dokaze koji ukazuju na Našu moć ljudima koji promišljaju o njima, i samo takvi će se njima istinski okoristiti.
The volume of the sun is 1.2 million times that of the earth, and the earth itself is four times larger than the moon. The moon is about two hundred and fifty thousand miles away from the earth and revolves around it. The earth is at a distance of about 95 million miles from the sun and is moving round the latter in two ways—one in rotation on its axis and the other in orbit around the sun. Similarly, there is the revolution of other stars which are at vast distances from us and each other but all moving with extreme regularity. Due to this system of the universe, day and night come into existence; systems based on the measurement of time take shape; in turn, it becomes possible for man to regulate his life on land and sea. This gigantic system runs with such exactitude that no discrepancy has crept into it even after millions of years. This proves the immanence of a Being whose powers are of unlimited greatness. These large-scale signs of God show that the Maker of this workshop is extremely knowledgeable. No ignorant being could erect such a complex structure. He is all-powerful; otherwise the running of this enormous workshop in this manner would not have been possible. Its planning is absolutely perfect; without such planning, it would not have been possible to have such meaningfulness and harmony in such a colossal universe. God’s world is full of His signs and arguments. But reasoning or argument is the name of theoretical reasoning and not that of a hammer. So, acceptance of an argument by a man is possible only when he is really serious, i.e. when he is consciously ready to accept the argument, irrespective of whether it goes in his favour or against him.
Lui, gloria Sua, l'Altissimo, è Colui che ha creato per voi, o Figli di Ǣdem, le stelle nel cielo, affinché vi siano di indicazione durante i vostri viaggi, quando siete in dubbio sulla vostra direzione, sia in terra che in mare. Abbiamo chiarito i segni evidenti che mostrano la Nostra Potenza ad un popolo che ragiona su questi evidenti segni e che ne trae beneficio.
Dialah -Subḥānahu wa Ta'ālā- yang menciptakan untuk kalian -wahai anak-anak Adam- bintang-bintang di langit untuk kalian jadikan sebagai petunjuk dalam perjalanan apabila kalian merasakan kebimbangan dalam menentukan jalan yang hendak kalian ambil, baik di darat maupun di laut. Kami telah menjelaskan dalil-dalil dan bukti-bukti yang menunjukkan kekuasaan Kami bagi orang-orang yang mau merenungkannya kemudian mendapatkan manfaat darinya.
C’est Allah qui créa pour vous, ô enfants d’Adam, les étoiles dans le Ciel afin que, durant vos voyages lorsque vous êtes désorientés sur terre ou sur mer, vous trouviez votre route. Nous avons explicité les preuves évidentes qui montrent Notre pouvoir à des gens qui méditent ces preuves, afin d’en tirer profit.
He, may He be glorified, is the One who created for you, O children of Adam, the stars in the sky, so that you may be guided by them during your travels when the routes on the land and sea are unclear. I have explained the proofs and evidences that indicate My power for a people who reflect and take benefit from them.
Allah là Đấng tạo ra cho các ngươi - hỡi con cháu Adam (con người) - các vì sao trên bầu trời để các ngươi dùng chúng định hướng đi trong lúc các ngươi là những lữ khách đang trên các con đường giông giống nhau trong đất liền và biển cả. Quả thật, TA đã trình bày và giải thích các bằng chứng chứng minh về quyền năng của TA cho những người biết suy ngẫm.
In the third verse (97), it was said: وَهُوَ الَّذِي جَعَلَ لَكُمُ النُّجُومَ لِتَهْتَدُوا بِهَا فِي ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ (And He is the one who made for you the stars, so that you may be guided by them in 'darknesses' of the land and the sea). In other words, it is being said here that there are other stars too, besides the sun and the moon, which are no less unique a manifestation of the perfect power of Almighty Allah. Out of many considerations of Divine wisdom, one immediate benefit they provide for human beings travelling on high seas or open lands is that they can chart their course in the darkness of nights when it is not easy to do so. Experience bears out that even in the days of highly sophisticated guiding systems, there are alternative situations when the guidance from the position of stars cannot be totally ignored.
The point made in this verse is that one should rise above heedlessness and shortsightedness and see that these stars are also there observing the command of their maker and mover. They are there neither by themselves nor to be there nor to keep doing what they do for ever. Those who have pinned their sights on them and have ignored to look at their maker are terribly short-sighted, and ominously deceived indeed.
After that, it was said: قَدْ فَصَّلْنَا الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ (We have elaborated the signs for people who know). The statement clearly indicates that those who do not recognize the presence and power of Allah Ta` ala even from such open signs are unaware and unconscious.
Il est Celui qui vous a créés d’une seule âme, qui est l’âme de votre père Adam puisqu’Il commença votre création en créant votre père Adam d’argile, et ensuite tous avez été créés à partir de lui. Il a aussi créé pour vous des lieux où vous demeurez un temps comme les utérus de vos mères et des lieux où vous êtes déposés pour un temps comme les reins de vos pères.
Ainsi explicitons-nous les signes à l’attention de ceux qui comprennent les paroles d’Allah.
Siya – kaluwalhatian sa Kanya at pagkataas-taas Siya – ay ang lumikha sa inyo mula sa nag-iisang kaluluwa, ang kaluluwa ng ama ninyong si Adan, sapagkat nagsimula ang paglikha sa inyo sa paglikha sa ama ninyo mula sa putik. Pagkatapos lumikha Siya sa inyo mula rito. Lumikha Siya para sa inyo ng titigilan ninyo gaya ng mga sinapupunan ng mga ina ninyo at ng isang pinaglalagakan na paglalagakan sa inyo gaya ng mga gulugod ng mga ama ninyo. Nilinaw nga namin ang mga tanda para sa mga taong umiintindi sa Salita ni Allāh.
Allah là Đấng đã tạo các ngươi từ một cá thể duy nhất, đó là cha của các ngươi Adam. Quả thật, Ngài đã khởi tạo cha của các ngươi từ đất, rồi Ngài tạo các ngươi từ Y. Ngài tạo ra cho các ngươi chỗ để các ngươi trú ngụ, đó là dạ con của các bà mẹ của các ngươi, và Ngài tạo ra một kho chứa từ xương lưng của những người cha của các ngươi. Quả thật, TA đã trình bày các dấu hiệu cho những người hiểu lời lẽ của Allah.
Dialah -Subḥānahu wa Ta'ālā- yang telah menciptakan kalian dari satu jiwa, yaitu jiwa bapak kalian, Adam. Dia telah memulai penciptaan kalian dengan menciptakan bapak kalian (Adam) dari tanah liat. Kemudian Dia menciptakan kalian dari dirinya. Lalu Dia menciptakan untuk kalian sesuatu yang menjadi tempat kalian menetap, seperti rahim ibu kalian, dan juga menciptakan untuk kalian sesuatu yang menjadi tempat penyimpanan kalian, seperti tulang punggung ayah kalian. Kami telah menjelaskan ayat-ayat itu kepada orang-orang yang memahami firman Allah.
He, may He be glorified, is the One Who created you from one soul, which was the soul of your father, Adam. He began your creation by forming your father, Adam, from clay and then He created you from him. He also created for you a place for you to settle in, which is the wombs of your mothers, and a depository in which you are stored, which is the loins of your fathers. I have explained the signs to a people who can understand the words of Allah.
In the fourth verse (98), it was said: وَهُوَ الَّذِي أَنشَأَكُم مِّن نَّفْسٍ وَاحِدَةٍ فَمُسْتَقَرٌّ وَمُسْتَوْدَعٌ(And He is the One who created you from one person, then, you have a place to dwell, and a place to sojourn). The word فَمُسْتَقَرّ :(mustaqarr) used in the text is from: قَرَار (qarar). So, mustaqarr denotes a place of qarar, of rest and peace, for someone or something. As for the word: مُستوَدَع (mustawda' ) in the text, it is a derivation from wadifah which means to keep something with someone temporarily for a few days. So, "mustawda"' will denote a place where something is placed temporarily for a few days.
Thus, the sense of the sentence would be: It is the sacred-most Being of Allah Ta` ala that has created man from one person, that is, Sayyidna Adam (علیہ السلام) . Then, made for him a mustaqarr, that is, a place to dwell for a certain length of time - and a mustawda`, that is, to stay temporarily for a few days.
The words of the Qur'an are as they have been stated. But, there are many probabilities in their interpretation. This is why the sayings of the commentators differ in this matter. Some say that mustawda' is the womb of the mother and mustaqarr is this world. Others say that mustawda' is the grave and mustaqarr is the abode of the 'Akhirah. Then, there are several other sayings too. However, there is room for all these within the words of the Qur'an. Hadrat Qadi Thana'ullah Panipati has, in his Tafsir Mazhari, opted for mustaqarr being the abode of 'Akhirah, that is, Jannah or Jahannam- and all human conditions and stages, from the beginning to the 'Akhirah, are all the mustawda', that is, a place to stay temporarily, whether in the womb of the mother, or a dwelling place on the earth, or the grave, or the state of Barzakh (intermediary state after death and before Resurrection). Preference for this view seems to have confirmation from a verse of the Qur'an also where it has been said لَتَرْكَبُنَّ طَبَقًا عَن طَبَقٍ ﴿19﴾ (you shall surely travel from stage to stage - 84:19). The outcome is that, before ultimately reaching the abode of the 'Akhirah, man remains a traveller for his whole life who, despite his obvious peace and rest, is really traversing the stages of the long journey into the night of his being:
مسافر ھوں کہاں جانا ہے، ناواقف ھوں منزل سے
ازل سے پھرتے پھرتے گور تک پہنچا ھوں مشکل سے
A traveller I am. My destination I know not.
Winding and wandering from eternity
Only upto the grave I have reached -
How tough I know. What next I know not.
In conclusion, it can be said that this last verse (98) under study is showing a mirror to those who, having sold their souls to the veneer of glamour they see in the obvious and to the craze for things and trends they envy in their fellow beings, have forgotten that their place is elsewhere, that they have to go to their Creator and that there is a journey ahead, to the ultimate domain of the 'Akhirah. The message is: Open your eyes, see reality, walk away from the web of deception and walk into salvation.
O -Subhânehu ve Teâlâ- sizi bir tek nefisten yaratmıştır, bu nefis babanız Âdem'in nefsidir. Sizin yaratılışınıza babanızı çamurdan yaratarak başladı. Sonra, sizi ondan yarattı. Sizin için bir kalma yeri (ana rahmi), bir de emanet olarak konulacağınız yeri (babalarınızın sulbünü) yarattı. Ant olsun ki, Allah'ın kelamını anlayan bir toplum için ayetleri ayrıntılı bir şekilde açıkladık.
Man-made workshops, or factories, are not capable of making a machine which can start giving birth to similar countless machines. Our factories have to manufacture such machines one after another. But in the workshop of God, such an event takes place every day. The seed of a tree is sown and then generations of trees go on multiplying out of that simple, original seed. This is the case with human beings also. Starting with a man and a woman, billions and billions of human beings have started coming into existence—and there is no end to this process. This observation shows that the power of God, who created the universe, is limitless. He is capable of this rare feat of creation by which, primarily, one entity is brought into existence and thereafter it continuously replicates itself in countless numbers. Similarly, God can create a great and perfect world out of this present world. The concept of the Hereafter is not a far-fetched theory; belief in it amounts to acceptance of the possible occurrence of certain future events on the strength of the present observation of similar events taking place every day.
وَهُوَ الَّذِى أَنشَأَكُم مِّن نَّفْسٍ وَحِدَةٍ
(It is He Who has created you from a single person,) 6:98 in reference to Adam, peace be upon him. In another Ayah, Allah said;
يَـأَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمُ الَّذِى خَلَقَكُمْ مِّن نَّفْسٍ وَحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالاً كَثِيراً وَنِسَآءً
(O mankind! Have Taqwa of your Lord, Who created you from a single person, and from him He created his mate, and from them both He created many men and women.)4:1 Allah said,
فَمُسْتَقَرٌّ وَمُسْتَوْدَعٌ
(Mustaqar and Mustawda`) Ibn Mas`ud, Ibn `Abbas, Abu `Abdur-Rahman As-Sulami, Qays bin Abu Hazim, Mujahid, `Ata', Ibrahim An-Nakha`i, Ad-Dahhak, Qatadah, As-Suddi and `Ata' Al-Khurasani and others said that,
فَمُسْتَقَرٌّ
(Mustaqar), `in the wombs'. They, or most of them, also said that,
وَمُسْتَوْدَعٌ
(And Mustawda`,) means, `in your father's loins'. Ibn Mas`ud and several others said that, Mustaqar, means residence in this life, while, Mustawda`, means the place of storage after death (the grave). Allah's statement,
قَدْ فَصَّلْنَا الاٌّيَـتِ لِقَوْمٍ يَفْقَهُونَ
(Indeed, We have explained in detail Our revelations for people who understand.) refers to those who comprehend and understand Allah's Words and its meanings. Allah said next,
وَهُوَ الَّذِى أَنزَلَ مِنَ السَّمَآءِ مَآءً
(It is He Who sends down water (rain) from the sky) in due measure, as a blessing and provision for the servants, relief and means of survival for the creatures and mercy from Allah for His creation. Allah's statement,
فَأَخْرَجْنَا بِهِ نَبَاتَ كُلِّ شَىْءٍ
(And with it We bring forth vegetation of all kinds,) is similar to,
وَجَعَلْنَا مِنَ الْمَآءِ كُلَّ شَىْءٍ حَىٍّ
(And We have made from water every living thing.) 21:30
فَأَخْرَجْنَا مِنْهُ خَضِراً
(and out of it We bring forth green stalks,) green produce and trees, on which We grow seeds and fruits.
نُّخْرِجُ مِنْهُ حَبّاً مُّتَرَاكِباً
(from which We bring forth thick clustered grain.) lined on top of each other in clusters, like an ear or spike of grain.
وَمِنَ النَّخْلِ مِن طَلْعِهَا قِنْوَنٌ
(And out of the date-palm and its sprouts come forth clusters) of dates
دَانِيَةٌ
(hanging low) Within reach and easy to pick. `Ali bin Abi Talhah Al-Walibi said that Ibn `Abbas said that,
قِنْوَنٌ دَانِيَةٌ
(clusters hanging low) refers to short date trees whose branches hang low, close to the ground. This was recorded by Ibn Jarir. Allah's statement
وَجَنَّـتٍ مِّنْ أَعْنَـبٍ
(and gardens of grapes,) means, We bring forth gardens of grapes. Grapes and dates are the most precious fruits to the people of Al-Hijaz (Western Arabia), and perhaps both are the best fruits in this world. Allah has reminded His servants of His favor in making these two fruits for them, when He said,
وَمِن ثَمَرَتِ النَّخِيلِ وَالاٌّعْنَـبِ تَتَّخِذُونَ مِنْهُ سَكَرًا وَرِزْقًا حَسَنًا
(And from the fruits of date-palms and grapes, you derive strong drink and a goodly provision.) 16:67 before intoxicating drinks were prohibited, and;
وَجَعَلْنَا فِيهَا جَنَّـتٍ مِّن نَّخِيلٍ وَأَعْنَـبٍ
(And We have made therein gardens of date-palms and grapes.) 36:34. Allah said,
وَالزَّيْتُونَ وَالرُّمَّانَ مُشْتَبِهاً وَغَيْرَ مُتَشَـبِهٍ
(olives and pomegranates, each similar yet different.) The leaves are similar in shape and appearence, yet different in the shape, and taste. And the kind of fruit each plant produces is different, according to the explanation of Qatadah and several others. Allah's statement,
انْظُرُواْ إِلِى ثَمَرِهِ إِذَآ أَثْمَرَ وَيَنْعِهِ
(Look at their fruits when they begin to bear, and Yan`ih.) means, when the fruits become ripe, according to Al-Bara' bin `Azib, Ibn `Abbas, Ad-Dahhak, `Ata' Al-Khurasani, As-Suddi, Qatadah and others. This Ayah means, contemplate the ability of the Creator of these fruits, Who brought them into existence after they were dry wood, and they later became grapes and dates; and similar is the case with the various colors, shapes, tastes and fragrance of whatever Allah created. Allah said,
وَفِى الاٌّرْضِ قِطَعٌ مُّتَجَـوِرَتٌ وَجَنَّـتٌ مِّنْ أَعْنَـبٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَنٌ وَغَيْرُ صِنْوَنٍ يُسْقَى بِمَآءٍ وَحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَى بَعْضٍ فِى الاٍّكُلِ
(And in the earth are neighbouring tracts, and gardens of vines, and green crops, and date-palms, growing out, two or three from a single stem root, or otherwise, watered with the same water, yet some of them We make better than others to eat.) 13:4 This is why Allah said here,
إِنَّ فِى ذلِكُمْ
(In these things there are...) O people,
لاّيَـتٍ
(signs...) and proofs that testify to the perfect ability, wisdom and mercy of He Who created these things,
لِّقَوْمٍ يُؤْمِنُونَ
(for people who believe. ) in Allah and obey His Messengers.
On, Uzvišeni, stvorio vas je od jednog čovjeka, vašeg oca Adema, i vaše stvaranje je započeo tako što je vašeg oca Adema stvorio od ilovače, a zatim je vas stvorio od Adema. On je stvorio maternice vaših majki u kojima sigurno i mirno boravite, i stvorio je mjesto vašeg pohranjenja (iz kojeg kasnije izlazite), poput kičmi vaših očeva. Mi smo objasnili ajete za ljude koji razumiju Allahov govor.
Al-lah es Quien los creó a partir de un alma, que fue el alma de su padre, Adán. Él comenzó su creación formando a su padre, Adán, de arcilla, y luego Él los creó a partir de él. También creó para ustedes un lugar para que reposen, que es el útero de sus madres, y un depósito en el que están preservados. Así se evidencian los signos para quienes quieren comprender las palabras de Al-lah.
E Lui, gloria Sua, è Colui che vi ha creati a partire da una sola anima, quella di vostro padre Ǣdem; diede inizio alla vostra creazione creando vostro padre dall'argilla, poi vi creò a partire da lui, poi creò per voi i luoghi in cui dimorate, come gli uteri delle vostre madri e un luogo in cui siete al sicuro, come i lombi dei vostri padri. Chiarimmo tali segni ad un popolo che comprende le Parole di Allāh.
Il est Celui qui fit descendre du Ciel de l’eau, cette eau étant la pluie. Nous avons alors fait pousser des plantes et des arbres verts d’où nous faisons sortir des grains superposés comme les épis par exemple. Du pollen du palmier se forment des régimes de fruits proches qui peuvent être atteints par un homme debout ou assis et Nous avons fait sortir des vergers de vignes. Nous avons fait sortir des oliviers et des grenadiers dont les feuilles se ressemblent mais dont les fruits diffèrent. Ô gens, observez comment leurs fruits se forment et murissent. Ce sont là des preuves manifestes du pouvoir d’Allah exposées à des gens qui croient en Allah, car eux seuls tirent profit de ces preuves évidentes.
Commentary
The contents of this verse present a unique concern for thematic order. It will be noticed that three kinds of universes have been mentioned here: The low, the high and the atmosphere - that is, what generates in what we know as the Biosphere. The description was initiated with the mention of that which is on the lower level because it is closer to us. Then, it was split in two parts. One part of the statement covered vegetation which grows on the land, plants and trees and gardens. The other part featured life forms as beasts, human beings and animals. The first part was given precedence because it is more obvious as compared to the other. Then comes the case of that which has been made to come after, the other part. This is different. It has Ruh, soul or spirit. It is deep, depends on progression from the sperm to its various stages and attending conditions, something allied with the comprehension, diagnosis and judgment of physicians - contrary to the case of vegetation which, in its growth, flowering and ripening etc., is observable commonly. Then, mentioned there was the atmosphere and its life support system, the morning and the evening. Then, came the mention of what is higher, the sun, the moon, and the stars. After that, since what is at the lower level is observed more frequently, the subject was repeated and made the concluding statement. But, firstly it was taken up briefly, now it was taken up in detail - yet, in the order of this detail, the order of brevity was reversed by giving precedence to life forms and succession to the mention of vegetation. Perhaps, its basis is that the detailed statement highlights the expression of gratitude for blessings which, in that status, makes the blessed - being the intended recipients - deserving of being given precedence. As for vegetation, the previous order stays as the status of the donees, that is, of seeds and pits, remains preceded. That rain has been mentioned in between is subservient to the mention of vegetation. Incidentally, there might be another element of refinement here - in that rain has different states. In terms of its origin, it comes from the high; and in terms of its destination, it comes down to the low; and in terms of the distance covered, it is part of the atmosphere.
99- Gökten su indiren de O’dur ki biz, onunla (yerden) her türlü bitkiyi çıkardık. O (bitkiden) de yeşillikler çıkardık. O (yeşilliklerden) de birbirinin üstüne binmiş taneler çıkarırız ki hurma ağacının tomurcuğundan da (toplanması) kolay hurma salkımları çıkar. Yine üzüm bağları, zeytin ve nar da (çıkarırız) ki bunlardan kimi birbirine benzer, kimi de benzemez. Meyvesine bir meyve verdiği zaman bir de olgunlaştığı zaman bakın. Şüphe yok ki bütün bunlarda iman eden bir toplum için ibretlik deliller vardır.
99. Bu buyrukta anılanlar Âdemoğulları olsun, diğer yaratılmışlar olsun bütün mahlukatın kesinlikle ihtiyaç duyduğu pek büyük lütuflardan bazılarıdır. Çünkü Yüce Allah insanların kendisine ihtiyaç duydukları bir zamanda gökten ardı arkasına su indirir. Bununla insanların ve hayvanların yedikleri türden her türlü bitkiyi bitirir. Bu yaratılmışlar da Allah’ın lütfu ile bu bitkilerden yararlanırlar. O’nun rızkı sayesinde rahata kavuşurlar ve ihsanı ile sevinirler. Kuraklık ve kıtlıktan kurtulurlar. Böylelikle kalpler ferahlar, yüzler güler. Allah’ın kulları, Rahman ve Rahim’in rahmeti sayesinde kendisi ile yararlandıkları ve gıdalandıkları şeyleri elde etmiş olurlar. Bütün bunlar ise insanların olanca gayretlerini, kendilerine bu geniş nimetleri ihsan edene şükür, ibadet, yöneliş ve O’nu sevme yolunda harcamalarını gerektirmekdir.
Yüce Allah su ile bitip yeşeren çeşitli ağaç ve bitkileri genel olarak söz konusu ettikten sonra özel olarak da ekinleri ve hurma ağaçlarını -insanların çoğunun gıdasını teşkil etmeleri ve faydalarının da çokluğu dolayısı ile- söz konusu ederek şöyle buyurmaktadır:“O (bitkiden) de yeşillikler çıkardık. O (yeşilliklerden) de birbirinin üstüne binmiş taneler çıkarırız” Biri diğerinin üstüne binmiş buğday, arpa, mısır, pirinç ve buna benzer çeşitli tahıllar çıkarırız. Bunların “birbirinin üstüne binmiş”olmakla nitelendirilmesi, tanelerinin pek çok olduğuna, hepsinin aynı maddeden beslendiklerine ama birbirine karışmadıklarına ve kökleri bir olmakla birlikte tanelerinin ayrı olduğuna işarettir. Aynı şekilde bunların çokluklarına, oldukça bol ve verimli olduklarına da işarettir. Öyle ki geride hem tohumluk kalır hem de yenmek ve saklanmak için önemli miktarda ayrılabilir.“Hurma ağacının tomurcuğundan da” hurma salkımı ortaya çıkmadan önce onun içinde saklı bulunduğu kattır ki salkım bu kattan çıkar. “(toplanması) kolay hurma salkımları çıkar”yani isteyen için alınmaları kolay, sarkarak yakınlaşmış ve ne kadar uzasa da hurma ağacından toplanması zor olmayacak şekildedir. Çünkü hurma ağacında tırmanmayı kolaylaştıracak basamak gibi çıkıntılar vardır.“Yine” bu su ile “üzüm bağları, zeytin ve nar da” bitiririz. Bu ağaçlar faydaları pek çok ve oldukça önemli ağaçlardır. Bundan dolayı Yüce Allah genel olarak bütün ağaç ve bitkileri zikrettikten sonra özellikle bunları söz konusu etmiştir. “ki bunlardan kimi birbirine benzer, kimi de benzemez” buyruğundaki nitelemenin nar ve zeytin ağaçlarına ait olma ihtimali vardır. Yani bunların ağaçları ve yaprakları birbirine benze bile mahsulleri birbirine benzememektedir. Bu nitelemenin tüm ağaç ve meyvelere ait olma ihtimali de vardır ki buna göre onların bazıları birbirine benzer, nitelikleri birbirine yakındır, bazıları da birbirine benzemez, ayrı ve farklıdır. Bununla birlikte kullar bunların hepsinden yararlanır. Kimisinin meyvesinden, kimisinin yemişinden istifade ederler, gıda maddesi olarak kullanırlar ve gerekli ibreti de alırlar. Bundan dolayı Yüce Allah ibret almayı emrederek şöyle buyurmaktadır:“Meyvesine” bütün ağaçlara, özellikle de meyve verdiği zaman hurma ağacına “bir meyve verdiği zaman bir de olgunlaştığı zaman” hem tomurcuğundan ilk çıktığı hem de olgunlaştığı zaman, tefekkür ve ibretle “bakın.” Çünkü bunlarda birçok ibretler ve deliller vardır. Bunlarda Yüce Allah’ın rahmetinin ve ihsanının genişliğinin, cömertliğinin, mükemmel kudretinin, kullarına hidâyetinin delilleri vardır. Ama herkes ibret almaz ve tefekkür etmez. Üstelik tefekkür eden herkes de asıl maksat olan hususu idrak etmez. Bu bakımdan Yüce Allah âyet ve belgelerinden yararlanmayı, mü’min olma şartına bağlamış ve şöyle buyurmuştur:
“Şüphe yok ki bütün bunlarda iman eden bir toplum için ibretlik deliller vardır.” Mü’minlerin sahip oldukları iman, onları bu imanın gereklerini yerine getirmeye davet eder. Bunun gerekleri arasında da Allah’ın âyetleri üzerinde tefekkür etmek, bu âyetlerden gözetilen maksatları elde etmek ve onların aklen, fıtraten ve şer’an delalet ettikleri sonuçlara ulaşmaktır.
E Lui, gloria Sua, l'Altissimo, è colui che fece scendere dal Cielo l'acqua della pioggia, e facemmo germogliare tutti i tipi di piante, e facemmo sorgere da esse i cereali, gli alberi ed i sempreverdi. Da tutto ciò sorgono chicchi che si stratificano come accade con la spiga, e dalla palma facciamo sorgere rami che può raccogliere sia chi sta in piedi che chi sta seduto; e facemmo sorgere distese di uva e facemmo sorgere l'ulivo ed il melograno: Le loro foglie sono simili, mentre il frutto è differente. Osserva, o Messaggero, tali frutti appena sorgono e quando maturano. In verità, in tutto ciò, o Messaggero, vi è un chiaro segno dell'Onnipotenza di Allāh per coloro che credono in Allāh: Essi sono coloro che traggono vantaggio da questi chiari segni.
Dialah -Subḥānahu wa Ta'ālā- yang menurunkan air hujan dari langit. Kemudian dengan air hujan itu Dia menumbuhkan segala jenis tanaman. Lalu dari tumbuh-tumbuhan itu Kami keluarkan tanam-tanaman dan pepohonan yang hijau, dan darinya Kami keluarkan biji-bijian yang bertumpuk-tumpuk, seperti yang terjadi pada bulir-bulir (gandum dan sejenisnya). Dari mayang kurma juga muncul tangkai-tangkai yang dekat sehingga dapat diraih oleh orang yang berdiri maupun orang yang duduk. Kami pun mengeluarkan kebun-kebun anggur dan Kami juga mengeluarkan pohon zaitun dan pohon delima yang memiliki kemiripan dalam bentuk daunnya tetapi buahnya berbeda. Perhatikanlah -wahai manusia- bagaimana kondisi buahnya pada awal kemunculannya dan bagaimana kondisinya ketika buahnya telah matang. Sesungguhnya di situ terdapat petunjuk yang nyata mengenai kekuasaan Allah bagi orang-orang yang beriman kepada-Nya karena merekalah yang bisa mendapatkan manfaat dari petunjuk-petunjuk dan bukti-bukti semacam itu.
Siya – kaluwalhatian sa Kanya at pagkataas-taas Siya – ay ang nagpababa mula sa langit ng tubig, ang tubig ng ulan. Nagpatubo Siya sa pamamagitan nito ng bawat isa sa mga uri ng mga halaman. Nagpalabas Siya mula sa mga halaman ng mga pananim at mga punong luntian, na nagpapalabas naman Siya mula sa mga ito ng mga butil na pumapatong sa isa't isa gaya ng nangyayari sa mga puso ng mga butil. Mula sa mga bulaklak ng mga punong datiles lumalabas ang mga piling ng mga ito nang malapit, na naaabot ng nakatayo at nakaupo. Nagpalabas Siya ng mga hardin ng mga ubas. Nagpalabas Siya ng oliba at granada, na nagkakatulad ang mga dahon ng dalawang ito, na nagkakaiba ang mga bunga ng dalawang ito. Tumingin kayo, O mga tao, sa mga bunga ng mga ito sa unang paglitaw at sa mga ito kapag nahihinog. Tunay na sa gayon, O mga tao, ay talagang may mga patunay na maliwanag sa kakayahan ni Allāh para sa mga taong sumasampalataya kay Allāh sapagkat sila ay ang mga nakikinabang sa mga patunay at mga patotoong ito.
O -Subhanehu ve Teâlâ- gökten yağmur suyunu indirendir. İşte biz o su ile yerden her çeşit nebat çıkardık. Bu nebattan da yeşil ekinler ve ağaçlar çıkardık. O yeşillikten başaklarda olduğu gibi birbiri üzerine binmiş taneler, hurma tomurcuğundan ayakta olan ya da oturan kimsenin koparması kolay salkımlar, üzüm bağları çıkardık. Yaprakları birbirlerine benzeyen ve meyveleri birbirlerinden farklı olan zeytin ve nar bahçeleri meydana getirdik. -Ey insanlar!- Bütün bu nebatatın önce ilk meyve verdikleri ve bir de olgunlaştığı zaman meyvesine bir bakın. -Ey insanlar!- Kuşkusuz bütün bunlarda Allah'ın kudretine iman eden toplum için deliller vardır. İşte onlar bu delillerden ve burhanlardan istifade eden kimselerdir.
Earth, or mud, is apparently a dead and inert thing. Then rain falls on it. Soon after the absorption of water, a new lush green world springs out of the earth. Sundry varieties of crops and different kinds of fruit-bearing trees come forth from it. This event also is an example of the coming world after this world. As soon as water permeates the earth, the emergence of a fresh, beautiful and fragrant carpet of colours from the earth indicates the potential which the Creator of the World has implanted here. The righteous deeds which a man performs in this world of today are on a parallel with this. When God’s grace rains down, this potential will become a reality—flourishing and producing the burgeoning crops of the Hereafter. Man, in the beginning, is nurtured in the womb of his mother and thereafter makes his entry into the present world. The grave is also, so to say, a sort of ‘womb’, to which man is ultimately consigned. Thereafter, he opens his eyes in another, future world, so that he may be sent to Heaven or Hell according to his deeds. Glimpses of and arguments in favour of the unseen hidden world, which man must necessarily accept, are already there in the present tangible and visible world. But only that person will accept it who is already mentally prepared to do so. It is only when a man has travelled half the distance along the path towards Faith (iman) that it is possible for the call to the faith to enter freely into his mind and to be acceptable to him. Exhortations to believe in God will not in any way benefit a man who has been travelling in a direction opposite to that of Faith.
Allah là Đấng đã ban nước mưa từ trên trời xuống để làm mọc ra đủ loại cây cối và thảo mộc, Ngài cho mọc ra các loại cây xanh tươi, cho mọc ra các loại cây có trái chồng lên nhau trên một nhánh, Ngài làm cho mọc ra các cây chà là thấp và gần để người đứng hay ngồi đều với tới, Ngài cho mọc ra các vườn nho, và cho mọc ra cây ô liu, lựu hơi giống nhau về lá nhưng trái lại khác nhau. Này hỡi con người, các ngươi hãy xem các trái non lúc mới nhú và lúc đã chín, trong sự việc đó là bằng chứng rõ ràng cho quyền năng của Allah, đây là bằng chứng dành cho những ai có đức tin nơi Ngài.
On, Uzvišeni, s neba spušta vodu u vidu kiše kojom čini da niknu razne vrste biljaka: zelenilo u kojem daje da zrnevlje bude jedno nad drugim, poput klasova, i iz zametka palmi čini da izađu plodovi koji su blizu tako da ih može dohvatiti i onaj koji sjedi i onaj koji stoji, i On formira vrtove grožđa, kao što formira maslinu i šipak tako da im lišće bude slično, a plodovi različiti. Pogledajte, o ljudi, u plodove kada se tek pojave, zatim kada sazriju, jer doista su u tome jasni dokazi Allahove moći onima koji vjeruju u Allaha, jer takvi uzimaju pouku iz ovih dokaza.
He, may He be glorified, is the One Who sent down rain water from the sky and then with it He caused all types of vegetation to grow. From the vegetation He brought out crops and green trees, from which He produces grain that is packed one of top of the other, as it is found in spikes. From the spathe of the date-palm come clusters that are close to any person standing or sitting. He also brought out grape orchards; and produces olives and pomegranates, the leaves of which are similar but the fruit are different. Look, O people, at the fruit when it first appears and when it ripens. O people, in that there are clear proofs of Allah’s power for a people who believe in Allah. Such people are the ones who will benefit from these proofs.
"Dan Dia-lah yang menurunkan air hujan dari langit, lalu Kami tumbuhkan dengan air itu segala macam tumbuh-tumbuhan, maka Kami keluarkan dari tumbuh-tumbuhan itu tanaman yang menghijau, Kami keluarkan dari tanaman yang menghijau itu butir yang banyak, dan dari mayang kurma mengurai tangkai-tangkai yang menjulai, dan kebun-kebun anggur, dan (Kami keluarkan pula) zaitun dan delima yang serupa dan yang tidak serupa. Per-hatikanlah buahnya di waktu pohonnya berbuah, dan (perhatikan pula) kematangannya. Sesungguhnya pada yang demikian itu ada tanda-tanda (kekuasaan Allah) bagi orang-orang yang beriman." (Al-An'am: 99).
(99) Ini adalah salah satu nikmatNya yang besar yang di-perlukan oleh manusia dan lain-lainnya yaitu bahwa Allah menu-runkan air dari langit yang datang silih berganti di saat orang-orang memerlukannya. Lalu Allah menumbuhkan segala sesuatu yang dimakan oleh manusia dan binatang, maka makhluk menikmati karunia Allah, hidup lapang dengan rizkiNya, dan bersuka cita dengan kebaikanNya. Kekeringan, kekurangan dan paceklik lenyap dari mereka. Hati berbunga-bunga, wajah berseri-seri, para hamba meraih rahmat Allah yang Maha Pengasih lagi Maha Penyayang berupa sesuatu yang dengannya mereka merasakan nikmat dan suka cita. Hal itu mengharuskan mereka mengeluarkan upaya untuk mensyukuri Dzat yang telah melimpahkan nikmat-nikmat, dengan menyembahNya, kembali kepadaNya, dan mencintaiNya.
Manakala Dia menyebutkan bermacam pohon dan tumbuhan yang ditumbuhkan oleh air, Dia menyebutkan tanaman pangan dan pohon kurma karena manfaatnya yang banyak, dan dia sebagai makanan pokok bagi manusia. Dia berfirman, ﴾ فَأَخۡرَجۡنَا مِنۡهُ خَضِرٗا نُّخۡرِجُ مِنۡهُ ﴿ "Maka Kami keluarkan dari tumbuh-tumbuhan itu tanaman yang meng-hijau, Kami keluarkan darinya," maksudnya, dari tanaman yang hijau itu, ﴾ حَبّٗا مُّتَرَاكِبٗا ﴿ "butir yang banyak," sebagian di atas sebagian yang lain, berupa gandum, jewawut, jagung, padi, dan tanaman-tanaman pangan lainnya. Dan dari penjelasan ini menunjukkan bahwa butir-nya bermacam-macam. Semuanya berasal dari bahan yang satu yang tidak tercampur aduk. Bahkan ia berupa butir-butir yang terpisah-pisah dari asal yang satu, dan ia juga menunjukkan ke-pada banyaknya dan keluasan hasil dan produknya, agar asal bijinya tetap ada sementara sisanya dalam jumlah yang besar dimakan dan disimpan.
﴾ وَمِنَ ٱلنَّخۡلِ ﴿ "Dan dari pohon kurma," Allah mengeluarkan ﴾ مِن طَلۡعِهَا ﴿ "dari mayangnya," yaitu janjang dan manggar sebelum tangkai-tangkai yang menjulai itu muncul, maka dari janjang tersebut ﴾ قِنۡوَانٞ دَانِيَةٞ ﴿ "terurai tangkai-tangkai yang menjulai," Maksudnya, tangkai yang dekat, mudah diambil, merunduk kepada orang yang ingin memetiknya tanpa kesulitan. Walaupun ia panjang, namun pada-nya terdapat pelepah dan tatakan yang memudahkan untuk me-manjatnya. ﴾ و َ ﴿ "Dan," dengan air itu Allah m e n g e l u a r k a n ﴾ وَجَنَّٰتٖ مِّنۡ أَعۡنَابٖ وَٱلزَّيۡتُونَ وَٱلرُّمَّانَ ﴿ "kebun-kebun anggur, dan (Kami keluarkan pula) zaitun dan delima." Ini termasuk pohon yang banyak dan besar manfaat dan kegunaannya. Oleh karena itu, Allah menyebutkan secara khusus setelah menyebutkan pohon dan tumbuhan secara umum.
FirmanNya, ﴾ مُشۡتَبِهٗا وَغَيۡرَ مُتَشَٰبِهٍۗ ﴿ "Yang serupa dan yang tidak seru-pa." Ada kemungkinan ia kembali kepada delima dan zaitun, yakni serupa pohon dan daunnya namun tidak serupa buahnya. Ada ke-mungkinan lain, ia kembali kepada semua pohon dan buah-buahan. Sebagian darinya mirip dengan sebagian yang lain dan ciri-cirinya tidak jauh berbeda, dan sebagian yang lain benar-benar berbeda. Dari semuanya itu manusia mengambil manfaat, menikmati buah-buahan dan menjadikannya sebagai bahan makanan dan mereka juga bisa mengambil pelajaran.
Oleh karena itu, Allah memerintahkan agar mengambil pela-jaran darinya. Dia berfirman, ﴾ ٱنظُرُوٓاْ ﴿ "Perhatikanlah," dengan pere-nungan demi mendapatkan pelajaran ﴾ إِلَىٰ ثَمَرِهِۦٓ ﴿ "buahnya," buah seluruh pohon, khususnya kurma, ﴾ إِذَآ أَثۡمَرَ وَيَنۡعِهِۦٓۚ ﴿ "di waktu pohonnya berbuah, dan (perhatikan pula) kematangannya." Maksudnya, perhati-kanlah waktu ia muncul dan waktu ia matang dan ranum. Karena hal itu mengandung pelajaran-pelajaran dan tanda-tanda kebesaran Allah sebagai bukti rahmatNya, keluasan karunia dan kemurahan-Nya, serta kesempurnaan kodrat, dan perhatianNya kepada hamba-hambaNya. Akan tetapi tidak semua orang mau memperhatikan dan mengambil pelajaran, dan tidak semua yang merenungkan pasti mengetahui rahasia yang dimaksud. Oleh karena itu, Allah membatasi pengambilan manfaat dari tanda-tanda kebesaran Allah pada orang-orang Mukmin.
Dia berfirman, ﴾ إِنَّ فِي ذَٰلِكُمۡ لَأٓيَٰتٖ لِّقَوۡمٖ يُؤۡمِنُونَ ﴿ "Sesungguhnya pada yang demikian itu ada tanda-tanda (kekuasaan Allah) bagi orang-orang yang beriman." Karena orang-orang Mukmin terdorong oleh iman mereka untuk beramal sesuai dengan tuntutan dan kelazimannya yang mana salah satunya adalah tafakkur terhadap ayat-ayat Allah, meng-ambil hasil dari maksud dan targetnya dari segi akal, fitrah, dan syariat.
Al-lah es Quien envió agua de lluvia del cielo y con ella hizo crecer todo tipo de vegetación. De la vegetación produjo cultivos y árboles verdes, de los cuales resultan granos que se enciman uno sobre el otro, como en las espigas. De la espata de la palmera datilera surgen racimos que están al alcance de cualquier persona de pie o sentada. Al-lah creó plantaciones de viñedos; produce olivos y granados, cuyas hojas son similares, pero su fruto es diferente. Observa, pueblo, a la fruta cuando aparece por primera vez y cuando madura. ¡Gente!, en todo ello existen pruebas claras del poder de Al-lah para aquellos que creen en Él. Esas son las personas que se beneficiarán con esta evidencia.
Orang-orang musyrik menjadikan jin sebagai sekutu Allah dalam ibadah tatkala mereka beranggapan bahwa jin dapat mendatangkan manfaat dan menghindarkan mereka dari mara bahaya. Padahal Allahlah yang menciptakan mereka, bukan yang lain. Sebab itu, Allahlah yang paling berhak mereka sembah. Bahkan mereka secara semena-mena menyatakan bahwa Allah mempunyai anak laki-laki, seperti yang dilakukan oleh orang-orang Yahudi dengan 'Uzair dan orang-orang Nasrani dengan Isa. Mereka juga menyatakan bahwa Dia mempunyai anak perempuan, seperti yang dilakukan oleh orang-orang musyrik dengan malaikat. Mahasuci Allah dari apa yang dikemukakan oleh orang-orang yang sesat.
Müşrikler, cinlerin fayda ve zarar verdiklerine inandıklarından dolayı onları Allah'a ibadette ortak kabul etmiş oldular. Oysa ki onları da Allah'tan başkası yaratmış değildir. Hâlbuki ibadet edilmeye layık sadece Allah'tır. Yahudilerin Üzeyir için ve Hristiyanların İsa için yaptığı gibi Yüce Allah'a oğul ve müşriklerin yaptığı gibi de melekleri kızları olarak isnat ettiler. Hâşâ! O, batıl ehlinin ileri sürdüğü vasıflardan uzak ve yücedir.
Les polythéistes dirent que les djinns devaient être associés dans l’adoration à Allah lorsqu’ils crurent que ceux-ci avaient le pouvoir d’être utiles ou nuisibles, alors que c’est Allah qui les a créés et personne d’autre que Lui.
Il est donc le seul à mériter d’être adoré. Par ailleurs, on Lui attribua des fils comme le firent les juifs qui prétendirent qu’Ezras 'Uzayr est le fils d’Allah et les chrétiens qui prétendirent que Jésus est le fils d’Allah. Ils Lui attribuèrent aussi des filles comme le firent les polythéistes qui prétendirent que les anges étaient les filles d’Allah. Qu’Allah soit purifié et innocenté de ce que les adeptes du faux Lui attribuent.
Những người thờ đa thần đã tôn loài Jinn làm đấng thờ phượng cùng với Allah khi họ tin rằng loài Jinn mang lại lợi ích và tai hại, trong khi Ngài tạo ra chúng, không có bất cứ ai khác ngoài Ngài tạo ra chúng. Vì vậy, Ngài mới đáng để họ thờ phượng. Họ bịa ra cho Allah rằng Ngài có những đứa con trai, giống như hành động của người Do Thái với 'Uzair, và Thiên Chúa giáo với Ysa; và họ đã gán các Thiên thần là những đứa con gái của Allah. Hiển vinh thay Allah, Ngài vô can với tất cả mọi thứ ngụy tạo mà họ đã gán ghép cho Ngài.
Yet the idolaters made the jinn partners with Allah in worship believing that the jinn can independently bring benefit and cause harm, whilst Allah alone had created them, so He is most worthy of being worshipped. And out of their ignorance they attributed sons to Allah – as the Jews did with respect to ‘Uzayr’, and the Christians with respect to Jesus – and also daughters. Allah is free and above what the people of falsehood claim about Him.
100- Cinleri Allah’a ortaklar edindiler, halbuki onları da O yaratmıştır. Bilgisizce O’na oğullar ve kızlar uydurup iftira ettiler. O, onların nitelemelerinden münezzehtir ve çok yücedir.
101- O, gökleri ve yeri yoktan var edendir. O’nun bir eşi yokken nasıl çocuğu olabilir?! Üstelik her şeyi de O yaratmıştır ve O, her şeyi hakkıyla bilendir.
102- İşte Rabbiniz Allah budur! O’ndan başka hiçbir (hak) ilah yoktur. O, her şeyin yaratıcısıdır. O halde O’na ibadet edin. O, her şeye vekildir.
103- Gözler O’nu kuşatamaz, O ise bütün gözleri kuşatır. O, Latiftir, her şeyden haberdardır.
104- Doğrusu size Rabbinizden basiretler gelmiştir. Artık kim görürse kendi lehinedir, kim de görmezden gelirse kendi aleyhinedir. Ben başınızda bir bekçi değilim.
100. Yüce Allah, kullarına karşı bu kadar ihsanına, onlara apaçık âyetleri ve delilleri ile kendisini tanıtmasına rağmen, Kureyşlilerin ve diğerlerinin Allah’a eş koştuklarını, Allah’tan başkalarına dua ve ibadet ettiklerini bildirmektedir. Onlar, cinlerden ve meleklerden bazılarını Allah’a ortak koştular. Halbuki onlar, sadece Allah’ın yarattıkları varlıklardandır. Onlarda rububiyet ve uluhiyet özelliklerinden hiçbir şey yoktur. Buna rağmen bu varlıkları, yaratma ve emretme sadece kendisine ait olan, her türlü nimeti ihsan eden ve her türlü musibeti uzaklaştıran Zat’a ortak koştular.
Aynı şekilde kendi kafalarından, herhangi bir bilgiye dayanmaksızın Allah’a oğullar ve kızlar isnat ettiler, iftirada bulundular. Bir bilgiye dayalı olmaksızın Allah hakkında söz söyleyen ve Allah’ın tenzih edilmesi gereken en çirkin eksiklikleri O’na iftira ederek uyduranlardan daha zalim kim vardır? Bundan dolayı Yüce Allah, müşriklerin kendisi hakkındaki iftiralarından zatını tenzih ederek şöyle buyurmaktadır:“O, onların nitelemelerinden münezzehtir ve çok yücedir.” Çünkü O, bütün kemal sıfatlarına sahip, her türlü noksanlık ve kusurdan da münezzehtir.
101. “O, gökleri ve yeri yoktan var edendir.” Onları daha önceden herhangi bir benzeri olmaksızın en güzel şekilde, en mükemmel bir düzen içerisinde ve son derece sağlam bir şekilde yaratan O’dur. Özlü akıl sahipleri, hiçbir şekilde O’nun benzerini (yapmak şöyle dursun)tasavvur dahi edemezler. Göklerin ve yerin yaratılışında O’na ortaklık eden hiçbir kimse de yoktur.“O’nun bir eşi yokken nasıl çocuğu olabilir?!” Mutlk ilah, rab, eşi bulunmayan ve hiçbir şeye muhtaç olmayan Samed olduğuna göre Allah’ın nasıl çocuğu olabilir? O’nun eşi, yani hanımı yoktur. O, mahlukatının hiçbirisine muhtaç değildir, aksine hepsi O’na, bütün hallerinde ve zorunlu olarak muhtaçtırlar. Üstelik evladın, babasının türünden olması da kaçınılmaz bir şeydir. Yüce Allah ise her şeyi yaratandır ve hiçbir yaratık hiçbir yönüyle Allah’a benzememektedir.
Allah genel olarak her şeyi yarattığını söz konusu ettikten sonra bilgisiyle onları çepeçevre kuşattığını da zikrederek:“ve O, her şeyi hakkıyla bilendir” buyurmaktadır. Bu şekilde yaratmaktan sonra bilmenin söz konusu edilmesi, O’nun ilim sahibi olduğuna dair aklî delile işarettir. İşte bütün bu yaratılmışlar, onlarda görülen mükemmel düzen ve göz kamaştırıcı yaratılış, hiç şüphesiz Yaratanın ilminin genişliğine ve hikmetinin mükemmelliğine bir delildir. Nitekim Yüce Allah bir başka yerde şöyle buyurmaktadır:“Yaratan bilmez mi hiç? O, Latiftir (ilmi eşyanın inceliklerini kuşatandır), her şeyden haberdardır.”(el-Mülk, 67/14); “O, yegane yaratandır, her şeyi en iyi bilendir.”(Yasin, 36/81)
102. “İşte” bütün yaratıkları yaratan ve bunları mükemmel bir ölçüye göre takdir eden “Rabbiniz Allah budur.”Huzurunda en ileri derecede zelil olunmaya, sevginin en ileri şekline layık olan mabud ve ilahınız da bütün yaratıkları nimetlerle terbiye eden, onlardan türlü sıkıntıları gideren rabbiniz de O’dur.“O’ndan başka hiçbir (hak) ilah yoktur. O, her şeyin yaratıcısıdır. O halde O’na ibadet edin.” O’nun kendisinden başka hak ilah olmayan Allah olduğu sabit olduğuna göre her türlüsü ile ibadeti yalnız O’na yapın ve bu ibadetinizi de O’na ihlasla yerine getirip O’nun rızasını arayın. İşte mükelleflerin yaratılmasından maksat budur:“Ben cinleri de insanları da ancak bana ibadet etsinler diye yarattım.”(ez-Zariyat, 51/56)“O, her şeye vekildir.” Yani her şey yaratılması, tedbiri ve çekilip çevrilmesi itibari ile Allah’ın koruması ve idaresi altındadır. Bilindiği gibi belli bir tasarruf sonucu meydana gelen bir işin istikameti, kemali ve düzeninin mükemmelliği onu koruyup gözeten, onun idaresini üstlenenin (vekilin) durumuna bağlıdır. Şanı Yüce Allah’ın varlıklar üzerinde vekil olması ise yaratılmışların vekilliğine benzemez. Onların vekilliği başkasının yerine geçmek şeklindeki geçici bir vekilliktir ve bu gibi işlerde vekil kimse kendisini vekil tayin edene tâbidir. Yaratıcının vekilliği ise kendi zatındandır ve kemal derecede ilim, en güzel şekildeki idare, ihsan ve adaleti içerir. Herhangi bir kimsenin Yüce Allah’ın bir eksikliğini telafi etmesi, O’nun yarattıklarında bir tutarsızlık, bir aksaklık görmesi, tedbir ve idaresinde bir eksiklik ve kusur tespit etmesi imkansızdır.
Dinini açıklaması, onu bozacak ve değiştirecek unsurlardan koruması, mü’minleri korumayı ve onların din ve imanlarını bozacak şeylere karşı onları muhafaza etmeyi üzerine almış olması da Yüce Allah’ın vekilliği kapsamı içerisindedir.
103. “Gözler” azameti, celali ve kemali dolayısı ile “O’nu kuşatamaz”; yani âhirette gözler Allah’ı görecek, O’nun kerim zatına bakmakla sevince gark olacak olsa bile yine de O’nu kuşatamazlar. Burada gözlerin O’nu kuşatmasının nefyedilmesi, görülmesinin nefyedilmesi demek değildir. Aksine bu buyruğun mefhumu görmeyi isbat etmektedir. Çünkü bu buyruk görmenin en özel niteliği olan “kuşatmayı” nefyetmektedir. Bu ise ruyetin (Allah’ın ahirette görülmesinin) sabit olduğuna delildir. Çünkü Yüce Allah “görmeyi” nefyetmeyi murad etmiş olsaydı: “Gözler onu göremez” buyurur veya benzeri bir ifade kullanırdı. Böylelikle âyet-i kerimede âhirette Rablerinin görülmesini kabul etmeyen Muattile (Mutezile vb.)mezhebi lehine delil olacak bir taraf yoktur. Aksine onların görüşlerinin tam aksine delil vardır.“O ise bütün gözleri kuşatır” İlmi görüleni ve görülmeyeni, işitmesi açık ve gizli bütün sesleri, görmesi de küçüğü ile büyüğü ile görülmeye konu olan her şeyi kuşatır. Bundan dolayı Yüce Allah:“O, Latiftir, her şeyden haberdardır” buyurmaktadır. Yani O her bir şeyi bütün incelikleri ve ayrıntıları ile bilir. O kadar ki gizlilikleri, saklı olan şeyleri, üstü kapalı olan şeyleri de idrak edip bilir. Kulunu dininin maslahatlarına yönlendirmesi, fark etmeyeceği hatta uğrunda çaba ve gayret harcamadığı birtakım yollarla bu maslahatları ona ulaştırması da O’nun Latif oluşunun bir tecellisidir. Yine Yüce Allah kulunu ebedi mutluluğa, sonu gelmez kurtuluşa ummadığı yerlerden ulaştırır. Hatta kulun hoşlanmadığı, acı duyduğu ve Allah’a onları kaldırması için dua ettiği şeyleri bile kulu hakkında takdir eder ki bunu da Yüce Allah’ın, böylesinin kulun dini açısından daha uygun olduğunu ve onun mükemmele doğru ilerlemesinin bunlara bağlı olduğunu bildiği için yapar. Dilediği şekilde lütufta bulunan ve mü’minlere çok merhametli olan Allah’ın şanı ne yücedir!
104. Yüce Allah, istenen ve maksat olarak gözetilen bütün alanlarda hakka delil olan apaçık âyetleri ve delilleri beyan ettikten sonra kullarının dikkatini bunlara çekmekte, hidâyet bulmalarının da bunun aksi durumu seçmelerinin de kendi ellerinde olduğunu haber vererek şöyle buyurmaktadır:“Doğrusu size Rabbinizden basiretler”yani hakkı açıkça ortaya koyan, onu kalpler için gözler önündeki güneş gibi apaçık bir hale getiren âyetler gelmiştir. Bu apaçık oluş, âyetlerin ihtiva ettiği lafızların fesahati, açıklığı, netliği, bu lafızların üstün ve yüce manalara ve değerli gerçeklere mutabık düşmesinden dolayıdır. Çünkü bu âyet-i kerimeler, yarattıklarını görünen ve görünmeyen çeşitli nimetleri ile besleyen yüce Rabden gelmiştir. Bu nimetlerin en faziletlisi ve en değerlisi ise bu âyetlerin açıklanması ve içinden çıkılmaz meselelerin vuzuha kavuşturulmasıdır.“Artık kim” bu âyetler sayesinde ibret alınacak yerleri “görürse” ve bunlar gereğince amel ederse “kendi lehinedir.” Çünkü Allah'ın hiçbir şeye ihtiyacı yoktur; her halde övgüye layık olandır. “Kim de görmezden gelirse” gösterildiği halde görmeye çalışmaz, sakındırıldığı halde sakınmaz, hak kendisi için besbelli olmakla birlikte hakka uymaz ve hakkın önünde alçakgönüllülük göstermezse “kendi aleyhinedir.”Yani onun bu körlüğünün zararı kendisinedir.“Ben” yani peygamber “başınızda” amellerinizi tespit eden ve sürekli olarak sizi gözetleyen “bir bekçi değilim.” Bana düşen apaçık tebliğden ibarettir. Ben de bunu yerine getirdim ve Allah’ın bana indirdiklerini tebliğ ettim. Benim görevim işte budur. Bunun dışındaki şeyler ise benim görev alanıma girmez.
Višebošci su džine Allahu pridružili u obožavanju, jer su povjerovali da oni mogu koristiti i štetiti. Allah, Jedini, stvorio ih je, i On je preči da bude obožavan, samo On i niko drugi. Nevjernici su Allahu pripisali sinove i kćeri, kao što su Jevreji rekli da je Uzejr Allahov sin, i kao što su kršćani rekli da je Isa Allahov sin, i kao što su višebošci rekli da su meleki Allahove kćeri. Uzvišen je Allah i veoma daleko od onoga što Mu zabludjeli pripisuju!
Sin embargo, los idólatras adoraron a los genios junto con Al-lah, creyendo que los genios pueden causar beneficios o daños de manera independiente, siendo que Al-lah los había creado, por lo que Él es superior en recibir adoración. En su ignorancia atribuyeron hijos e hijas a Al-lah, así como hicieron los judíos con respecto a “Uzair” y los cristianos con respecto a Jesús. Al-lah es autónomo y está por encima de todo lo falso que dicen de Él.
Rebuking the Idolators
This Ayah refutes the idolators who worshipped others besides Allah and associated the Jinns with Him in worship. Glory be to Allah above this Shirk and Kufr. If someone asks, how did the idolators worship the Jinns, although they only were idol worshippers The answer is that in fact, they worshipped the idols by obeying the Jinns who commanded them to do so. Allah said in other Ayat,
إِن يَدْعُونَ مِن دُونِهِ إِلاَّ إِنَـثاً وَإِن يَدْعُونَ إِلاَّ شَيْطَـناً مَّرِيداً - لَّعَنَهُ اللَّهُ وَقَالَ لاّتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيباً مَّفْرُوضاً - وَلأضِلَّنَّهُمْ وَلأُمَنِّيَنَّهُمْ وَلاّمُرَنَّهُمْ فَلَيُبَتِّكُنَّ ءَاذَانَ الاٌّنْعَـمِ وَلاّمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ وَمَن يَتَّخِذِ الشَّيْطَـنَ وَلِيّاً مِّن دُونِ اللَّهِ فَقَدْ خَسِرَ خُسْرَاناً مُّبِيناً - يَعِدُهُمْ وَيُمَنِّيهِمْ وَمَا يَعِدُهُمْ الشَّيْطَـنُ إِلاَّ غُرُوراً
(They invoke nothing but female deities besides Him, and they invoke nothing but Shaytan, a persistent rebel! Allah cursed him. And he Shaytan said: "I will take an appointed portion of your servants. Verily, I will mislead them, and surely, I will arouse in them false desires; and certainly, I will order them to slit the ears of cattle, and indeed I will order them to change the nature created by Allah." And whoever takes Shaytan as a protector instead of Allah, has surely suffered a manifest loss. He Shaytan makes promises to them, and arouses in them false desires; and Shaytan's promises are nothing but deceptions. ) 4:117-120 and,
أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَآءَ مِن دُونِى
(Will you then take him (Iblis) and his offspring as protectors and helpers rather than Me) 18:50 Ibrahim said to his father,
يأَبَتِ لاَ تَعْبُدِ الشَّيْطَـنَ إِنَّ الشَّيْطَـنَ كَانَ لِلرَّحْمَـنِ عَصِيّاً
("O my father! Worship not Shaytan. Verily! Shaytan has been a rebel against the Most Beneficent (Allah).") 19:44 Allah said,
أَلَمْ أَعْهَدْ إِلَيْكُمْ يبَنِى ءَادَمَ أَن لاَّ تَعْبُدُواْ الشَّيطَـنَ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ - وَأَنِ اعْبُدُونِى هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Did I not ordain for you, O Children of Adam, that you should not worship Shaytan. Verily, he is a plain enemy to you. And that you should worship Me. That is a straight path.) 36:60-61 On the Day of Resurrection, the angels will proclaim,
سُبْحَـنَكَ أَنتَ وَلِيُّنَا مِن دُونِهِمْ بَلْ كَانُواْ يَعْبُدُونَ الْجِنَّ أَكْـثَرُهُم بِهِم مُّؤْمِنُونَ
(Glorified be You! You are our Protector instead of them. Nay, but they used to worship the Jinn; most of them were believers in them.) 34:41 This is why Allah said here,
وَجَعَلُواْ للَّهِ شُرَكَآءَ الْجِنَّ وَخَلَقَهُمْ
(Yet, they join the Jinns as partners in worship with Allah, though He has created them.) 6:100, Alone without partners. Consequently, how is it that another deity is being worshipped along with Him As Ibrahim said,
قَالَ أَتَعْبُدُونَ مَا تَنْحِتُونَ - وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
("Worship you that which you (yourselves) carve While Allah has created you and what you make!") 37:95-96 Allah alone is the Creator without partners. Therefore, He Alone deserves to be worshipped without partners. Allah said next,
وَخَرَقُواْ لَهُ بَنِينَ وَبَنَاتٍ بِغَيْرِ عِلْمٍ
(And they Kharaqu (attribute falsely) without knowledge, sons and daughters to Him.) Allah mentions the misguidance of those who were led astray and claimed a son or offspring for Him, as the Jews did with `Uzayr, the Christians with `Isa and the Arab pagans with the angels whom they claimed were Allah's daughters. Allah is far holier than what the unjust, polytheist people associate with Him. The word, Kharaqu, means `falsely attributed, invented, claimed and lied', according to the scholars of the Salaf. Allah's statement next,
سُبْحَـنَهُ وَتَعَـلَى عَمَّا يَصِفُونَ
(Be He Glorified and Exalted above (all) that they attribute to Him.) means, He is holier than, hallowed, and Exalted above the sons, rivals, equals and partners that these ignorant, misled people attribute to Him.
"Dan mereka (orang-orang musyrik) menjadikan jin itu sekutu bagi Allah, padahal Allah-lah yang menciptakan jin-jin itu, dan mereka bohong (dengan mengatakan), 'Bahwasanya Allah mempunyai anak laki-laki dan perempuan,' tanpa (berdasar) ilmu pengetahuan. Mahasuci Allah dan Mahatinggi dari sifat-sifat yang mereka berikan. Dia Pencipta langit dan bumi. Bagaimana Dia mempunyai anak padahal Dia tidak mempunyai istri. Dia menciptakan segala sesuatu, dan Dia mengetahui segala sesuatu. (Yang memiliki sifat-sifat yang) demikian itu ialah Allah, Tuhan kamu, tidak ada tuhan (yang berhak disembah) kecuali Dia, Pen-cipta segala sesuatu, maka sembahlah Dia, dan Dia adalah Peme-lihara segala sesuatu, Dia tidak dapat dicapai oleh penglihatan mata, sedang Dia dapat melihat segala penglihatan itu, dan Dia-lah Yang Mahahalus lagi Maha Mengetahui. Sesungguhnya telah datang dari Tuhanmu bukti-bukti yang terang, maka barangsiapa melihat (kebenaran itu), maka (manfaatnya) bagi dirinya sendiri, dan barangsiapa buta (tidak melihat kebenaran itu), maka kemu-daratannya kembali kepadanya. Dan aku (Muhammad) sekali-kali bukanlah pemelihara(mu)." (Al-An'am: 100-104).
(100) Allah memberitakan -walaupun Dia telah memberi-kan kebaikan kepada hamba-hambaNya, menjelaskan kepada mereka dengan ayat-ayat yang jelas dan hujjah yang nyata- bahwa orang-orang musyrik dari kalangan Quraisy dan lain-lain mengangkat tandingan untukNya. Mereka berdoa dan beribadah kepada makh-luk dari kalangan jin dan malaikat, di mana mereka adalah makhluk Allah yang tidak sedikit pun memiliki keistimewaan rububiyah dan uluhiyah. Mereka menjadikannya sebagai tandingan bagi pemilik hak penciptaan dan pemberi perintah, pemberi seluruh nikmat yang bermacam-macam, dan penolak seluruh kesulitan.
Begitulah orang-orang musyrik membuat kebohongan dan kedustaan dari diri mereka bahwa Allah mempunyai anak-anak laki-laki dan perempuan tanpa dasar ilmu sama sekali. Siapakah yang lebih zhalim daripada orang yang berkata atas Nama Allah tanpa ilmu, dan berdusta atasNya dengan menisbatkan kekurang-an paling buruk di mana Allah wajib disucikan darinya? Oleh karena itu, Allah menyucikan DiriNya dari kedustaan orang-orang musyrik. Dia berfirman, ﴾ سُبۡحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يَصِفُونَ ﴿ "Mahasuci Allah dan Maha-tinggi dari sifat-sifat yang mereka berikan." Karena Dia adalah Allah, Dzat yang memiliki seluruh sifat kesempurnaan yang disucikan dari segala aib, cacat, dan kekurangan.
(101) ﴾ بَدِيعُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ ﴿ "Dia Pencipta langit dan bumi." Mak-sudnya, pencipta keduanya dengan sangat baik dan kokoh dengan penciptaan terbaik, pengaturan dan kemegahan tanpa contoh sebelumnya, di mana akal orang-orang yang berakal tidak dapat mengusulkan sepertinya. Dan Dia tidak mempunyai rekan dalam menciptakan keduanya.
﴾ أَنَّىٰ يَكُونُ لَهُۥ وَلَدٞ وَلَمۡ تَكُن لَّهُۥ صَٰحِبَةٞۖ ﴿ "Bagaimana Dia mempunyai anak pada-hal Dia tidak mempunyai istri." Maksudnya, bagaimana Allah mem-punyai anak sementara Dia adalah Tuhan, pemilik dan tempat bergantung (bagi seluruh makhluk) dan yang tidak beristri? Dia Mahakaya dari makhluk-makhlukNya, sementara makhluk-makhlukNya memerlukan dan membutuhkanNya, dan anak harus berasal dari jenis orang tuanya, sedangkan Allah adalah pencipta segala sesuatu dan tiada satu pun makhluk yang menyerupai Allah dari segi mana pun.
Manakala Dia menyebutkan penciptaanNya yang menyeluruh terhadap seluruh makhluk, Dia menyebutkan keluasan ilmuNya terhadap makhlukNya. Dia berfirman, ﴾ وَهُوَ بِكُلِّ شَيۡءٍ عَلِيمٞ ﴿ "Dia menge-tahui segala sesuatu." Dalam penyebutan ilmu setelah penciptaan mengandung isyarat kepada dalil aqli tentang ketetapan ilmuNya, yaitu makhluk-makhluk ini dengan keserasiannya yang sempurna dan penciptaan yang mengagumkan. Hal itu benar-benar mengan-dung bukti atas keluasan ilmu sang pencipta dan kesempurnaan hikmahNya sebagaimana Allah berfirman,
﴾ أَلَا يَعۡلَمُ مَنۡ خَلَقَ وَهُوَ ٱللَّطِيفُ ٱلۡخَبِيرُ 14 ﴿
"Apakah Allah yang menciptakan itu tidak mengetahui (yang kamu lahirkan dan rahasiakan); dan Dia Mahahalus lagi Maha Mengetahui." (Al-Mulk: 14).
Dan sebagaimana Allah berfirman,
﴾ وَهُوَ ٱلۡخَلَّٰقُ ٱلۡعَلِيمُ 81 ﴿
"Dan Dia-lah Maha Pencipta lagi Maha Mengetahui." (Yasin: 81).
(102) Dzat yang menciptakan apa yang diciptakan dan menentukan apa yang ditentukan, ﴾ ٱللَّهُ رَبُّكُمۡۖ ﴿ "Dia-lah Allah, Tuhan-mu," maksudnya, Dzat yang dipertuhankan dan disembah, yang berhak mendapatkan ketundukan dan kecintaan sempurna. Tuhan yang mengurusi seluruh makhluk dengan melimpahkan nikmat-nikmatNya dan menolak seluruh kesulitan dari mereka. Dia adalah Pencipta segala sesuatu yang tidak ada tuhan yang berhak disem-bah kecuali Dia. ﴾ فَٱعۡبُدُوهُۚ ﴿ "Maka sembahlah Dia." Maksudnya, jika telah terbukti dengan meyakinkan bahwa tiada tuhan yang berhak disembah kecuali Dia, maka berikan kepadaNya seluruh bentuk ibadah, ikhlaskanlah ia untukNya, dan maksudkanlah untuk wajah-Nya, karena inilah maksud dari penciptaan manusia,
﴾ وَمَا خَلَقۡتُ ٱلۡجِنَّ وَٱلۡإِنسَ إِلَّا لِيَعۡبُدُونِ 56 ﴿
"Dan Aku tidak menciptakan jin dan manusia melainkan supaya mereka menyembahKu." (Adz-Dzariyat: 56).
﴾ وَهُوَ عَلَىٰ كُلِّ شَيۡءٖ وَكِيلٞ ﴿ "Dan Dia adalah Pemelihara segala sesuatu." Maksudnya, segala sesuatu berada di bawah pemeliharaan dan pengawasan Allah, baik dari segi penciptaan, penataan, dan peng-aturan. Sudah diketahui bahwa perkara yang diatur, kesempurnaan-nya, kelengkapan dan keserasiannya tergantung kepada keadaan pemeliharanya, dan pemeliharaan Allah terhadap segala sesuatu tidak seperti pemeliharaan makhluk, karena pemeliharaan makh-luk adalah pemeliharaan yang bersifat penggantian, dan pelaksana hanya menginduk kepada pemberi hak pemeliharaan tersebut. Lain halnya dengan Allah Yang Maha Pencipta, pemeliharaanNya ada-lah berasal dari DiriNya sendiri untuk DiriNya, yang mencakup kesempurnaan ilmu, kebaikan pengurusan dan adil. Maka tidak seorang pun yang mungkin bisa mengkritik Allah dan tidak mung-kin melihat ada kekurangan tidak juga kelemahan pada makhluk ciptaanNya dan tidak pula ketimpangan dan cacat pada pengatur-anNya. Di antara pemeliharaan Allah adalah bahwa Dia menjelas-kan agamaNya dan menjaganya dari perkara-perkara yang bisa menghapus dan merubahnya, dan bahwa Dia-lah yang menjaga orang-orang Mukmin dan memelihara mereka dari perkara-perkara yang merusak iman dan akidahnya.
(103) ﴾ لَّا تُدۡرِكُهُ ٱلۡأَبۡصَٰرُ ﴿ "Dia tidak dapat dicapai oleh penglihatan mata," karena kebesaran, keagungan dan kesempurnaanNya, mak-sudnya, mata penglihatan tidak bisa mengetahuiNya dari segala segi walaupun mata bisa melihatNya dan bergembira dengan melihat kepada wajahNya yang mulia. Penafian terhadap penge-tahuan tidak berarti menafikan penglihatan, justru ia menetapkan-nya dengan cara pemahaman (mafhum), karena ketika ayat tersebut menafikan "pengetahuan" (idrak) yang mana ia merupakan sifat "penglihatan" (ru'yah) yang paling khusus, maka hal itu menunjuk-kan bahwa "penglihatan" adalah tetap (tsabit) dan tidak dinafikan.
Seandainya ayat ini hendak menafikan "penglihatan" niscaya ia akan mengatakan, "Tidak dilihat oleh mata," atau ucapan lain yang sejenis. Dari sini diketahui bahwa dalam ayat ini tidak terdapat dalil yang mendukung pendapat para pengingkar sifat Allah yang meniadakan kemungkinan melihat Allah di Akhirat. Justru ayat ini mengandung bantahan terhadap pendapat tersebut.
﴾ وَهُوَ يُدۡرِكُ ٱلۡأَبۡصَٰرَۖ ﴿ "Sedang Dia dapat melihat segala penglihatan itu." Maksudnya, Dia-lah yang ilmuNya meliputi lahir dan batin. Pen-dengaranNya meliputi seluruh suara yang samar dan yang jelas, dan penglihatanNya meliputi segala yang terlihat, baik kecil mau-pun yang besar.
Oleh karenanya, Dia berfirman, ﴾ وَهُوَ ٱللَّطِيفُ ٱلۡخَبِيرُ ﴿ "Dan Dia-lah Yang Mahahalus lagi Maha Mengetahui." Maksudnya, ilmu dan penge-tahuanNya cermat dan teliti sehingga Dia mengetahui sesuatu yang rahasia, yang samar, yang tersembunyi dan yang tersimpan. Dan di antara kelembutan Allah adalah bahwa Dia membimbing hamba-Nya kepada kemaslahatan agamanya, mengantarkannya kepadanya dengan cara di mana hamba itu tidak merasa dan tidak berusaha padanya.
Dia mengantarkannya pada kebahagiaan abadi dan keberun-tungan yang kekal dari arah yang tidak diduga, bahkan Dia mentak-dirkan perkara-perkara yang tidak disukai dan dirasa sakit oleh hamba sehingga dia memohon kepadaNya agar menyembuhkan-nya. Hal tersebut karena Dia mengetahui bahwa agamaNya lebih baik dan bahwa kesempurnaan agamaNya bergantung kepada ujian tersebut. Mahasuci Allah Yang Mahalembut kepada apa yang Dia Kehendaki, Maha Penyayang kepada orang-orang Mukmin.
(104) ﴾ قَدۡ جَآءَكُم بَصَآئِرُ مِن رَّبِّكُمۡۖ فَمَنۡ أَبۡصَرَ فَلِنَفۡسِهِۦۖ وَمَنۡ عَمِيَ فَعَلَيۡهَاۚ وَمَآ أَنَا۠ عَلَيۡكُم بِحَفِيظٖ ﴿ "Sungguh bukti-bukti yang terang telah datang dari Rabbmu, maka barangsiapa melihat (kebenaran itu), maka (manfaatnya) bagi dirinya sendiri, dan barangsiapa buta (tidak melihat kebenaran itu), maka kemu-daratannya kembali kepadanya. Dan aku (maksudnya Muhammad) sekali-kali bukanlah pemeliharamu." Manakala Allah menjelaskan ayat-ayat yang jelas dan bukti-bukti yang nyata yang menunjukkan kepada kebenaran dalam seluruh tuntutan dan tujuan, maka Dia mengingat-kan hamba-hambaNya terhadapnya dan Dia menyatakan bahwa petunjuk dan kesesatan mereka adalah untuk mereka sendiri. Dia berfirman, ﴾ قَدۡ جَآءَكُم بَصَآئِرُ مِن رَّبِّكُمۡۖ ﴿ "Sungguh telah datang dari Tuhanmu bukti-bukti yang terang." Maksudnya, ayat-ayat yang menjelaskan kebenaran dan menjadikannya di dalam hati seperti matahari bagi mata karena sesuatu yang dikandungnya, berupa kefasihan dan kegamblangan ditambah dengan kesesuaiannya dengan makna-makna yang mulia dan hakikat-hakikat yang indah karena ia datang dari Tuhan yang mengatur makhluk dengan seluruh nikmatNya, lahir dan batin di mana yang paling utama dan paling berharga adalah penjelasan ayat-ayat dan keterangan tentang persoalan-persoalan yang dibutuhkan.
﴾ فَمَنۡ أَبۡصَرَ ﴿ "Maka barangsiapa melihat (kebenaran itu)," maksud-nya dengan ayat-ayat itu tempat-tempat pelajaran dan beramal dengan sesuatu yang ditunjukkannya, ﴾ فَلِنَفۡسِهِۦۖ ﴿ "maka (manfaatnya) bagi dirinya sendiri." Karena Allah adalah Dzat Yang Mahakaya lagi Maha Terpuji. Dan barangsiapa buta, dia ditunjukkan, akan tetapi ia tidak membuka matanya, diperingatkan tetapi tidak mengindah-kan, dijelaskan kebenaran kepadanya akan tetapi dia menolak tun-duk dan mengikutinya, maka mudarat kebutaan itu menimpa dirinya sendiri. Katakanlah wahai Rasul, ﴾ وَمَآ أَنَا۠ ﴿ "Dan aku bukanlah," yakni, Rasulullah ﷺ ﴾ عَلَيۡكُم بِحَفِيظٖ ﴿ "pemelihara(mu)." Maksudnya, memelihara dan mengawasi amalmu secara terus menerus. Akan tetapi tugasku hanyalah menyampaikan dengan jelas, dan aku telah melaksanakannya dan menyampaikan apa yang Allah turunkan kepadaku. Inilah tugasku dan selain itu bukanlah urusanku.
Gli idolatri affermarono che i Jinn erano soci di Allāh nell'adorazione, quando pensarono che potessero essere loro di beneficio o far loro del male, mentre essi sono creature di Allāh e nessuno li ha creati all'infuori di Lui, e Lui è più meritevole di adorazione. Inventarono dei figli come fecero gli Ebrei con Usaeyrعزير ed i Nazareni con ‘Īsā, e figlie, come fecero gli idolatri con gli angeli. Lungi Allāh dalle falsità che loro insinuano!
Gumawa ang mga tagapagtambal sa mga jinn bilang mga katambal para kay Allāh sa pagsamba nang naniwala sila na ang mga ito ay nakapagpapakinabang at nakapipinsala, samantalang nagpairal nga sa kanila si Allāh at hindi lumikha sa kanila ang iba pa sa Kanya, kaya naman Siya ay higit na karapat-dapat na sambahin. Lumikha-likha sila [para sa Kanya] ng mga anak na lalaki gaya ng ginawa ng mga Hudyo kay Ezra at ng mga Kristiyano kay Hesus, at ng mga anak na babae gaya ng ginawa ng mga tagapagtambal sa mga anghel. Pagkasakdal-sakdal Siya at pagkabanal-banal Siya kaysa sa anumang inilalarawan sa Kanya ng mga kampon ng kabulaanan.
Siya – kaluwalhatian sa Kanya at pagkataas-taas Siya – ay Tagalikha ng mga langit at Tagalikha ng lupa nang walang naunang pagkakatulad. Papaano mangyayaring mayroon siyang anak samantalang hindi naman nangyaring mayroon siyang asawa? Siya ay lumikha nga sa bawat bagay at Siya sa bawat bagay ay maalam: walang nakakukubli sa Kanya na anuman.
Il est Celui qui créa la Terre à partir de rien. Comment pourrait-Il avoir une progéniture alors qu’il n’a pas d’épouse ? Il a tout créé, connaît toute chose et rien ne Lui échappe.
O -Subhanehu ve Teâlâ- gökleri ve yeri önceden bir benzeri olmadan yaratandır. O'nun bir eşi olmadığı halde nasıl çocuğu olabilir? Kesinlikle her şeyi O yaratmıştır, her şeyi hakkıyla bilen O'dur ve hiçbir şey O'na gizli kalmaz.
On, Uzvišeni, Stvoritelj je nebesa i Zemlje bez prethodnog primjera, pa kako da Mu se pripiše dijete kad nema ženu? On je sve stvorio i sve zna, ništa Mu skriveno nije!
Và Ngài là Đấng tạo hóa các tầng trời và trái đất, trước đó không có gì giống chúng cả. Làm sao Ngài lại nói Ngài có con trong khi Ngài không có vợ, trong khi Ngài tạo ra mọi vật?! Và Ngài là Đấng hằng biết mọi thứ, không có gì có thể che giấu được Ngài.
Al-lah es el Creador de los cielos y la Tierra sin ningún precedente. ¿Cómo puede él tener un hijo cuando no tiene esposa? Él creó todo y lo conoce todo. Nada hay oculto para él.
Dia -Subḥānahu wa Ta'ālā- adalah pencipta langit dan pencipta bumi tanpa contoh sebelumnya. Bagaimana mungkin Dia mempunyai anak, sementara Dia tidak mempunyai istri? Dia telah menciptakan segala sesuatu dan Maha Mengetahuinya, tidak ada sesuatu pun yang luput dari pengetahuan-Nya.
Meaning of Badi`
بَدِيعُ السَّمَـوَتِ وَالاٌّرْضِ
(He is the Badi` of the heavens and the earth) Meaning He originated, created, invented and brought them into existence without precedence, as Mujahid and As-Suddi said. This is why the word for innovation - Bid`ah - comes from it, because it is something that did not have a precedence.
أَنَّى يَكُونُ لَهُ وَلَدٌ وَلَمْ تَكُنْ لَّهُ صَـحِبَةٌ
(How can He have children when He has no wife) for the child is the offspring of two compatible spouses. Allah does not have an equal, none of His creatures are similar to Him, for He alone created the entire creation. Allah said;
وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً - لَقَدْ جِئْتُمْ شَيْئاً إِدّاً
(And they say: "The Most Beneficent (Allah) has begotten a son." Indeed you have brought forth (said) a terrible evil thing.) 19:88-89, until,
وَكُلُّهُمْ ءَاتِيهِ يَوْمَ الْقِيَـمَةِ فَرْداً
(And everyone of them will come to Him alone on the Day of Resurrection.)19:95.
وَخَلَقَ كُلَّ شَىْءٍ وهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ
(He created all things and He is the All-Knower of everything.) He has created everything and He is All-Knower of all things. How can He have a wife from His creation who is suitable for His majesty, when there is none like Him How can He have a child then Verily, Allah is Glorified above having a son.
He, may He be glorified, is the Creator of the heavens and the earth without any precedent. How can he have a child when he has no wife? He created everything and knows everything. Nothing is hidden from Him.
E Lui, gloria Sua, l'Altissimo, creò i Cieli e la Terra senza precedenti. Come può avere un figlio senza una moglie? Egli è Colui che ha creato tutto, ed è L'Onnisciente, a cui nulla è nascosto.
Iyon, O mga tao, ang nailalarawan sa mga katangiang iyon. Siya ay Panginoon ninyo sapagkat walang Panginoon para sa inyo na iba pa sa Kanya at walang sinasamba ayon sa karapatan na iba pa sa Kanya. Siya ay tagapairal ng bawat bagay kaya sumamba kayo sa Kanya lamang sapagkat Siya ay ang karapat-dapat sa pagsamba. Siya sa bawat bagay ay Mapag-ingat.
Allah is Your Lord
Allah said,
ذَلِكُـمُ اللَّهُ رَبُّـكُمْ
(Such is Allah, your Lord!) Who created everything and has neither a son nor a wife,
لا إِلَـهَ إِلاَّ هُوَ خَـلِقُ كُلِّ شَىْءٍ فَاعْبُدُوهُ
(None has the right to be worshipped but He, the Creator of all things. So worship Him,) Alone without partners, and attest to His Oneness, affirming that there is no deity worthy of worship except Him. Allah has neither descendants, nor acsendants, wife, equal or rival,
وَهُوَ عَلَى كُلِّ شَىْءٍ وَكِيلٌ
(And He is the Guardian over all things.) meaning, Trustee, Watcher and Disposer of affairs for all things in existence, giving them provisions and protection by day and night. Seeing Allah in the Hereafter Allah said,
لاَّ تُدْرِكُهُ الاٌّبْصَـرُ
(No vision can grasp Him) in this life. The vision will be able to look at Allah in the Hereafter, as affirmed and attested to by the numerous Hadiths from the Prophet through authentic chains of narration in the collections of the Sahihs, Musnad and Sunan collections. As for this life, Masruq narrated that `A'ishah said, "Whoever claims that Muhammad has seen his Lord, will have uttered a lie against Allah, for Allah the Most Honored, says,
لاَّ تُدْرِكُهُ الاٌّبْصَـرُ وَهُوَ يُدْرِكُ الاٌّبْصَـرَ
(No vision can grasp Him, but His grasp is over all vision.)" In the Sahih (Muslim) it is recorded that Abu Musa Al-Ash`ari narrated from the Prophet ,
«إِنَّ اللهَ لَا يَنَامُ وَلَا يَنْبَغِي لَهُ أَنْ يَنَامَ، يَخْفِضُ الْقِسْطَ وَيَرْفَعُهُ، يُرْفَعُ إِلَيْهِ عَمَلُ النَّهَارِ قَبْلَ اللَّيْلِ، وَعَمَلُ اللَّيْلِ قَبْلَ النَّهَارِ، حِجَابُهُ النُّورُ أَوِ النَّارُ لَوْ كَشَفَهُ لَأَحْرَقَتْ سَبُحَاتُ وَجْهِهِ مَا انْتَهَى إِلَيْهِ بَصَرُهُ مِنْ خَلْقِه»
(Verily, Allah does not sleep and it does not befit His majesty that He should sleep. He lowers the scale (of everything) and raises it. The deeds of the day are ascended to Him before the night, and the deeds of the night before the day. His Veil is the Light -- or Fire -- and if He removes it (the veil), the Light of His Face will burn every created thing that His sight reaches.) In the previous revealed Books there is this statement, "When Musa requested to see Him, Allah said to Musa: `O Musa! Verily, no living thing sees Me, but it dies and no dried things sees me, but it rolls up.' " Allah said,
فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ موسَى صَعِقًا فَلَمَّآ أَفَاقَ قَالَ سُبْحَـنَكَ تُبْتُ إِلَيْكَ وَأَنَاْ أَوَّلُ الْمُؤْمِنِينَ
(So when his Lord appeared to the mountain, He made it collapse to dust, and Musa fell down unconscious. Then when he recovered his senses he said: "Glory be to You, I turn to You in repentance and I am the first of the believers.") 7:143. These Ayat, Hadiths and statements do not negate the fact that Allah will be seen on the Day of Resurrection by His believing servants, in the manner that He decides, all the while preserving His might and grace as they are. The Mother of the Faithful, `A'ishah, used to affirm that Allah will be seen in the Hereafter, but denied that it could occur in this life, mentioning this Ayah as evidence,
لاَّ تُدْرِكُهُ الاٌّبْصَـرُ وَهُوَ يُدْرِكُ الاٌّبْصَـرَ
(No vision can grasp Him, but His grasp is over all vision.) Her denial was a denial of the ability to encompass Him, meaning to perfectly see His grace and magnificance as He is, for that is not possible for any human, angel or anything created. Allah's statement,
وَهُوَ يُدْرِكُ الاٌّبْصَـرَ
(but His grasp is over all vision.) means, He encompasses all vision and He has full knowledge of them, for He created them all. In another Ayah, Allah said;
أَلاَ يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ
(Should not He Who has created know And He is the Most Subtle, Well Acquainted (with all things).) 67:14 It is also possible that `all vision' refers to those who have the vision. As-Suddi said that Allah's statement,
لاَّ تُدْرِكُهُ الاٌّبْصَـرُ وَهُوَ يُدْرِكُ الاٌّبْصَـرَ
(No vision can grasp Him, but His grasp is over all vision.) means, "Nothing sees Him (in this life), but He sees all creation." Abu Al-`Aliyah said that Allah's statement,
وَهُوَ اللَّطِيفُ الْخَبِيرُ
(He is the Most Subtle, Well-Acquainted (with all things).) means, "He is the Most Subtle, bringing forth all things, Well-Acquainted with their position and place." Allah knows best. In another Ayah, Allah mentions Luqman's advice to his son,
يبُنَىَّ إِنَّهَآ إِن تَكُ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ فَتَكُنْ فِى صَخْرَةٍ أَوْ فِى السَّمَـوَتِ أَوْ فِى الاٌّرْضِ يَأْتِ بِهَا اللَّهُ إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ
(O my son! If it be (anything) equal to the weight of grain of mustard seed, and though it be in a rock, or in the heavens or in the earth, Allah will bring it forth. Verily, Allah is Most Subtle, Well Acquainted) 31:16
Colui, o gente, che possiede tali caratteristiche è il vostro Dio e non avete altro dio all'infuori di Lui, né qualcuno che venga realmente adorato all'infuori di Lui: Egli esiste in tutte le cose; adorate Lui solo; Egli è il solo a meritare adorazione. Egli è il Custode di tutto.
O ljudi, Onaj Koji posjeduje takva svojstva jest vaš Gospodar, i nemate drugog Gospodara mimo Njega, niti iko zaslužuje da bude obožavan mimo Njega. On je sve stvorio, pa samo Njega obožavajte! Samo On zaslužuje obožavanje i On sve čuva!
-Ey insanlar!- Bu sıfatlarla vasıflanmış olan sizin Rabbinizdir. O'dan başka sizin için bir Rab ve O'ndan başka hak mabut yoktur. O her şeyin yaratıcısıdır. Yalnız O'na ibadet edin. O ibadet edilmeyi hak edendir ve O her şeyi koruyandır.
Ô gens, Seul votre Seigneur possède ces qualités. Vous n’avez pas d’autre seigneur que Lui, ni de divinité méritant d’être adorée autre que Lui et Il est Celui qui fit exister toute chose. Adorez-Le donc Seul car Il est Celui qui mérite d’être adoré et est le Protecteur de toute chose.
Dia yang memiliki sifat-sifat seperti demikian itulah Tuhan kalian, wahai manusia, sehingga tidak ada tuhan lain bagi kalian selain Dia dan tidak ada sembahan yang benar selain Dia karena Dialah pencipta segala sesuatu. Sebab itu, sembahlah Dia saja karena hanya Dialah yang berhak disembah dan Dia Maha Menjaga segala sesuatu.
O people, the Being that has those divine attributes is your Lord. You have no lord besides Him, and there is no one worthy of worship besides Him. He is the Creator of everything, so worship Him alone as He is the only one deserving of worship. He takes care of everything.
¡Gente!, el Ser dueño de esos atributos divinos es su Señor. No tienen otro señor excepto Él, y no hay digno de adoración sino Él. Al-lah es el Creador de todas las cosas, por lo tanto, adórenlo solo a Él, ya que Él es el único digno de adoración. Él protege todas las cosas.
Since ancient times it has been a weakness on the part of man to find some distinction or mysticism in a thing and then to consider that thing to be a partner of God and start worshipping it in order to seek its help or save himself from any harm it may do him. It was because of this mentality that many people started worshipping angels, stars and jinns, though the clear proof of their not being gods is that they do not possess the capacity to create. They have neither created themselves, nor are they capable of creating any other thing. They were themselves created by some other Being. So, the question is, whether the Creator will be accepted as God, or His creatures will usurp the position of His godhead. A tree receives the things it requires for its sustenance in perfect proportions. This is the condition of all things in the universe. When it is a fact that they receive things, (whatever be their nature) because a Giver gives them to them, then it naturally follows that the Giver will be the One who is aware of all things at all times. If He were not aware of them, how could He fulfil the needs of every single thing exactly according to its requirements? Now, for what purpose should God—the Possessor of such superlative attributes—take anybody as a partner in his godhead?
Hỡi nhân loại, Đấng được mô tả đó là Allah, Thượng Đế của các ngươi, các ngươi không có Thượng Đế nào khác ngoài Ngài, không có Đấng Thờ Phượng nào khác ngoài Ngài, Ngài là Đấng tạo hóa tất cả mọi vật. Bởi thế, các ngươi hãy thờ phượng riêng một mình Ngài, chỉ có Ngài mới đáng được thờ phượng, và Ngài là Đấng quản lý tất cả mọi vật và mọi sự việc.
Dia tidak dapat diliputi (diketahui secara menyeluruh) oleh penglihatan mata, sedangkan Dia -Subḥānahu- dapat menangkap dan meliputi penglihatan mata dan Dia Mahalembut terhadap hamba-hamba-Nya yang saleh lagi Maha Mengetahui perihal mereka.
Gözler O'nu kuşatamaz. O -Subhanehu ve Teâlâ- bütün gözleri idrak edip görür ve kuşatır. O, salih kullarına lütfeden ve onlardan hakkıyla haberdar olandır.
Vision cannot encompass Him, but His Vision covers and encompasses all things. He is the One Who is Subtle with His righteous servants and is Aware of them.
Không có cái nhìn có thể bao quát được Ngài mà chỉ có Ngài bao quát tất cả mọi cái nhìn, tất cả đều nằm trong tầm kiểm soát của Ngài, Ngài Tinh Tế với các bề tôi ngoan đạo của Ngài và Ngài Thông Toàn về họ.
La visión no puede abarcarlo, pero Su Visión cubre y abarca todas las cosas. Al-lah es Sutil para con Sus siervos justos y es Conocedor de todo lo que les sucede.
Hindi nakasasaklaw sa Kanya ang mga paningin samantalang Siya – kaluwalhatian sa Kanya – ay nakaaabot sa mga paningin at nakasasaklaw sa mga ito. Siya ay ang Nakatatalos sa mga lingkod Niyang maayos, ang Mapagbatid sa kanila.
La vista non può percepirlo; mentre Lui, gloria Sua, può percepirla; Egli la avvolge, ed Egli è Amabile con i Suoi sudditi pii, il Sapiente riguardo le loro condizioni.
Njega ne može pogled obuhvatiti, dok On, Uzvišeni, obuhvata ljudske poglede, i On je blag prema Svojim dobrim robovima i detaljno ih poznaje.
Les regards ne peuvent l’appréhender mais Il connaît tous les regards et les appréhende de Sa connaissance. Il est indulgent avec Ses serviteurs pieux et est Celui qui les connaît le mieux.
Sungguh telah datang kepada kalian -wahai manusia- hujah-hujah yang jelas dan bukti-bukti yang nyata dari Tuhan kalian. Siapa yang mau memahaminya dan mendengarkannya dengan seksama maka manfaatnya akan kembali kepada dirinya. Sebaliknya, siapa yang menutup mata terhadapnya, tidak mau memahaminya dan tidak mau mendengarkannya dengan seksama maka dampak buruknya akan kembali pada dirinya saja. Aku bukanlah pengawas bagi kalian yang bertugas menghitung amal perbuatan kalian karena sesungguhnya aku hanyalah seorang utusan dari Tuhanku dan Dialah yang menjadi pengawas bagi kalian.
The Meaning of Basa'ir
Basa'ir are the proofs and evidences in the Qur'an and the Message of Allah's Messenger ﷺ . The Ayah,
فَمَنْ أَبْصَرَ فَلِنَفْسِهِ
(so whosoever sees, will do so for (the good of) himself.) is similar to,
فَمَنُ اهْتَدَى فَإِنَّمَا يَهْتَدِى لِنَفْسِهِ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا
(So whosoever receives guidance, he does so for the good of himself, and whosoever goes astray, he does so at his own loss.) 10:108 After Allah mentioned the Basa'ir, He said,
وَمَنْ عَمِىَ فَعَلَيْهَا
(And whosoever blinds himself, will do so against himself,) meaning, he will only harm himself. Allah said,
فَإِنَّهَا لاَ تَعْمَى الاٌّبْصَـرُ وَلَـكِن تَعْمَى الْقُلُوبُ الَّتِى فِى الصُّدُورِ
(Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind.) 22:46
وَمَآ أَنَاْ عَلَيْكُمْ بِحَفِيظٍ
(And I (Muhammad) am not a Hafiz over you. ) neither responsible, nor a watcher over you. Rather, I only convey, Allah guides whom He wills and misguides whom He wills. Allah said,
وَكَذلِكَ نُصَرِّفُ الاٌّيَـتِ
(Thus We explain variously the verses...)6:105, meaning, just as We explained the Ayat in this Surah, such as explaining Tawhid and that there is no deity worthy of worship except Allah. This is how We explain the Ayat and make them plain and clear in all circumstances, to suffice the ignorance of the ignorant; and so that the idolators and disbelievers who deny you say, `O Muhammad! You have Darasta with those who were before you from among the People of the Book and learned with them'. Ibn `Abbas, Mujahid, Sa`id bin Jubayr and Ad-Dahhak said similarly. At-Tabarani narrated that `Amr bin Kaysan said that he heard Ibn `Abbas saying, "Darasta, means, `recited, argued and debated."' This is similar to Allah's statement about the denial and rebellion of the disbelievers, e
وَقَالَ الَّذِينَ كَفَرُواْ إِنْ هَـذَا إِلاَّ إِفْكٌ افْتَرَاهُ وَأَعَانَهُ عَلَيْهِ قَوْمٌ ءَاخَرُونَ فَقَدْ جَآءُوا ظُلْماً وَزُوراً - وَقَالُواْ أَسَـطِيرُ الاٌّوَّلِينَ اكْتَتَبَهَا فَهِىَ تُمْلَى عَلَيْهِ بُكْرَةً وَأَصِيلاً
(Those who disbelieve say, "This (the Qur'an) is nothing but a lie that he has invented, and others have helped him at it, so that they have produced an unjust wrong (thing) and a lie." And they say, "Tales of the ancients, which he has written down, and they are dictated to him morning and afternoon.") 25:4-5 Allah described the chief liar of the disbelievers Al-Walid bin Al-Mughirah Al-Makhzumi,
إِنَّهُ فَكَّرَ وَقَدَّرَ - فَقُتِلَ كَيْفَ قَدَّرَ - ثُمَّ قُتِلَ كَيْفَ قَدَّرَ - ثُمَّ نَظَرَ - ثُمَّ عَبَسَ وَبَسَرَ - ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ - فَقَالَ إِنْ هَـذَآ إِلاَّ سِحْرٌ يُؤْثَرُ - إِنْ هَـذَآ إِلاَّ قَوْلُ الْبَشَرِ
(Verily, he thought and plotted. So let him be cursed! How he plotted! And once more let him be cursed, how he plotted! Then he thought. Then he frowned and he looked in a bad tempered way. Then he turned back and was proud. Then he said, "This is nothing but magic from that of old. This is nothing but the word of a human being!") 74:18-25 Allah said next,
وَلِنُبَيِّنَهُ لِقَوْمٍ يَعْلَمُونَ
(And that We may make the matter clear for the people who have knowledge.) The Ayah means, so that We explain the matter to a people who know truth, and thus follow it, and know falsehood, and thus avoid it. Allah's wisdom is perfect, He allows the disbelievers to stray, and He guides the people who have knowledge. Allah said in other Ayat,
يُضِلُّ بِهِ كَثِيرًا وَيَهْدِي بِهِ كَثِيرًا
(By it He misleads many, and many He guides thereby.) 2:26, and;
لِّيَجْعَلَ مَا يُلْقِى الشَّيْطَـنُ فِتْنَةً لِّلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ وَالْقَاسِيَةِ قُلُوبُهُمْ
(That He (Allah) may make what is thrown in by Shaytan a trial for those in whose hearts is a disease and whose hearts are hardened. ) 22:53 and,
وَإِنَّ اللَّهَ لَهَادِ الَّذِينَ ءَامَنُواْ إِلَى صِرَطٍ مُّسْتَقِيمٍ
(And verily, Allah is the Guide of those who believe, to the straight path.) 22:54,
وَمَا جَعَلْنَآ أَصْحَـبَ النَّارِ إِلاَّ مَلَـئِكَةً وَمَا جَعَلْنَا عِدَّتَهُمْ إِلاَّ فِتْنَةً لِّلَّذِينَ كَفَرُواْ لِيَسْتَيْقِنَ الَّذِينَ أُوتُواْ الْكِتَـبَ وَيَزْدَادَ الَّذِينَ ءَامَنُواْ إِيمَـناً وَلاَ يَرْتَابَ الَّذِينَ أُوتُواْ الْكِتَـبَ وَالْمُؤْمِنُونَ وَلِيَقُولَ الَّذِينَ فِى قُلُوبِهِم مَّرَضٌ وَالْكَـفِرُونَ مَاذَآ أَرَادَ اللَّهُ بِهَـذَا مَثَلاً كَذَلِكَ يُضِلُّ اللَّهُ مَن يَشَآءُ وَيَهْدِى مَن يَشَآءُ وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلاَّ هُوَ
(And We have set none but angels as guardians of the Fire, and We have fixed their number only as a trial for the disbelievers, in order that the People of the Scripture may arrive at a certainty and the believers may increase in faith, and that no doubts may be left for the People of the Scripture and the believers, and that those in whose hearts is a disease (of hypocrisy) and the disbelievers may say, "What does Allah intend by this example" Thus Allah leads astray whom He wills and guides whom He wills. And none can know the hosts of your Lord but He.) 74:31, and;
وَنُنَزِّلُ مِنَ الْقُرْءَانِ مَا هُوَ شِفَآءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ وَلاَ يَزِيدُ الظَّـلِمِينَ إَلاَّ خَسَارًا
(And We send down in the Qur'an that which is a healing and a mercy to the believers, and it increases the wrongdoers in nothing but loss.) 17:82, and,
قُلْ هُوَ لِلَّذِينَ ءَامَنُواْ هُدًى وَشِفَآءٌ وَالَّذِينَ لاَ يُؤْمِنُونَ فِى ءَاذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى أُوْلَـئِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ
(Say, "It is for those who believe, a guide and a healing. And as for those who disbelieve, there is heaviness in their ears, and it is blindness for them. They are those who are called from a place far away.") 41:44 There are similar Ayat that testify that Allah sent down the Qur'an as guidance to those who fear Him and that He guides or misguides whom He wills by the Qur'an.
Ô gens, des arguments clairs et des preuves évidentes et manifestes vous sont parvenus de votre Seigneur. Quiconque les comprend et les accepte tire avantage de les avoir compris et acceptés tandis que celui qui est aveuglé, ne les comprend ni ne les accepte sera le seul à subir le préjudice de son refus. Je ne suis pas chargé d’inspecter vos œuvres. Je ne suis qu’un Messager de mon Seigneur qui Lui, inspecte vos œuvres.
O ljudi, došli su vam jasni dokazi od vašeg Gospodara, pa ko o njima promisli i shvati ih, a zatim im se pokori – u svoju korist to čini, a ko slijep za njih bude i o njima ne promišlja niti im se pokorava – samo sebi šteti. Ja nisam taj koji vas nadzire i pobrojava vaša djela, već sam samo poslanik mog Gospodara, a On je Taj Koji vas nadzire.
Pruebas claras de su Señor han llegado a ustedes. Quien las comprenda y las considere, se beneficiará de ello. Quien se ciegue a ellas y no las considere, solo se perjudicará a sí mismo. No es mi deber velar por ustedes y registrar sus acciones: solo soy un mensajero de mi Señor. Él es Quien cuida de ustedes.
Quả thật, đã đến với các ngươi - hỡi nhân loại - bằng chứng rõ ràng từ Thượng Đế của các ngươi. Bởi thế, ai hiểu được nó thì có lợi cho bản thân còn ai không hiểu được nó thì bất lợi cho bản thân. Và Ta (Muhammad) không phải là người giám sát theo canh chừng các ngươi, mà Ta chỉ là một vị Thiên Sứ từ Thượng Đế của Ta, và chính Ngài mới là Đấng Giám Sát các ngươi.
Commentary
Out of these five verses of Surah Al-An'am, the word: أَبْصَارُ` al absar' appearing in the first verse (103), is the plural of بَصَر (basar) which means vision, sight or ability to see, while the word: اِدرَک (idrak) means to reach, grasp, perceive, comprehend or encompass. Sayyidna Ibn ` Abbas ؓ has explained the meaning of ` idrak' at this place as to comprehend or encompass. (Al-Bahr Al-Muhit)
Thus, the sense of the verse comes to be that even the combined ability of seeing given to the entire creation, to Jinns and humans and angels, and to the rest of the life forms, can never see Allah Jalla Sha'nuhu in a way that their vision would encompass His Being. But, as for Him, He watches the vision of His entire creation fully, and His ` seeing' encompasses all of them. Mentioned in this brief verse are two particular attributes of Allah Ta` ala.
1. Allah is Imperceivable: No eye in the whole universe, not even the combined eyesights of everyone, can encompass His Being.
Sayyidna Abu Said al-Khudri رضی اللہ تعالیٰ عنہ reports that the Holy Prophet ﷺ said: If all human beings, Jinn, angels and Shaytan, from the first to the last, were to stand in a row, even their combined sights cannot comprehend His Being. (Mazhari with reference to Ibn Abi Hatim)
Thus, so unique an attribute can belong to none but to the most-exalted Being of Allah. Otherwise, the sight bestowed by Allah on even the most insignificant life form of His creation can see with its mini-eyes much larger bodies and comprehend what they are. The sun and the moon are spheres of great magnitude, our earth being no match to them, yet the human eye, even the eyes of the smallest of animals, would see them in a way that would encompass their presence.
The truth of the matter is that the human eye is one sense organ out of the many given to human beings which enable them to see and react to what is perceptible. But, the Sacred Being of Allah Ta` ala is beyond the all-surrounding, all-comprehending overview of even reason and conjecture. There is no way this knowledge could be acquired by one single sense of sight. The Being and the Attributes of Allah Ta` ala are limitless while human senses, reason and imagination are all limited. It is obvious that the limitless cannot fit into the limited. This is why the philosophers and metaphysicians of the world who spent their lives in intellectual research and the respected Sufis who traversed through this difficult spiritual field through the medium of Illumination (Kashf) and Experiencing of the Presence (Shuhud) all agree upon the proposition that neither has anyone arrived at the total comprehension of the reality of His Being and Attributes, nor is that possible.
The Possibility of Seeing the Creator
The question is: Is it possible for human beings to see Allah Ta` ala, or is it not? On this religious question or مَسٔلَہ mas'alah, the belief of all ` Ulama of Ahl al-Sunnah wa al-Jama` ah (the majority of Muslims who adhere to the Sunnah of the Holy Prophet ﷺ and his Sahabah ؓ is that it is not possible to see the Being of Allah Ta` ala in the state of life we have in this mortal world. This is the reason why, when Sayyidna Musa (علیہ السلام) prayed: رَبِّ اَرِنِی (My Lord, show (Yourself) to me - 7:143), the answer given was: لَن ترَانِی ( ‘lan tarani" : ` you shall never see Me' - 7:143). It is obvious when this is the answer given to a prophet no less than Sayyidna Musa the Kalimullah (علیہ السلام) ، no Jinn or human being can even dare think about it. However, that believing Muslims will have the honour of seeing Allah Ta` ala in the 'Akhirah stands proved on the authority of sound (Sahib) and strong 'Al.hadith which have been reported in uninterrupted succession (mutawatir). And this is what appears in the Qur'an itself:
وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ ﴿22﴾ إِلَىٰ رَبِّهَا نَاظِرَةٌ ﴿23﴾
Faces on that Day shall be glowing, towards their Lord gazing! - 75:22-23
However, the disbelievers and the deniers will not have the honour of seeing Allah Ta` ala even on that Day, as punishment, as in a verse of the Qur'an:
كَلَّا إِنَّهُمْ عَن رَّبِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ ﴿15﴾
No indeed; surely from (the sighting of) their Lord on that Day, they shall be deprived - 83:15.
The Ziarah (the honour of seeing or visiting) of Allah Ta` ala shall take place in 'Akhirah at several places - and on the Day of Resurrection (Al-Mahshar) as well as after reaching Jannah (Paradise). For the people of Jannah, the Ziarah of Allah Ta` ala shall be the greatest of all blessings.
The Holy Prophet ﷺ said: When the people of Jannah have entered Jannah, Allah Ta` ala will ask them if they need any more blessings besides what they have already received in Jannah; if so, let them ask and they shall be granted those too. They will say: 0 Allah, You granted us deliverance from Jahannam (Hell), and admitted us into the Jannah (Paradise). What else could we ask for? That would be the time when the Veil shall stand removed, everyone shall have the honour to see Allah Ta` ala, and of all the blessings of Jannah, this will be the greatest. This Hadith appears in the Sahih of Muslim as reported by Sayyidna Suhayb ؓ .
As reported in a Hadith from the Sahih of al-Bukhari, the Holy Prophet ﷺ was sitting under moonlight. His noble Sahabah were with him. He looked at the moon, then said: You shall see your Rabb with your own eyes (in the 'Akhirah) in a way you are seeing this moon.
In a Hadith of Tirmidhi and the Musnad of Ahmad, it has been reported from Sayyidna Ibn ` Umar ؓ that people blessed with special ranks of Jannah by Allah Ta` ala will have the good fortune of seeing Him every morning and evening.
In short, no one can see Allah Ta` ala in the mortal world while, in the 'Akhirah, all those in Jannah will see Him. As for the Ziyarah made by the Holy Prophet ﷺ on the night of Mi'raj (the Ascent to the Heavens), that too was, in reality, the Ziarah of Allah Ta` ala as it would be in the Akhirah. According to Shaykh Muhiyuddin ibn al-` Arabi, the world is what lies circumscribed by the skies. Beyond that is the domain of 'Akhirah. A Ziyarah there cannot be called a Ziyarah here in the world.
Now, still unanswered remains the question: When we know from the verse of the Qur'an: لَّا تُدْرِكُهُ الْأَبْصَارُ (no vision can comprehend Him), that is, human beings just cannot see Allah Ta` ala, how would that become possible in the 'Akhirah? The obvious answer is that the verse of the Qur'an does not mean that the Ru'yah, Ziyarah or Seeing of Allah Ta` ala is impossible for human beings. Instead of that, the meaning of the verse is that human vision cannot comprehend or encompass His Being because His Being is unlimited while human vision is limited.
Even the Ziyarah made in the 'Akhirah will be in a manner that vision would still fail to comprehend Him fully; while in the mortal world, human beings and their vision do not have the strength and capacity to bear by ` seeing' even in this manner. Therefore, this ru'yah or seeing is absolutely impossible in the mortal world. But, in the 'Akhirah, given the strength and capability, this ru'yah, ziyarah, or seeing would become possible - but, a full, all-encompassing comprehending of the Most-True Being of Allah Subhanuhu wa Ta` ala would still remain impossible even then.
2. Allah is All-Perceiving: The second attribute of Allah Ta` ala mentioned in this verse is that His vision encompasses the whole universe. Nothing, anywhere, not even the minutest particle, is hidden from Him. This Absolute Knowledge with all-pervading, all-comprehending reach, is also a unique attribute of Allah Ta` ala. Other than Him, no created being has ever achieved such all-inclusive knowledge of everything, nor shall it ever be possible - because this is the domain of Allah, the most-exalted in His majesty.
After that it was said: (and He is All-Fine, All-Aware). Lexically, the word: اللَّطِيفُ (al-Latif) has two meanings: (a) kind, (b) fine or subtle in contrast with thick or course, that is, what cannot be perceived through the senses.
As for the word: الْخَبِيرُ (al-Khabir), it means All-Aware. Thus, the sentence comes to mean that Allah Ta` ala is All-Fine (Al-Latif), there-fore, He cannot be comprehended through the senses - and He is All-Aware (Al-Khabir), therefore, nothing in the entire universe is beyond His knowledge and awareness. If Al-Latif is taken to mean kind at this place, it will be suggesting that though Allah Ta` ala is All-Aware of everything we say or do, even what we intend, think or feel - which would have required that we should have been caught for every sin - but, He is kind and gracious too, therefore, He does not call us to account for every sin.
The word: بَصَائِرُ (basa'ir (appearing in the second verse (104) is the plural of بَصیرہ basirah which means reason, intelligence or insight, that is, the power through which one can acquire the knowledge of things which do not fall within the range of perception through the senses. ` Basa'ir', in this verse, means the evidences and sources through which one can get to know truth and reality. The meaning of the verse is: The sources and means of seeing the truth have reached you from Allah, that is, the Qur'an has come, the Holy Prophet ﷺ has come, manifest have been his miracles, and observed openly were his morals and dealings and teachings. All these are means of seeing the truth.
So, whoever has used these means has become the one blessed with true insight with his benefits secured, while the one who elected to remain blind to the truth by ignoring these means ends up losing what was good.
Towards the end of the verse, it was said: ` I do not stand guard over you.' It means that the Holy Prophet ﷺ has not been given the responsibility of forcing people to stop doing what was improper, as usually done by one appointed to oversee and guard (or self-appointed as vigilantes in our day). Instead, the functional responsibility of a messenger of Allah is only to convey commands, and explain. After that, following or not following the message conveyed becomes a matter of personal discretion and responsibility of the addressees.
Clear proofs from your Lord have come to you, O people. Whoever understands them and is mindful, the benefit of that will return to him. Whoever is blind to them and unmindful, it will only be to his loss. It is not my duty to watch over you and record your actions: I am only a messenger from my Lord. He is the One Who watches over you.
-Ey insanlar!- Kesinlikle size Rabbinizden apaçık delil ve hüccetler gelmiştir. Her kim bunları idrak edip hakkı anlarsa, faydası kendi lehine döner, kim de kör olup idrak etmez ve itaat etmezse onun zararı yalnız kendisinedir. Ben sizin amellerinizin hesabını tutan başınızda bir gözetleyici değilim. Ancak ben Rabbim tarafından gönderilmiş bir elçiyim. Sizin gözeticiniz olan O'dur.
Man wants to see God in a tangible shape and when God does not manifest Himself in this way, he presumes other tangible things to be gods and thus satisfies his appearance-loving instinct. But this shows a very poor appreciation of God’s Being. After all, how can God, who is so great as to have created this gigantic universe with its highly regulated systems, be so ordinary as to present Himself to a weak human creature in a form that will be visible to his eyes and touchable with his hands? Man must rather discover God through his heart and see Him with the eye of his faith. Only one who is satisfied with observation through insight will discover God. One who insists on His being visible to the naked eye will never truly find God, just like the person who fails to recognise a flower by its fragrance and insists on referring to chemical standards.
Vi sono giunte, o gente, prove evidenti e schiaccianti da parte del vostro Dio; quanto a chi vi si atterrà e vi si sottometterà, tale azione sarà a proprio vantaggio; mentre chi è cieco dinanzi ad esse e non vi si atterrà e non vi si sottometterà, sarà solo a proprio danno: Io non sono vostro vigilante, che annota le vostre azioni. In verità, io sono un messaggero da parte del mio Dio: Egli è il vostro Vigilante.
May dumating nga sa inyo, O mga tao, na mga katwirang maliwanag at mga patotoong hayag mula sa Panginoon ninyo. Kaya naman ang sinumang nagpakaunawa at nagpahinuhod sa mga ito, ang pakinabang doon ay manunumbalik sa kanya; at ang sinumang nabulagan sa mga ito, hindi nagpakaunawa sa mga ito, at hindi nagpahinuhod sa mga ito, ang pinsala niyon ay nalilimitahan sa kanya. Hindi ako sa inyo isang mapagmasid, na umiisa-isa sa mga gawa ninyo. Ako ay isang sugo lamang mula sa Panginoon ko, ang Mapagmasid sa inyo.
Kung paanong nag-uri-uri ng mga patunay at mga patotoo sa kakayahan ni Allāh, nag-uuri-uri ng mga talata hinggil sa pangako, banta, at pangaral. Magsasabi ang mga tagapagtambal: "Hindi ito isang pagkakasi; nag-aral ka lamang nito buhat sa mga May Kasulatan mula sa nauna sa iyo." Ito ay upang linawin Namin ang katotohanan sa mga tao sa pamamagitan ng pagsasarisari Namin ng mga talatang ito para sa mga mananampalataya kabilang sa Kalipunan ni Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – sapagkat sila ay ang mga tumatanggap sa katotohanan at sumusunod dito.
E così come abbiamo diversificato le evidenti prove dell'Onnipotenza di Allāh, diversifichiamo i segni delle promesse, degli avvertimenti e dei consigli. Gli idolatri diranno: "Questa non è rivelazione: In verità, l'hai tratto dai libri di coloro che ti hanno preceduto". Chiariremo la verità alla gente, diversificando i segni rivolti ai credenti del popolo di Muħammed, pace e benedizione di Allāh su di lui: Sono costoro quelli che accettano la verità e che la seguono.
It will be recalled that many clear arguments in favour of Tauhid (Oneness of Allah) and Risalah (The Veracity of Prophethood) had appeared in previous verses. It is to these that reference has been made in the third verse (105) here where it has been said: كَذَٰلِكَ نُصَرِّفُ الْآيَاتِ (And this is how We bring forth a variety of verses [ where arguments are presented from different angles ]).
After that, it was said: لِيَقُولُوا دَرَسْتَ وَلِنُبَيِّنَهُ لِقَوْمٍ يَعْلَمُونَ (so that they may say, "you have been tutored" and so that We may explain it to the people who have knowledge). From here it can be inferred that all aids to guidance in the form of miracles, signs, proofs, and the matchless Qur'an itself were all solid means to help see truth. Then, there was the spectacle of a total Ummiyy expressing with inimitable eloquence volumes of knowledge and reality through his blessed speech which has left the wise of the world wondering. And how could one bypass the eloquence and truth of the Word of Allah which could not be imitated even to the scale of one small Surah, despite the challenge to all Jinn and human beings valid upto the end of time? As we said, these were means to help people know and see the truth as it was. Such was the class and substance of this treasure trove of truth that even the most diehard denier should have fallen on the blessed feet of the Holy Prophet ﷺ ! But, people who were chronically crooked in their ways started saying: “ دَرَستَ ” (darasta), that is, ` you have been tutored.'
Then, said along with it was: وَلِنُبَيِّنَهُ لِقَوْمٍ يَعْلَمُونَ (and so that We may explain it to the people who have knowledge). Its essential meaning is that the statement made proved to be beneficial for those who were understanding, sensible and wise. As for the sources of guidance, those were surely placed before everyone, but the crooked took no ad-vantage of the opportunity offered while the wise ones owned them heartily and became the leaders of their world.
Di samping memberikan beragam dalil dan bukti yang menunjukkan kekuasaan Allah, Kami juga memberikan beragam ayat yang berisi janji, ancaman, serta peringatan. Lalu orang-orang musyrik akan mengatakan, “Ini bukan wahyu, tetapi kamu mempelajarinya dari Ahli Kitab yang hidup sebelumnya.” Kami hendak menjelaskan fakta yang benar kepada umat manusia melalui beragam ayat yang Kami berikan kepada orang-orang mukmin dari kalangan umat Muhammad -ṣallallāhu 'alaihi wa sallam- karena merekalah yang bisa menerima dan mengikuti kebenaran.
Kao što smo naveli različite dokaze koji ukazuju na Allahovu moć, tako navodimo i različite ajete u obećanju, prijetnji i opomeni. Višebošci će reći: "Ovo nije Objava, ovo si naučio od sljedbenika Knjige." I navodimo različite ajete kako bi ljudima objasnili istinu, i to onima koji su vjernici, koji slijede Muhammeda, sallallahu alejhi ve sellem, jer oni su ti koji prihvataju i slijede istinu.
Tout comme Nous fournissons une variété de preuves évidentes démontrant le pouvoir d’Allah, Nous fournissons une variété de versets contenant des promesses, des menaces et des rappels. Les polythéistes diront: Ceci n’est pas une Révélation. Tu l’as plutôt étudié auprès des gens qui ont reçu le Livre avant toi. Mais nous expliciterons assurément la vérité aux gens en variant ces versets à l’attention des croyants de la communauté de Muħammad car ce sont eux qui acceptent la vérité et la suivent.
Cũng như TA (Allah) đã thiết lập các bằng chứng và về quyền năng của TA, TA đã làm cho các lời phán phong phú chứa đựng lời cảnh báo, lời khuyên răn, và lời hứa ban thưởng. Nhưng những kẻ thờ đa thần nói: Đây không phải là lời mặc khải mà chính Ngươi (Muhammad) đã học nó từ người dân Kinh Sách trước Ngươi. Và đó là chân lý mà TA trình bày cho những người có đức tin thuộc cộng đồng của Muhammad, bởi họ là những người chấp nhận sự thật và đi theo nó.
Just as I explained the various types of proofs of My Power, I also explain the various types of ayahs containing promises, threats and advice. And so the idolaters will say: This is not revelation: it is merely something you learnt from the People of the Scripture before you. And I did this in order to explain the truth to the believers of the nation of Muhammad (peace be upon them ), as they are the ones who accept the truth and follow it.
"Demikianlah Kami mengulang-ulangi ayat-ayat Kami supa-ya (orang-orang yang beriman mendapat petunjuk) dan yang meng-akibatkan orang-orang musyrik berkata, 'Kamu telah mempelajari ayat-ayat itu (dari Ahli Kitab),' dan supaya Kami menjelaskan al-Qur`an itu kepada orang-orang yang mengetahui. Ikutilah apa yang telah diwahyukan kepadamu dari Tuhanmu, tidak ada tuhan (yang berhak disembah) kecuali Dia, dan berpalinglah dari orang-orang musyrik. Dan kalau Allah menghendaki, niscaya mereka tidak mempersekutukan(Nya). Dan Kami tidak menjadikan kamu pemelihara bagi mereka, dan kamu sekali-kali bukanlah pemeli-hara bagi mereka.[63] Dan janganlah kamu memaki sesembahan-sesembahan yang mereka sembah selain Allah, karena mereka nanti akan memaki Allah dengan melampaui batas tanpa pengetahuan. Demikianlah Kami jadikan setiap umat menganggap baik peker-jaan mereka. Kemudian mereka kembali kepada Tuhan mereka, lalu Dia memberitakan kepada mereka apa yang dahulu mereka kerjakan." (Al-An'am: 105-108).
(108) Allah melarang orang-orang Mukmin dari satu per-kara yang pada dasarnya dibolehkan bahkan dianjurkan, yaitu mencela tuhan-tuhan milik orang-orang musyrik yang disembah dan dipertuhankan bersama Allah, di mana menghinanya dan men-celanya mendekatkan kepada Allah. Akan tetapi karena celaan terhadap tuhan mereka merupakan jalan bagi mereka untuk men-cela Allah, Rabbul alamin, yang mana Dia harus disucikan dari se-gala aib, cacat, celaan, dan hinaan, maka Allah melarang mencela tuhan-tuhan kaum musyrikin, karena mereka membela dan fanatik kepada agamanya. Karena Allah menghiasi amal setiap umat, maka mereka memandangnya baik, membelanya, dan memperjuangkan-nya dengan berbagai cara bahkan mereka mencela Allah, -Rabbul alamin di mana keagunganNya telah terpatri di hati orang-orang baik dan durhaka- apabila kaum Muslimin mencelanya. Akan te-tapi tempat kembali semua manusia pada Hari Kiamat adalah kepada Allah. Mereka akan menghadap kepadaNya, amal-amal mereka akan disodorkan lalu Dia akan menjelaskan kepada mereka kebaikan dan keburukan apa yang mereka lakukan.
Ayat yang mulia ini adalah dalil bagi kaidah syar'i yaitu bahwa sarana ditimbang dengan tujuannya, sarana kepada yang haram -walaupun pada dasarnya dibolehkan- adalah haram jika ia menye-ret kepada keburukan.
Así como expliqué los distintos tipos de pruebas de Mi Poder, también explico los diversos tipos de aleyas que contienen promesas, advertencias y consejos. Aun así los idólatras dirán: “Esto no es revelación, es solo algo que aprendiste de Escrituras antiguas”. Pero lo hice para explicar la verdad a los creyentes de la nación de Mujámmad r, ya que ellos son los que aceptan la verdad y la siguen.
105- İşte biz âyetleri böylece türlü türlü açıklarız ki bu sayede onlar:“Sen (bunları ehl-i kitaptan) öğrenmişsin” derler ve biz de onu bilen bir topluma beyan ederiz.
106- Rabbinden sana vahyolunana uy! Ondan başka hiçbir (hak) ilah yoktur. Müşriklerden de yüz çevir!
107- Eğer Allah dileseydi onlar şirk koşmazlardı. Biz seni onların başına bir bekçi kılmadık. Onların üzerinde bir vekil de değilsin.
108- (Müşriklerin) Allah’ın yanı sıra yalvardıkları (ilahlara) sövmeyin. Sonra onlar da haddi aşıp bilgisizce Allah’a söverler. İşte biz böylece her ümmete yaptıklarını süsledik. Sonra dönüşleri yalnız Rab’lerinedir. O da kendilerine yaptıklarını haber verecektir.
[105. “İşte biz âyetleri böylece türlü türlü açıklarız ki bu sayede onlar: “Sen (bunları ehl-i kitaptan) öğrenmişsin” derler ve biz de onu bilen bir topluma beyan ederiz.” Bu Kur'ân’da müşriklere tevhid, nübüvvet ve ahiret konularında açık delilleri açıkladığımız gibi yine onlara bilmedikleri her konudaki delilleri de açıklarız. Onlarsa yalana sarılıp: Sen, bunları kitap ehlinden öğrendin, derler. Biz de ayetleri türlü türlü açıklamak suretiyle hakkı, onu bilen, kabul eden ve ona tabi olan bir topluma açıklarız ki bunlar, Allah Rasulü Muhammed sallallahu aleyhi ve sellem’e ve ona indirilene iman edenlerdir.
106. “Rabbinden sana vahyolunana uy! Ondan başka hiçbir (hak) ilah yoktur. Müşriklerden de yüz çevir!” Ey Rasul, sana vahyettiğimiz emirlere ve yasaklara uy ki onların en önemlisi Allah'ın tevhid edilmesi ve O’na davettir. Müşriklerin inadına ve batıl iddialarına da aldırış etme!
107. “Eğer Allah dileseydi onlar şirk koşmazlardı. Biz seni onların başına bir bekçi kılmadık. Onların üzerinde bir vekil de değilsin” Eğer Yüce Allah bu müşriklerin şirk koşmamasını dileseydi şirk koşmazlardı. Ancak Allah, ilerde olacakları bildiği için onların kötü yönde tercih yapacaklarını ve sapkın hevalarına uyacaklarını da bilir. O nedenel ey Rasul, biz seni onlar üzerinde amellerini tespit edecek bir bekçi ve gözcü kılmadığımız gibi onların menfaatlerini idare edecek bir vekil ve yönetici de kılmadık.][4]
108. Yüce Allah bu ayette aslı itibariyle caiz hatta meşru olan bir hususu işlemeyi mü’minlere yasaklamaktadır. Bu da müşriklerin Allah ile birlikte edindikleri ilahlara ve putlara sövmektir. Aslında onların hakir düşürülmeleri ve sövülmeleri Allah’a yaklaştıran sebeplerdendir. Ancak bu sövme müşriklerin, her türlü kusurdan, sövmeden, hakaretten ve dil uzatmadan, tazim ve tenzih edilmesi gereken alemlerin Rabbine sövmelerine sebep olacağından dolayı Yüce Allah, müşriklerin ilahlarına sövmeyi yasaklamaktadır.
Çünkü onlar kendi dinlerine taassup gösterir ve onun için gayrete gelirler. Zira Yüce Allah her bir ümmete yaptıklarını süslü göstermiştir, bu nedenle onlar da onu güzel görmüş, her yolla onu koruyup savunmaya çalışmışlardır. Öyle ki müslümanlar onların ilahlarına sövecek olurlarsa, iyilerin kalplerinde de kötülerin kalplerinde de azameti sağlamca yer etmiş bulunan alemlerin Rabbi olan Allah’a dahi söverler. Ancak bütün insanların kıyamet gününde dönüşleri ve varacakları yer Allah’ın huzurudur. O’nun karşısına çıkacaklar ve onlara dünyadaki amelleri gösterilecektir. Allah da hayır olsun şer olsun bütün yaptıklarını onlara haber verecektir.
Bu âyet-i kerime şu şer’î kaidenin de delilidir:“Araçlar ulaştıracağı amaçlara göre nazar-ı itibare alınır.” Helal yol ve araçlar, eğer kötülüğe görütürüyor ise haram olurlar.
Allah'ın kudretini açıklayan delilleri ve burhanları çeşitlendirdiğimiz gibi; vaat, tehdit etme ve öğüt ile ilgili ayetlerimizi de çeşitli şekilde açıklıyoruz. Müşrikler: "Bu vahiy değil. Fakat bunu sen, senden önce gelen ehlikitaptan öğrendin." derler. İnsanlara hakkı açıklamak için Muhammed -sallallahu aleyhi ve sellem-'in ümmetinden Mümin olanlara bu ayetleri çeşitlendiririz. Şüphesiz onlar, hakkı kabul edip ve ona tabi olurlar.
Follow, O Messenger, the truth that your Lord reveals to you. There is no one worthy of worship besides Him, may He be glorified. Let your heart not be concerned with the disbelievers and their stubbornness, as their matter is left to Allah.
-Ey Resul!- Rabbinden sana hak olarak vahyedilene tabi ol. O -Subhanehu ve Teâlâ-'nın kendisinden başka hak yoktur. Kalbini kâfirlerle ve onların inatlarıyla meşgul etme. Onların durumlarını Allah'a bırak.
Mensajero, sigue la verdad que tu Señor te revela. No hay nadie digno de adoración excepto Él. No dejes que tu corazón se inquiete a causa de los incrédulos y su obstinación, ya que ese asunto le pertenece a Al-lah.
There are some who have the urge to acquire knowledge and learn; who are in search of Truth. There are others who have acquired wealth and power and consider themselves successful to the point of feeling that there is nothing lacking in them which needs to be compensated for. When the call of Truth is given, it is mostly the former kind of people who accept it, unlike the latter who do not attach any significance to it. They never give it any serious thought, and therefore its importance does not become clear to them. The call of Truth provides answers for those who earnestly go in quest of the truth, and gives those who are not so inclined, a logical conclusion to their arguments. With regard to the former, the aim is to enable them to accept the truth; as for the others, it is meant to make them concede that at least the divine message had been conveyed to them in full.
The Command to Follow the Revelation
Allah commands His Messenger and those who followed his path,
اتَّبِعْ مَآ أُوحِىَ إِلَيْكَ مِن رَّبِّكَ
(Follow what has been inspired to you from your Lord,) meaning, follow it, obey it and act according to it. What has been revealed to you from your Lord is the Truth, no doubt, and there is no deity worthy of worship except Him,
وَأَعْرِضْ عَنِ الْمُشْرِكِينَ
(and turn aside from the idolators) meaning, forgive them, be forbearing and endure their harm until Allah brings relief to you, supports you and makes you triumphant over them. Know -- O Muhammad -- that there is a wisdom behind misleading the idolators, and that had Allah willed, He would have directed all people to guidance,
وَلَوْ شَآءَ اللَّهُ مَآ أَشْرَكُواْ
(Had Allah willed, they would not have taken others besides Him in worship.) Allah's is the perfect will and wisdom in all decrees and decisions, and He is never questioned about what He does, while they all will be questioned. Allah's statement,
وَمَا جَعَلْنَـكَ عَلَيْهِمْ حَفِيظاً
(And We have not made you Hafiz over them.) means, a watcher who observes their statements and deeds,
وَمَآ أَنتَ عَلَيْهِم بِوَكِيلٍ
(Nor are you set over them to dispose of their affairs. ) or to control their provision. Rather, your only job is to convey, just as Allah said,
فَذَكِّرْ إِنَّمَآ أَنتَ مُذَكِّرٌ - لَّسْتَ عَلَيْهِم بِمُسَيْطِرٍ
(So remind them, you are only one who reminds. You are not a dictator over them.) 88:21-22 and,
فَإِنَّمَا عَلَيْكَ الْبَلَـغُ وَعَلَيْنَا الْحِسَابُ
(Your duty is only to convey and on Us is the reckoning.) 13:40
Sumunod ka, O Sugo, sa ikinakasi sa iyo ng Panginoon mo na katotohanan sapagkat walang sinasamba ayon sa katotohanan na iba pa sa Kanya – kaluwalhatian sa Kanya. Huwag mong abalahin ang puso mo dahil sa mga tagalabag sa katarungan at pagmamatigas nila sapagkat ang usapin ukol sa kanila ay nasa kay Allāh.
Hỡi Thiên Sứ Muhammad, Ngươi hãy đi theo điều chân lý được mặc khải cho Ngươi từ Thượng Đế của Ngươi. Bởi chỉ một mình Ngài là Đấng thờ phượng đích thực, Ngươi chớ bận tâm đến những kẻ vô đức tin và thần linh của chúng, Ngươi hãy bỏ mặc chúng cho Allah.
Ô Messager, suis la vérité que te révèle ton Seigneur, exalté soit-Il, car il n’existe pas de divinité méritant d’être adorée autre que Lui. Que l’obstination que tu rencontres chez les polythéistes ne chagrine pas ton cœur car c’est Allah qui se chargera d’eux.
Segui – o Messaggero – la verità che ti è stata ispirata dal tuo Dio, Gloria Sua, nessuno viene realmente adorato all'infuori di Lui, e non curarti dei miscredenti e della loro ostinazione, la loro questione è nelle mani di Allāh.
In the fourth verse (106), the Holy Prophet ﷺ at has been guided to a specific course of action. He has been asked not to worry about the acceptance or non-acceptance of the call. For him, the best course was to keep following the way revealed to him through Wahy from his Rabb, the major element of which is the belief that no one is worthy of worship but Allah. That he should continue preaching with his message of truth is part of what has been revealed. So, believing in Allah and remaining steadfast on the way ordained for him, he should avoid feeling concerned about disbelievers and their unfortunate non-acceptance of the call.
Poslaniče, slijedi istinu koja ti se objavljuje od tvog Gospodara! Niko ne zaslužuje da bude obožavan mimo Njega, Uzvišenog! Nemoj svoje srce zamarati prkosnim nevjernicima, Allah će im presuditi.
Ikutilah -wahai Rasul- kebenaran yang diwahyukan Tuhanmu kepadamu karena Dialah satu-satunya tuhan yang berhak disembah dan jangan menyibukkan hatimu dengan penolakan yang ditunjukkan orang-orang kafir karena urusan mereka hanya kepada Allah.
Sekiranya Allah berkehendak membuat mereka tidak menyekutukan-Nya dengan siapa pun, niscaya mereka tidak akan menyekutukan-Nya dengan siapa pun. Kami tidak menjadikanmu -wahai Rasul- sebagai pengawas yang bertugas menghitung amal perbuatan mereka dan kamu pun bukanlah penilai bagi mereka. Sesungguhnya kamu hanyalah seorang rasul, tugasmu hanyalah menyampaikan wahyu.
Da Allah hoće, oni nikog ne bi Njemu pridružili, a tebe nismo učinili onim ko ih nadzire i pobrojava njihova djela, niti si ti njihov čuvar, već si poslanik i tvoje je samo da dostaviš.
Se Allāh avesse voluto, non avrebbero associato a Lui nessuno, e non ti abbiamo reso loro vigilante, o messaggero, per tenere il computo delle loro azioni, né sei loro resposabile: In verità, tu sei un Messaggero e non devi fare altro che comunicare.
Si Al-lah así lo hubiera querido, ellos no habrían asociado copartícipes con Él. No te he encomendado ser un guardián para registrar sus acciones, ni estar a cargo de ellos. Tú eres solo un mensajero y solo debes transmitir el mensaje.
Şayet Allah, kendisine başka birisini ortak koşmamalarını dileseydi, O'na hiç bir kimseyi ortak koşamazlardı. -Ey Resul!- Seni onların yapmış oldukları amellerinin hesabını tutan gözetici kılmadık. Seni onlara kayyum da tayin etmedik. Ancak sen bir elçisin ve senin onlara tebliğ etmekten başka bir görevin yoktur.
If Allah willed for them not to associate any one as partner with Him, they would not have done so. I have not made you, O Messenger, a guardian to record their actions, nor are you in charge of them. You are only a messenger and your duty is only to convey the message.
The reason for this has been given in the fifth verse (107). There it has been said: If Allah Ta` ala had willed - in consideration of His own creational imperative - that the whole human race should become Muslim in faith, then, it would have become impossible for them to associate partners in the Divinity of Allah (Shirk). But, it was because of their misdeeds that Allah willed that they be punished. So, He created the necessary conditions for that end. Now, how could he make them Muslims under these circumstances? In fact, why should he worry about what they choose to do with their lives? Allah has not made him to stand guard over what they do, nor has he been authorized by Allah to bring punishment on them for their misdeeds. Therefore, he should not have any anxiety on account of what they do to themselves or for themselves.
Kung sakaling niloob ni Allāh na hindi sila magtambal sa Kanya ng isa man ay hindi sana sila nagtambal sa Kanya ng isa man. Hindi ka, O Sugo, ginawa na isang mapagmasid na nag-iisa-isa sa kanila ng mga gawa nila. Hindi ka sa kanila isang katiwala. Ikaw ay sugo lamang. Walang tungkulin sa iyo kundi ang pagpapaabot.
Và nếu Allah muốn, họ đã không tổ hợp với Allah bất cứ ai (vật gì). Và Ngươi - hỡi Thiên Sứ Muhammad - TA (Allah) không cử Ngươi đến để giám sát canh chừng việc làm của họ, Ngươi cũng không phải chịu trách nhiệm cho họ bởi việc làm của họ, mà Ngươi chỉ là một vị Thiên Sứ, nhiệm vụ của Ngươi không có gì khác ngoài việc truyền đạt.
Si Allah avait voulu qu’ils ne Lui associent aucune divinité, ils ne Lui auraient rien associé. Ô Messager, Nous n’avons pas fait de toi un observateur ou un contrôleur qui consigne leurs œuvres. Tu n’es qu’un messager et tu n’es tenu que de transmettre.
Janganlah kalian -wahai orang-orang mukmin- mencaci-maki berhala-berhala yang disembah oleh orang-orang musyrik bersama Allah, walaupun berhala-berhala itu adalah sesuatu yang paling hina dan paling pantas dicaci-maki supaya orang-orang musyrik itu tidak mencaci-maki Allah secara semena-mena dan tidak mengetahui apa yang patut bagi-Nya -Subḥānahu-. Sebagaimana mereka yang memandang baik kesesatan yang mereka anut, Kami pun membuat tiap-tiap umat memandang baik perbuatannya masing-masing, baik perbuatan itu sebenarnya baik maupun buruk. Lalu mereka pun melakukan perbuatan yang mereka pandang baik itu, kemudian mereka akan dikembalikan kepada Tuhan mereka kelak di hari Kiamat. Lalu Tuhan mereka akan memberitahu mereka perihal apa yang telah mereka perbuat di dunia dan memberi kepada mereka balasan yang setimpal dengannya.
Hỡi những người có đức tin, các ngươi chớ xúc phạm các thần linh bục tượng mà những kẻ thờ đa thần đang thờ phượng cùng với Allah để mà họ không xúc phạm Allah trở lại dưới sự thiếu hiểu biết của họ. Tương tự việc TA (Allah) trang hoàng cho những người này thấy việc lầm lạc của họ là tốt đẹp, thì mỗi cộng đồng TA cũng đã trang hoàng cho các việc làm của họ, tốt hay xấu, họ làm theo những gì mà TA trang hoàng cho họ rồi sau đó họ đều sẽ trở về trình diện TA vào Ngày Phục Sinh, TA sẽ cho họ biết về những điều họ đã làm trên cõi trần và TA sẽ thưởng phạt cho việc làm của họ một cách thỏa đáng.
-Ey Müminler!- Değersiz olmalarına ve sövülmeyi hak etmelerine rağmen müşriklerin Allah ile birlikte taptıkları putlara sövmeyin ki, müşrikler de haddi aşıp cehaletlerinden dolayı Allah Teâlâ'ya yakışık almayacak sözler söylemesinler. Bunlara üzerinde bulundukları sapıklıkları güzel gösterildiği gibi, her ümmete de hayır ya da şer amellerini güzel gösterdik. Bunun akabinde onlara güzel gösterdiğimiz şeyleri işlediler. Sonra kıyamet gününde Rablerine döndürülürler. Onlara dünyada yaptıklarını haber verecek ve yaptıklarının karşılığını verecektir.
Huwag kayong mang-alipusta, O mga mananampalataya, sa mga anitong sinasamba ng mga tagapagtambal kasama kay Allāh, kahit pa man ang mga ito ay pinakahamak na bagay at pinakakarapat-dapat sa pag-alipusta, upang hindi mang-alipusta ang mga tagapagtambal kay Allāh dala ng pagmamataas laban sa Kanya at kamangmangan sa naaangkop sa Kanya – kaluwalhatian sa Kanya. Kung paanong ipinang-akit para sa mga ito ang taglay ng mga ito na pagkaligaw, ipinang-akit ni Allāh para sa bawat kalipunan ang gawa nila, kabutihan man o kasamaan, kaya ginawa nila ang ipinaakit Niya sa kanila mula roon. Pagkatapos tungo sa Panginoon nila ang babalikan nila sa Araw ng Pagbangon saka magpapabatid Siya sa kanila hinggil sa dati nilang ginagawa sa Mundo at gaganti Siya sa kanila roon.
Ô croyants, n’insultez pas les idoles que les polythéistes adorent avec Allah, même si elles sont les plus méprisables des choses et celles qui méritent le plus d’être insultées. Ne les insultez donc pas afin que par insolence et ignorance les polythéistes n’insultent pas Allah, exalté soit-Il. Tout comme on a enjolivé à ces gens leur égarement, Nous avons enjolivé à chaque communauté les œuvres, bonnes ou mauvaises, qu’elle accomplit. Ensuite, le Jour de la Résurrection, c’est auprès de leur Seigneur qu’ils retourneront. Il les informera alors de ce qu’ils faisaient dans ce bas monde et les rétribuera en conséquence.
The Prohibition of Insulting the False gods of the Disbelievers, So that they Do not Insult Allah
Allah prohibits His Messenger and the believers from insulting the false deities of the idolators, although there is a clear benefit in doing so. Insulting their deities will lead to a bigger evil than its benefit, for the idolators might retaliate by insulting the God of the believers, Allah, none has the right to be worshipped but He. `Ali bin Abi Talhah said that Ibn `Abbas commented on this Ayah 6:108; "They (disbelievers) said, `O Muhammad! You will stop insulting our gods, or we will insult your Lord.' Thereafter, Allah prohibited the believers from insulting the disbelievers' idols,
فَيَسُبُّواْ اللَّهَ عَدْواً بِغَيْرِ عِلْمٍ
(lest they insult Allah wrongfully without knowledge.)" `Abdur-Razzaq narrated that Ma`mar said that Qatadah said, "Muslims used to insult the idols of the disbelievers and the disbelievers would retaliate by insulting Allah wrongfully without knowledge. Allah revealed,
وَلاَ تَسُبُّواْ الَّذِينَ يَدْعُونَ مِن دُونِ اللَّهِ
(And insult not those whom they worship besides Allah.)" On this same subject -- abandoning what carries benefit to avert a greater evil - it is recorded in the Sahih that the Messenger of Allah ﷺ said,
«مَلْعُونٌ مَنْ سَبَّ وَالِدَيْه»
(Cursed is he who insults his own parents!) They said, "O Allah's Messenger! And how would a man insult his own parents" He said,
«يَسُبُّ أَبَا الرَّجُلِ فَيَسُبُّ أَبَاهُ وَيَسُبُّ أُمَّهُ فَيَسُبُّ أُمَّه»
(He insults a man's father, and that man insults his father, and insults his mother and that man insults his mother.) Allah's statement,
كَذَلِكَ زَيَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمْ
(Thus We have made fair seeming to each people its own doings;) means, as We made fair seeming to the idolators loving their idols and defending them, likewise We made fair seeming to every previous nation the misguidance they indulged in. Allah's is the most perfect proof, and the most complete wisdom in all that He wills and chooses.
ثُمَّ إِلَى رَبِّهِمْ مَّرْجِعُهُمْ
(then to their Lord is their return,) gathering and final destination,
فَيُنَبِّئُهُمْ بِمَا كَانُواْ يَعْمَلُونَ
(and He shall then inform them of all that they used to do.) He will compensate them for their deeds, good for good and evil for evil.
E non insultate, o credenti, gli idoli che questi idolatri adorano assieme ad Allāh, anche se sono vili e meritano insulti, in modo che gli idolatri non si permettano di insultare Allāh, ignorando la Maestà che Egli merita, gloria Sua. Così come venne abbellita a costoro la perdizione in cui versano, abbellimmo ad ogni popolo le loro azioni, buone o malvagie che siano; così applicarono ciò che abbellimmo loro; dopodiché, torneranno al loro Dio, nel Giorno del Giudizio, e così li informerà di ciò che compievano nelle vita terrena e li retribuirà per questo.
O vjernici, nemojte vrijeđati kipove koje višebošci obožavaju pored Allaha, iako su ti kipovi nešto najprezrenije i zaslužuju da budu vrijeđani i grđeni, e da ne bi višebošci vrijeđali Allaha oholeći se i ne znajući šta Njemu, Uzvišenom, dolikuje. Kao što je njima uljepšana zabluda u kojoj se nalaze, tako smo svakom umetu njihova djela predstavili lijepim, bilo da su doba ili loša, pa su činili ono što smo im uljepšali, a zatim će se Allahu vratiti na Sudnjem danu i On će ih obavijestiti o onome što su na dunjaluku radili, te će ih za to obračunati.
Commentary
The first of the present verses has been revealed concerning a particular event and provides guidance in a matter of principle, that is, what you are not permitted to do yourself, for that you cannot become the cause or channel either - both shall remain equally impermissible.
The Background of Revelation
According to the background of revelation as narrated by Ibn Jarir, when Abu Talib, the respected uncle of the Holy Prophet ﷺ was on his death bed, the disbelieving chiefs of the tribe of Quraysh who, hostile and torturous to the Holy Prophet ﷺ always plotting to kill him, became alarmed at the eventuality of the death of Abu Talib which was likely to become an impediment to their nefarious designs.
Because, they thought, if they were to kill Muhammad ﷺ after his protective uncle's death, that would go against the norms of their own self-respect and honour, for people would say that they were unable to do anything like that in the presence of Abu Talib, but when he died, they killed his helpless nephew. So, they decided to get together and go to Abu Talib to talk about the matter in a decisive manner.
Every educated Muslim knows that Abu Talib, though he had not formally embraced Islam, loved the Holy Prophet ﷺ dearly, even respected him as a great bearer of the Divine message right from his heart, and always defended him against his enemies.
So, the Quraysh chiefs formed a deputation who would go to see Abu Ta1ib. Included as members of the deputation were Abu Sufyan, Abu Jahl, ` Amr ibn al-` As and some others. The name of the person chosen to arrange for an appointment to meet with Abu Talib was Muttalib. He got his permission and escorted the deputation to him.
To Abu Ta1ib, the deputation said: You are our elder, and a chief, and you know that your nephew, Muhammad ﷺ has been causing great pain to the idols we worship. We wish that you would talk to him and prevail on him that he should say nothing offensive against our idols, in which case, we shall make peace on the principle that he acts as he wishes on his faith, takes whoever he chooses as the object of his worship, against which, we shall raise no objection.
Abu Talib called the Holy Prophet ﷺ to him and said: Here are the chiefs of your clan. The Holy Prophet ﷺ turned to the deputation and asked: What is your wish? They said: We wish that you leave us and our idols alone. Do not speak ill of them. We shall leave you and your object of worship alone. This will end our mutual hostility.
The Holy Prophet ﷺ said: All right, you tell me, if I were to accept what you were saying, would you be ready to say a Kalimah (statement in words) by saying which you would become masters of the whole Arabia with even people from beyond subscribing to your authority?
Abu Jahl said: You are talking about only one Kalimah. We are ready to say ten of them. Tell us what are they? The Holy Prophet said: لا إلہ إلا اللہ [ La Ilaha Illallah : There is no god (worthy of worship) but Allah ]. That infuriated all of them. Abu Talib said to the Holy Prophet ﷺ : 0 my nephew, say something other than this Kalimah because it has left your clansmen all confused.
He said: As for me, I cannot say a Kalimah other than this. If they were to bring the sun down from the skies and put in my hands, even then I will not say a Kalimah other than this. His intention was to let them become totally disappointed.
Thereupon, still in anger, they said: Either you stop speaking ill of our idols, the objects of our worship, or we too are going to start using insulting language against you, and also against that Being of which you claim to be the messenger. Revealed, thereupon, was the verse: وَلَا تَسُبُّوا الَّذِينَ يَدْعُونَ مِن دُونِ اللَّـهِ فَيَسُبُّوا اللَّـهَ عَدْوًا بِغَيْرِ عِلْمٍ (And do not abuse those whom they invoke other than Allah, lest they abuse Allah transgressively without knowledge).
“ لَا تَسُبُّوا " (la tasubbu) in this verse is a derivation from the word: سَبَّ (sabb) which means to abuse or use insulting language against someone (not in the sense of misuse, maltreatment or corrupt practice as currently used in American English which uses other alternates for hurling invectives - Tr.). The Holy Prophet ﷺ given his intrinsically high moral disposition, had already been abiding by this rule of conduct. Not even during his childhood, had his blessed speech ever been contaminated with an abusive word for any human being, rather not even for an animal. Perhaps, there may have been some hard word which escaped the lips of some from among the noble Companions which was overestimated as an invective by the disbelievers of Makkah, and which was used as a pretext by the chiefs of the Quraysh when their deputation brought this case up before the Holy Prophet g and gave the ultimatum that either he stops insulting their deities or they would start insulting theirs.
Thereupon, came the Qur'anic injunction through which Muslims were prohibited from making any insulting statement against the false objects worshipped by disbelievers. Particularly worth noticing in this verse is that, just a verse earlier (106-107), the address was to the Holy Prophet ﷺ ، himself. Examples are: اتَّبِعْ مَا أُوحِيَ إِلَيْكَ مِن رَّبِّكَ (Follow what has been revealed to you from your Lord) and: أَعْرِضْ عَنِ الْمُشْرِكِين (and turn away from those who associate partners with Allah) and: مَا جَعَلْنَاكَ عَلَيْهِمْ حَفِيظًا (And We have not made you to stand guard over them) and: مَا أَنتَ عَلَيْهِم بِوَكِيلٍ (and you are not entrusted with their affairs). In all these grammatical forms, the Holy Prophet ﷺ was the addressee who was being asked to do or not to do something. After that, the form of address was changed in the present verse. It was turned away from the Holy Prophet ﷺ and was turned to Muslims in general. Said there was: لَا تَسُبُّوا (la tasubbu). The hint given thereby is that the Holy Prophet ﷺ who had never used abusive speech against anyone to start with, could not be directly addressed with the words of prohibition for that could make him disheartened. Therefore, the address was made general - and all Sahabah ؓ too started taking precaution in this matter. (As in Al-Bahr Al-Muhit)
Related Considerations
That idols have been mentioned in strong words in several verses of the Qur'an, and that those verses are not abrogated either for they are still recited, is a different matter.
The answer is that such words wherever they appear in the verses of the Qur'an are there as a polemic or debating device to unfold some reality clearly. Intended at such places is no aggression, nor can a sensible person deduce from it such an intention to malign idols or to mock at disbelievers or to irritate them. This is an open difference in approach which is readily understood by those aware of the nuances of diction in any language. They know that the shortcoming or inadequacy of a person is called in question only to elucidate an issue in question. This is common practice in courts where no one challenges the statement being made before the Court as the throwing of invectives against someone. Similarly, narrated before physicians are the kind of defects and drawbacks people could have which, if described elsewhere would be taken as invectives hurled at someone. But, such statement made under medical need is not regarded as abusive talk by anyone.
Thus, when the Qur'an describes the helplessness of idols in being devoid of sense and consciousness, knowledge and power, it uses a manner of speaking which would help the understanding to under-stand reality and expose the error or short-sightedness of those who do not. Hence, it was said: ضَعُفَ الطَّالِبُ وَالْمَطْلُوبُ ` Weak are, the seekers and weak, the sought (idols) 22:73.' And as it was said: إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّـهِ حَصَبُ جَهَنَّمَ (You, and what you worship, other than Allah, are but fuel for Hell - 21:98). Here too, the purpose is not to speak ill of someone. The purpose is to state the sad end of straying and error. Muslim jurists, may the mercy of Allah be upon them, have made it all clear by explaining: If anyone were to recite this verse too as a tool aimed at causing irritation for disbelievers, then, for him, this recitation at that time and for that purpose, shall be considered as included under this ` abusing which is prohibited,' and will, therefore, be impermissible - as is the case in the prohibition of the recitation of the Qur'an at times and places which are Makruh (reprehensible) and known to everyone. (Ruh al-Ma'ani).
To sum up, it can be said that, no word which could be taken as abusive was ever said by the Holy Prophet ﷺ or had appeared in the Holy Qur'an, nor was there any apprehension that it could happen in the future. Of course, the probability that Muslims at large may fall into such impulsive action did exist, therefore, this verse stopped them from doing so. This event and the Qur'anic instruction based on it has provided access to a large body of significant knowledge, some examples of which are given below:
Becoming the Cause or Agent of a Sin is also a Sin
1. One of the principles thus deduced is: If doing something which is permissible intrinsically - in fact, even commendable in a certain degree - but, in the actual doing of it some corruption has to be accommodated, or as a result of which, people are let into sin, then, the doing of such a thing is also prohibited. The reason is that identifying false objects of worship, that is, the idols, is, at least, permissible after all - and if said under the need to uphold one's religious feelings, it may perhaps be even worthy of praise and reward - but, since this resulted in the apprehension that people would start speaking ill of Allah Jalla Sha'nuhu which, in turn, would make the degraders of idols the cause of this evil, therefore, prohibited was the act which was already permissible.
2. Another example of this appears in Hadith where, addressing his Companions, the Holy Prophet ﷺ is reported to have said: No one should abuse (use insulting language against) his or her parents. The Companions submitted: Ya Rasul Allah, it is just not possible that one will abuse parents. He ﷺ said: Yes, one does not usually do that. But, when such a person abuses the parents of someone else and, as a consequence of it, the other person abuses his parents, then, the cause of his parents being so abused was this very son. So, he too is like one who has himself abused his parents.
3. Yet another instance of a case of this nature came to pass during the blessed time of the Holy Prophet ﷺ . He said to Sayyidah ` A'ishah ؓ ، that the Baytullah (the Holy Ka'bah) had collapsed on its foundations in an accident during the Jahiliyyah. The Quraysh of Makkah reconstructed it before the advent of prophethood. In this structure, some details turned out to be against the initial Ibrahimi foundation. One of them was the part now known as حطیم Hatim. This too is part of the Baytullah. It was left out because of paucity of funds. Then, there were two doors of Baytullah, the Eastern and the Western - one for entry and the other for exit. The people of Jahiliyyah closed the Western door. The one door left was raised higher than the ground level so that entry into the Baytullah would depend on their will and permission and that no one could go there freely. The Holy Prophet ﷺ said: I wish I could demolish the present structure of Baytullah and make it like the structure raised by Sayyidna Ibrahim Khalilullah (علیہ السلام) . But, the danger is that your people, that is, the common Arabs, who have entered the fold of Islam just now, may fall a victim to some doubts at the sight of Baytullah being demolished, therefore, I have abandoned my intention.
It goes without saying that raising the structure of Baytullah precisely on the foundations laid down by Sayyidna Ibrahim (علیہ السلام) was an act of obedience and a deed deserving of merit and reward. But, seeing the shadows of a danger lurking behind this intended action because of the ignorance of people around, he abandoned that idea. So, from this event too, there emerges the same principle that, should there be an apprehension of some evil or corruption necessarily resulting from what is permissible, even from what is otherwise an act of thawab or merit, then, that permissible or thawab-worthy act too becomes impermissible.
But, there exists a strong doubt about this principle which has been reported from Abu Mansur in Ruh al-Ma'ani. The proposition posed is: Allah Ta` ala has made Jihad binding on Muslims - though, the inevitable outcome of killing is that, when a Muslim will start killing some non-Muslim, they would start killing Muslims - and killing Muslims is Haram (forbidden). Thus, given this principle, Jihad should also be prohibited. Then, the same will hold valid about our propagation of Islam and the recitation of the Qur'an, and about Adhan and Salah as well, all of which are subjected to mockery and ridicule by many among the disbelievers. If so, shall we surrender our right to worship and promote our religion?
Answering this, Abu Mansur has himself said that this doubt has come up because of ignoring a necessary condition. That condition is that a permissible act which has been prohibited, because of the apprehension of something evil, should not be one of the basic objectives and necessary duties in Islam. Thus, speaking ill of false objects of worship does not relate to any objective of Islam. Similarly, no basic Islamic objective depends on making the structure of Baytullah conform precisely to the foundations laid out by Sayyidna Ibrahim (علیہ السلام) . Therefore, whenever there was the danger of some religious mal-situation cropping up by doing what was permissible, or even reward-worthy, such acts or intentions were abandoned. As for acts which are either the very Islamic objectives in themselves, or on them depends some Islamic objective, then, even if the wrongdoings of other people seem to be bringing visible corruption or evil in its wake, then, these objectives will never be surrendered or abandoned. Instead of that, effort will be made that such permissible acts should keep continuing in their place, and steps will be taken to block the spreading of evils and corrupting agents as far as possible.
This is why two great men of Islamic history acted the way they did. Once Hasan al-Basri (رح) and Imam Muhammad Ibn Sirin (رح) ، went out to participate in the Salah for a Janazah. There, they noticed a gathering which had men as well as women. Seeing this Ibn Sirin returned back. But, Hadrat Hasan al-Basri (رح) said: Why should we leave doing what is necessary because of the false practice or ways of other people? The Salah of Janazah is Fard (obligatory). It cannot be abandoned because of this corrupting agent. Of course, effort will be made, as far as possible, that this evil is rooted out.
This event too has been reported in Ruh al-Ma'ani.
So, the substance of this principle which emerges from this verse comes to be: An act which is permissible in itself, even if it be an act of obedience and thawab - but, not be one of the religiously binding objectives, then, should doing it bring forth evil consequences, abandoning of that permissible act becomes Wajib (necessary). This is contrary to the case of the objectives of the Shari'ah which cannot be abandoned because of any impending evil or corruption.
From this principle, the jurists of the Muslim community have deduced solutions to thousands of problems. Some examples of their juristic efforts are:
1. If a person has a disobedient son and he knows that, should he ask him to do something, he would refuse to do it and even prefer to do against it, in which case, he will become liable to a grave sin, then, in such a situation, the father should not ask him to do or not to do something as an order, instead of which, he should say so in the mode of a good counsel - for example, he says to him, ` if such and such job could be done, that would be nice' - so that, in the eventuality of a refusal or reverse action, the son does not become liable to the sin of a new disobedience. (Khulasatul-Fatawa)
2. The same rule holds good in matters where well-meaning advice is given to someone. If circumstantial indicators show that a person, rather than take advice, is more likely to take a worse course, as a result of which, he will sink deeper into sin, then, in such a situation, to give up advising is better. In his Sahih, Imam al-Bukhari has introduced a regular chapter on this subject:
باب من ترک بعض الاختیار مخافۃ ان یقصر فھم بعض الناس فیقعوا فی اشد منہ
There are occasions when things permissible, even those commendable, are abandoned lest they put common people in misunderstanding - subject to the condition that these acts are not from the core objectives of Islam.
3. But, acts which are included under the objectives of Islam - whether Fard, Wajib or Sunnah al-Mu'akkadah (obligatory, necessary or emphasized Sunnah) or other kinds of Islamic hallmarks - if by observing them some people lacking in understanding start falling in misunderstanding, then, these acts will not be abandoned, rather, other methods will be used to remove the misunderstanding and misdoing of such people. Events which came to pass in early Islam prove that the disbelievers of Makkah were provoked because of Salah, the recitation of the Qur'an and the preaching of Islam. But, the standing hallmarks of Islam were never abandoned because of such adverse conditions. In fact, the very episode relating to Abu Jahl and the rest of Quraysh chiefs recounted under the Background of Revelation of the present verse has proved the point eloquently. The essence of the episode was that the chiefs from the disbelieving Quraysh tribe wished to give a guarantee of peace if the Holy Prophet ﷺ would abandon preaching Tauhid, that is, stop calling Allah One. The answer given by him was: I can never do that, even if they were to bring the sun and the moon and put them in my hands.
In conclusion, the question as refined and resolved is: If, by doing what is included under Islamic objectives, some people fall a victim to misunderstanding or misdeed, such acts would never be abandoned. Of course, acts which are not included under Islamic objectives - and leaving them off does not compromise or kill any religious objective - then, such acts will be abandoned because of the apprehension that others might fall into misunderstanding or misdeed.
O believers, do not insult the idols that they worship alongside Allah, even though they be deserving of that, for then the idolaters due to ignorance would insult Allah unknowingly, may He be glorified. Just as He made their misguidance fair seeming to them, He makes the behaviour of every nation, be it good or bad, seem good to them and so they act accordingly. Then their return on the Day of Rising is to their Lord, Who will inform them about what they used to do in the world and repay their actions.
Creyentes, no insulten a los ídolos que ellos adoran junto con Al-lah, porque entonces los idólatras en su ignorancia insultarán a Al-lah sin saberlo. Así como Él hizo que su extravío les pareciera lo correcto, Él hace que las acciones de cada nación, sean buenas o malas, les parezcan buenas y así actúen en consecuencia. Pero el retorno de ellos en el Día de la Resurrección será ante su Señor, Quien les juzgará por las acciones que solían hacer en el mundo y los retribuirá por ellas.
Those who reject the divine message invent different excuses to justify their doing so. In these circumstances, it may occur to the preacher that he should change the way he conveys his message, so that it becomes acceptable to the addressees. But this would not be proper. He should adhere to the style which has been directly taught to him by God, because the real purpose of his activity is to link man with God and not to win people over and draw them into his sphere by hook or by crook. On the other hand, neither is it proper to respond to the addressee’s obduracy with abusive outbursts. The individual develops a bias in favour of the particular traditions to which he is born, or the kind of thinking with which he has become familiar. According to this, he develops a particular frame of mind which affects all his thinking process. This frame of mind presents the greatest impediment to the acceptance of Truth. Unless it can be altered, that door of his mind, through which the voice of Truth might enter, will never open.
109- Onlar eğer kendilerine bir mucize gelirse mutlaka ona iman edeceklerine dair var güçleri ile Allah adına yemin ettiler. De ki:“Mucizeler ancak Allah katındadır.” O mucize geldiği zaman da yine iman etmeyeceklerinin farkında değil misiniz?
110- Onların kalplerini ve gözlerini çeviririz de ilk defa ona iman etmedikleri gibi (yine iman etmezler) ve biz de onları azgınlıkları içerisinde şaşkın bir halde bırakırız.
111- Eğer biz (istedikleri gibi) onlara melekleri indirseydik, ölüler de onlarla konuşsaydı ve her şeyi karşılarına toplasaydık onlar yine de -Allah dilemedikçe- iman etmezlerdi. Fakat onların çoğu bilmezler.
109. “Onlar” yani Allah Rasûlü Muhammed sallallahu aleyhi ve sellem’i yalanlayan müşrikler: “eğer kendilerine” Muhammed sallallahu aleyhi ve sellem’in doğruluğuna delalet eden “bir mucize gelirse mutlaka ona iman edeceklerine dair var güçleri ile” yani alabildiğine büyük yeminler ederek ve yeminlerini pekiştirerek “Allah adına yemin ettiler.” Ancak onların söyledikleri bu sözden kasıtları, doğruyu bulmak değildi. Onların esas maksatları kendilerine yapılan itirazı önlemek ve peygamberlerin getirdikleri kesin gerçekleri reddetmekti. Çünkü Yüce Allah Rasûlü’nü apaçık âyetlerle ve kesin delillerle desteklemiştir. Bunlara dikkat edilecek olursa onun getirdiklerinin doğruluğunda en ufak bir şüphe ve anlaşılamayacak bir husus kalmaz. Artık bundan sonra onların mucize istekleri, kabul edilmeyi ve olumlu karşılanmayı hak etmeyen, inatlaşma kabilinden bir istektir. Hatta bu tür isteklerinin kabul edilmemesi, onların faydasınadır. Çünkü Yüce Allah’ın kulları hakkında cereyan edegelen sünneti/kanunu şudur: Peygamberlerine mucizeler göstermesi teklifinde bulunanlara istedikleri mucizeler gelecek olur da onlara iman etmeyecek olurlarsa onlar, bu dünyada derhal cezalandırılırlar. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“De ki: Mucizeler ancak Allah katındadır” Yani dilediği vakit bunları gönderen, dilemediği vakit göndermeyen O’dur. Bu konuda benim herhangi bir yetkim söz konusu değildir. Öyleyse benden bir takım mucizeler göstermemi istemeniz, hem bir haksızlıktır hem de güç yetiremeyeceğim şeyleri benden istemeniz demektir. Benden istenen size getirdiklerimin açıklanması ve buna karşılık sizin bunları tasdik etmenizdir. Ben de size getirdiklerimi açıklamış bulunuyorum.
Bununla birlikte istedikleri mucizeler gelecek olsa bile iman ve tasdik edip etmeyecekleri belli değildir. Aksine bu durumda olanlardan çoğunlukla görülen, iman etmedikleridir. Bundan dolayı Yüce Allah:“O mucize geldiği zaman da yine iman etmeyeceklerinin farkında değil misiniz?” buyurmaktadır.
110. Yani davetçinin kendilerine geldiği ve onlara karşı delilin ortaya konduğu ilk seferinde iman etmedikleri için kalplerini çevirmek, iman etmelerini engellemek ve dosdoğru yolu izlemeye onları muvaffak kılmamak sureti ile onları cezalandırırız. Bu, Yüce Allah’ın adaletindendir. Kulları hakkındaki hikmetinin gereğidir. Çünkü bu yanlışı kendi aleyhlerine olmak üzere işleyenler onlardır. Onlara hidâyet kapısı açılmış ama onlar bu kapıdan girmemişlerdir. Onlara doğru yol açıkça bildirilmiş ama onlar o yolu izlememişlerdir. Artık bundan sonra hidâyete muvaffak olmaktan mahrum edilmeleri bu hallerine uygun düşmüştür.
111. Aynı şekilde onların, imanı yalnızca kendi irade ve meşietlerine bağlı kabul edip bu konuda Yüce Allah’ın iradesini hesaba katmamaları da en büyük yanlışlardan biridir. Çünkü eğer onlara Rasûlullah’ın peygamberliğine tanıklık eden meleklerin indirilmesi, ölülerin diriltilmeleri ve konuşmaları gibi büyük mucizeler gelecek olsa, “ve her şeyi” onlarla konuşsunlar diye “karşılarına” şahit olacakları, doğrudan görecekleri ve peygamberin getirdiklerinin doğruluğunu açıklayacak şekilde “toplasaydık onlar yine de” eğer Allah onların iman etmelerini istemeyecek olursa “iman etmezlerdi. Fakat onların çoğu bilmezler.” cahillik ederler. Bundan dolayıdır ki iman etmelerini sırf teklif ettikleri mucizelerin gelmesine bağlamışlardır. Halbuki akıl ve ilim, kulun hakka tâbi olması gerektiğini ve Allah’ın açıkladığı yollarla bunu bulmaya çalışmasını, bunun için gayret etmesini, hakka tâbi olma hususunda Rabbinden yardım dileyerek kendi nefsine, güç ve imkânlarına güvenmemesini ve faydasız yere mucizelerin gösterilmesini istememesini gerektirir.
On Signs and Miracles
The previous verses had mentioned how obstinate people failed to benefit from clear signs of Allah and open miracles of His Messenger and kept on denying the message of truth. The present verses mention how they took a new turn, and demanded particular miracles from the Holy Prophet ﷺ . As reported by Ibn Jarir, the Quraysh chiefs asked that they be shown the miracle of turning the Mount of Safa into solid gold; if so, they would accept that he was a prophet and messenger, and that they would embrace Islam. The Holy Prophet ﷺ said: All right, make a solid agreement that, if this miracle is shown, all of you will become Muslims. They took solemn oaths. The Holy Prophet ﷺ stood up to pray that Allah turns the Mount into gold. Sayyidna Jibra'il (علیہا السلام) came with Wahy which said: If you wish, We shall make this whole Mount a Mount of gold, but the consequence will be that, according to the customary Divine Law, all of them - if they still fail to believe - shall be destroyed through a mass punishment, as has been happening with past communities who demanded a miracle which was shown, yet they reverted back to denial when the wrath and punishment of Allah overtook them. Since the Holy Prophet ﷺ was aware of their habitual obstinacy, and because he was in mercy the foremost, he said that he was not going to pray for that miracle anymore. Thereupon, the following verse was revealed: وَأَقْسَمُوا بِاللَّـهِ جَهْدَ أَيْمَانِهِمْ (And they swore by Allah on eloquent oaths - 109). Reported here is the sworn saying of the disbelievers that they would embrace Islam if they can see the miracle demanded by them. After that, in the sentence which follows immediately, it was said: إِنَّمَا الْآيَاتُ عِندَ اللَّـهِ (Signs are, definitely, with Allah - 109). This contains an answer to their saying. It has been declared here that all signs and miracles are within the power and control of Allah Ta` a1a. As for the miracles already manifested, they too were from Him - and those being demanded now, they too lie within His absolute control. But, according to the dictate of reason and justice, they had no right to make such a demand - because, the Holy Prophet ﷺ claims to be a Messenger of Allah, in support of which, he has already presented proofs and evidences in the form of miracles. Now, the other party does have the right to question these proofs and evidences by showing the proofs of their being false. But, the attitude of not cross-examining evidences presented and yet demanding some other evidences would be like the scenario in a law court where the respondent would avoid cross-examining the witness presented by the plaintiff and take the plea that he does not accept the evidence of these witnesses and that he would accept what is said particularly by such and such a person in his statement. Obviously, no court would consider this plea worth hearing.
Similar is the case of the veracity of a prophet or Rasul of Allah. To that end there are many clear signs and miracles before those who disbelieve. Now, unless they prove that these signs and miracles are false, they have no right to say that they would rather like to see a miracle of this or that kind before they could believe.
After that, upto the end of the cited verses, Muslims have been directly instructed that their duty is to stay firm on the true faith in their individual capacity, as well as convey it to others correctly and properly. If they, even then, show signs of rigidness and obstinacy, one should not worry about them because no one has to be forced into becoming a Muslim. If this was what could be done by force, who can claim to have greater coercive power than Allah Ta` ala. He Himself would have made everyone a Muslim. And in order to give Muslims their peace of heart, it was also explained in the verse that these people will not believe even if Allah were to show them the miracles of their choice openly and clearly. The reason was that their denial was not based on any misunderstanding or lack of awareness. In fact, it was due to their hostility and obstinacy - a disease which cannot be treated by miracles. In verse 111 وَلَوْ أَنَّنَا نَزَّلْنَا إِلَيْهِمُ الْمَلَائِكَةَ , it has been said that these people, if they were shown all miracles demanded by them, in fact, even if they were made to meet with angels and talk to the dead, they would still not believe. In the two verses that follow (112 113), the Holy Prophet ﷺ has been comforted by saying that the hostility of such people against him is nothing surprising. Past prophets too had their enemies - so, let him not be sad about it.
Müşrikler, eğer Muhammed onların istedikleri mucizeleri getirirse ona mutlaka iman edeceklerine dair var güçleriyle Allah adına yemin etmişlerdi. -Ey Resul!- Onlara de ki: "Mucizeler bende değildir, ancak Allah katındadır ve dilediği zaman onları Yüce Allah indirir." -Ey Müminler!- Şüphesiz bu mucizeler onların istedikleri şekilde geldiği zaman yine iman etmezler. Bilakis inatları ve inkârları üzerine kalırlar. Çünkü onlar hidayete ermek istemezler.
The idolaters swear by Allah, with their strongest oaths, that if Muhammad (peace be upon him) brings them one of the signs they asked for, then they will believe. Say to them, O Messenger: I do not have signs so that I may bring them: they are only with Allah, Who sends them down as He wills. And what will inform you, O believers, that if these signs come, as they request, they still will not believe? Instead, they will persist in their denial and stubbornness, because they in fact do not want to be guided.
"Mereka bersumpah dengan Nama Allah dengan segala kesung-guhan, bahwa sungguh jika datang kepada mereka sesuatu mukjizat, pastilah mereka beriman kepadaNya. Katakanlah, 'Sesungguhnya mukjizat-mukjizat itu hanya berada di sisi Allah.' Dan apakah yang memberitahukan kepadamu bahwa apabila mukjizat datang mereka tidak akan beriman? Dan (begitu pula) Kami memalingkan hati dan penglihatan mereka sebagaimana mereka belum pernah beriman kepadanya (al-Qur`an) pada permulaannya dan Kami biarkan mereka bergelimang dalam kesesatannya yang sangat." (Al-An'am: 109-110).
"Kalau sekiranya Kami turunkan malaikat kepada mereka, dan orang-orang yang telah mati berbicara dengan mereka dan Kami kumpulkan (pula) segala sesuatu ke hadapan mereka, niscaya me-reka tidak (juga) akan beriman, kecuali jika Allah menghendaki, tetapi kebanyakan mereka tidak mengetahui." (Al-An'am: 111).
(109) Orang-orang musyrik yang mendustakan Rasul Muhammad bersumpah ﴾ بِٱللَّهِ جَهۡدَ أَيۡمَٰنِهِمۡ ﴿ "dengan Nama Allah dengan segala kesungguhan." Maksudnya, sumpah yang mereka tegaskan dan mereka tekankan, ﴾ لَئِن جَآءَتۡهُمۡ ءَايَةٞ ﴿ "sungguh jika datang kepada me-reka sesuatu mukjizat," yang menunjukkan kebenaran Muhammad, ﴾ لَّيُؤۡمِنُنَّ بِهَاۚ ﴿ "pastilah mereka beriman kepadaNya." Ucapan yang mereka katakan ini tidak bertujuan baik, akan tetapi tujuannya hanyalah menyangkal bantahan yang ditujukan kepada mereka dan menolak apa yang dibawa oleh Rasul dengan pasti, Allah telah mendukung RasulNya dengan mukjizat-mukjizat yang jelas dan dalil yang kuat di mana jika ia dilihat, maka tidak tersisa sedikit pun syubhat dan persoalan tentang kebenaran sesuatu yang dibawanya.
Permintaan mereka terhadap mukjizat setelah itu hanyalah permintaan yang menyusahkan yang tidak perlu dipenuhi. Bahkan terkadang pelarangan untuk menjawab pertanyaan mereka adalah lebih banyak kemaslahatannya bagimu karena sunnatullah yang berlaku pada manusia adalah bahwa orang-orang yang menuntut turunnya mukjizat kepada Rasul-rasul mereka, apabila ia diturun-kan lalu mereka tidak beriman kepadanya, maka Allah menyege-rakan azab kepada mereka. Oleh karena itu Allah berfirman,﴾ قُلۡ إِنَّمَا ٱلۡأٓيَٰتُ عِندَ ٱللَّهِۖ ﴿ "Katakanlah, 'Sesungguhnya mukjizat-mukjizat itu hanya berada di sisi Allah'." Maksudnya, Allah-lah yang menurunkannya jika Dia berkehendak, dan menahannya jika Dia berkehendak. Urusannya sedikit pun bukanlah di tanganku, tuntutanmu kepa-daku terhadap mukjizat bukanlah pada tempatnya. Tuntutan ter-hadap apa yang tidak aku miliki. Seharusnya tuntutan tersebut ditujukan untuk meminta penjelasan ayat yang aku sampaikan kepadamu dan tuntutan penjelasan tentang pembenarannya. Itu telah terjadi. Walaupun begitu tidak bisa dipastikan bahwa sean-dainya mukjizat itu turun, mereka akan beriman dan memperca-
yainya. Justru pada umumnya orang yang keadaannya begini malah tidak beriman. Oleh karena itu, Dia berfirman, ﴾ وَمَا يُشۡعِرُكُمۡ أَنَّهَآ إِذَا جَآءَتۡ لَا يُؤۡمِنُونَ ﴿ "Dan apakah yang memberitahukan kepadamu bahwa apabila mukjizat datang mereka tidak akan beriman?"
(110) ﴾ وَنُقَلِّبُ أَفۡـِٔدَتَهُمۡ وَأَبۡصَٰرَهُمۡ كَمَا لَمۡ يُؤۡمِنُواْ بِهِۦٓ أَوَّلَ مَرَّةٖ وَنَذَرُهُمۡ فِي طُغۡيَٰنِهِمۡ يَعۡمَهُونَ ﴿ "Dan (begitu pula) Kami memalingkan hati dan penglihatan mereka se-perti mereka belum pernah beriman kepadanya (al-Qur`an) pada permu-laannya, dan Kami biarkan mereka bergelimang dalam kesesatannya yang sangat." Kami menghukum mereka jika mereka tidak beriman pertama kali, pada saat itu penyeru mendatangi mereka dan hujjah pun telah tegak atas mereka dengan memalingkan hati mereka, menghalangi mereka dari keimanan, dan tidak memberi mereka taufik kepada jalan yang lurus. Ini adalah keadilan Allah dan hik-mahNya kepada hamba-hambaNya, karena merekalah yang mena-nam untuk diri mereka, pintu telah dibuka di depan mereka tetapi mereka tidak memasukinya. Jalan telah dijelaskan tetapi mereka tidak melewatinya. Jika setelah itu mereka gagal mendapatkan taufik, maka itu sudah sesuai dengan kondisi mereka.
(111) Begitu pula mereka menggantungkan iman kepada keinginan dan kehendak mereka semata tanpa bersandar kepada Allah, itu adalah kesalahan besar. Jika mukjizat-mukjizat besar da-tang kepada mereka seperti turunnya para malaikat kepada mereka, mereka memberi kesaksian kepada Rasulullah tentang risalah yang dibawanya, dialog mereka dengan orang-orang mati dan kebang-kitan mereka setelah mereka mati, dan Kami kumpulkan segala mukjizat di hadapan mereka sehingga ia berbicara kepada mereka berhadap-hadapan, melihat langsung tentang kebenaran sesuatu yang dibawa oleh Rasul, semua itu tidak membuat mereka beriman jika Allah tidak menghendaki mereka beriman.
Akan tetapi kebanyakan dari mereka tidak mengetahui, oleh karena itu, mereka hanya menggantungkan iman mereka kepada turunnya mukjizat, padahal sesuai dengan tuntutan akal dan ilmu, hendaknya tujuan seorang hamba adalah ketundukan kepada kebe-naran, hendaknya dia mencarinya dengan cara yang telah dijelaskan oleh Allah lalu mengamalkannya dan memohon pertolongan kepada Tuhannya dalam mengikutinya, bukan bersandar kepada dirinya, kepada daya dan kekuatannya serta tidak menuntut turunnya muk-jizat-mukijizat yang justru tidak ada manfaat padanya.
Los idólatras juran por Al-lah, con sus más solemnes juramentos, que si Mujámmad r les muestra uno de los signos que pidieron, entonces creerán. Diles, Mensajero: “No tengo signos para mostrar, solo Al-lah decide sobre ellos, y es Quien los envía según Su voluntad”.
¿Acaso no saben, creyentes, que aún si estos signos se muestran, como ellos desean, no creerán? Por el contrario, ellos persistirán en su rechazo y obstinación, porque en realidad no desean ser guiados.
Nanumpa ang mga tagapagtambal kay Allāh ng pinakamatindi sa mga panunumpa nila na nakakakaya nila na talagang kung naghatid sa kanila si Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – ng isang tanda mula sa mga tanda na iminungkahi nila ay talagang sasampalataya nga sila rito. Sabihin mo sa kanila, O Sugo: "Ang mga tanda ay hindi nasa ganang akin para magpababa ako ng mga ito; ang mga ito ay nasa ganang kay Allāh lamang. Nagpapababa Siya ng mga ito kapag niloob Niya. Ano ang magpapaalam sa inyo, O mga mananampalataya, na ang mga tandang ito, kapag dumating alinsunod sa iminungkahi nila, ay hindi sila sasampalataya? Bagkus mananatili sila sa pagmamatigas nila at pagtanggi nila dahil sila ay hindi nagnanais ng kapatnubayan."
Les polythéistes firent serment par Allah, le plus intensément qu’ils pouvaient, que si Muħammad leur apportait un des miracles qu’ils avaient réclamé, ils y croiraient assurément. Ô Messager, dis-leur: Ce n’est pas moi qui accomplis les miracles mais c’est plutôt Allah qui les réalise quand Il le veut. Ô croyants, qu’est-ce qui vous fait penser que lorsque les miracles qu’ils ont réclamés se réaliseront, ils se mettront à croire ? Ils persisteront au contraire dans leur entêtement et dans leur dénégation car ils ne désirent pas être guidés.
Những kẻ thờ đa thần thề thốt với Allah bằng một lời long trọng rằng nếu Muhammad mang đến cho họ một dấu lạ từ những dấu là mà họ yêu cầu thì chắc chắn họ sẽ tin. Ngươi - hỡi Thiên Sứ Muhammad - hãy nói với họ: Các dấu lạ không phải ở nơi Ta mà chúng ở nơi Allah, Ngài ban chúng xuống khi nào Ngài muốn. Và điều gì cho các ngươi cảm thấy - hỡi những người có đức tin - rằng các dấu lạ này khi chúng xảy đến đúng với yêu cầu của họ thì họ sẽ tin? Không chắc chắn họ vẫn ngoan cố với sự sai trái của họ bởi họ không muốn được hướng dẫn.
Orang-orang musyrik itu bersumpah demi Allah dengan sekuat tenaga mereka bahwa jika suatu ketika Muhammad datang kepada mereka dengan membawa mukjizat yang mereka usulkan niscaya mereka benar-benar akan beriman kepadanya. Katakanlah -wahai Rasul- kepada mereka, “Mukjizat itu bukanlah wewenangku sehingga bisa kuturunkan sesuka hatiku. Sesungguhnya mukjizat itu adalah wewenang Allah. Dialah yang bisa menurunkannya menurut kehendak-Nya.” Tahukah kalian -wahai orang-orang mukmin- bahwa apabila mukjizat-mukjizat itu datang kepada mereka seperti yang mereka usulkan, mereka tidak akan beriman? Bahkan, mereka akan tetap ingkar dan membangkang karena mereka tidak menginginkan hidayah (petunjuk ke jalan yang benar).
Višebošci se zaklinju Allahom najčvršćim zakletvama kojima se mogu zakleti: "Ako im Muhammed dođe sa čudom od Allaha kojeg oni traže, vjerovat će u to čudo." Reci im, Poslaniče: "Ne posjedujem ja čuda pa da dolazim sa njima kad ja hoću, već je sve to od Allaha, On ih šalje kada On hoće." Da li mislite, o vjernici, da će oni vjerovati ako im dođu čuda i dokazi koje traže? Naprotiv, ostaće na svom prkosu i poricanju, jer oni ne žele uputu.
E gli associatori giurarono solennemente su Allāh che se Muħammed fosse giunto loro con uno dei versetti che proposero, avrebbero creduto. Di' loro, o Messaggero: "I segni non provengono da me e non posso rivelarli; in verità, essi provengono solo da Allāh: Egli li rivela quando vuole. Come potete sapere, o voi credenti, che se giungessero versetti concordi alle loro proposte, crederebbero?! Al contrario, persevererebbero nella loro ostinazione e negazione, perché non desiderano andare incontro alla Retta Via".
Asking for Miracles and Swearing to Believe if They Come
Allah states that the idolators swore their strongest oaths by Allah,
لَئِن جَآءَتْهُمْ ءَايَةٌ
(that if there came to them a sign...) a miracle or phenomenon,
لَّيُؤْمِنُنَّ بِهَا
(they would surely believe therein.) affirming its truth,
قُلْ إِنَّمَا الاٌّيَـتُ عِندَ اللَّهِ
(Say: "Signs are but with Allah.") 6:109 meaning: Say, O Muhammad - to those who ask you for signs out of defiance, disbelief and rebellion, not out of the desire for guidance and knowledge - "The matter of sending signs is for Allah. If He wills, He sends them to you, and if He wills, He ignores your request." Allah said next,
وَمَا يُشْعِرُكُمْ أَنَّهَآ إِذَا جَآءَتْ لاَ يُؤْمِنُونَ
(And what will make you perceive that (even) if it came, they will not believe) It was said that `you' in `make you preceive' refers to the idolators, according to Mujahid. In this case, the Ayah would mean, what makes you -- you idolators -- preceive that you are truthful in the vows that you swore Therefore, in this recitation, the Ayah means, the idolators will still not believe if the sign that they asked for came. It was also said that `you' in, `what will make you preceive', refers to the believers, meaning, what will make you preceive, O believers, that the idolators will still not believe if the signs come. Allah also said,
مَا مَنَعَكَ أَلاَّ تَسْجُدَ إِذْ أَمَرْتُكَ
("What prevented you (O Iblis) that you did not prostrate, when I commanded you") 7:12 and,
وَحَرَامٌ عَلَى قَرْيَةٍ أَهْلَكْنَـهَآ أَنَّهُمْ لاَ يَرْجِعُونَ
(And a ban is laid on every town (population) which We have destroyed that they shall not return (to this world again).) 21:95 These Ayat mean: `What made you, O Iblis, refrain from prostrating, although I commanded you to do so, and, in the second Ayah, that village shall not return to this world again. In the Ayah above 6:109, the meaning thus becomes: What makes you perceive, O believers, who wish eagerly for the disbelievers to believe, that if the Ayat came to them they would believe Allah said next,
وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَـرَهُمْ كَمَا لَمْ يُؤْمِنُواْ بِهِ أَوَّلَ مَرَّةٍ
(And We shall turn their hearts and their eyes away, as they refused to believe therein for the first time,) Al-`Awfi said that Ibn `Abbas said about this Ayah, "When the idolators rejected what Allah sent down, their hearts did not settle on any one thing and they turned away from every matter (of benefit)." Mujahid said that Allah's statement,
وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَـرَهُمْ
(and We shall turn their hearts and their eyes away, ) means, We prevent them from the faith, and even if every sign came to them, they will not believe, just as We prevented them from faith the first time. Similar was said by `Ikrimah and `Abdur-Rahman bin Zayd bin Aslam. `Ali bin Abi Talhah said that Ibn `Abbas said, "Allah mentions what the servants will say before they say it and what they will do before they do it. Allah said;
وَلاَ يُنَبِّئُكَ مِثْلُ خَبِيرٍ
(And none can inform you like Him Who is the All-Knower.) 35:14 and,
أَن تَقُولَ نَفْسٌ يحَسْرَتَى عَلَى مَا فَرَّطَتُ فِى جَنبِ اللَّهِ
(Lest a person should say, "Alas, my grief that I was undutiful to Allah.") 39:56 until,
لَوْ أَنَّ لِى كَـرَّةً فَأَكُونَ مِنَ الْمُحْسِنِينَ
("If only I had another chance, then I should indeed be among the doers of good.") 39:58. So Allah, glory be to Him, states that if they were sent back to life, they would not accept the guidance,
وَلَوْ رُدُّواْ لَعَـدُواْ لِمَا نُهُواْ عَنْهُ وَإِنَّهُمْ لَكَـذِبُونَ
(But if they were returned, they would certainly revert to that which they were forbidden. And indeed they are liars.) 6:28 Allah said,
وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَـرَهُمْ كَمَا لَمْ يُؤْمِنُواْ بِهِ أَوَّلَ مَرَّةٍ
(And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time,) meaning: `If they were sent back to this life, they would be prevented from embracing the guidance, just as We prevented them from it the first time, when they were in the life of this world." Allah said,
وَنَذَرُهُمْ
(and We shall leave them...) and abandon them,
فِي طُغْيَـنِهِمْ
(in their trespass...) meaning, disbelief, according to Ibn `Abbas and As-Suddi. Abu Al-`Aliyah, Ar-Rabi` bin Anas and Qatadah said that `their trespass' means, `their misguidance'. m
يَعْمَهُونَ
(to wander blindly) or playfully, according to Al-A`mash. Ibn `Abbas, Mujahid, Abu Al-`Aliyah, Ar-Rabi`, Abu Malik and others commented, "to wander in their disbelief."
Và TA (Allah) sẽ lật ngược trái tim và cái nhìn của chúng ra khỏi sự hướng dẫn giống như TA đã làm chúng không có đức tin nơi Qur'an ở lần đầu do sự ngoan cố của chúng. TA bỏ mặc chúng trong sự lầm lạc và để chúng bơ vơ trong sự thái quá của chúng mà không có sự hướng dẫn.
E confondiamo i loro cuori e i loro occhi per impedire che vengano guidati alla Retta Via, così come facemmo con loro, la prima volta, riguardo la fede nel Corano, a causa della loro ostinazione, e li lasciamo nella loro perdizione e trasgressione nei confronti del loro Dio, in preda alla confusione.
Mi njihova srca i njihove oči okrećemo na način da njihova srca sprečavamo da prihvate uputu, a njihove oči da vide uputu, kao što smo ih prvi put spriječili, zbog njihovog inata, da povjeruju u Kur'an. Ostavili smo ih da zbunjeni lutaju u zabludi i buntovništvu protiv Gospodara.
Nous détournons leurs cœurs et leurs yeux en nous interposant entre eux et la guidée vers la vérité, tout comme avant cela, Nous Nous sommes interposé entre eux et la croyance au Coran à cause de leur entêtement. De plus, Nous les abandonnons à leur égarement et à l’insoumission qui est la leur envers leur Seigneur, les laissant se débattre dans leur aveuglement.
The truth may be laid before a man with all its supporting arguments and he will still reject it. There is just one reason for this, i.e. his looking at things perversely instead of looking at them in a straightforward manner. An argument may be most rational and based on sound reasoning, but if one is not inclined to accept it, he will find some words or the other to reject it. For example, instead of viewing the arguments of a preacher as definitive, he will start discussing whether all the previous great men were all wrong and strangers to the Truth, and will go on to raise other similar points. It is extremely difficult for one who has developed such a temperament to arrive at the right path. He can give the wrong colour to any subject and seek an excuse to reject it. In order to contradict theoretical arguments, he will find the excuse that they were against the creed of his ancestors. Similarly, in order to allege the falsity of physical observations, he will voice the opinion that they are optical illusions or mere conjuring tricks. This attitude, which impedes the acceptance of theoretical arguments, will likewise obstruct the acceptance of physical facts in support of the truth. One who is determined to remain unreceptive to the truth will, as always, have to go without guidance. Such deniers are arrogant in nature. They want to see themselves set above others at any cost. When a preacher appears before them with a message of Truth, it frequently happens that he is a stranger in those surroundings and has none of the elegant trappings of the times. So, forming any connection with him amounts to degrading one’s position. Those with a superiority complex are therefore unable to accept him. Offering a variety of excuses, they reject him.
And I will turn their hearts and vision, by intervening between them and preventing their guidance to the truth, just as I intervened between them and faith in the Qur’ān the first time because of their stubbornness. I will leave them in their misguidance and rebellion against their Lord, confused and wandering.
Nasıl ilk defa da inatları sebebi ile onlarla Kur'an'a iman etmeleri arasına engel oldu isek, onların kalplerini ve gözlerini tersine çeviririz de hak ve doğru din ile onların arasına girerek engel oluruz. Onları Rablerine karşı isyan ve sapıklıklarında yolu kaybetmiş bir şekilde bırakırız.
Perturbaré sus corazones y su visión, impidiendo que se encaminen hacia la verdad, así como me interpuse entre ellos y la fe en el Corán la primera vez debido a su obstinación. Los dejaré vagar confundidos en su extravío y rebelión en contra de su Señor.
Pumipihit Kamit sa mga puso nila at mga paningin nila sa pamamagitan ng pagharang sa pagitan ng mga ito at ng pagkapatnubay sa katotohanan kung paanong humarang Kami sa pagitan nila at ng pagsampalataya sa Qur'ān sa unang pagkakataon dahilan sa pagmamatigas nila, at nag-iiwan Kami sa kanila sa pagkaligaw nila at paghihimagsik nila sa [Amin na] Panginoon nila habang mga litung-litong natutuliro.
Kami bolak-balik hati dan mata mereka dengan menghalanginya dari jalan yang benar, sebagaimana Kami menghalangi mereka dari iman kepada Al-Qur`ān sejak awal akibat penolakan mereka. Kami biarkan mereka berada di dalam kesesatan dan pembangkangan mereka kepada Tuhan mereka, sehingga mereka kebingungan dan berjalan sempoyongan
Seandainya Kami benar-benar mengabulkan keinginan mereka, lalu Kami turunkan kepada mereka sejumlah Malaikat yang mereka saksikan secara nyata, dan Kami datangkan sejumlah orang mati untuk berbicara kepada mereka dan memberitahu mereka perihal kebenaran dari agama yang engkau bawa, serta Kami penuhi semua usulan mereka secara nyata, pasti mereka tidak akan beriman kepada agama yang engkau bawa. Kecuali orang-orang yang Allah kehendaki untuk diberi-Nya hidayah. Tetapi kebanyakan dari mereka tidak mengetahui hal itu, sehingga mereka tidak pernah mengadu kepada Allah untuk mendapatkan hidayah-Nya.
Si Nous avions répondu favorablement à ce qu’ils proposaient en leur faisant descendre des anges qu’ils voient devant eux, en faisant que les morts leur parlent et les informent de la véracité de ce que tu apportes ou en leur faisant voir de leurs yeux tous les miracles qu’ils réclamaient, ils ne croiraient pas malgré tout en ce que tu apportes, excepté ceux qu’Allah veut guider. Or la plupart ignore cela et ne demande pas à Allah qu’Il lui facilite la guidée.
Si les hubiera respondido al complacer sus demandas (enviándoles a los ángeles para que los vieran, y haciendo que los muertos dieran testimonio sobre la verdad de lo que trajiste, y reuniendo ante sus ojos todo lo que pidieron), aun así no habrían creído en lo que trajiste, a menos que Al-lah deseara guiarlos. Sin embargo, muchos de ellos lo ignoran y no recurren a Al‑lah para que los encamine.
Onların tekliflerini yerine getirip karşılık vererek, üzerlerine melekleri indirsek ve melekleri gözleriyle görseler, ölüler onlarla konuşup, getirmiş olduğun dinde doğru söylediğini onlara haber verseler, onların teklif ettiği her şeyi gözle görülür bir şekilde karşılarına koyarak bir araya getirsek, yine de onların arasından Allah'ın hidayetini dilediği kimseler dışında, senin getirdiğin dine kimse iman etmezdi. Fakat onların çoğu bu konuda bilgi sahibi değillerdir. Kendilerini hidayete muvaffak kılması için Allah’a yönelip, sığınmazlar.
أَوْ تَأْتِىَ بِاللَّهِ وَالْمَلَـئِكَةِ قَبِيلاً
(or you bring Allah and the angels before (us) face to face.) 17:92
قَالُواْ لَن نُّؤْمِنَ حَتَّى نُؤْتَى مِثْلَ مَآ أُوتِىَ رُسُلُ اللَّهِ
(They said: "We shall not believe until we receive the like of that which the Messengers of Allah had received.") 6:124 and,
وَقَالَ الَّذِينَ لاَ يَرْجُونَ لِقَآءَنَا لَوْلاَ أُنزِلَ عَلَيْنَا الْمَلَـئِكَةُ أَوْ نَرَى رَبَّنَا لَقَدِ اسْتَكْبَرُواْ فِى أَنفُسِهِمْ وَعَتَوْا عُتُوّاً كَبِيراً
(And those who expect not a meeting with Us said: "Why are not the angels sent down to us, or why do we not see our Lord" Indeed they think too highly of themselves, and are scornful with great pride.) 25:21 Allah said,
وَكَلَّمَهُمُ الْمَوْتَى
(and the dead had spoken unto them,) This is, to inform them of the truth of what the Messengers brought them;
وَحَشَرْنَا عَلَيْهِمْ كُلَّ شَىْءٍ قُبُلاً
(and We had gathered together all things before them,) before their eyes, as `Ali bin Abi Talhah and Al-`Awfi reported from Ibn `Abbas. This is the view of Qatadah and `Abdur-Rahman bin Zayd bin Aslam. This Ayah means, if all nations were gathered before them, one after the other, and each one testifies to the truth of what the Messengers came with,
مَّا كَانُواْ لِيُؤْمِنُواْ إِلاَّ أَن يَشَآءَ اللَّهُ
(they would not have believed, unless Allah willed,) for guidance is with Allah not with them. Certainly, Allah guides whom He wills and misguides whom He wills, and He does what He wills,
لاَ يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْـَلُونَ
(He cannot be questioned about what He does, while they will be questioned.) 21:23, This is due to His knowledge, wisdom, power, supreme authority and irresistibility. Similarly, Allah said,
إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لاَ يُؤْمِنُونَ - وَلَوْ جَآءَتْهُمْ كُلُّ ءايَةٍ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ
(Truly, those, against whom the Word (wrath) of your Lord has been justified, will not believe. Even if every sign should come to them, until they see the painful torment.) 10:96-97
Và nếu TA có đáp ứng cho họ những gì họ đề nghị là TA đã cho các Thiên Thần hạ thế cho thấy tận mắt, rồi cho người chết sống lại báo cho họ biết sự thật về sứ mạng của Ngươi, song TA tập họp tất cả yêu cầu của họ đặt trước mặt họ để đối chất với họ thì họ vẫn không tin vào những gì Ngươi mang đến ngoại trừ một số người nào mà Allah muốn hướng dẫn họ đi đến con đường ngay chính, nhưng đa số bọn chúng không biết về điều đó và cũng không dựa dẫm vào Allah để được Ngài hướng dẫn đến chính đạo.
Se avessimo accettato, rivelando loro ciò che proposero, facendo scendere su di loro degli angeli, se li avessero visti e i morti avessero parlato con loro, confermando la veridicità di ciò che hai loro comunicato, e se avessi fatto tutto ciò che proposero, e li avessero visti palesemente, non avrebbero comunque creduto in ciò che hai loro rivelato, tranne coloro che Allāh ha voluto portare sulla Retta Via, ma la maggior parte di loro lo ignorano. Essi non si rifugiano in Allāh, in modo che li aiuti ad indirizzarsi verso la Retta Via.
Da smo im dali ono što traže, spuštajući im meleke da ih posmatraju i da sa njima mrtvaci razgovaraju i obavijeste ih o istinitosti onoga sa čim si došao, i da smo im sakupili sva čuda koja su predlagali tako da ih jasno očima vide - oni ne bi povjerovali u ono sa čim si došao, osim onaj kome Allah želi uputu. A većina njih ne zna to, pa ne pribjegavaju Allahu da ih On uputi.
Wisdom lies in man’s acceptance of God’s plan and in preparing himself to regulate his mind according to that plan. Conversely, it would be foolish for a man to have a self-made standard instead of God’s plan and to maintain that he will accept anything which conforms to that standard and will reject anything which does not. For such a man there is nothing but perdition in this world. In this world of God man can reach his goal only by adopting the ways laid down by God—not by departing from them.
Kahit pa Kami ay sumagot sa kanila sa pamamagitan ng paggawa ng iminungkahi nila saka nagbaba Kami sa kanila ng mga anghel at nakasaksi sila sa mga ito, kumausap sa kanila ang mga patay at nagpabatid ang mga ito sa kanila hinggil sa katapatan mo sa inihatid mo, at nagtipon Kami para sa kanila ng bawat bagay mula sa iminungkahi nila na haharapin nila nang mata sa mata, hindi sila naging ukol sumampalataya sa inihatid mo, maliban sa sinumang niloob Namin para rito ang kapatnubayan kabilang sa kanila. Subalit ang higit na marami sa kanila ay hindi nakaaalam niyon kaya hindi sila dumudulog kay Allāh para magtuon Siya sa kanila para sa kapatnubayan.
If I had responded to them by bringing what they requested – by sending down the angels for them to see, and made the dead speak to them about the truth of what you brought, and gathered everything they asked for before their eyes – they still would not have believed in what you brought, unless Allah willed for them to be guided. However, most of them are ignorant of this and do not turn to Allah to grant them guidance.
"Dan demikianlah Kami jadikan bagi tiap-tiap nabi itu mu-suh, yaitu setan-setan (dari jenis) manusia dan (dari jenis) jin, sebagian mereka membisikkan kepada sebagian yang lain perkataan-perkataan yang indah-indah untuk menipu (manusia). Jikalau Tuhanmu menghendaki, niscaya mereka tidak mengerjakannya, maka tinggalkanlah mereka dan apa yang mereka ada-adakan. Dan (juga) agar hati kecil orang-orang yang tidak beriman kepada ke-hidupan akhirat cenderung kepada bisikan itu, mereka merasa senang kepadanya dan supaya mereka mengerjakan sesuatu yang mereka (setan) kerjakan." (Al-An'am: 112-113).
(112) Allah menghibur RasulNya Muhammad dengan me-ngatakan, "Kami menjadikan untukmu musuh-musuh yang menolak dakwahmu, memerangi dan memusuhimu serta hasud kepadamu," karena ini adalah sunnah Kami di mana setiap Nabi yang Kami utus kepada manusia pasti memiliki musuh-musuh dari kalangan jin dan manusia yang melawan ajaran yang dibawa oleh para Rasul. ﴾ يُوحِي بَعۡضُهُمۡ إِلَىٰ بَعۡضٖ زُخۡرُفَ ٱلۡقَوۡلِ غُرُورٗاۚ ﴿ "Sebagian mereka membisikkan kepada sebagian yang lain perkataan-perkataan yang indah-indah untuk menipu (manusia)." Maksudnya, sebagian mereka menghiasi kebatilan yang mereka serukan dengan kebaikan kepada sebagian yang lain, dan memperindah kata-kata sehingga mereka menyulapnya dalam ben-tuk yang paling baik untuk mengelabui orang-orang bodoh dan menipu orang-orang pandir yang tidak memahami hakikat yang sebenarnya dan tidak mengerti makna yang sesungguhnya. Mereka terkagum-kagum oleh kata-kata indah dan ungkapan yang mem-pesona, lalu mereka meyakini kebenaran sebagai kebatilan dan kebatilan sebagai kebenaran.
(113) Oleh karena itu, Allah berfirman, ﴾ وَلِتَصۡغَىٰٓ إِلَيۡهِ ﴿ "Agar cenderung kepada bisikan itu," maksudnya, condong kepada ucapan yang indah tersebut ﴾ أَفۡـِٔدَةُ ٱلَّذِينَ لَا يُؤۡمِنُونَ بِٱلۡأٓخِرَةِ ﴿ "hati kecil orang-orang yang tidak beriman kepada kehidupan akhirat." Karena ketidakimanan mereka kepada Hari Akhir dan ketiadaan akal mereka yang berguna yang telah membawa mereka kepada hal tersebut.
﴾ وَلِيَرۡضَوۡهُ ﴿ "Agar mereka merasa senang kepadanya," setelah mereka cenderung kepadanya. Mereka cenderung kepadanya lebih dahulu, lalu apabila mereka condong kepadanya dan melihat kata-kata indah itu, maka mereka rela menerimanya, dan ia dihiasi dengan kesesatan di dalam hati mereka lalu menjadi keyakinan yang ter-patri dan sifat yang tidak terpisahkan, kemudian akibat dari itu adalah munculnya perbuatan-perbuatan dan perkataan yang telah diperbuat oleh setan yakni mereka mendatangkan ucapan dan perbuatan dusta yang merupakan konsekuensi dari keyakinan-keyakinan buruk itu. Inilah keadaan orang-orang yang berdusta, setan-setan manusia dan jin yang menjawab ajakan mereka. Adapun orang-orang yang beriman kepada Hari Akhir, para pemilik akal yang sempurna, dan pemikiran yang terukur, maka mereka tidak tertipu oleh kata-kata tersebut, mereka tidak terjerat oleh jebakan-jebakan tersebut, justru semangat mereka diarahkan untuk menge-tahui hakikat-hakikat (keimanan kepada Hari Akhir), mereka mene-laah makna-makna yang dilontarkan oleh para penyeru, jika benar maka mereka menerimanya dan tunduk kepadanya meskipun ia dibungkus dengan kata-kata yang kurang dan ungkapan-ungkapan yang tidak memadai, dan jika ia batil maka mereka mengembalikan-nya kepada pengusungnya, siapa pun dia, meskipun ia dibungkus dengan kata-kata yang indah yang lebih lembut dari sutra.
Di antara hikmah Allah menjadikan musuh-musuh bagi para nabi dan penyokong bagi kebatilan yang menyerukan kepada kebatilan adalah sebagai realisasi ujian kepada manusia agar orang yang benar dengan orang yang dusta, orang yang berakal dengan orang bodoh, orang yang melihat dengan orang yang buta menjadi terbedakan. Dan di antara hikmahNya adalah bahwa hal itu me-ngandung penjelasan dan keterangan terhadap kebenaran, karena kebenaran menjadi bercahaya dan bersinar jika kebatilan berdiri melawan dan memusuhinya, dalam kondisi itu dalil-dalil dan bukti-bukti kebenaran menjadi nyata yang menunjukkan kepada kebenaran dan hakikatnya, begitu pula kerusakan dan keburukan kebatilan akan terlihat secara nyata yang mana itu termasuk target besar, yang dicari-cari oleh orang-orang yang berlomba-lomba mencarinya.
Sebagaimana Kami mengujimu dengan sikap permusuhan dari orang-orang musyrik, Kami juga menguji setiap nabi sebelummu. Setiap nabi Kami beri musuh-musuh yang durhaka dari bangsa manusia dan bangsa jin yang saling membisiki satu sama lain, sehingga mereka menjadikan kebatilan tampak baik di mata para nabi itu untuk memperdaya mereka. Seandainya Allah berkehendak agar mereka tidak melakukan hal itu, niscaya mereka tidak akan melakukannya. Namun, Dia menghendaki adanya ujian itu terhadap mereka. Sebab itu, biarkanlah mereka bergelimang dengan kekafiran dan kebatilan yang mereka buat-buat sendiri, dan jangan hiraukan mereka.
Just as I tested you with the hostility of these idolaters towards you, I tested every prophet before you. I made for each of them enemies of rebellious men and jinn, who used to whisper evil in the hearts of one another, beautifying falsehood in order to deceive them. If I willed them not to do so, they would not have done that; but I willed it as a test for them. So leave them to their fabrications of disbelief and falsehood, and pay no attention to them.
Tout comme Nous t’avons éprouvé par l’hostilité des polythéistes, Nous avons éprouvé de la même façon les prophètes qui t’ont précédé. Nous avons désigné à chacun d’eux des ennemis parmi les démons humains et les démons djinns, les uns insufflant aux autres et leur embellissant le faux afin de les tromper. Si Allah avait voulu qu’ils ne fassent pas cela, ils ne l’auraient pas fait, mais Il le voulut afin que cela serve d’épreuve aux prophètes. Délaisse-les donc ainsi que la mécréance et le faux qu’ils inventent, et ne te soucie pas d’eux.
Ibn Jarir has quoted Abu Dharr al-Ghifari as saying, ‘I attended a meeting of the Prophet Muhammad. It was a long meeting. He asked me, “O, Abu Dharr, have you said your prayers?” I replied, “No, O Prophet of God.” He said, “Get up and offer salah of two rakat.” Thereupon, I offered salah and joined the meeting again. Then he (the Prophet) asked, “O Abu Dharr, did you seek the protection of God against the Satans among human beings and jinns?” I replied, “No, O Prophet of God. Are there Satans among human beings also?” The Prophet said, “Yes, those Satans are worse than those among the jinns.’” (Ibn Kathir, Tafsir). Here, ‘Satans among human beings’ refers to those people who have attained respectability and popularity on the basis of self-made religion, and who will stop at nothing to disprove the call of Truth. When the call of the Truth is given in its purest form, they feel that they are being stripped of all protection. The straight path for them would have been to accept the Truth on its being clarified. But, compared to acceptance of the Truth, their position is dearer to them. To save their position, they set about proving the dubiousness of the preacher and his call. They make allegations that are themselves baseless, but because they express themselves so beautifully, many people are influenced and are filled with doubt.
De la manera en que te probé con la hostilidad de estos idólatras, probé a todos los profetas anteriores. Asigné para cada uno de ellos enemigos de entre los hombres rebeldes y los genios, que solían susurrarse el uno al otro el mal en sus corazones, embelleciendo la falsedad para engañarlos. Si no hubiera sido mi voluntad, no lo habrían hecho, pero lo dispuse como una prueba para ellos. Así que déjalos en sus inventos de incredulidad y falsedad, y no les prestes atención.
112- İşte böylece biz, her peygambere ins ve cin şeytanlarını düşman kıldık. Onlardan kimi kimine aldatmak için yaldızlı birtakım sözler fısıldarlar. Eğer rabbin dileseydi bunu yapamazlardı. Artık sen de onları iftiraları ile başbaşa bırak.
113- Tâ ki âhirete iman etmeyenlerin kalpleri o (yaldızlı sözlere) meyletsin, ondan hoşnut olsunlar ve kazanacakları (günahları) kazansınlar.
112. Yüce Allah, Rasûlünü teselli ederek şöyle buyurmaktadır:Biz sana çağrını reddeden, seninle savaşan ve seni kıskanan düşmanlar var ettiğimiz gibi sünnetimizin/kanunumuzun bir gereği olarak biz, insanlara gönderdiğimiz her bir peygambere ins ve cin şeytanlarından düşmanlar kıldık. Bunlar da peygamberlerin getirdiklerinin karşısında durmuşlardır.“Onlardan kimi kimine aldatmak için yaldızlı birtakım sözler fısıldarlar” Yani onların kimisi diğerlerine kendisine davet ettikleri batılı süslerler, sözleri allayıp pullarlar ve onu en güzel şekle sokmaya çalışırlar. Tâ ki akılsızlar, bu sözlere aldansın, gerçekleri anlayamayan, anlamları kavrayamayan ahmaklar bunlara bağlanıp itaat etsin. Zira bunlar allı pullu lafızları ve üstü yaldızlanmış ibareleri beğenirler. Bunun sonucunda da hakkı batıl, batılı da hak olarak kabul ederler. Bundan dolayı Yüce Allah devamla şöyle buyurmaktadır:
113. “Tâ ki âhirete iman etmeyenlerin kalpleri” bu süslü ve allı pullu sözlere “meyletsin.” Çünkü âhiret gününe iman etmeyip yararlanabilecekleri akıllara sahip olmayışları, onları buna iter. Ona meyletmelerinden sonra bir de “ondan hoşnut olsunlar” Yani önce ona meylederler, ona meyledip beğendikleri sözleri işitince de onlardan hoşnut olurlar. Bu, kalplerinde süslü gösterilir, onlarda köklü bir inanç ve ayrılamayacakları bir nitelik halini alır. Bunun ardından da devamlı işleyip durdukları davranışları ve söyleyegeldikleri sözleri sonuç olarak ortaya çıkar. Yani söz ve davranışları ile öyle yalanlar irtikab ederler ki bunlar, onların bu çirkin inançlarının bir parçasıdır.
İşte ins ve cin şeytanlarının iftiracılarının ve onların çağrılarını kabul edenlerin hali budur. Âhirete iman eden, yetkin akıl, sağlam idrak ve düşünce sahibi kimseler ise bu gibi sözlere aldanmazlar. Bu gibi allı pullu ifadeler onların aklını çelmez. Aksine bunların bütün gayretleri gerçekleri bilmeye adanmıştır. O bakımdan onlar, davetçilerin kendisine davet ettikleri anlam ve hususlara dikkat ederler. Eğer bunlar gerçek ise kabul ederler. Bu gerçeklere de itaat ederler. İsterse bu gerçekler kötü ifadelere büründürülmüş ve yeterli olmayan sözlerle dile getirilmiş olsun. Şâyet onlara sunulan bu hususlar, batıl ise kim olursa olsun bunları reddedip söyleyene iade ederler. İsterse ipekten de ince ve güzel ibareler bu batıllara giydirilmiş olsun.
Yüce Allah’ın peygamberlere birtakım düşmanlar, batıla da ona davet eden, ona yardım ve destek veren yardımcılar kılmasının hikmetlerinden birisi, kullarını sınamak, imtihan etmektir. Böylelikle kimin doğru ve samimi, kimin yalancı, kimin aklı başında, kimin cahil, kimin basiret sahibi, kimin de kör olduğu ortaya çıksın. Yine bu hikmetlerden birisi bu yolla hakkın açıklanması ve daha bir netlik kazanmasıdır. Çünkü batıl hakka karşı dikilip onunla mücadele edip ona karşı direnecek olursa hak, daha bir aydınlık kazanır ve daha da vuzuha kavuşur. Çünkü o takdirde hakkın delilleri, onun doğruluğuna ve gerçekliğine delalet eden tanıkları açıkça ortaya çıkar, batılın tutarsızlığı ve geçersizliği de daha bir belirginleşir. Bu ise uğrunda birbirleri ile yarışanların en büyük maksatları arasında yer alır.
Every Prophet Has Enemies
Allah says, just as We made enemies for you, O Muhammad, who will oppose and rebel against you and become your adversaries, We also made enemies for every Prophet who came before you. Therefore, do not be saddened by this fact. Allah said in other Ayat:
وَلَقَدْ كُذِّبَتْ رُسُلٌ مِّن قَبْلِكَ فَصَبَرُواْ عَلَى مَا كُذِّبُواْ وَأُوذُواْ
(Verily, Messengers were denied before you, but with patience they bore the denial, and they were hurt...) 6:34, and,
مَّا يُقَالُ لَكَ إِلاَّ مَا قَدْ قِيلَ لِلرُّسُلِ مِن قَبْلِكَ إِنَّ رَبَّكَ لَذُو مَغْفِرَةَ وَذُو عِقَابٍ أَلِيمٍ
(Nothing is said to you except what was said to the Messengers before you. Verily, your Lord is the Possessor of forgiveness, and (also) the Possessor of painful punishment.) 41:43 and,
وَكَذَلِكَ جَعَلْنَا لِكُلِّ نَبِىٍّ عَدُوّاً مِّنَ الْمُجْرِمِينَ
(Thus have We made for every Prophet an enemy among the criminals.) 25:31. Waraqah bin Nawfal said to Allah's Messenger ﷺ, "None came with what you came with but he was the subject of enmity." Allah's statement,
شَيَـطِينَ الإِنْسِ
(Shayatin among mankind...) refers to,
عَدُوًّا
(enemies. ..) meaning, the Prophets have enemies among the devils of mankind and the devils of the Jinns. The word, Shaytan, describes one who is dissimilar to his kind due to his or her wickedness. Indeed, only the Shayatin, may Allah humiliate and curse them, from among mankind and the Jinns oppose the Messengers. `Abdur-Razzaq said that Ma`mar narrated that Qatadah commented on Allah's statement,
شَيَـطِينَ الإِنْسِ وَالْجِنِّ
(Shayatin (devils) among mankind and Jinn...) "There are devils among the Jinns and devils among mankind who inspire each other." Allah's statement,
يُوحِى بَعْضُهُمْ إِلَى بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُوراً
(inspiring one another with adorned speech as a delusion.) means, they inspire each other with beautified, adorned speech that deceives the ignorant who hear it,
وَلَوْ شَآءَ رَبُّكَ مَا فَعَلُوهُ
(If your Lord had so willed, they would not have done it;) for all this occurs by Allah's decree, will and decision, that every Prophet had enemies from these devils,
فَذَرْهُمْ وَمَا يَفْتَرُونَ
(so leave them alone with their fabrications.) and lies. This Ayah orders patience in the face of the harm of the wicked and to trust in Allah against their enmity, for, "Allah shall suffice for you (O Muhammad) and aid you against them." Allah's statement,
وَلِتَصْغَى إِلَيْهِ
(And Tasgha to it.) means, according to Ibn `Abbas, "incline to it."
أَفْئِدَةُ الَّذِينَ لاَ يُؤْمِنُونَ بِالاٌّخِرَةِ
(the hearts of those who do not believe in the Hereafter...) their hearts, mind and hearing. As-Suddi said that this Ayah refers to the hearts of the disbelievers.
وَلِيَرْضَوْهُ
(And that they may remain pleased with it.) they like and adore it. Only those who disbelieve in the Hereafter accept this evil speech, being enemies of the Prophets, etc., just as Allah said in other Ayat,
فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَآ أَنتُمْ عَلَيْهِ بِفَـتِنِينَ - إِلاَّ مَنْ هُوَ صَالِ الْجَحِيمِ
(So, verily, you (pagans) and those whom you worship (idols). Cannot lead astray. Except those who are predestined to burn in Hell!) 37:161-163 and,
إِنَّكُمْ لَفِى قَوْلٍ مُّخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ
(Certainly, you have different ideas. Turned aside therefrom is he who is turned aside.) 51:8-9 Allah said;
وَلِيَقْتَرِفُواْ مَا هُم مُّقْتَرِفُونَ
(And that they may commit what they are committing. ) meaning, "let them earn whatever they will earn", according to `Ali bin Abi Talhah who reported this from Ibn `Abbas. As-Suddi and Ibn Zayd also commented, "Let them do whatever they will do."
Kung paanong sumubok Kami sa iyo sa pamamagitan ng pangangaway ng mga tagapagtambal na ito sa iyo, sumubok Kami sa bawat propeta noong bago mo. Nagtalaga Kami para sa bawat isa sa kanila ng mga kaaway na mga naghihimagsik na tao at mga kaaway na mga naghihimagsik na jinn. Nanulsol ang iba sa kanila sa iba pa kaya naipang-akit ng mga ito sa kanila ang kabulaanan upang linlangin sila. Kung sakaling niloob ni Allāh na hindi nila gawin iyon ay hindi sana nila ginawa iyon, subalit Siya ay lumuob sa kanila niyon bilang isang pagsubok. Kaya iwan mo sila at ang anumang ginagawa-gawa nila na kawalang-pananampalataya at kabulaanan. Huwag kang pumansin sa kanila.
Seni, o müşriklerin düşmanlığıyla imtihan ettiğimiz gibi senden önceki bütün peygamberleri de imtihan ettik ve onlardan her biri için, birbirlerine vesvese veren ve onları aldatmak için batılı onlara süsleyen insan ve cin şeytanlarını düşmanları kıldık. Allah dileseydi bu yaptıklarını yapamazlardı. Fakat O, onlara bir imtihan olması için bunu dilemiştir. Sen onları küfür ve batıl olan iftiralarıyla baş başa bırak. Onlara sakın ehemmiyet verme.
E così come ti abbiamo messo alla prova con l'avversità degli idolatri nei tuoi confronti, abbiamo messo alla prova altri profeti prima di te, e abbiamo stabilito dei tiranni per ciascuno di loro, sia uomini che Jinn, che tramano assieme per abbellire loro la falsità, al fine di ingannarli. Se Allāh avesse voluto, non lo avrebbero fatto; tuttavia, Egli ha voluto ciò per tentarli. Lasciali nella miscredenza e nella falsità che inventano, e non curarti di loro.
Và TA đã thử thách Ngươi bởi sự phản đối của nhóm người đa thần giống như TA đã thử thách các Nabi trước Ngươi. Thế là TA tạo ra mỗi người trong số họ những kẽ thù chống đối từ con người và loài Jinn, và họ thì thầm nói những lời xấu xa để lừa gạt thiên hạ. Nếu Allah muốn họ không làm những điều đó chắc chắn họ cũng không bao giờ làm được, nhưng Ngài đã muốn cho họ gặp phải những thử thách đó, bởi thế chớ bận tâm đến việc của bọn họ mặc cho họ sống trong vô niềm tin và vọng tưởng.
Kao što smo tebe iskušali neprijateljstvom ovih višebožaca, iskušali smo i sve vjerovjesnike prije tebe, tako što smo svakom od njih dali neprijatelje od buntovnih ljudi i džina koji jedni drugima sumnje ubacuju i zabludu uljepšavaju kako bi ih prevarili. Da Allah hoće, oni to ne bi činili, ali je On htio da ih iskuša na taj način; pa pusti ih i pusti nevjerstvo i zabludu koje izmišljaju, nemoj na njih obraćati pažnju.
I da bi srca onih koji ne vjeruju u Ahiret bila sklona vesvesama koje oni jedni drugima ubacuju, tako da ih prihvate i počine grijehe svoje.
Bu, ahirete iman etmeyen kimselerin birbirlerinin kalplerine vesvese vermeye meyletmesi, bunları kendileri için kabul edip, razı olmaları ve günah işleyip isyan etmeleri içindir.
Và để họ thì thầm to nhỏ với nhau làm cho những con tim không tin tưởng vào ngày tận thế chấp nhận những lời nói đó cho bản thân họ, họ hài lòng tuân theo lời nói đó, và họ sẽ thu gom thêm tội lỗi và chống đối.
at upang kumiling sa isinusulsol ng ilan sa kanila sa iba pa ang mga puso ng mga hindi sumasampalataya sa Kabilang-buhay, at upang tumanggap sila niyon para sa mga sarili nila at masiyahan sila roon, at upang magkamit sila ng anumang sila ay mga magkakamit kabilang sa mga pagsuway at mga kasalanan.
in modo che i cuori di coloro che non credono nell'Aldilà vengano attratti dalle trame che costoro preparano assieme, e se ne compiacciano, commettendo i peccati che erano destinati a compiere.
This is so that the hearts of those who do not accept the Afterlife may incline towards what they whisper to one another, happily accepting such things for themselves, and that they persist in committing the sins and wrongs they were doing.
If a preacher of Truth can present the Truth in the language of rational arguments, the proponents of falsehood may also utter such beautiful words against the Truth as could appear to be valid arguments in its disfavour. Both liars and tellers of the truth having at their command the same range of plausible expressions with which to support their arguments creates a situation in which man is put to the test. He must at all events pass the test of being able to distinguish between true and false arguments, and then accept true arguments, having rejected whatever is baseless. This state of affairs will necessarily continue till Doomsday. The ‘Satans’ among human beings misuse their intelligence to deceive others, but only those who have no fears about the Hereafter are influenced by them. Anxiety about the Hereafter makes a man serious and the reality of things can never remain hidden from one who sincerely serves God. But those who are devoid of any cares about the Hereafter are not serious about Truth and, as such, they are unable to understand the difference between solid argument and triviality.
Nous avons aussi voulu cela pour que les cœurs de ceux qui ne croient pas en l’au-delà penchent vers ce que ces démons leur insufflent afin qu’ils l’acceptent, en soient satisfaits et commettent les actes de désobéissance et les péchés qu’ils doivent commettre.
Supaya hati orang-orang yang tidak beriman kepada akhirat cenderung kepada bisikan-bisikan mereka dan agar mereka menerimanya dengan lapang dada untuk diri mereka, serta supaya mereka melakukan perbuatan-perbuatan maksiat serta dosa yang biasa dilakukan para musuh tersebut.
Esto es para que los corazones de quienes no aceptan el Más Allá se inclinen hacia aquello sobre lo que se murmuran uno al otro, y se contenten con ello, y que persistan en cometer los pecados y el mal que hacían.
Diles, Mensajero, a estos idólatras que adoran a otros junto con Al-lah: “¿Tiene sentido para mí aceptar a alguien que no sea Al-lah como juez entre nosotros, siendo que Al-lah es Quien ha revelado el Corán que explica todas las cosas con claridad?”.
Los judíos, a quienes les entregué la Torá, y los cristianos, a quienes les entregué el Evangelio, saben que el Corán te ha sido revelado, porque la prueba de ello se encuentra en sus escrituras. Así que no sean de los que dudan sobre lo que he revelado.
Say, O Messenger, to these idolaters who worship others together with Allah: Does it make sense for me to accept anyone other than Allah as a judge between us whilst Allah is the One Who has revealed the Qur’ān which sufficiently explains everything. The Jews, to whom I gave the Torah, and the Christians, to whom I gave the Gospel, know that the Qur’ān has been revealed to you, because the proof of that is found in their scriptures. So do not be of those who doubt about what I revealed to you.
Sabihin mo, O Sugo, sa mga tagapagtambal na ito na sumasamba kasama kay Allāh sa iba pa sa Kanya: "Maiisip ba na tumanggap ako ng iba pa kay Allāh bilang hukom sa pagitan ko at ninyo? Si Allāh ay ang nagpababa sa inyo ng Qur'ān bilang tagapaglinaw na tagalubos para sa bawat bagay." Ang mga Hudyong binigyan Namin ng Torah at ang mga Kristiyanong binigyan Namin ng Ebanghelyo ay nakaaalam na ang Qur'ān ay ibinaba sa iyo na naglalaman ng katotohanan, dahil nakatagpo sila sa mga kasulatan nila ng patunay roon. Kaya huwag ka ngang maging kabilang sa mga nagdududa sa ikinasi Namin sa iyo.
أَفَغَيْرَ اللَّهِ أَبْتَغِى حَكَماً
(Shall I seek a judge other than Allah...) between you and I,
وَهُوَ الَّذِى أَنَزَلَ إِلَيْكُمُ الْكِتَـبَ مُفَصَّلاً
(while it is He Who has sent down unto you the Book, explained...) in detail,
وَالَّذِينَ ءَاتَيْنَـهُمُ الْكِتَـبَ
(and those unto whom We gave the Scripture) the Jews and the Christians,
يَعْلَمُونَ أَنَّهُ مُنَزَّلٌ مِّن رَّبِّكَ بِالْحَقِّ
(know that it is revealed from your Lord in truth.) because the previous Prophets have conveyed the good news of you coming to them. Allah's statement,
فَلاَ تَكُونَنَّ مِنَ الْمُمْتَرِينَ
(So be not you of those who doubt.) is similar to His other statement,
فَإِن كُنتَ فِي شَكٍّ مِّمَّآ أَنزَلْنَآ إِلَيْكَ فَاسْأَلِ الَّذِينَ يَقْرَءُونَ الْكِتَـبَ مِن قَبْلِكَ لَقَدْ جَآءَكَ الْحَقُّ مِن رَّبِّكَ فَلاَ تَكُونَنَّ مِنَ الْمُمْتَرِينَ
(So if you are in doubt concerning that which We have revealed unto you, then ask those who are reading the Book before you. Verily, the truth has come to you from your Lord. So be not of those who doubt (it).) 10:94 The conditional `if' in this Ayah does not mean that `doubt' will ever occur to the Prophet . Allah said,
وَتَمَّتْ كَلِمَةُ رَبِّكَ صِدْقاً وَعَدْلاً
(And the Word of your Lord has been fulfilled in truth and in justice.) Qatadah commented, "In truth concerning what He stated and in justice concerning what He decided." Surely, whatever Allah says is the truth and He is Most Just in what He commands. All of Allah's statements are true, there is no doubt or cause for speculation about this fact, and all His commandments are pure justice, besides which there is no justice. All that He forbade is evil, for He only forbids what brings about evil consequences. Allah said in another Ayah,
يَأْمُرُهُم بِالْمَعْرُوفِ وَيَنْهَـهُمْ عَنِ الْمُنْكَرِ
(He commands them with good; and forbids them from evil...) 7:157 until the end of the Ayah.
لاَ مُبَدِّلَ لِكَلِمَـتِهِ
(None can change His Words.) meaning, none can avert Allah's judgment whether in this life or the Hereafter,
وَهُوَ السَّمِيعُ
(And He is the All-Hearer,) Hearing, His servants' statements,
الْعَلِيمُ
(The All-Knower.) of their activities and lack of activity, Who awards each according to their deeds.
Ngươi - hỡi Thiên Sứ - hãy nói với những kẻ đa thần đang tôn thờ Allah cùng với thần linh khác: Phải chăng là sự khôn ngoan khi chấp nhận một kẻ nào khác ngoài Allah để phán xét giữa Ta và các ngươi ư? Trong khi Allah đã mặc khải Thiên Kinh Qur'an xuống cho các ngươi giải thích cặn kẽ rõ ràng về tất cả mọi đều. Và TA đã ban cho dân chúng Do Thái Kinh Tawrah - Kinh Cựu Ước -, TA cũng ban xuống cho người dân Thiên Chúa Kinh Injil - Kinh Tân Ước-. Họ biết rõ về Thiên Kinh Qur'an được mặc khải cho ngươi - Muhammad - đó là sự thật qua những bằng chứng họ tìm thấy từ trong hai Kinh Sách của họ, cho nên Ngươi đừng là kẻ sinh nghi về những gì TA đã thiên khải cho Ngươi.
Ey Resul!- Allah ile birlikte başka şeylere ibadet eden o müşriklere de ki: "Benim ile sizler arasında Allah’tan başkasını hakem kılmayı kabul etmem hiç düşünülebilir mi?” Kur’an’ı sizlere indiren, her şeyi açıklayan ve gerektiği gibi beyan edici kılan Yüce Allah'tır. Kendilerine Tevrat’ı verdiğimiz Yahudiler, İncil’i verdiğimiz Hristiyanlar, Kur'an'ın sana indirilen ve hak olan bir kitap olduğunu bilirler. Buna dair kendi kitaplarında deliller vardır. Sakın sana vahyettiklerimiz hakkında şüphe edenlerden olma.
O Poslaniče, reci tim višebošcima koji druge pored Allaha obožavaju: "Da li je razumno da prihvatim nekog mimo Allaha za suca između mene i vas? Allah je Taj Koji vam je dao Kur'an, da vam na najbolji način sve pojasni!" Jevreji kojima je Allah dao Tevrat i kršćani kojima je Allah dao Indžil znaju da je Kur'an objavljen tebi i da sadrži istinu, jer u svojim knjigama nalaze dokaze toga, pa nikako ne sumnjaj u ono što ti se objavljuje.
Di', o Messaggero, a questi idolatri, coloro che adorano altri assieme ad Allāh: "È forse possibile che io accetti altr,i all'infuori di Allāh, come giudice tra me e voi? In verità, Allāh è Colui che vi ha rivelato il Corano, chiarendo e stabilendo ogni cosa. Gli Ebrei, coloro a cui abbiamo rivelato la Torāhالتّوراه, e i Nazareni, coloro a cui abbiamo rivelato il Vangelo الإنجيل, sanno che il Coranoالقرآن ti è stato rivelato, e che contiene la Verità, come le prove contenute nei loro Libri. Non essere tra coloro che dubitano di ciò che ti abbiamo ispirato".
114- “O, size Kitabı açıklanmış bir halde indirmişken Allah’tan başka bir hakem mi arayacak mışım?!” Kendilerine kitap verdiğimiz kimseler, onun Rabbin tarafından hak ile indirildiğini bilirler. O halde sakın şüphe edenlerden olma.
115- Rabbinin sözü, doğruluk ve adalet bakımından eksiksizdir. O’nun sözlerini değiştirebilecek yoktur. O, Semidir, Alimdir.
114. Yani ey Rasul, de ki:“O, size kitabı açıklanmış bir halde” içinde helâl ve haramın açıkça belirtildiği, şeri hükümlerin, dinin itikadi esaslarının, fer’i hükümlerinin en ileri derecede beyan edildiği, en açık belgelerle dile getirildiği, en güzel hükümleri ve en doğru sözleri ihtiva eder şekilde “indirmişken Allah’tan başka” hükmüne başvuracağım, emir ve yasaklarına bağlı kalacağım “bir hakem mi arayacak mışım?!” Çünkü Allah’ın dışındaki bütün varlıklar, hakkında hüküm verilenlerdir, hüküm veren değil. Yaratılmışların verecekleri bütün hükümler ve her türlü tedbir ve irade, kesinlikle eksiktir, kusurludur, haksızcadır. Hakem kabul edilmesi gereken ancak ve ancak Yüce Allah’tır. Yaratmak da emretmek de yalnız O’nundur. O, tektir. O’nun hiçbir ortağı yoktur. O’nun hükümlerinin bu nitelikte olması, hikmet ve rahmeti içermesinden dolayıdır. Nitekim Yahudi ve Hıristiyanlar gibi kendilerine önceden kitap indirilmiş olanlar da bunu itiraf ederler:“Kendilerine kitap verdiğimiz kimseler, onun Rabbin tarafından hak ile indirildiğini bilirler.” Bu sebepledir ki ilahi haberler hep birbirini doğrular mahiyette gelmiştir. “O halde sakın” bu hususta “şüphe edenlerden olma!”
Daha sonra Yüce Allah, ilâhi haberlerin açık oluşlarını vasfederek şöyle buyurmaktadır:
115. “Rabbinin sözü, doğruluk ve adalet bakımından eksiksizdir.”Yani verdiği haberlerdeki doğruluğu, emir ve yasaklarındaki adaleti en mükemmel derecededir. Yüce Allah’ın bu Kitab-ı Aziz’de yer vermiş olduğu haberlerden daha doğru, bu kitaptaki emir ve yasaklardan daha adili olamaz.“O’nun sözlerini değiştirebilecek yoktur.”Çünkü O bu sözleri doğruluğun en üstün şekli, hakkın en ileri derecesi ile korumuş ve muhkemleştirmiştir. Bunların değiştirilmelerine imkân olmadığı gibi bunlardan daha iyilerinin bulunup ortaya atılma imkânı da yoktur.“O, Semidir” çeşitli ihtiyaçların dile getirildiği, farklı dillerin seslendirdiği bütün sesleri işitendir; “Alimdir” gizli-açık, geçmiş ve gelecek her şeyi bilen ve ilmi ile kuşatantdır.
Ô Messager, dis à ces polythéistes qui adorent des divinités avec Allah: Est-il concevable que j’accepte un autre juge qu’Allah entre vous et moi? C’est en effet Allah qui vous révéla le Coran expliquant et détaillant toute chose. Les juifs à qui Nous avons révélé la Torah et les chrétiens à qui Nous avons révélé l’Evangile savent que le Coran t’a été révélé et que c’est un Livre contenant la vérité qui confirme ce qu’ils ont trouvé dans leurs livres. Ne sois donc pas de ceux qui doutent de ce que Nous t’avons révélé.
Commentary
Mentioned in previous verses was the obstinate attitude of the disbelievers of Makkah against the veracity of the Qur'an and the Prophet of Islam ﷺ . Despite having seen signs and miracles proving their truth, they remained adamant, event went on to demand miracles of their choice before they could believe. The Qur'an answered this illogical argumentation by saying that the manifestation of miracles they demanded was easy for Allah, but those who were demanding them were obstinate people who would see them yet continue in their wickedness. When they do so, Divine Law will take over, as a result of which, they shall be over-run with mass punishment. That is why the Holy Prophet in his universal mercy, refused to oblige them. He asked them to ponder over the miracles, signs and proofs they have already seen.
The present verses carry evidences which clearly prove the veracity of the Qur'an and that it is the Divine Word.
The substance of what has been said in the first verse (114) is: The difference between you and me is in the case of my being a prophet and messenger of Allah. I claim it and you deny it. But, this case has already been decided by the Judge of judges in my favour in a way that the miracle of the Qur'an itself is more than sufficient a proof of the truth of my claim. This is the same Qur'an which has challenged the nations of the world to come forward - if they doubt its being the Word of Allah - and make a small Surah or 'Ayah to match this Word. Even the eloquent Arabs failed to meet this challenge. Then, there were those opposing Islam, Qur'an and the Prophet of Islam ﷺ enblock at the cost of their lives, properties and honour, even not one from among them rose with one single 'Ayah which would match the words of the miraculous Qur'an. Was this open miracle not good enough to make one accept the truth that a total Ummiyy who was never taught by anyone was reciting what had left Arabia and the world at large wondering? This is a case already decided in the Court of the Judge of all judges - that Muhammad ﷺ is a true Rasul of Allah and the Qur'an is the Kalam (Word) of Allah Jalla Sha'nuhu.
It was regarding this that it was said in the first verse (114): أَفَغَيْرَ اللَّـهِ أَبْتَغِي حَكَمًا (So, is it someone apart from Allah that I should seek as judge). In other words, it means: ` Do you want that I should, after this decision (of Allah Ta` ala to reveal the Qur'an to me), go and look for a judge other than Him? This is impossible. Following that - given there are some particular qualities of the Holy Qur'an which are by themselves the proof of the Qur'an being true and the Word of Allah. For example, it was said: وَهُوَ الَّذِي أَنزَلَ إِلَيْكُمُ الْكِتَابَ مُفَصَّلًا (while He has sent down to you the Book with details) which describes four special perfections of the Qur'an, that is: (1) It has been sent down from Allah Ta ala; (2) It is perfect, miraculous, unchallenged and inimitable; (3) All matters of principle have been given in clear details; and (4) Before the Qur'an, the People of the Book, the Jews and the Christians knew for sure that the Qur'an is the true Word of Allah. Then, those who had regard for truth, said so while those who were hostile would not say so despite that they were sure about it.
After the description of these four qualities of the Holy Qur'an, the address is to the Holy Prophet ﷺ : فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ (So, never be one of those who are suspicious). It means that in the presence of such clear proofs, there is no room for doubt. It is obvious that the Holy Prophet ﷺ was never one of those who were in doubt, nor he could be, as confirmed by his saying reported in Tafsir Ibn Kathir: "Neither I ever doubted, nor I ever asked." This tells us that, though in terms of the words, the address is to the Holy Prophet ﷺ but, in reality, the purpose is to make others hear it. That it has been ascribed to him is a manner in which the aim is to lay emphasis on and heighten the effect of the command - in the sense: ` when this has been said to the Holy Prophet ﷺ who would have the audacity to entertain any doubt?'
Katakanlah -wahai Rasul- kepada orang-orang musyrik yang menyembah tuhan lain selain Allah itu, “Apakah masuk akal bila aku menerima selain Allah sebagai hakim antara aku dan kalian?” Padahal, Allah adalah Tuhan yang menurunkan Kitab Al-Qur`ān kepada kalian untuk memberikan penjelasan yang cukup tentang segala sesuatu, sementara orang-orang Yahudi yang Kami beri Kitab Taurat dan orang-orang Nasrani yang Kami beri Kitab Injil pun tahu bahwa Al-Qur`ān diturunkan kepadamu yang mengandung kebenaran. Hal itu karena mereka menemukan penjelasan tentang hal itu di dalam kitab suci mereka masing-masing. Jadi, jangan sekali-kali kamu merasa bimbang terhadap apa yang Kami wahyukan kepadamu.
"Maka patutkah aku mencari hakim selain dari Allah, pada-hal Dia-lah yang telah menurunkan kitab (al-Qur`an) kepadamu dengan terperinci? Orang-orang yang telah Kami berikan kitab ke-pada mereka, mereka mengetahui bahwa al-Qur`an itu diturunkan dari Tuhanmu dengan sebenarnya. Maka janganlah sekali-kali kamu termasuk orang yang ragu-ragu. Telah sempurnalah kalimat Tuhanmu (al-Qur`an), sebagai kalimat yang benar dan adil. Tidak ada yang dapat merubah kalimat-kalimatNya, dan Dia-lah Yang Maha Mendengar lagi Maha Mengetahui." (Al-An'am: 114-115).
(114) Katakan wahai Rasul, ﴾ أَفَغَيۡرَ ٱللَّهِ أَبۡتَغِي حَكَمٗا ﴿ "Maka patut-kah aku mencari hakim selain dari Allah?" Aku berhukum dan berpe-gang kepada perintah-perintahNya dan larangan-laranganNya, karena selain Allah adalah obyek hukum bukan peletak hukum. Semua pengaturan dan hukum manusia pasti mengandung cacat, kekurangan, dan kezhaliman. Yang semestinya dijadikan sebagai hakim adalah Allah semata, tidak ada sekutu bagiNya, yang memiliki hak mencipta dan memerintah.
﴾ وَهُوَ ٱلَّذِيٓ أَنزَلَ إِلَيۡكُمُ ٱلۡكِتَٰبَ مُفَصَّلٗاۚ ﴿ "Padahal Dia-lah yang telah menu-runkan kitab (al-Qur`an) kepadamu dengan terperinci?" Maksudnya, di dalamnya dijelaskan halal haram, hukum-hukum syar'i, pokok-pokok dan cabang-cabang agama yang tidak ada penjelasan di atas penjelasanNya, tidak ada bukti yang lebih jelas daripada buktiNya, tidak ada yang lebih baik hukumnya daripada Dia, tidak ada yang lebih benar perkataannya daripada Dia, karena hukum-hukumNya mengandung hikmah dan rahmat, dan Ahli Kitab; orang-orang Yahudi dan Nasrani dahulu mengakui itu.
﴾ يَعۡلَمُونَ أَنَّهُۥ مُنَزَّلٞ مِّن رَّبِّكَ بِٱلۡحَقِّۖ ﴿ "Mereka mengetahui bahwa al-Qur`an itu diturunkan dari Tuhanmu dengan sebenarnya." Oleh karena itu, berita-berita tentangnya berkesesuaian, ﴾ فَلَا تَكُونَنَّ مِنَ ٱلۡمُمۡتَرِينَ ﴿ "maka janganlah sekali-kali kamu termasuk orang yang ragu-ragu."
(115) Kemudian Allah menjelaskan perinciannya, Dia ber-firman, ﴾ وَتَمَّتۡ كَلِمَتُ رَبِّكَ صِدۡقٗا وَعَدۡلٗاۚ ﴿ "Telah sempurnalah kalimat Tuhanmu (al-Qur`an), sebagai kalimat yang benar dan adil." Maksudnya, "benar" dalam berita dan "adil" dalam perintah dan larangan. Tidak ada yang lebih benar daripada berita-berita Allah yang dimuat di dalam kitab yang mulia ini, tidak ada yang lebih adil daripada perintah-perintah dan laranganNya. ﴾ لَّا مُبَدِّلَ لِكَلِمَٰتِهِۦۚ ﴿ "Tidak ada yang dapat merubah kalimat-kalimatNya." Karena Dia menjaganya dan melin-dunginya dengan bentuk kebenaran tertinggi dan dengan kebenaran paling mulia, maka tidak mungkin merubahnya dan tidak ada pen-dapat yang diusulkan yang lebih baik darinya.
﴾ وَهُوَ ٱلسَّمِيعُ ﴿ "Dan Dia-lah Yang Maha Mendengar" seluruh suara dengan bahasa yang berbeda-beda dan kepentingan yang bermacam-macam. ﴾ ٱلۡعَلِيمُ ﴿ "Lagi Maha Mengetahui," Dzat Yang ilmuNya me-liputi yang lahir, yang batin, yang lampau dan yang akan datang.
Rules about the sacrifice of animals were given in the Quran, it being specified where sacrificed animals might be eaten. There was also a ban on eating animals which had died of natural or other causes. On this some people commented, ‘The religion of Muslims is strange; they consider animals sacrificed by their hands as permitted and consider dead animals, i.e. those killed by God, as prohibited.’ In this statement there is no argument—only verbal gymnastics. But many people were deceived by it and started looking at Islam with suspicion. This always happens. In every age there are only a few people who can place matters in their true perspective. Many people become lost in a verbal labyrinth. They take illusory things to be real, only because these are described in beautiful words. But this is a world in which God has made Himself clear about all basic realities. So, going astray on the pretext of ignorance is not pardonable. God’s discourse is a clear touchstone by which every man can test all statements and ascertain whether they are mere verbal tricks or are based on facts. God has made true statements about all the essential matters of the past, present and future. He has shown the way of perfect justice in regard to all aspects of human relations. If a man is really serious, it is not at all difficult for him to know what is right and what is wrong. Only those whose thinking processes work under the influence of something other than God’s revelation will have doubts. For one who brings his thinking in line with Divine realities, there is no possibility of deviance of thought. Even after this Divine explanation, if a man goes astray, God knows his condition very well. He knows that person who, in order to maintain his status, attaches no significance to any reality beyond himself; that person whose bias has deprived him of any capacity to understand godly matters; that person who, due to his inclination for cheap display, pays no attention to the voice of Truth; that person who, being a prey to feelings of jealousy, remains a stranger to the Truth.
Le Coran atteint le summum de la véracité dans les mots et les nouvelles et rien ne modifie les paroles d’Allah. Il est Celui qui entend ce que disent Ses serviteurs et Celui qui les connaît le mieux. Rien ne Lui en échappe et Il rétribuera ceux qui s’acharnent à modifier Ses paroles.
Described in the second verse (115), there are two more distinctive qualities of the Holy Qur'an sufficient to prove its being the Divine Word. It is said: وَتَمَّتْ كَلِمَتُ رَبِّكَ صِدْقًا وَعَدْلًا ۚ لَّا مُبَدِّلَ لِكَلِمَاتِهِ (And the Word of your Lord is perfect in truth and justice. None is there to change His Word).
The word: تَمَّتْ (tammat) denotes the state of perfection and: كَلِمَتُ رَبِّكَ (kalimatu Rabbik) refers to the Qur'an (A1-Bahr A1-Muhit, from Sayyidna Qatadah). All subjects of the Qur'an are of two kinds: (1) Those in which lesson-oriented events and conditions of world history, reward on good deeds and warning of punishment on evil deeds have been described; and (2) those in which injunctions relating to human betterment and prosperity have been laid out. It is about these two kinds that the following two qualities of the Qur'an have been identified: صِدْقًا وَعَدْلًا ، that is, perfect in truth and justice. Here, صِدْقً (sidq:truth) belongs to the first kind. It means that all events, conditions, promises or warnings mentioned in the Qur'an are true and correct. There is no possibility of fault or defect or error in them. And: عَدْلً (` adl: justice) relates to the other kind, that is, the injunctions (Ahkam). It means that all injunctions of Allah Jalla Sha'nuhu are based on ` Adl (justice). The sense of Adl covers two meanings: (1) Justice under which no injustice has been done to anyone, nor has any right been compromised or usurped; and (2) اعتدال I` tidal (moderation), that is, not being totally subordinated to the desires of human self, nor being what ingrained human emotions and natural traits cannot bear. This comes to mean that all Divine injunctions are based on justice and moderation, that is, in them, there is no injustice inflicted on anyone, nor do they have hardship and pain which are humanly unbearable - as said elsewhere: لَا يُكَلِّفُ اللَّـهُ نَفْسًا إِلَّا وُسْعَهَا (Allah does not obligate anyone except to his capacity - 2:286). Then, along with it, by bringing in the word: تَمَّتْ (tammat: is perfect), it was also pointed out that the Holy Qur'an not only has the qualities of truth and justice, but that it is also perfect and complete in them in all respects.
And that all injunctions of the Qur'an be - for all peoples of the world, for all generations to come and for all changed conditions - based on both justice and moderation is something which, if considered with a little deliberation, can only be possible in nothing but Divine injunctions. No legislative assembly or congress of the world can completely foresee all forthcoming conditions in the present and the future, nor can it make any law which would accommodate all such conditions. Every country and nation makes its laws keeping in view what are usually the prevailing conditions of that country or nation. Then, even those laws are made to undergo changes when their experience proves that many of their provisions have remained contrary to justice and moderation. Now, to make a master law for other nations and peoples, or to make it with a complete consideration of all future events - that which embodies in it the qualities of justice and moderation for every nation, every country and every condition - is something beyond human thought and perception. This can only be in the Word of Allah Subhanuhu wa Ta` ala. Therefore, this fifth quality of the Holy Qur'an, the quality of truth and justice, is impeccable. It demonstrates that all past and present events, promises and warnings, narrated in it are true, wherein the least doubt of their being contrary to the actual cannot be entertained, and that all injunctions given by it are embedded with justice and moderation for the benefit of the whole world for all generations to come right through the Last Day of Qiyamah, in-junctions which inflict no injustice on anyone, nor is there the slightest deviation from the norms of moderation and balance. This is, in itself, the perfect proof of the Qur'an being the Divine Word.
The sixth quality has been identified لَّا مُبَدِّلَ لِكَلِمَاتِهِ that is, there is no one who can change the words of Allah Ta` ala. One form in which such a change can take place is when someone proves a mistake in it because of which it has to be changed; or, that some enemy changes it forcibly. The Word of Allah is pristinely pure and far beyond any such possibilities. He has Himself promised: إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ ﴿9﴾ that is, ` We (only We) have revealed the Dhikr (the Qur'an) and, for it, We (only We) are the Protector - 15:9). When so, who can dare break through the protection of Allah and make any changes or alterations in it? For that matter, over fourteen hundred years have passed and there have been, in every century and every age, more people who have been against it as compared in numbers, even in power, with those who have been believing it, but not one of them had the courage to introduce one tiny variance in even a vowel point of the Qur'an. Of course, possible there was a third form of bringing in a change, that is, it be changed through abrogation (naskh) by Allah Ta` ala Himself. Therefore, Sayyidna ` Abdullah ibn ` Abbas ؓ said: ` This verse indicates that the noble Prophet ﷺ is the Last Prophet and the Qur'an, the Last Book. After this, there is no probability of an abrogation' - as it has been elucidated in other verses of the Qur'an.
At the end of verse (115), it was said: وَهُوَ السَّمِيعُ الْعَلِيمُ (and He is All-Hearing, All-Knowing) which means that Allah Jalla Sha'nuhu hears all that is being said by these people and He knows what they do openly and secretly. He will give a return for every deed of theirs in accordance with it.
The word of your Lord – namely the Qur’ān – is complete in the truthfulness of its statements and the justice of its instructions and prohibitions. There is no one who can alter His words. He is the One Who hears and knows the statements of His servants. Nothing is hidden from him and He will repay their actions.
La palabra de tu Señor es íntegra en la veracidad de sus declaraciones y en la justicia de sus órdenes y prohibiciones. No hay nadie que pueda alterar Sus palabras. Él es Quien oye y conoce las palabras de Sus siervos. Nada se oculta de Él y Él retribuirá sus acciones.
Kur’an, sözlerinde ve verdiği haberlerinde doğruluğun en ileri noktasındadır. Allah’ın sözlerini değiştirebilecek hiç kimse yoktur. O, kullarının sözlerini işitir, onları bilir, onlardan hiçbir şey Allah’a gizli kalmaz. Şüphesiz O'nun sözlerini değiştirmeye çalışanları cezalandıracaktır.
Umabot ang Qur'ān sa rurok ng katapatan sa mga sinasabi at mga ulat; walang tagapagpaiba sa mga salita Niya. Siya ay ang Madinigin sa mga sinasabi ng mga lingkod Niya, ang Maalam sa mga ito kaya walang nakakukubli sa Kanya na anuman mula sa mga ito. Gaganti Siya sa sinumang nagsisikap para sa pagpapalit ng mga salita Niya.
Kitab Al-Qur`ān menjadi kitab yang paling benar dalam kata-katanya dan beritanya, tidak ada yang dapat mengubah kalimat-kalimatnya. Dialah Tuhan Yang Maha Mendengar ucapan hamba-hamba-Nya lagi Maha Mengetahuinya, sehingga tidak ada sesuatu pun yang luput dari pengetahuan Nya dan Dia akan memberi balasan bagi yang berusaha mengubah kalimat-kalimat-Nya.
Il Corano القرآن contiene la somma verità sia nelle parole che nelle informazioni in esso contenute; nessuno può modificare le Sue Parole, e Lui è Colui che Ascolta le parole dei Suoi sudditi, Sapiente riguardo ad esse. Nulla di ciò Gli è nascosto e punirà chi tenta di alterare le Sue Parole.
Qur'an đã đạt đến độ chính xác tuyệt đối về lời phán và về thông điệp, không bao giờ sai lệch đi ý nghĩa trong Nó. Bởi Ngài luôn hằng nghe mọi lời nói của bầy tôi Ngài, Ngài am tường hết mọi việc, không có gì có thể giấu được Ngài và Ngài sẽ trừng trị những ai cố thay đổi những lời phán trong Nó.
Kur'an je dostigao vrhunac istine u obavijestima i pravde u propisima! Niko ne može Allahove riječi izmijeniti, On čuje i zna ono što Njegovi robovi govore, i kaznit će svakog ko nastoji da promijeni Njegovi riječi.
In the third verse (116), Allah Ta ala tells the Holy Prophet ﷺ that the majority of the progeny of 'Adam living on the earth is in error. Let him not be overawed by this situation and let him ignore what they say or do. The Qur'an has dealt with this subject at several places. In Surah As-Saaffaat, it is said: وَلَقَدْ ضَلَّ قَبْلَهُمْ أَكْثَرُ الْأَوَّلِينَ ﴿71﴾ (And truly before them, many of the ancients went astray (37:71) In Su-rah Yusuf, it is said: وَمَا أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ ﴿103﴾ (And the majority of people - even if you wish - are not to be believers (12:103). The outcome is that the awe of majority customarily overwhelms an individual and he or she ends up following it. Therefore, the address made to the Holy Prophet ﷺ was:
And if you obey the majority of those on earth, they will make you lose the way of Allah. They follow nothing but whims, and they do nothing but make conjectures.'
The gist of the advice is that he should not be impressed by their numerical majority as a model to follow because they lack principles and go off the right way: At the end of the verse (117), it was said:
` Surely, your Lord knows best those who go astray from His way, and He is the best knower of those who are on the right path (consequently, as the errants shall be punished, the people of the straight path shall be rewarded).
Se avessi obbedito alla maggior parte della gente in terra, ti avrebbero sviato dalla religione di Allāh. Questa è la dottrina di Allāh, ovvero che la verità è sempre dalla parte dei pochi. La maggior parte della gente non segue altro che insinuazioni che non hanno alcuna giustificazione. Lo dimostra il fatto che abbiano insinuato che i loro idoli li avrebbero avvicinati molto ad Allāh, e mentirono a riguardo.
Jika seumpama kamu -wahai Rasul- mengikuti kebanyakan manusia yang ada di muka bumi, niscaya mereka akan menyesatkanmu dari agama Allah; karena sunatullah yang berlaku menunjukkan bahwa kebenaran selalu minoritas lantaran sebagian besar manusia hanya mengikuti prasangka yang tidak berdasar. Mereka menyangka bahwa berhala-berhala yang mereka sembah itu dapat mendekatkan mereka kepada Allah, padahal mereka berdusta tentang hal itu.
Kung sakaling itinakda na ikaw ay tumalima, O Sugo, sa higit na marami sa nasa lupa kabilang sa mga tao ay magliligaw sila sa iyo palayo sa Relihiyon ni Allāh sapagkat umiral nga ang kalakaran ni Allāh na ang katotohanan ay maging kasama ng kakaunti. Ang higit na marami sa mga tao ay sumusunod sa pagpapalagay lamang na walang sinasandigan yayamang nag-akala sila na ang mga sinasamba nila ay nagpapalapit-loob sa kanila kay Allāh nang dikitan habang sila ay nagsisinungaling hinggil doon.
Nếu có định cho Ngươi - hỡi Thiên Sứ - làm theo đa số mọi người trong trái đất này thì họ sẽ dắt Ngươi đi lạc khỏi tôn giáo của Allah. Trong khi qui luật của Allah đã định là chân lý ở cùng số ít, nhưng hầu hết mọi người chỉ làm theo cảm nhận chứ không có bằng chứng xác thực bởi họ nghĩ rằng những thần linh họ đang thờ phượng đưa họ đến gần Allah hơn và họ là những kẻ nói dốc trong những đều nghĩ đó.
Most People are Misguided
Allah states that most of the people of the earth, are misguided. Allah said in other Ayat,
وَلَقَدْ ضَلَّ قَبْلَهُمْ أَكْثَرُ الاٌّوَّلِينَ
(And indeed most of the men of old went astray before them.) 37:71 and,
وَمَآ أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ
(And most of mankind will not believe even if you eagerly desire it.)12:103 They are misguided, yet they have doubts about their way, and they rely on wishful thinking and delusions.
إِن يَتَّبِعُونَ إِلاَّ الظَّنَّ وَإِنْ هُمْ إِلاَّ يَخْرُصُونَ
(They follow nothing but conjecture, and they do nothing but lie.) Thus, they fulfill Allah's decree and decision concerning them,
هُوَ أَعْلَمُ مَن يَضِلُّ عَن سَبِيلِهِ
(It is He Who knows best who strays from His way.) and facilitates that for him,
وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ
(And He knows best the rightly guided.) He facilitates that for them, all of them are facilitated for what He created them.
فَكُلُواْ مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ إِن كُنتُم بِآيَـتِهِ مُؤْمِنِينَ
O Poslaniče, ako bi pretpostavili da se ti pokoriš većini stanovnika Zemlje - oni bi te od Allahove vjere odvratili. Allah je dao da istina bude sa manjinom stanovnika Zemlje, jer većina samo slijedi puka mišljenja bez dokaza, jer misle da ih njihova božanstva približavaju Allahu, a to su samo njihove laži.
116- Şayet sen yeryüzünde bulunanların çoğuna itaat edecek olursan seni Allah'ın yolundan saptırırlar. Onlar ancak zanna uyarlar ve yine onlar ancak yalan söylerler.
117- Şüphe yok ki Rabbin, hem yolundan sapanları en iyi bilendir, hem de hidâyet bulanları en iyi bilendir.
116. Yüce Allah, peygamberi Muhammed sallallahu aleyhi ve sellem’i insanların çoğuna itaat etmekten sakındırarak şöyle buyurmaktadır:“Şayet sen yeryüzünde bulunanların çoğuna itaat edersen seni Allah yolundan saptırırlar.” Çünkü onların pek çoğu, (Allah’ın kendilerine gönderdiği) dinlerinde, amellerinde ve ilimlerinde sapmışlardır. Bu yüzden de dinleri bozuk, amelleri de hevâlarına tabidir. Bilgilerinde ise ne hakikat ne de doğru yola ulaştıracak bir özellik yoktur. Aksine onların yaptıkları, hak namına hiçbir şey ifade etmeyen zanna uymaktan, Allah hakkında da bilmedikleri şeyleri uydurarak ileri sürmekten ibarettir.
Bu durumda olanlardan Allah’ın kullarını sakındırması ve onların gerçek durumlarını açıklaması elbette ki gereklidir. Çünkü -her ne kadar bu, Peygamber sallallahu aleyhi ve sellem’e yönelik bir hitap ise de- Peygamber’in hakkında özel olmayan hükümlerde ümmeti de ona tâbidir. Yüce Allah ise sözü en doğru olandır, söyledikleri de gerçeğin tâ kendisidir.
117. “Şüphe yok ki Rabbin, hem yolundan sapanları en iyi bilendir, hem de hidâyet bulanları” ve hidayete yol gösterenleri “en iyi bilendir.” O halde ey mü’minler! Size düşen O’nun verdiği öğütlere, emir ve yasaklara uymaktır. Çünkü O, sizin maslahatınız olan şeyleri en iyi bilendir ve size kendi öz nefislerinizden daha merhametlidir.
İlk âyet-i kerime, çokluğun hakka delil olmadığına, herhangi bir işi ve yolu izleyenlerin az olmasının da hakkın o olmadığının delili olarak görülemeyeceğine delalet etmektedir. Bilakis vakıa, bunun aksinedir. Zira hak ehli sayıca daha azdırlar, ancak Allah nezdinde kadir ve kıymetleri ve de mükâfaatları daha büyüktür. O halde hakka da batıla da her birine götüren yolların, delil olarak görülmesi ve gösterilmesi gerekir.
Ô Messager, s’il était décrété que tu obéisses à la majorité des gens de la Terre et qu’ils t’égarent de la religion d’Allah, sache que la loi établie par Allah énonce que la vérité se trouve toujours du côté de la minorité. Ainsi, la plupart des gens ne suivent que des conjectures ne reposant sur rien puisqu’ils supposent que ce qu’ils adorent les rapproche davantage d’Allah, alors qu’ils mentent en disant cela.
"Dan jika kamu menuruti kebanyakan orang-orang yang di muka bumi ini, niscaya mereka akan menyesatkanmu dari jalan Allah. Mereka tidak lain hanyalah mengikuti persangkaan belaka, dan mereka tidak lain hanyalah berdusta. Sesungguhnya Tuhan-mu, Dia-lah yang lebih mengetahui tentang orang yang tersesat dari jalanNya, dan Dia lebih mengetahui tentang orang-orang yang mendapat petunjuk." (Al-An'am: 116-117).
(116) Allah memperingatkan NabiNya agar tidak menu-ruti mayoritas manusia. Dia berfirman, ﴾ وَإِن تُطِعۡ أَكۡثَرَ مَن فِي ٱلۡأَرۡضِ يُضِلُّوكَ عَن سَبِيلِ ٱللَّهِۚ ﴿ "Dan jika kamu menuruti kebanyakan orang-orang yang di muka bumi ini, niscaya mereka akan menyesatkanmu dari jalan Allah." Karena kebanyakan manusia telah menyimpang dalam agama, amal, dan ilmunya. Agama mereka rusak, amal mereka memper-turutkan hawa nafsu, ilmu mereka serabutan, tak bisa mengantar-kan kepada jalan yang lurus, hanya sebatas mengikuti praduga yang tidak berguna sedikit pun bagi kebenaran dan berspekulasi dalam memberikan pernyataan atas Nama Allah tanpa landasan ilmu.
(117) Orang yang seperti inilah yang layak Allah peringat-kan hamba-hambaNya darinya dan menjelaskan keadaannya ke-pada mereka. Karena ini, walaupun ia ditujukan kepada nabi, akan tetapi umatnya mengikutinya dalam hukum-hukum lainnya yang bukan kekhususannya. Perkataan dan pembicaraan Allah adalah yang paling benar dan ﴾ هُوَ أَعۡلَمُ مَن يَضِلُّ عَن سَبِيلِهِۦۖ ﴿ "Dia-lah yang lebih mengetahui tentang orang yang tersesat dari jalanNya." Dan Dia lebih mengetahui tentang orang yang mendapat petunjuk dan memberi petunjuk, maka wajib atasmu wahai orang-orang Mukmin untuk mengikuti nasihat-nasihat, perintah-perintah, dan larangan-larangan-Nya, karena Dia lebih mengetahui kemaslahatanmu dan lebih me-nyayangimu daripada dirimu sendiri.
Ayat ini menunjukkan bahwa kebenaran tidak dibuktikan dengan banyaknya pendukung, dan minimnya pendukung dalam salah satu perkara tidak menunjukkan bahwa itu tidak di atas ke-benaran, tetapi yang realistis adalah kebalikan dari itu, para peng-ikut kebenaran lebih minim jumlahnya, akan tetapi kedudukan dan pahala mereka lebih besar di sisi Allah. Yang wajib adalah mencari dalil kebenaran dan kebatilan dengan jalan yang mengantarkan kepadanya.
If you, O Messenger, supposedly followed most of the people on earth, they would mislead you from Allah’s religion. Allah’s custom has always been that the truth is with the minority. Most people follow nothing but speculation that has no basis and they think that those whom they worship will bring them close to Allah, whereas they are completely wrong in believing this.
En caso de que tú, Mensajero, siguieras a la mayoría de las personas en la Tierra, te apartarían de la religión de Al-lah. Al-lah suele confiar la verdad a las minorías. La mayoría de las personas no sigue más que especulaciones sin fundamento. Estas personas creen que sus ídolos los acercarán a Al-lah, sin embargo, están completamente equivocadas.
-Ey Resul!- Senin yeryüzünde bulunan insanların çoğunluğuna itaat ettiğini varsaysak, onlar muhakkak seni Allah’ın dininden saptırırlardı. Allah’ın sünneti, hakkın her zaman azınlıklarla beraber olmasını gerektirmiştir. İnsanların çoğu sadece, ibadet ettikleri putlarının kendilerini Allah’a daha çok yaklaştıracaklarını zannederek, hiçbir dayanağı olmayan zanlarının peşinden giderler. Hâlbuki onlar, bu konuda yalan söylemektedirler.
Tu Señor, Mensajero, conoce bien a quienes se extravían de Su camino, y Él Sabe bien quiénes andan con rectitud. Nada de eso está oculto para Él.
-Ey Resul!- Rabbin insanlar arasında yolundan sapanları da, o yolda ilerleyenleri de en iyi bilendir. Bunlardan hiçbir şey ona gizli kalmaz.
Quả thật, Thượng Đế của Ngươi - hỡi Thiên Sứ - Ngài biết rõ trong thiên hạ ai là kẻ đi lạc khỏi chính đạo của Ngài, và Ngài Am Tường tìm đến sự hướng dẫn đó bởi không có gì có thể che giấu được Ngài.
Sesungguhnya Tuhanmu -wahai Rasul- lebih tahu tentang orang yang tersesat dari jalan-Nya dan lebih tahu tentang orang yang mengikuti jalan-Nya. Tidak ada sesuatu pun terkait hal itu yang luput dari pengetahuan-Nya.
In verità il tuo Dio, o Messaggero, è più Sapiente di chi, tra la gente, ha perso la Retta Via, ed Egli è più Sapiente di coloro che seguono la Retta Via: Nulla di ciò Gli è nascosto.
Tunay na ang Panginoon mo, O Sugo, ay higit na maalam sa sinumang naliligaw palayo sa landas Niya kabilang sa mga tao. Siya ay higit na maalam sa mga napatnubayan doon; walang nakakukubli sa Kanya na anuman mula roon.
O Poslaniče, doista tvoj Gospodar najbolje zna ko je skrenuo sa Njegovog puta, a ko ide Njegovim putem, i Njemu ništa nije skriveno.
Ô Messager, ton Seigneur sait le mieux qui parmi les gens s’égarent de Son chemin tout comme Il sait qui y a été guidé. Rien de cela ne Lui échappe.
Your Lord, O Messenger, knows best those people who are misled from His path; and He knows best those who are rightly guided to it. Nothing of that is hidden from Him.
"Maka makanlah binatang-binatang (yang halal) yang disebut Nama Allah ketika menyembelihnya, jika kamu beriman kepada ayat-ayatNya. Mengapa kamu tidak mau memakan (binatang-binatang yang halal) yang disebut Nama Allah ketika menyembelih-nya? Padahal sesungguhnya Allah telah menjelaskan kepadamu sesuatu yang diharamkanNya atasmu, kecuali sesuatu yang ter-paksa kamu memakannya. Dan sesungguhnya kebanyakan (dari manusia) benar-benar hendak menyesatkan (orang lain) dengan hawa nafsu mereka tanpa pengetahuan. Sesungguhnya Tuhanmu, Dia-lah yang lebih mengetahui orang-orang yang melampaui batas." (Al-An'am: 118-119).
(118-119) Allah memerintahkan orang-orang beriman de-ngan tuntutan iman, bahwa jika mereka adalah orang-orang yang beriman maka hendaknya mereka memakan binatang ternak dan binatang-binatang lain yang dihalalkan yang disembelih dengan menyebut Nama Allah dan meyakini kehalalannya. Janganlah me-reka melakukan apa yang dilakukan oleh orang-orang jahiliyah yaitu mengharamkan apa-apa yang dihalalkan dalam jumlah banyak dan itu mereka adakan dari diri mereka sendiri, dan penyesatan dari setan-setan mereka. Maka Allah menjelaskan bahwa tanda se-orang Mukmin adalah dia menyelisihi orang-orang jahiliyah pada kebiasaan yang tercela ini yang mengandung penyimpangan ter-hadap syariat Allah. Apa gerangan yang menghalangi mereka untuk memakan sesuatu yang telah disebut Nama Allah saat menyem-belihnya sementara Allah telah menjelaskan dan memaparkan se-cara terperinci apa-apa yang diharamkan atas mereka? Tidak ada lagi syubhat dan persoalan yang mengharuskan mereka menolak makan sebagian yang halal karena takut terjatuh pada yang haram.
Ayat yang mulia ini menunjukkan bahwa pada dasarnya segala sesuatu dan makanan itu adalah mubah, dan bahwa pada dasarnya segala sesuatu jika tidak ada dalil syariat yang mengha-ramkan sesuatu darinya, maka ia tetap berada di atas kehalalannya. Sesuatu yang tidak Allah bahas adalah halal, karena Dia telah me-rinci yang haram, maka sesuatu yang tidak Dia rinci berarti tidak haram, walaupun begitu dalam keadaan terpaksa dan kelaparan sesuatu yang haram yang telah dijelaskan oleh Allah secara rinci adalah dihalalkan, sebagaimana FirmanNya,
﴾ حُرِّمَتۡ عَلَيۡكُمُ ٱلۡمَيۡتَةُ وَٱلدَّمُ وَلَحۡمُ ٱلۡخِنزِيرِ وَمَآ أُهِلَّ لِغَيۡرِ ٱللَّهِ بِهِۦ وَٱلۡمُنۡخَنِقَةُ وَٱلۡمَوۡقُوذَةُ وَٱلۡمُتَرَدِّيَةُ وَٱلنَّطِيحَةُ وَمَآ أَكَلَ ٱلسَّبُعُ إِلَّا مَا ذَكَّيۡتُمۡ وَمَا ذُبِحَ عَلَى ٱلنُّصُبِ وَأَن تَسۡتَقۡسِمُواْ بِٱلۡأَزۡلَٰمِۚ ذَٰلِكُمۡ فِسۡقٌۗ ٱلۡيَوۡمَ يَئِسَ ٱلَّذِينَ كَفَرُواْ مِن دِينِكُمۡ فَلَا تَخۡشَوۡهُمۡ وَٱخۡشَوۡنِۚ ٱلۡيَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ وَأَتۡمَمۡتُ عَلَيۡكُمۡ نِعۡمَتِي وَرَضِيتُ لَكُمُ ٱلۡإِسۡلَٰمَ دِينٗاۚ فَمَنِ ٱضۡطُرَّ فِي مَخۡمَصَةٍ غَيۡرَ مُتَجَانِفٖ لِّإِثۡمٖ فَإِنَّ ٱللَّهَ غَفُورٞ رَّحِيمٞ 3 ﴿
"Diharamkan bagimu (memakan) bangkai, darah, daging babi, (da-ging hewan) yang disembelih atas nama selain Allah, yang tercekik, yang terpukul, yang jatuh, yang ditanduk, yang diterkam binatang buas, kecuali yang sempat kamu menyembelihnya, dan (diharamkan bagimu) yang di-sembelih untuk berhala. Dan (diharamkan juga) mengundi nasib dengan anak panah, (mengundi nasib dengan anak panah itu) adalah kefasikan. Pada hari ini orang-orang kafir telah putus asa untuk (mengalahkan) agamamu, sebab itu janganlah kamu takut kepada mereka dan takutlah kepadaKu. Pada hari ini telah Kusempurnakan untukmu agamamu dan telah Kucukupkan kepadamu nikmatKu, dan telah Kuridhai Islam itu jadi agamamu. Barangsiapa terpaksa karena kelaparan tanpa sengaja berbuat dosa, maka sesungguhnya Allah Maha Pengampun lagi Maha Penyayang." (Al-Ma`idah: 3).
Kemudian Allah memperingatkan kebanyakan manusia, Dia berfirman, ﴾ وَإِنَّ كَثِيرٗا لَّيُضِلُّونَ بِأَهۡوَآئِهِم ﴿ "Dan sesungguhnya kebanyakan (dari manusia) benar-benar hendak menyesatkan (orang lain) dengan hawa nafsu mereka." Maksudnya, hanya dengan memperturutkan apa yang diinginkan oleh diri mereka ﴾ بِغَيۡرِ عِلۡمٍۚ ﴿ "tanpa pengetahuan," dan tanpa hujjah. Maka hendaknya hamba-hamba Allah berhati-hati dengan orang-orang yang seperti mereka. Tanda-tanda mereka seperti yang dijelaskan oleh Allah adalah bahwa ajakan mereka tidak dilandasi dengan bukti dan mereka tidak memiliki dalil syar'i, hanya sekedar syubhat-syubhat menurut hawa nafsu mereka yang rusak dan akal mereka yang terbatas. Orang-orang itu adalah orang-orang yang telah membuat pelanggaran terhadap syariat Allah dan terhadap hamba-hambaNya, dan Allah tidak menyukai orang-orang yang melanggar. Lain halnya dengan orang-orang yang mendapatkan petunjuk dan memberi petunjuk, mereka menyeru kepada petunjuk dan kebenaran. Mereka menopang dakwah me-reka dengan hujjah aqli dan naqli, dan dalam dakwah, mereka hanya mengikuti dan mencari ridha serta kedekatan kepadaNya.
118- Eğer O’nun âyetlerine iman edenler iseniz, üzerlerine Allah’ın adı anılan (hayvan)lardan yiyin.
119- Üzerine Allah’ın adı anılanlardan yememenize sebep ne? Halbuki O, size -zaruret halinde kendisine ihtiyaç duyduklarınızı müstesna kılarak- neyi haram kıldığını size ayrı ayrı açıklamıştır. Gerçekten birçok kimseler bilgisizce, hevâları ile saptırıyorlar. Şüphesiz Rabbin, haddi aşanları en iyi bilendir.
118-119. Yüce Allah mü’min kullarına imanlarının bir gereği olarak, eğer mü’min iseler üzerine Allah’ın adı anılan helâl kılınmış ehli ve diğer hayvanlardan yemelerini, bunları yemenin helâl olduğuna inanmalarını, cahiliye halkı gibi kendiliklerinden bir şeyler uydurarak ve şeytanların saptırmasına uyarak helâl olan birçok şeyi haram kılma yoluna gitmemelerini emretmektedir. Yüce Allah, mü’minin alametinin bu kötü ve yerilmiş âdet hususunda cahiliye mensuplarına muhalefet etmek olduğunu zikretmiştir. Çünkü cahiliyenin bu kötü adeti Allah’ın şeriatını değiştirmeyi içermektedir.
Peki, mü’minleri üzerine Allah’ın adı anılmış olan hayvanların etlerinden yemekten alıkoyan nedir? Halbuki Allah kullarına neyi haram kıldığını genişçe açıklayıp izah etmiştir. O halde harama düşmek korkusu ile helâl olan birtakım şeyleri yemekten uzak durmayı gerektiren herhangi bir şüphe veya içinden çıkılmaz bir durum bulunmamaktadır.
Âyet-i kerime, eşyada ve yiyeceklerde aslolanın mubahlık olduğuna delildir. Eğer bunlardan herhangi bir şeyin haram kılındığına dair Şer’î hüküm varid olmamışsa o şey, mubahlığı üzere kalmaya devam eder. Yüce Allah’ın susup da hakkında hüküm belirtmediği şey helâldir. Çünkü haramı Yüce Allah genişçe açıklamış bulunmaktadır. Allah’ın bu şekilde açıklamadığı şeyler ise haram değildir.
Bununla birlikte Yüce Allah geniş geniş haramlığını açıkladığı şeyleri zaruret ve açlık halinde mubah kılmıştır. Nitekim Yüce Allah bir başka yerde şöyle buyurmaktadır:“Leş, kan, domuz eti... size haram kılındı... Kim son derece aç olur da günaha meyletmeksizin (bu sayılanlardan yemek) zorunda kalırsa, şüphesiz Allah çok bağışlayan, pek merhamet edendir.”(el-Maide, 5/3)
Daha sonra Yüce Allah insanların bir çoğundan sakındırarak: “Gerçekten bir çok kimseler bilgisizce” ve bir delilleri bulunmaksızın “hevâları ile” yani sırf nefislerinin hoşuna gittiği için “saptırıyorlar.” O halde mü’min kulun böylelerinden sakınması gerekir. Bu gibi kimselerin alametleri ise -Yüce Allah’ın kullarına açıkladığı üzere- onların davet ettikleri şeylerin şer’i herhangi bir delil ve belgeye dayalı olmamasıdır. Onların kendi bozuk hevalarına ve kısır görüşlerine göre delili andıran birtakım şeylere sahip oldukları görülebilir. Ancak böyleleri Allah’ın şeriatına ve Allah’ın kullarına karşı haddi aşan kimselerdir. Allah ise haddi aşanları sevmez.
Hidâyete çağıran ve hidâyet bulmuş olanlar ise böyle değildir. Onlar hakka ve hidâyete davet etmekle birlikte çağrılarını aklî ve nakli delillerle de desteklerler. Onlar bu çağrılarında ise ancak Rablerinin rızasını ve O’na yakın olma yolunu ararlar.
-Ey insanlar!- Eğer gerçekten Yüce Allah'ın apaçık ayetlerine iman ediyorsanız, kesilmesi esnasında Allah’ın adı zikredilen hayvanlardan yiyin.
Eat, O people, from that which was slaughtered while using Allah’s name, if you truly accept His clear proofs.
Gentes, coman, de aquello que fue sacrificado bajo el nombre Al-lah, si en realidad aceptan Sus evidencias claras.
Cho nên, các ngươi - hỡi nhân loại - hãy nhân danh Allah nếu các ngươi có ý định giết con vật để ăn thịt hoặc dâng tế nếu các ngươi là người tin tưởng chân lý qua những bằng chứng rõ ràng của Ngài.
Ô gens, mangez de la chair des bêtes sur lesquelles on a prononcé le nom d’Allah au moment de les sacrifier, si vous croyez véritablement à Ses preuves évidentes.
Kaya kumain kayo, O mga tao, mula sa binanggit ang pangalan ni Allāh roon sa sandali ng pagkatay, kung kayo ay mga mananampalataya nang totohanan sa mga patotoo Niyang maliwanag.
Linkage of Verses
Earlier (116), by saying: وَ اِن تطِع (And if you obey), following people in error was prohibited absolutely. Onward from there, comes the prohibition of such following in a particular matter as necessitated by an event. That event pertains to the lawfulness of what has been slaughtered properly or improperly. The event is that disbelievers tried to put Muslims in doubt by commenting that they did not eat of the animals killed by Allah (i.e. by natural death) while they had no problem with eating of what they killed (slaughtered) themselves (as deduced by Abu Dawud and al-Hakim from Sayyidna Ibn ` Abbas ؓ ). Some Muslims reported this doubt before the Holy Prophet ﷺ Thereupon, these verses ending at: لَمُشْرِكُونَ (121) were revealed (narrated by Abu Dawud and Al Tirmidhi from Sayyidna Ibn ` Abbs as in Al-Lubab).
The gist of the answer given is: You are Muslims. You observe the injunctions of Allah particularly - and Allah has told you all about the Halal and the Haram. So, keep abiding by it. Do not entertain any doubts about something Halal being حَرَام haram, and something حَرَام haram, being Halal. As for the scruples of disbelievers, just pay no attention to them.
The substantiation of this answer is that rational proofs are required only to prove the basic principles of faith (like Oneness of Allah, the prophethood of His messengers etc.) but once these basic principles are established and admitted, rational arguments are no more required for establishing a subsidiary or consequential rule of the Shari'ah. What is required is to prove that this rule is based on a specific order given by Allah or His messenger. Once it is established that the rule is based on a specific injunction imposed by Allah Ta` ala or His messenger, it cannot be called in question on the basis of rational ar-guments. (because after admitting that the rule is prescribed by Allah Who is all-Wise, all-Powerful, it will always be based on wisdom which might be unknown to us.) Rather, it is sometimes harmful to mention rational wisdom for the rules of Shari'ah, because any wisdom given by one's conjectures will always remain subject to doubts on the basis of counter arguments, and there is no way to find out a certain and absolute wisdom for a subsidiary rule of Shari'ah. However, if it is evident that a person wants to know the wisdom behind a rule of Shari'ah only to seek truth and to satisfy himself, there is no harm in mentioning some possible reasons of a rule before him as a matter of additional knowledge. But in the event that the rational wisdom is asked only for the sake of confrontation, then the proper way for a Muslim should be to ignore such questions and to act according to the prescribed rules without paying attention to the critic. It is true that if a person wants to prove that a subsidiary rule of Shari'ah is repugnant to an absolute principle established by reason, the point raised by him may deserve answer, but the question raised by the mushriks in the present case was not of this nature in any way. Therefore, the Muslims are directed to ignore such absurd questions and keep believing and acting as before.
It is on the basis of the aforesaid principles that the question of Mushriks has not been answered in express terms; However, the expression used has given a subtle indication to the difference between a carrion and an animal slaughtered properly. The text gives permission to eat an animal on which Allah's name is invoked (كُلُوا مِمَّا ذُكِرَ اسْمُ اللَّـهِ عَلَيْهِ It is obvious that Allah's name is invoked on an animal while slaughtering it, therefore, it implies the condition of slaughtering an animal which drains out impure blood from the animal. On the other hand, it is forbidden to eat of an animal on which Allah's name is not invoked وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّـهِ عَلَيْهِ. Not invoking Allah's name may happen in two different situations: (1) Not slaughtering an animal at all (2) slaughtering an animal without invoking Allah's name. Both these situations render the animal Harm according to this verse. Obviously, an animal which dies its natural death is covered under the first situation where its impure blood was not drained out and remaining in the body rendered it impure. That is why it has been held as Haram.
Commentary
The Qur'anic order of reciting the name of Allah implied; مَا ذُكِرَ اسْمُ اللَّـهِ عَلَيْهِ (that upon which the name of Allah has been invoked) includes both kinds of slaughter termed in Islamic Fiqh as "al-dhabh-al-ikhtiyariyy (slaughtering an animal under control) and "al-dhabh-al-idtirariyy„ (hunting an animal out of control with an arrow or a hunting dog or falcon). The name of Allah shall be recited in the latter case when releasing the arrow or the dog or falcon.
Similarly, the words " مَّا ذُكِرَ اسْمُ اللَّـهِ عَلَيْهِ " include reciting actually or as implied. That is why Imam Abu Hanifah (رح) has allowed to eat an animal upon which the reciting of the name of Allah was missed inadvertently. However if it is missed deliberately, it will render the animal Haram.
Makanlah -wahai manusia- binatang yang disembelih dengan menyebut nama Allah, jika kamu benar-benar percaya akan bukti-bukti yang nyata dari-Nya.
Mangiate, o gente, la carne su cui è stato menzionato il nome di Allāh, se credete realmente alle verità evidenti contenute nei Segni e ai loro benefici.
O ljudi, jedite ono pri čijem klanju je spomenuto Allahovo ime, ako istinski vjerujete u Njegove jasne dokaze.
Allowing What was Slaughtered in the Name of Allah
This is a statement of permission from Allah, for His servants, allowing them to eat the slaughtered animals werein His Name was mentioned when slaughtering them. It is understood from it that He has not allowed that over which Allah's Name was not mentioned when slaughtering. This was the practice of the pagans of Quraysh who used to eat dead animals and eat what was slaughtered for the idols. Allah next encourages eating from the meat of sacrificed animals on which His Name was mentioned upon slaughtering,
وَمَا لَكُمْ أَلاَّ تَأْكُلُواْ مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ وَقَدْ فَصَّلَ لَكُم مَّا حَرَّمَ عَلَيْكُمْ
(And why should you not eat of that on which Allah's Name has been mentioned, while He has explained to you what is forbidden to you...) meaning, He has explained and made clear to you what He has prohibited for you in detail,
إِلاَّ مَا اضْطُرِرْتُمْ إِلَيْهِ
(except under compulsion of necessity.) In which case, you are allowed to eat whatever you can find. Allah next mentions the ignorance of the idolators in their misguided ideas, such as eating dead animals and what was sacrificed while other than Allah's Name was mentioned when slaughtering them. Allah said,
وَإِنَّ كَثِيرًا لَّيُضِلُّونَ بِأَهْوَائِهِم بِغَيْرِ عِلْمٍ إِنَّ رَّبَّكَ هُوَ أَعْلَمُ بِالْمُعْتَدِينَ
(And surely, many do lead astray by their own desires through lack of knowledge. Certainly your Lord knows best the transgressors.) He has complete knowledge of their transgression, lies and inventions.
Ano ang pumipigil sa inyo, O mga mananampalataya, na kumakain kayo mula sa anumang binanggit ang pangalan ni Allāh rito samantalang nilinaw nga Niya sa inyo ang ipinagbawal Niya sa inyo, kaya kinakailangan sa inyo ang pag-iwan dito, maliban kapag pinilit kayo roon ng kagipitan sapagkat ang kagipitan ay nagpapahintulot sa ipinagbabawal? Tunay na marami sa mga tagapagtambal ay talagang nagpapalayo ng mga tagasunod nila sa katotohanan dahil sa mga tiwaling opinyon nila dala ng kamangmangan mula sa kanila, yayamang nagpapahintulot sila ng ipinagbawal ni Allāh sa kanila gaya ng maytah (hayop na namatay nang hindi nakatay ayon patakaran sa Islām) at iba pa rito at nagbabawal sila ng ipinahintulot Niya sa kanila gaya ng baḥīrah, waṣīlah, ḥāmī, at iba pa sa mga ito. Tunay na ang Panginoon mo, O Sugo, ay higit na maalam sa mga lumalampas sa mga hangganan Niya. Gaganti Siya sa kanila sa paglampas nila sa mga hangganan Niya.
What is it that prevents you, O believers, from eating that which was slaughtered in Allah’s name, when Allah has made clear what is unlawful for you. It is therefore necessary for you to leave that which is forbidden, unless you are forced by necessity to eat it, in which case it will be lawful. Many of the misguided idolaters mislead their followers with their incorrect views. They consider lawful that which Allah has made unlawful (such as carrion), and they consider unlawful that which Allah has made lawful (such as the baḥīrah, waṣīlah, ḥāmī, etc.). Your Lord, O Messenger, knows best those who overstep His limits and He will repay them for their transgression.
Cosa vi impedisce, o credenti, di non mangiare ciò su cui viene menzionato il nome di Allāh, mentre Allāh vi ha chiarito ciò che vi è proibito e da cui dovete astenervi, tranne ciò che è al di là delle vostre possibilità? L'impedimento permette l'illecito. In verità, molti idolatri allontanano i loro seguaci dalla verità a causa delle loro idee corrotte, per ignoranza, quando loro rendono lecite le cose che Allāh ha loro proibito, come l'animale morto o altro, mentre proibiscono ciò che Allāh ha loro permesso, come Al- Baħirah, Al- Wasīleh, Al- Ħamī e altro. In verità il tuo Dio, o Messaggero, è più Sapiente di coloro che trasgrediscono i limiti di Allāh e li punirà per aver trasgredito i Suoi limiti.
Apa yang mencegah kalian -wahai orang-orang mukmin- untuk memakan binatang yang disembelih dengan menyebut nama Allah? Padahal Allah telah menjelaskan kepada kalian apa-apa yang diharamkan bagi kalian sehingga harus kalian tinggalkan, kecuali dalam kondisi darurat; karena kondisi darurat membuat yang terlarang menjadi boleh. Sesungguhnya banyak orang-orang musyrik yang tersesat berusaha menyesatkan para pengikut mereka dengan pendapat-pendapat mereka yang salah lantaran kebodohan mereka, yaitu mereka menghalalkan apa-apa yang telah Allah haramkan bagi mereka, seperti bangkai dan lain-lain, dan mengharamkan apa-apa yang Allah halalkan bagi mereka, seperti binatang-binatang baḥīrah (unta yang dipotong telinganya apabila sudah melahirkan dalam jumlah tertentu), waṣīlah (unta yang melahirkan unta betina kemudian melahirkan unta betina lagi), ḥāmī (unta jantan yang ditugaskan mengawini unta betina sampai melahirkan anak-anak unta dalam jumlah tertentu), dan lain-lain. Sesungguhnya Tuhanmu -wahai Rasul- lebih tahu tentang orang-orang yang melampaui batas-batas Allah dan Dia akan memberi mereka balasan yang setimpal atas perbuatan mereka yang melampaui batas-batas-Nya.
Ey Müminler! Sizleri üzerlerine Allah’ın adı zikredilerek kesilenleri yemenizden men eden nedir? Oysa Allah, zaruretle muhtaç olmanız dışında size haram kıldığı ve terk etmeniz gereken şeyleri açıkladı. Zaruret haram olan şeyleri mübah kılar. Şüphesiz müşriklerden birçoğu, cahilliklerinden kaynaklanan bozuk görüşleri sebebiyle kendilerine tabi olan kimseleri haktan uzaklaştırıyorlar. Çünkü Allah’ın onlara haram kıldığı leş ve bunun dışında kalan şeyleri helal kılıyorlar. Bahîra, Vasîle ve Hâmî ve diğer hususlardan Allah’ın helal kıldığı şeyleri de haram kılıyorlar. -Ey Resul!- Rabbin, Allah’ın hudutlarını çiğneyenleri, onun sınırlarını çiğnemelerinden ötürü elbette cezalandıracaktır.
Điều gì mà cấm các ngươi - hỡi những người có đức tin - về việc các ngươi dùng thực phẩm đã được nhắc tên Allah lên nó, và chắc chắn TA đã trình bày rõ cho các ngươi điều gì cấm các ngươi thì mới bắt buộc các ngươi từ bỏ nó ngoại trừ trường hợp đặc biệt cần thiết thì các ngươi được dùng đến nó, bởi khi cấp bách là được sử dụng điều cấm. Quả thật, đa số những kẻ đa thần đã lôi kéo các tín đồ của họ lại để làm theo những gì họ cho là đúng, phù hợp với các quan điểm ngu muội của họ, cụ thể là họ cho phép những gì Allah cấm từ xác động vật và những thứ khác, họ từ chối dùng thực phẩm mà Allah cho phép họ được phép dùng như hồ nước, dây, bảo vệ và nhiều thứ khác. Quả thật, Thượng Đế của Ngươi - hỡi Thiên Sứ - Ngài biết rõ ai là kẻ vượt giới hạn của Allah và Ngài sẽ cho chúng biết hậu quả về việc làm của chúng.
O vjernici, šta vas sprečava da jedete ono pri čijem klanju je spomenuto Allahovo ime? On vam je objasnio ono što vam je zabranio pa to morate ostaviti osim ako ste prinuđeni, jer nužda je razlog dozvole zabranjenog. Mnogi višebošci udaljavaju svoje sljedbenike od istine svojim pokvarenim mišljenjima, jer su neznalice, pa dozvoljavaju ono što je Allah zabranio poput strvine i drugih stvari, i zabranjuju ono što je Allah dozvolio poput behire (kamila kojoj su mušrici razrezivali uho i čije se mlijeko čuvalo idolima i niko je od ljudi nije muzao), vesile (kamila koja je telila žensku mladunčad i oni bi ih ostavljali sebi, a čim bi otelila muško, oni bi to namijenili svojim božanstvima) hamija (mužjak deve koji je služo za rasplod i kad bi dobio određeni broj potomaka (deset), ostavljali su ga svojim idolima i na njega se nije ništa tovarilo) i drugih vrsta stoke. O poslaniče, doista tvoj Gospodar najbolje zna one koji prelaze Njegove granice, i On će ih kazniti za to.
Whatever there is in the world is all ‘others’ property’ for us, because all of it belongs to God. We have no right to possess or use anything unless it is obtained and utilized in the manner shown by God. This holds good for animals also. Animals provide valuable food for us, but the question arises as to how we acquired the right to use them as food. God creates animals and He alone rears them and brings them to maturity. Then, how does it become permissible for us to use them as our food? Taking God’s name at the time of sacrificing an animal is the answer to this very question. But the taking of God’s name is not a verbal formality. It is, in fact, the recognition of God’s ownership rights over the animal and a demonstration of our gratitude to Him for his gift. Taking God’s name at the time of sacrifice is the symbol of this admission and of our gratitude—the ‘price’ on payment of which an animal in the eyes of our Lord becomes sacrificeable for us. However, one who faces accidental compulsion has been exempted by God from this restriction. When man neglects God’s commands on the subject of what is permitted or prohibited, legal or illegal, superstitions begin to take the place of divine injunctions. On the basis of superstitious ideas, people form divergent opinions. There are some self-devised philosophies behind these superstitions, and on their basis some formalities become established. It is necessary for those who want to become God’s obedient servants to completely give up these superstitions, in practice as well as in theory.
¿Qué es lo que les impide, creyentes, comer lo que fue sacrificado en el nombre de Al-lah, cuando Al-lah ha dejado en claro lo que es ilícito para ustedes? Por lo tanto, es necesario que se abstengan de lo que está prohibido, a menos que se vean obligados a comerlo por necesidad, en cuyo caso estará permitido, porque la necesidad hace permitido lo prohibido.
Muchos de los idólatras extraviados engañan a sus seguidores con sus ideas erróneas. Consideran lícito lo que Al-lah ha prohibido (como la carroña), y juzgan como ilícito lo que Al-lah ha permitido. Mensajero, tu Señor conoce bien a quienes sobrepasan Sus límites y Él les castigará por su transgresión.
Ô croyants, que vous empêche-t-il de manger de la chair des bêtes sur lesquelles on a évoqué le nom d’Allah au moment de les sacrifier ? Allah vous a certes exposé ce qui vous est illicite et que vous devez délaisser, sauf si vous y êtes contraints par la nécessité, puisque la nécessité rend licite ce qui est interdit. Nombreux sont les polythéistes qui éloignent de la vérité ceux qui les suivent, en émettant des avis corrompus basés sur leur ignorance. En effet, ils déclarent licite la chair de bêtes non immolées et d’autres aliments illicites tandis qu’ils déclarent illicite la baħîrah, la sâ`ibah, la waşîlah et le ħâm et d’autres catégories de bêtes licites. Ô Messager, ton Seigneur sait le mieux qui transgresse Ses limites d’Allah et les rétribuera pour les avoir transgressées
Ô gens, cessez de commettre, publiquement ou en secret, des actes de désobéissance car ceux qui commettent des actes de désobéissance publiquement ou en secret seront rétribués pour leurs agissements.
"Dan tinggalkanlah dosa yang nampak dan yang tersembu-nyi. Sesungguhnya orang-orang yang mengerjakan dosa, kelak akan diberi penjelasan (pada Hari Kiamat), disebabkan sesuatu yang telah mereka kerjakan." (Al-An'am: 120).
(120) Yang dimaksud dengan dosa adalah seluruh kemak-siatan yang membuat pelakunya berdosa yakni terjerumus ke dalam dosa dan kesengsaraan dalam perkara-perkara yang berkaitan dengan hak-hak Allah dan hak-hak hamba-hambaNya. Allah me-larang hamba-hambaNya melakukan dosa lahir dan batin yakni yang rahasia dan yang jelas yang berkaitan dengan tubuh dan ang-gotanya, dan yang berkaitan dengan hati. Dan seorang hamba tidak meninggalkan kemaksiatan lahir batin kecuali setelah dia menge-tahui dan mencarinya, maka mencari dan mengetahui kemaksiat-an hati dan badan adalah sesuatu yang wajib atas setiap mukallaf. Banyak orang tidak mengenal banyak kemaksiatan, lebih-lebih kemaksiatan hati seperti kikir, ujub, riya' dan sebagainya sehingga banyak orang tertimpa olehnya sementara dia tidak menyadari dan merasa, dan ini termasuk berpaling dari ilmu dan tidak adanya bashirah.
Kemudian Allah menjelaskan bahwa orang-orang yang mela-kukan dosa lahir dan batin akan dibalas sesuai dengan hasil per-buatannya dan sesuai dengan kadar dosanya, sedikit atau banyak. Balasan ini akan hadir di Akhirat, dan bisa jadi seorang hamba dihukum di dunia, maka hal itu mengurangi keburukannya.
وَذَرُواْ ظَـهِرَ الإِثْمِ وَبَاطِنَهُ
(Leave evil, open and secret...) refers to all kinds of sins committed in public and secret. Qatadah said that,
وَذَرُواْ ظَـهِرَ الإِثْمِ وَبَاطِنَهُ
(Leave sin, open and secret...) encompasses sins committed in public and secret, whether few or many. In another statement, Allah said,
قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ
(Say: "(But) the things that my Lord has indeed forbidden are Al-Fawahish (evil sins) whether committed openly or secretly.) 7:33 This is why Allah said,
إِنَّ الَّذِينَ يَكْسِبُونَ الإِثْمَ سَيُجْزَوْنَ بِمَا كَانُواْ يَقْتَرِفُونَ
(Verily, those who commit sin will get due recompense for that which they used to commit.) Whether the sins they committed were public or secret, Allah will compensate them for these sins. Ibn Abi Hatim recorded that An-Nawwas bin Sam`an said, "I asked Allah's Messenger ﷺ about Al-Ithm. He said,
«الْإِثمُ مَا حَاكَ فِي صَدْرِكَ وَكَرِهْتَ أَنْ يَطَّلِعَ النَّاسُ عَلَيْه»
(The sin is that which you find in your heart and you dislike that people become aware of it.)
¡Humanos!, eviten cometer pecados tanto en público como en secreto. Quienes cometan pecados, en secreto o en público, recibirán la retribución de Al-lah por lo que hicieron.
O people, avoid committing sins openly or in secret. Those who commit sins, secret or open, will be repaid by Allah for what they did.
Iwanan ninyo, O mga tao, ang paggawa ng mga pagsuway nang hayagan at palihim. Tunay na ang mga gumagawa ng mga pagsuway nang palihim at hayagan ay gagantihan ni Allāh sa nakamit nila mula sa mga ito.
120- Günahın açığını da gizlisini de terk edin. Çünkü günah kazananlar, işlemekte oldukları yüzünden cezalandırılacaklardır.
120. Günahtan kasıt, kulu günaha düşüren yani Allah’ın ve kullarının hakları ile ilgili kişiyi vebal altına sokan bütün isyanlardır. Allah kullarına gizlisi ile açığı ile günahın her türlüsünü işlemeyi yasaklamıştır. Yani günahın ister beden ve azalarla ilgili olanı olsun isterse de kalple ilgili olanları olsun, gizli ve açık bütün türlerini yasaklamıştır.
Kulun gizli ve açık isyanları terk etmesi ise ancak bunları gereği gibi bilmesi ve bunlar hakkında gerekli araştırmayı yapması ile mümkün olur. Öyleyse bunlar hakkında gerekli bilginin edinilmesi, kalp ve beden isyanlarının tanınıp bilinmesi, her bir mükellef için farz-ı ayndır. İnsanların birçoğu ise pek çok günahı bilmemektedir. Özellikle de kibir, kendini ve yaptıklarını beğenmek, riya ve buna benzer kalbî günahlar gözden uzak kalabilmektedir. Hatta bunların pek çoğu bir kişide bulunduğu olur da o, bunun farkına bile varamaz. Bunun sebebi ise ilimden yüz çevirmek ve basiret sahibi olmamaktır.
Daha sonra Yüce Allah, gizli ve açık günah kazanıp duranların bu kazanmalarına ve günahlarının miktarına göre -az ya da çok- ceza göreceklerini ve bu cezanın âhirette söz konusu olacağını haber vermektedir. Bazen bu ceza dünyada da olabilir. Kul dünyada ceza görebilir ve bu da günahlarının hafifletilmesine sebep teşkil eder.
O ljudi, ostavite grijehe, i javne i tajne, jer oni koji čine grijehe će kod Allaha dobiti ono što su zaslužili.
E abbandonate, o gente, i peccati, sia palesi che nascosti. In verità, coloro che commettono peccati in segreto o apertamente, verranno puniti da Allāh a causa dei peccati commessi.
Và các ngươi hãy từ bỏ đi - hỡi nhân loại - mọi hành động tội lỗi dù công khai hay thầm kín. Quả thật, những ai phạm tội lỗi cho dù trong thầm kín hay công khai thì TA sẽ ban cho họ phần thưởng xứng đáng với cái tội lỗi của họ đã gây ra.
Tinggalkanlah -wahai manusia- perbuatan-perbuatan maksiat, baik di kala ramai maupun sepi. Sesungguhnya orang-orang yang berbuat maksiat di kala sepi maupun ramai pasti akan dibalas oleh Allah dengan balasan yang setimpal dengan perbuatan mereka.
-Ey insanlar!- Açıktan ve gizlice günah işlemeyi bırakın. Muhakkak Allah, açıktan ve gizlice günah işleyenleri, bunlardan kazandıkları sebebiyle cezalandıracaktır.
-Ey Müslümanlar!- Üzerine Allah’tan başkasının adı zikredilmiş olsun veya olmasın, üzerine Allah’ın adı zikredilmeyen hayvanlardan yemeyin. Elbette onlardan yemek, Allah’a itaat etmekten ayrılıp günaha girmektir. Muhakkak şeytanlar, sizlerle mücadele etmesi için dostlarına ölü eti yemenize dair sizlere şüpheler atmasını fısıldarlar. -Ey Müslümanlar!- Size atmış olduğu bu şüphelerde -leşin helal olduğuna dair- eğer onlara itaat ederseniz, sizler ve onlar Allah’a ortak koşmada eşit olursunuz.
In the matter of eating and drinking and other everyday routines, every community develops a customary religion. People have strong feelings about this customary or traditional religion because of the testimonies of ancestors and of great men of the past, which exist in its support. Deviation from this becomes synonymous with turning away from the religion of the revered forefathers. So, when the call of Truth clashes with this customary religion, all sorts of objections are raised against it. The great men of the day seek out such aspects of established practices as will convince the general public that their customary religion is correct and the ‘new religion’ is wrong. But God is aware of everything. On Doomsday, when He lays bare the realities, every individual will see whether he has been standing on the firm ground of reality or on the thin ice of superstition.
The Prohibition of what was Slaughtered in other than Allah's Name
This Ayah is used to prove that slaughtered animals are not lawful when Allah's Name is not mentioned over them -- even if slaughtered by a Muslim. The Ayah about hunting game,
فَكُلُواْ مِمَّآ أَمْسَكْنَ عَلَيْكُمْ وَاذْكُرُواْ اسْمَ اللَّهِ عَلَيْهِ
(So eat of what they (trained hunting dogs or birds of prey) catch for you, but pronounce the Name of Allah over it.) 5:4 supports this. The Ayah here emphasized this ruling, when Allah said,
وَإِنَّهُ لَفِسْقٌ
(for surely it is disobedience.) They say that "it" refers to eating it, and others say that it refers to the sacrifice for other than Allah. There are various Hadiths that order mentioning Allah's Name when slaughtering and hunting. The Hadith narrated by `Adi bin Hatim and Abu Tha`labah (that the Prophet said);
«إِذَا أَرْسَلْتَ كَلْبَكَ الْمُعَلَّمَ وَذَكْرتَ اسْمَ اللهِ عَلَيْهِ فَكُلْ مَا أَمْسَكَ عَلَيْك»
(When you send your trained hunting dog and mention Allah's Name on releasing it, then eat from whatever it catches for you.) This Hadith was collected in the Two Sahihs. The Rafi` bin Khadij narrated that the Prophet said;
«مَا أَنْهَرَ الدَّمَ وَذُكِرَ اسْمُ اللهِ عَلَيْهِ فَكُلُوه»
(You can use what would make blood flow (i. e., slaughter) and you can eat what is slaughtered and the Name of Allah is mentioned at the time of slaughtering.) This Hadith was also collected in the Two Sahihs. Ibn Mas`ud narrated that Allah's Messenger ﷺ said to the Jinns.
«لَكُمْ كُلُّ عَظْمٍ ذُكِرَ اسْمُ اللهِ عَلَيْه»
((For food) you have every bone on which Allah's Name was mentioned on slaughtering.) Muslim collected this Hadith. Jundub bin Sufyan Al-Bajali said that the Messenger of Allah ﷺ said,
«مَنْ ذَبَحَ قَبْلَ أَنْ يُصَلِّيَ فَلْيَذْبَحْ مَكَانَهَا أُخْرَى، وَمَنْ لَمْ يَكُنْ ذَبَحَ، حَتَّى صَلَّيْنَا فَلْيَذْبَحْ بِاسْمِ الله»
(Whoever slaughtered before he prayed (the `Id prayer), let him slaughter another sacrifice in its place. Whoever did not offer the sacrifice before we finished the prayer, let him slaughter and mention Allah's Name.) The Two Sahihs recorded this Hadith.
The Devil's Inspiration
Allah said,
وَإِنَّ الشَّيَـطِينَ لَيُوحُونَ إِلَى أَوْلِيَآئِهِمْ لِيُجَـدِلُوكُمْ
(And certainly, the Shayatin do inspire their friends to dispute with you,) Ibn Abi Hatim recorded that Abu Ishaq said that a man said to Ibn `Umar that Al-Mukhtar claimed that he received revelation. So Ibn `Umar said, "He has said the truth," and recited this Ayah,
وَإِنَّ الشَّيَـطِينَ لَيُوحُونَ إِلَى أَوْلِيَآئِهِمْ
(And certainly, the Shayatin do inspire their friends...) Abu Zamil said, "I was sitting next to Ibn `Abbas at a time when Al-Mukhtar bin Abi `Ubayd was performing Hajj. So a man came to Ibn `Abbas and said, `O Ibn `Abbas! Abu Ishaq (Al-Mukhtar) claimed that he received revelation this night.' Ibn `Abbas said, He has said the truth.' I was upset and said, `Ibn `Abbas says that Al-Mukhtar has said the truth' Ibn `Abbas replied, `There are two types of revelation, one from Allah and one from the devil. Allah's revelation came to Muhammad ﷺ, while the Shaytan's revelation comes to his friends.' He then recited,
وَإِنَّ الشَّيَـطِينَ لَيُوحُونَ إِلَى أَوْلِيَآئِهِمْ
(And certainly, the Shayatin do inspire their friends...) We also mentioned `Ikrimah's commentary on the Ayah,
يُوحِى بَعْضُهُمْ إِلَى بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُوراً
(Inspiring one another with adorned speech as a delusion.) Allah said next,
لِيُجَـدِلُوكُمْ
(to dispute with you,) Ibn Jarir recorded that Ibn `Abbas commented;
وَلاَ تَأْكُلُواْ مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ
(Eat not of that on which Allah's Name has not been mentioned...) until,
لِيُجَـدِلُوكُمْ
(...to dispute with you,) "The devils inspire their loyal supporters, `Do you eat from what you kill but not from what Allah causes to die"' As-Suddi said; "Some idolators said to the Muslims, `You claim that you seek Allah's pleasure. Yet, you do not eat what Allah causes to die, but you eat what you slaughter' Allah said,
وَإِنْ أَطَعْتُمُوهُمْ
(and if you obey them...), and eat dead animals,
إِنَّكُمْ لَمُشْرِكُونَ
(then you would indeed be polytheists. ) Similar was said by Mujahid, Ad-Dahhak and several others among scholars of the Salaf.
Giving Preference to Anyone's Saying Over the Legislation of Allah is Shirk
Allah's statement,
وَإِنْ أَطَعْتُمُوهُمْ إِنَّكُمْ لَمُشْرِكُونَ
(and if you obey them, then you would indeed be polytheists.) means, when you turn away from Allah's command and Legislation to the saying of anyone else, preferring other than what Allah has said, then this constitutes Shirk. Allah said in another Ayah,
اتَّخَذُواْ أَحْبَـرَهُمْ وَرُهْبَـنَهُمْ أَرْبَاباً مِّن دُونِ اللَّهِ
(They (Jews and Christians) took their rabbis and their monks to be their lords besides Allah.)9:31 In explanation of this Ayah, At-Tirmidhi recorded that `Adi bin Hatim said, "O Allah's Messenger! They did not worship them." The Prophet said,
«بَلَى إِنَّهُمْ أَحَلُّوا لَهُمُ الْحَرَامَ وَحَرَّمُوا عَلَيْهِمُ الْحَلَالَ فَاتَّبعُوهُمْ فَذَلِكَ عِبَادَتُهُمْ إِيَّاهُم»
(Yes they did. They (monks and rabbis) allowed the impermissible for them and they prohibited the lawful for them, and they followed them in that. That was their worship of them.)
Huwag kayong kumain, O mga Muslim, mula sa anumang hindi binanggit ang pangalan ni Allāh roon, binanggit man doon ang pangalan ng iba pa sa Kanya o hindi. Tunay na ang pagkain mula roon ay talagang paglabas sa pagtalima kay Allāh tungo sa pagsuway sa Kanya. Tunay na ang mga demonyo ay talagang nanunulsol sa mga katangkilik nila sa pamamagitan ng pagpupukol ng maling-akala upang makipagtalo sila sa inyo kaugnay sa pagkain ng maytah (hayop na namatay nang hindi nakatay ayon patakaran sa Islām). Kung tumalima kayo sa kanila, O mga Muslim, sa ipinupukol nila na maling-akala ng pagpapahintulot ng maytah, kayo at sila ay magiging magkatulad sa pagtatambal.
O muslimani, nemojte jesti ono pri čijem klanju nije spomenuto Allahovo ime, bilo da je spomenuo nečije drugo ime ili ne, jer je jedenje takvog mesa griješenje prema Allahu. Šejtani ubacuju sumnje svojim štićenicima kako bi se sa vama raspravljali oko jedenja strvine, a ako im se pokorite u tim sumnjama koje vode ohalaljivanju strvine - bićete višebošci isto kao i oni.
E non mangiate, o musulmani, ciò su cui non è stato menzionato il nome di Allāh, sia che sia stato menzionato il nome di un altro o no. In verità, mangiare ciò è considerata trasgressione dei precetti di Allāh e andare incontro alla Sua disobbedienza. In verità, i demoni sussurrano ai loro compagni in modo da far sorgere in voi il dubbio, affinché disputiate con loro e vi inducano a mangiare la carogna; e se seguite il dubbio, mangiando la carogna, o musulmani, in tal caso sarete simili a loro nell'idolatria.
¡Musulmanes!, no coman aquello que no fue sacrificado en nombre de Al-lah, o sobre lo que se haya mencionado otro nombre distinto al de Al-lah. Ingerir tales alimentos prohibidos es abandonar la obediencia a Al-lah en favor de la desobediencia.
Los demonios susurran a sus amigos, sembrando en ellos dudas, para que discutan con ustedes acerca de comer lo mortecino. Si ustedes, musulmanes, albergaran las dudas que ellos presentan en cuanto a la licitud de lo mortecino, entonces se igualarían a los que asocian copartícipes con Al-lah.
Và các ngươi - hỡi tín đồ Muslim - chớ có ăn thịt động vật mà lúc giết không nhắc đến tên của Allah lên nó, không phân biệt là chúng được nhắc tên ai đó ngoài Ngài hay không, và việc ăn thực phẩm đó là đã bất tuân Allah. Và quả thật lũ Shaytan đã thì thào vào tai đồng bọn chúng đấu tranh với các ngươi về việc ăn thịt động vật đã chết. Nếu các ngươi - hỡi tín đồ Muslim - nghe lời xúi dục của chúng là được phép ăn thịt động vật chết thì các ngươi sẽ không khác gì những kẽ thờ đa thần.
"Dan janganlah kamu memakan binatang-binatang yang tidak disebut Nama Allah ketika menyembelihnya. Sesungguhnya per-buatan yang semacam itu adalah suatu kefasikan. Sesungguhnya setan itu membisikkan kepada kawan-kawannya agar mereka membantah kamu, dan jika kamu menuruti mereka, sesungguhnya kamu tentulah menjadi orang-orang yang musyrik." (Al-An'am: 121).
(121) Termasuk dalam larangan ini adalah binatang yang disembelih dengan menyebut nama selain nama Allah seperti yang disembelih untuk berhala dan tuhan-tuhan orang-orang musyrik, karena ini termasuk ke dalam kategori yang disembelih bukan ka-rena Allah yang secara khusus diharamkan oleh dalil.
Termasuk dalam larangan ini adalah binatang yang disembelih tanpa menyebut nama Allah yang disembelih karena Allah seperti dhahaya (sembelihan kurban) dan hadyu (sembelihan untuk dam haji) atau untuk sekedar dimakan dagingnya, jika penyembelihnya se-ngaja meninggalkan basmalah menurut pendapat mayoritas ulama. Dan tidak termasuk ke dalam keumuman ini adalah orang yang lupa, dengan adanya dalil-dalil lain yang menunjukkan diampuni-nya dosa darinya.
Termasuk ke dalam ayat ini adalah bangkai yang mati tanpa disembelih, ia termasuk yang tidak disebut nama Allah padanya dan Allah secara khusus menyatakannya di dalam FirmanNya,
﴾ حُرِّمَتۡ عَلَيۡكُمُ ٱلۡمَيۡتَةُ ﴿
"Diharamkan bagimu bangkai." (Al-Ma`idah: 3).
Dan bisa jadi ia adalah sebab turunnya ayat ini berdasarkan FirmanNya, ﴾ وَإِنَّ ٱلشَّيَٰطِينَ لَيُوحُونَ إِلَىٰٓ أَوۡلِيَآئِهِمۡ لِيُجَٰدِلُوكُمۡۖ ﴿ "Sesungguhnya setan itu membisikkan kepada kawan-kawannya agar mereka membantah kamu" tanpa ilmu, karena manakala orang-orang musyrik mendengar pengharaman Allah terhadap bangkai dan penghalalanNya terhadap binatang sembelihan sementara mereka menghalalkan memakan bangkai, maka mereka menentang dan mendebat Allah dan Rasul-Nya tanpa ilmu dan bukti, "Apakah kamu makan binatang yang kamu bunuh sementara kamu tidak memakan binatang yang di-bunuh oleh Allah." Maksud "binatang yang dibunuh Allah" adalah bangkai. Ini adalah akal yang rusak yang tak berpijak kepada hujjah dan dalil, akan tetapi hanya berpijak kepada akal mereka yang rusak di mana jika seandainya kebenaran itu meng-ikutinya, niscaya bumi, langit, dan apa yang ada padanya akan rusak. Maka celaka-lah orang yang mendahulukan akal rusak seperti ini daripada syariat dan hukum Allah yang sesuai dengan kemaslahatan umum dan manfaat khusus. Ini tidaklah mengherankan, karena akal-akal seperti ini adalah hasil dari bisikan setan yang merupakan wali mereka, di mana mereka berkeinginan untuk menyesatkan manu-sia dari agamanya dan mengajak mereka agar menjadi penduduk neraka.
﴾ وَإِنۡ أَطَعۡتُمُوهُمۡ ﴿ "Dan jika kamu menuruti mereka" dalam kesyirik-an mereka, penghalalan yang haram dan pengharaman yang halal, ﴾ إِنَّكُمۡ لَمُشۡرِكُونَ ﴿ "sesungguhnya kamu tentulah menjadi orang-orang yang musyrik." Karena kamu telah mengangkat mereka sebagai wali-walimu selain Allah, dan kamu menyetujui perbuatan mereka yang menyelisihi kaum Muslimin, maka jalanmu sama dengan jalan mereka.
Ayat yang mulia ini menunjukkan bahwa ilham-ilham dan kasyaf yang terjadi di dalam hati yang banyak diklaim oleh orang-orang sufi dan semisalnya tidak menunjukkan dengan sendirinya bahwa ia adalah benar. Ia tidak dibenarkan sebelum ditimbang dengan kitabullah dan sunnah RasulNya. Jika keduanya meneri-manya, maka ia diterima dan jika tidak, maka ia ditolak. Jika salah satu darinya tidak diketahui, maka ia belum bisa disikapi, tidak dibenarkan dan tidak didustakan, karena bisikan dan ilham bisa berasal dari Allah bisa pula dari setan, maka harus dilakukan pem-bedaan antara keduanya, karena kesalahan dan kesesatan yang hanya diketahui oleh Allah akan terjadi jika tidak dilakukan pem-bedaan.
121- Üzerine Allah’ın adı anılmayan (hayvan)lardan yemeyin. Çünkü bu, elbette ki bir fısktır. Gerçekten şeytanlar sizinle mücadele etmeleri için kendi dostlarına vahyederler. Eğer onlara itaat ederseniz şüphesiz siz de müşrik olursunuz.
121. Yenilmesi yasak olanlar kapsamına üzerine Allah’tan başkasının adı anılanlar da dahildir. Putlara veya müşriklerin ilahları adına kesilenler gibi. Bu gibi hayvanlar, Allah’tan başkasının adı anılarak kesilmiş hayvanlardan olup özellikle nasla haram kılınmıştır. Bu yasağın kapsamına Allah için kesilip de Allah’ın adının anılması terk edilmiş hayvanlar da girmektedir. Kurbanlıklar, hacdaki hediye kurbanlıkları yahut da et ve yemek için kesilenler, eğer kesen kişi kasten Allah’ın adını söylemeyi terk etmiş ise -ilim adamlarının çoğunluğuna göre- bunların etini yemek de bu yasağın kapsamına girmektedir. Ancak Allah’ın adını söylemeyi unutanlar, insanların üzerinden zorluğun ve sıkıntının kaldırıldığına delil teşkil eden diğer naslar dolayısıyla bu genel hükmün dışında kalmaktadır.
Bu ayet-i kerimenin kapsamına dine uygun bir şekilde boğazlanmaksızın ölen leşler de girmektedir. Bunlar da üzerine Allah’ın adı anılmayanlara dahildir. Yüce Allah hususi bir nas ile böylelerini:“Leş... size haram kılındı”(el-Maide, 5/3) buyruğunda zikretmektedir. Âyetin nüzul sebebinin bu olma ihtimali de vardır. Çünkü Yüce Allah'ın:“Gerçekten şeytanlar sizinle” bilgisizce “mücadele etmeleri için kendi dostlarına vahyederler” buyruğu da buna işaret etmektedir. Zira müşrikler, Allah ve Rasûlünün Allah’ın adı anılmadan ölen hayvanı (leşi) haram kıldığını, buna karşılık dine uygun şekilde kesilenleri de helâl kıldığını işittiklerinde -ki onlar leşi helâl kabul ediyorlardı- Allah ve Rasûlüne karşı inatlaşmak, herhangi bir delil ve belgeye dayalı olmaksızın da mücadele etmek kastı ile şöyle dediler:Kendi öldürdüklerinizi yiyorsunuz da Allah’ın öldürdüğünü niye yemiyorsunuz? Onlar bununla leşi kastediyorlardı. Ancak bu, yanlış bir görüştür. Bunun herhangi bir delili ve dayanağı yoktur. Bu, yalnızca onların bozuk görüşlerine dayanmaktadır. Eğer hak, onların bu görüşlerine uyacak olsaydı gökler, yer ve bunların içindekilerin düzeni de bozulur giderdi. Bu akılları, genel ve özel maslahat ve menfaatlere uygun olan Allah’ın şeriat ve hükümlerinin önüne geçirenlere yazıklar olsun!
Onların bu tutumlarının garipsenecek bir tarafı yoktur. Çünkü bu ve benzeri görüşleri, dostları olan şeytanların vahyinden kaynaklanmaktadır. Şeytanlar ise insanları dinlerinden saptırmak isterler ve alevli ateşliklerden olsunlar diye onları kendilerine davet ederler.“Eğer” şirklerinde ve haramı helâl, helâli de haram kılmalarında “onlara itaat ederseniz şüphesiz siz de müşrik olursunuz.” Çünkü Allah’ı bırakıp onları dost edinmiş ve müslümanlardan ayrıldıkları hususlarda onlara muvafakat etmiş olursunuz. Bundan dolayı sizin yolunuz da onların yolu gibi olur.
Bu ayet-i kerime sufilerde ve benzerlerinde çokça görülen kalplere doğan keşif ve ilhamların, kendi başlarına hak olmadığına, Kur'ân ve sünnete sunulmadıkça da tasdik edilemeyeceklerine delildir. Eğer Allah’ın Kitabı ve Rasûlünün sünneti, bu keşif ve ilhamların kabul edilebilir olduğuna tanıklık ederlerse kabul edilirler, onlarla çelişirse reddedilirler. Eğer bu konuda herhangi bir bilgiye ulaşılamayacak olursa bu konuda karar verilmez, o ilhamlar tasdik de edilmez, tekzip de edilmez. Çünkü vahiy/ilham, şeytandan da olabilir Rahman’dan da. Bu yüzden Rahmani olanla şeytani olanı birbirinden ayırt etmek şarttır. Böyle bir ayırıma gidilmediği, hak ile batıl birbirinden ayırt edilmediği için geçmişte Allah’tan başkasının bilemediği ve tespit edemediği pek çok yanlışlıklar ve sapıklıklar meydana gelmiştir.
O Muslims, do not eat that which was not slaughtered in the name of Allah, whether the name of someone other than Allah was mentioned over it or not. Eating such forbidden food is to abandon obedience to Allah in favour of disobedience. The satans whisper to their friends, inspiring them with doubts, so that they argue with you about eating carrion. If you, O Muslims, were to follow them in the doubts they present for the lawfulness of carrion, then you would be equal to them in associating partners with Allah.
Ô musulmans, ne mangez pas de la chair des bêtes sur lesquelles le nom d’Allah n’a pas été mentionné au moment d’être sacrifiée, que le nom d’une autre divinité ait été mentionné ou non. En manger, c’est délaisser l’obéissance à Allah pour s’engager dans la voie de Sa désobéissance. Les démons insufflent certainement à leurs allié de vous embrouiller par des ambigüités afin de polémiquer avec vous sur la consommation de bêtes non immolées et si vous répondez favorablement à leurs ambigüités, ô musulmans, vous les égalerez dans leur polythéisme.
Janganlah kalian -wahai orang-orang muslim- memakan binatang yang disembelih tanpa menyebut nama Allah, baik disebut nama yang lain maupun tidak. Sesungguhnya memakan binatang semacam itu berarti keluar dari ketaatan kepada Allah menuju kedurhakaan kepada-Nya. Sesungguhnya setan-setan senantiasa menggoda teman-temannya dengan memberikan syubhat-syubhat untuk mendebat kalian perihal hukum memakan bangkai. Jika kalian -wahai orang-orang muslim- mengikuti godaan setan-setan yang berusaha menghalalkan bangkai itu niscaya kalian akan sama dengan mereka dalam hal kemusyrikan.
Is the one who was dead prior to receiving Allah’s guidance – due to his disbelief, ignorance and sins, and then He gave him life by guiding him to faith, knowledge and obedience – equal to the one who cannot leave the darkness of disbelief, ignorance and sins, and to whom the paths have become unclear and dark? Just as polytheism, the consumption of carrion, and false arguments were made fair seeming to these idolaters, the sins of the disbelievers were made to seem good to them, so that they are repaid for them on the Day of Rising with a painful punishment.
Apakah orang yang tadinya mati sebelum mendapatkan hidayah dari Allah -karena ia menyimpan kekafiran, kebodohan dan kedurhakaan- kemudian Kami hidupkan dengan memberinya petunjuk kepada keimanan, ilmu pengetahuan dan ketaatan itu sama dengan orang yang berada di dalam gelapnya kekafiran, kebodohan dan kedurhakaan sehingga tidak dapat keluar darinya karena kebingungan mencari jalan keluar dan tidak mengetahui jalan yang benar? Sebagaimana orang-orang musyrik itu memandang baik perbuatan mereka menyekutukan Allah, memakan bangkai dan berdebat dengan cara yang batil, mereka juga memandang baik perbuatan-perbuatan maksiat yang mereka lakukan untuk mendapatkan azab yang sangat pedih sebagai balasannya kelak di hari Kiamat.
Ang tao na bago ng kapatnubayan ni Allāh sa kanya ay isang patay dahil sa taglay niyang kawalang-pananampalataya, kamangmangan, at mga pagsuway saka binuhay siya ni Allāh sa pamamagitan ng kapatnubayan sa kanya sa pananampalataya, kaalaman, at pagtalima, ay nakapapantay ba ng taong nasa mga kadiliman ng kawalang-pananampalataya, kamangmangan, at mga pagsuway, na hindi niya nakakakaya ang paglabas mula sa mga ito, na nakalito sa kanya ang mga daan, at dumilim sa kanya ang mga tinatahak? Kung paanong pinaganda sa mga tagapagtambal na ito ang ginagawa nila na shirk, pagkain ng maytah, at pakikipagtalo sa pamamagitan ng kabulaanan, pinaganda sa mga tagatangging sumampalataya ang dati nilang ginagawa na mga pagsuway upang gantihan sila sa mga ito sa Araw ng Pagbangon ng pagdurusang masakit.
Est-il semblable, celui qui meure en étant mécréant, ignorant et désobéissant puis que Nous ramenons à la vie en le guidant vers la foi, la science et l’obéissance, à celui qui est resté dans les ténèbres de la mécréance, de l’ignorance et de la désobéissance ne parvenant pas à en sortir, ne distinguant ni ne différenciant dans l’obscurité les voies les unes des autres ?
Allah’ın hidayet bahşetmesinden önce -sahip olduğu küfür, cehalet ve günahlar sebebiyle- ölü (gibi) olan kişi ile, kendisini iman, ilim ve itaate hidayet ederek hayat verdiğimiz o kimse; hiç eşit olur mu? Zira küfür, cehalet ve günah bataklığının içinde olan kimse bütün bunların karanlığından asla çıkamaz. Yollar ona karmaşık, anlaşılmaz gelir ve yürüdüğü yol hep karanlıktır. Aynı şekilde o müşriklere, içinde bulundukları şirkleri, leş eti yemeleri ve batıl üzerine tartışmaları güzel gösterildiği gibi, kıyamet günü acı verici azapla cezalandırılmaları için kâfirlere de yapmış oldukları günahlar hoş gösterilmiştir.
122- Ölü iken dirilttiğimiz ve ona insanlar arasında kendisiyle yürüyeceği bir nur verdiğimiz kimse hiç, içinden çıkamayacağı karanlıklarda kalan kimse gibi midir?! Yaptıkları kâfirlere işte böyle süslü gösterilmiştir.
123- Böylece her şehirde oranın günahkârlarını onların ileri gelenleri kıldık ki oralarda hileler yapsınlar. Halbuki onlar ancak kendilerine hilekârlık yaparlar da farkında olmazlar.
124- Onlara bir âyet gelse:“Allah’ın peygamberlerine verilenin benzeri bize de verilmedikçe asla iman etmeyeceğiz” derler. Allah peygamberliğini kime vereceğini çok iyi bilir. Yaptıkları hilekârlıklar yüzünden günahkâr olanlara Allah katında bir zillet ve şiddetli bir azap isabet edecektir.
122. Yüce Allah şöyle buyurmaktadır: Allah kendisine hidâyet vermeden önce küfrün, bilgisizliğin ve masiyetlerin karanlığında “ölü iken” ilim, iman ve itaat nuru ile “dirilttiğimiz” böylelikle insanlar arasında bu nurun aydınlığında, işlerini basiretle gören, yolunu seçebilen, hayrı bilip tanıyanve onu tercih eden, kendisi hakkında da başkası hakkında da onu uygulamak için gayret harcayan, diğer taraftan kötülüğü de bilen, ona buğzeden, onu terk etmek, kendisinden de başkasından da onu uzaklaştırmak için bütün gayretini harcayan bir kimse hiç “hiç, içinden çıkamayacağı” bilgisizliğin, sapıklığın, küfrün ve masiyetlerin “karanlıklarında kalan” ve böylelikle hangi yolu izleyeceğini kestiremeyip şaşıran, gideceği yollar önünde kararan, bu yüzden de gam, keder, üzüntü ve bedbahtlıkla karşı karşıya kalan “kimse gibi midir?”
Yüce Allah, akılları idrak edip bildikleri misallerle uyarmakta ve böyle bir kimse ile diğerinin birbirine eşit olamayacağını ifade etmektedir. Tıpkı gece ile gündüzün, aydınlık ve karanlığın, canlılarla dirilerin eşit olmadıkları gibi. Ayette sanki şöyle denmektedir: Azıcık aklı olan bir kimse nasıl olur da böyle bir durumu ve şaşkın bir şekilde karanlıklarda kalmayı tercih edebilir? Devamla da bu soruya şöyle cevap verilmektedir: “Yaptıkları kâfirlere işte böyle süslü gösterilmiştir.” Şeytan amellerini devamlı olarak kendilerine güzel göstermekte, kalplerinde süsleyip durmaktadır. Nihâyet onlar da bu amellerini güzel görmüş ve gerçek kabul etmişlerdir. Bu durum, kalplerinde bir inanç halini almış ve onların ayrılmaz bir niteliği olmuştur. Bundan dolayı içinde bulundukları kötülük ve çirkinliklerden hoşnut olmuşlardır.
Karanlıklar içerisinde bulunan, içinde bulundukları batıllarında bocalayıp duran bulunan bu kimseler aynı seviyede değillerdir. Bunların kimisi önder, başkan ve uyulan kimseler, kimisi de uyan ve başkalarının başkanlığı altında bulunan kimselerdir. İlk kesim, en kötü haller ile karşı karşıyadırlar. O bakımdan Yüce Allah onlar hakkında şöyle buyurmaktadır:
123. “Böylece her şehirde oranın günahkârlarını onların ileri gelenleri kıldık.” Yani günahları alabildiğine büyük, azgınlıkları da ileri gitmiş kimseleri başkan kıldık “ki oralarda” çeşitli tuzaklar kurmak, şeytanın yoluna davet etmek, peygamberlere ve peygamberlere tâbi olanlara söz ve fiilleri ile savaş açmak sureti ile ”hileler yapsınlar.” Aslında bunların hilekarlıkları ve tuzakları ancak kendi başlarına geçer. Çünkü bunlar hilekarlık yaparken Allah da onların tuzaklarını boşa çıkartacak düzenler kurar. Allah hilekarlara karşı düzen kuranların en hayırlısıdır.
Aynı şekilde Yüce Allah hidâyet önderlerinin ve büyüklerinin en faziletlilerini, bu günahkârlarla mücadele etmek üzere seçer. Onlar da bunların sözlerini reddederler ve Allah yolunda onlara karşı cihad ederler. Bu hedefe ulaştıran yolları izlerler ve Allah da onlara yardım eder, görüşlerini doğrultur ve ayaklarına sebat verir. Onlarla düşmanları arasında günleri döndürür durur, sonuçta mü’minlerin zaferi ve üstünlükleri ile güzel günler onların olur. Zira güzel akıbet takvâ sahiblerinindir.
Günahkarların ileri gelenlerinin, batılları üzerinde sebat gösterip peygamberlerin getirdikleri hakkı reddetmeleri, ancak kıskançlıklarından ve haddi aşmalarından dolayıdır. O bakımdan bundan sonraki buyrukta onlardan şöylece söz edilmektedir:
124. Kıskançlık ve haksızlıkları dolayısı ile “Allah’ın peygamberlerine verilenin benzeri bize de verilmedikçe” yani bize de peygamberlik ve risalet verilmedikçe “asla iman etmeyeceğiz, derler.” Böylelikle onlar Allah’a itiraz ederler, kendilerini beğenirler, Allah’ın peygamberleri aracılığı ile gönderdiği hakka karşı büyüklenirler ve Allah’ın lütuf ve ihsanına sınır çekmek isterler. Yüce Allah da bu tutarsız iddialarını reddetmekte ve hayra elverişli olmadıklarını haber vermektedir. Üstelik peygamber olmaları şöyle dursun, onlarda Allah’ın salih kullarından olmalarını gerektirecek özellikler bile yoktur. İşte buna işaret etmek üzere şöyle buyrulmaktadır:“Allah peygamberliğini kime vereceğini çok iyi bilir.” O, peygamberliğe elverişli olduğunu, peygamberliğin ağır sorumluluğunu omuzlayabileceğini, her türlü güzel ahlakî niteliğe sahip olduğunu, buna karşılık bayağı olan her türlü huydan da uzak olduğunu bildiği kimselere hikmetinin gereği olarak peygamberlik verir. Bu en faziletli bağışını elbette ona ehil olmayan ve tertemiz olmayan kimselere vermez.
Bu âyet-i kerimede Yüce Allah’ın hikmetinin mükemmelliğine delil vardır. Çünkü Yüce Allah her ne kadar merhametli, ihsanı bol, son derece cömert ise de elbette ki hikmeti de sonsuzdur. O, cömertçe bağış ve ihsanını ehil olan kimselere ihsan eder.
Daha sonra Yüce Allah günahkârları tehdit ederek şöyle buyurmaktadır:“Yaptıkları hilekarlıklar yüzünden” yani Yüce Allah’ın bir zulmü söz konusu olmaksızın sırf hilekarlıkları sebebi ile “günahkâr olanlara Allah katında bir zillet” horluk ve aşağılanma “ve şiddetli bir azap isabet edecektir.” Onlar hakka karşı büyüklendikleri için Allah da onları böyle zelil edecektir.
Colui che viene considerato morto perché Allāh non lo ha guidato a lui, a causa della sua miscredenza, dell'ignoranza, dei peccati in cui versava, e che abbiamo risvegliato, guidandolo alla fede, alla scienza e all'obbedienza, è forse pari a colui che versa nell'oscurità della miscredenza, dell'ignoranza e dei peccati, senza riuscire ad uscirne, poiché è in dubbio su quale percorso intraprendere, in quanto le vie sono diventate per lui oscure? Così come vennero abbellite a tali idolatri le loro condizioni di idolatria e il fatto di mangiare la carogna e discutere pronunciando falsità, vennero loro abbelliti i peccati che compivano, affinché vengano giudicati, nel Giorno del Giudizio, subendo una dura punizione.
The Parable of the Disbeliever and the Believer
This is an example that Allah has given of the believer who was dead, meaning, wandering in confusion and misguidance. Then, Allah brought life to him, by bringing life to his heart with faith, guiding him to it and guiding him to obeying His Messengers,
لَهُ نُورًا يَمْشِي بِهِ فِى النَّاسِ كَمَن
(And set for him a light whereby he can walk amongst men.) for he became guided to where he should go and how to remain on the correct path. The light mentioned here is the Qur'an, according to Ibn `Abbas, as Al-`Awfi and Ibn Abi Talhah reported from him. As-Suddi said that the light mentioned here is Islam. Both meanings are correct.
مَّثَلُهُ فِي الظُّلُمَـتِ لَيْسَ
(Like him who is in the darkness) of ignorance, desires and various types of deviation,
بِخَارِجٍ مِّنْهَا كَذَلِكَ
(From which he can never come out) for he is unable to find a way out from what he is in. In Musnad Ahmad, it is recorded that the Prophet said;
«إِنَّ اللهَ خَلَقَ خَلْقَهُ فِي ظُلْمَةٍ، ثُمَّ رَشَّ عَلَيْهِمْ مِنْ نُورِهِ، فَمَنْ أَصَابَهُ ذَلِكَ النُّورُ اهْتَدَى، وَمَنَ أَخْطَأَهُ ضَل»
(Allah created creation in darkness, then He showered His Light upon them. Whoever was struck by that light is guided, whoever it missed is astray.) Allah said in other Ayat,
اللَّهُ وَلِيُّ الَّذِينَ ءامَنُواْ يُخْرِجُهُم مِّنَ الظُّلُمَـتِ إِلَى النُّورِ وَالَّذِينَ كَفَرُواْ أَوْلِيَآؤُهُمُ الطَّـغُوتُ يُخْرِجُونَهُم مِّنَ النُّورِ إِلَى الظُّلُمَـتِ أُوْلَـئِكَ أَصْحَـبُ النَّارِ هُمْ فِيهَا خَـلِدُونَ
(Allah is the Guardian of those who believe. He brings them out from darkness into light. But as for those who disbelieve, their friends are Taghut, they bring them out from light into darkness. Those are the dwellers of the Fire, and they will abide therein forever.) 2:257, and
أَفَمَن يَمْشِى مُكِبّاً عَلَى وَجْهِهِ أَهْدَى أَمَّن يَمْشِى سَوِيّاً عَلَى صِرَطٍ مُّسْتَقِيمٍ
(Is he who walks prone on his face, more rightly guided, or he who walks upright on the straight way) 67:22, and
مَثَلُ الْفَرِيقَيْنِ كَالاٌّعْمَى وَالاٌّصَمِّ وَالْبَصِيرِ وَالسَّمِيعِ هَلْ يَسْتَوِيَانِ مَثَلاً أَفَلاَ تَذَكَّرُونَ
(The parable of the two parties is as the blind and the deaf and the seer and the hearer. Are they equal when compared Will you not then take heed) 11:24, and,
وَمَا يَسْتَوِى الاٌّعْمَى وَالْبَصِيرُ - وَلاَ الظُّلُمَاتُ وَلاَ النُّورُ - وَلاَ الظِّلُّ وَلاَ الْحَرُورُ - وَمَا يَسْتَوِى الاٌّحْيَآءُ وَلاَ الاٌّمْوَاتُ إِنَّ اللَّهَ يُسْمِعُ مَن يَشَآءُ وَمَآ أَنتَ بِمُسْمِعٍ مَّن فِى الْقُبُورِ - إِنْ أَنتَ إِلاَّ نَذِيرٌ
(Not alike are the blind and the seeing. Nor are darkness and light. Nor are the shade and the sun's heat. Nor are the living and the dead. Verily, Allah makes whom He wills to hear, but you cannot make hear those who are in the graves. You are only a warner.) 35:19-23 There are many other Ayat on this subject. We explained before why Allah mentioned the light in the singular sense and the darkness in the plural sense when we explained the Ayah at the beginning of the Surah,
وَجَعَلَ الظُّلُمَـتِ وَالنُّورَ
(And originated the darknesses and the light.) 6:1 Allah's statement,
زُيِّنَ لِلْكَـفِرِينَ مَا كَانُواْ يَعْمَلُونَ
(Thus it is made fair seeming to the disbelievers that which they used to do.) means, We made their ignorance and misguidance appear fair to them, as Allah decreed out of His wisdom, there is no deity worthy of worship except Him alone without partners.
Da li je isti onaj koji je, prije upute, bio duhovno mrtav zbog nevjerstva, neznanja i grijeha, pa smo ga oživjeli upućujući ga ka vjerovanju, znanju i pokornosti Allahu, i onaj koji je i dalje u tminama nevjerstva, neznanja i grijeha iz kojih nikako ne može izaći i zbunjen je oko toga koji je pravi put? Kao što su ovim višebošcima uljepšani širk, jedenje strvine i raspravljanje uz korišćenje neistine, tako je i ostalim nevjernicima uljepšano njihovo činjenje grijeha, da bi na Sudnjem danu dobili bolnu kaznu.
¿Es aquel que estaba muerto antes de recibir la guía de Al-lah (debido a su incredulidad, ignorancia y pecados, y luego Él le dio vida guiándolo a la fe, el conocimiento y la obediencia) igual que aquel que no puede abandonar la oscuridad de la incredulidad, la ignorancia y los pecados, y para quien los caminos se han vuelto confusos y oscuros? Al igual que con el politeísmo, Él hizo que la ingesta de lo mortecino y los falsos argumentos parecieran justos a estos idólatras, e hizo que los pecados de los incrédulos les parecieran buenos, para que en el Día de la Resurrección reciban un castigo como retribución por lo que hicieron.
Commentary
In the previous verses, mentioned there was the demand of ever new miracles by disbelievers as proof of their sheer obstinacy as they had already witnessed the open miracle of the Qur'an itself. After that, the Qur'an argued that the miracles already before their eyes should have been enough to lead them to the true path, only if these people themselves would have been genuinely seeking truth. Then, came the description of these miracles.
The present verse employs a similitude to focus on two life-styles in a tight frame. On one side is the state of those who believe in the Qur'an and in the Prophet of Islam, may he be blessed and protected by Allah Ta` ala. Then, on the other side, there is the state of those who refuse to believe in them. Also stated through it is the good or bad end of both, as well as, the reality of what a believer or disbeliever stands for, and what belief and disbelief actually are. A believer is like one alive and the disbeliever is like one who is dead. Belief or 'Iman is like light - and Disbelief or Kufr is like darkness. These are Qur'anic similitude. They are no poetry. They are a statement of reality.
Believer is Alive; Disbeliever, dead.
In this similitude, a Mu'min, a true believer has been identified as alive while a Kafir, a disbeliever, has been pointed to as dead. The reason is that kinds and forms of life in human beings, animals and vege-tation differ, but this much no sensible person can deny that every life form is there for a specific purpose. And nature has endowed it with full ability to achieve this purpose. This is what the Qur'an is saying in: أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ (Our Lord gave everything its creation, then guided it - 20:50), that is: Allah Jalla Sha'nuhu created everything in the universe and gave it full instructions to achieve the purpose for which it was created. It is under this arrangement that all created beings are pursuing the mission assigned to them. In this eco-system, land, water, air and fire, and the moon, the sun and the stars are all aware of their duties and are fulfilling it. And this act of fulfilling their duties is a proof of life in all those things. And when one of these, whatever the condition or time, stops fulfilling its duties, then, it is no more alive; it is dead. If water stops its function of quenching thirst and removing impurities, it will not remain water anymore. If fire stops igniting and burning, it will not be the fire it was anymore. Trees and vegetation, once they stop growing and bearing flowers and fruits, will not be the trees and vegetation as they are - because they have abandoned the purpose of their life, as a result of which, they became lifeless, like the dead.
After looking at the universe around him bit by bit, anyone with the least fund of reason and understanding with him is bound to ponder about questions such as: What is the purpose of human life? What is one supposed to do as duty? Now, if one is fulfilling the purpose of one's life, one is entitled to be taken as alive - and whoever is not fulfilling the purpose of one's life, he or she is no better than a dead body.
What is the purpose of human life and what are the duties human beings have to fulfill? The question needs thought and - an answer. Ac-cording to the principle 'stated above, it has already been determined that one who is fulfilling the purpose of his or her life is alive, otherwise, is dead. Now there are sightless tyrants among human beings who would take their species as self-rising vegetation or some kind of smart animal, with whom there is no distinction between a human being and a donkey or dog. According to them, the sole purpose of life is to fulfill the desire of one's self, to eat, drink, sleep, wake up, and then die. So, reasonable people anywhere in the world would not take them as their addressees. People of reason and understanding, no matter what their religion, community or school of thought, have all along the lanes of time been in agreement that human beings are the superior most in creation and that the universe has been made and put into their service. It is obvious that what is most superior has to have a purpose of life which is matchingly superior. Every discerning person knows that there is no difference between human beings and animals as far as eating, drinking, sleeping and waking, finding and holding a shelter, dressing and wearing is concerned - in fact, many animals eat better and eat more than them, are even dressed better in standard natural attires. They even live in better surroundings with lots of fresh air. As for knowing their gain and loss, there too, every animal, even every tree, has awareness to limits suited to it. They have the ability to acquire the beneficial and stay away from the harmful. Similarly, when it comes to being beneficial to others, all animals and the vegetation seem to be obviously way ahead of human beings in that their flesh, skin, bone, ligaments, and of trees, including all they have in between their roots to the tiniest leaves, almost everything is harnessed into the service of man, yielding countless benefits to produce things needed in life. It is interesting that quite contrary to this, there is man whose flesh is of no use to anyone, nor is his skin, or hair, or bone or ligaments.
Now worth finding out is how does Monseigneur Humane (Mr. Man, the homo sapiens), under these circumstances, stand to deserve being the served one in this universe and being the cream of creation as much heralded? This brings us closer to the destination of truth. A little reflection will reveal that the reach of reason and consciousness given to all these units of creation is limited to the transitory and acci-dental gain or loss - and it is in this life, it appears beneficial for others. What was there before the life on this earth and what will be coming after is a field in which the reason and consciousness of nothing organic or inorganic, not even that of the smartest of animals, would work, nor can anything there serve as functional or beneficial in this particular field. So, this is the field in which human beings have to work, human beings for whom the universe has been commissioned to serve, and human beings who are the most superior of all creation. Only this will bring out the difference between the distinct status of human beings as compared with other elements of creation clearly and conclusively.
What we now know is that the purpose of human beings on this earth is to keep in sight the beginning and the end of this universe, to assess what it entails as a result, to determine what is collectively beneficial or harmful, then use the insight so gained to acquire the beneficial and abstain from the harmful, and also invite others towards the beneficial and take measures to shield them from the harmful - so that the dream of a life of lasting peace and tranquility can be fulfilled. Now that it is settled that the purpose of human life is to ac-quire this standard benefit issuing forth from human perfection indi-vidually and collectively, enriching one's own self and at the same time enriching others. This realization helps us see the similitude of the Holy Qur'an we have been talking about in the form of a reality - that alive is one who puts his or her faith in Allah Ta` ala and in His Rasul ﷺ and in between his or her view of the beginning and end of life, recognizes his collective gain and loss in the light of Divine Rev-elation, because human reason alone has never triumphed over this field, nor it can. And when we know that, in terms of the fulfillment of the purpose of life, the person alive is the person who follows the Divine Revelation and is a believer, then we also come to the definite conclusion that whoever does not do that deserves to be called dead. Maulana Rumi has put it so delightfully:
زندگی از بہر طاعت بندگی است بےعبادت زندگی شرمندگی ست
آدمت لحم و شحم و پوست نیست آدمیت جز رضایے دوست نیست
Life is to obey and serve Life without devotion is a shame
Man's reality is not flesh; fat and skin Man's reality is but the pleasure of the Friend!
This was the first similitude of the Qur'an, that of a believer and a disbeliever, where believers have been likened to the living and the disbelievers to the 'dead. The second similitude is that of 'lman (faith) and Kufr (disbelief) which have been placed in juxtaposition to light and darkness.
Faith is Light and Disbelief, Darkness
In this verse, 'Iman (faith) has been called Nur (light) and Kufr (disbelief) has been equated with Zulmah (darkness). A little thought will show that this similitude is not imaginary. It is a statement of fact. As we looked for the real purpose of things earlier, we can do the same here by finding out the justification for the existence of light and darkness. The purpose of light is to be able to see things far and near with its help, as a result of which, one has the advantage of staying away from the harmful and the opportunity of acquiring what is beneficial.
Let us now look at ` Iman. This is a light which surrounds everything in the heavens and the earth. It is this light alone which can show the end of the universal system as well as the correct consequences of everything done. Whoever has this light by his side, he can not only save himself from the consequences of everything harmful and injurious, but can also help others to stay safe from them. But, one who does not have access to this light remains in the dark. He has no panoramic view. He cannot see life as a whole, neither beginning, nor end. He cannot distinguish between what is beneficial and what is not. At best what he can do is to grope around and use his sense of touch to figure out what they are, at least to some extent. The life of this world as we know it is just about the environment most of us usually live in and around. The disbeliever thus does find out the life around him and the benefit and loss it has to offer within that limited framework. But, he has no idea or awareness of what lies ahead in the eternal life to come later, nor can he comprehend how beneficial or harmful it can be for him. This subject has been further explained by the Qur'an in Surah Ar-Rum:
يَعْلَمُونَ ظَاهِرًا مِّنَ الْحَيَاةِ الدُّنْيَا وَهُمْ عَنِ الْآخِرَةِ هُمْ غَافِلُونَ ﴿7﴾
They know the obvious from the present life of the world while, about the life-to-come ('Akhirah), they are (totally) heedless - 30:7).
In a verse of Surah Al-` Ankabut, after the description of past communities given to denial and disbelief, the Qur'an says: وَكَانُوا مُسْتَبْصِرِينَ (though they were men of sight - 29-38). It means that these people who had dismissed this matter of 'Akhirah demonstrating rank heedless-ness and seeming lack of foresight were really not that dense when it came to their matters in worldly life. In fact, they were "mustabsirin" - keen-sighted, enlightened people. But, this enlightenment of theirs was outwardly oriented, of the surface, of the mundane, which could only serve them well to enrich what revolved round their transitory life in this world. However, for the eternal life of 'Akhirah, the life-to come, this was not to work.
After hearing these details, please recite the present verse of the Qur'an once again: أَوَمَن كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ كَمَن مَّثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِّنْهَا . It means that one who was dead earlier, that is, was a disbeliever, then, Allah raised him back to life, that is, gave him the taufiq to become a Muslim - and then, He gave him a light, that is, ` Iman or faith, with which he moves about among people. Now can this person be equal to one who is surrounded by all sorts of darkness, out of which, he cannot get out, that is, is groping in the darkness of disbelief, does not himself know what is good or bad for him, and there is no way he can ward off his destruction. If so, how can he bring any benefit to others?
The Light of Faith Brings Benefits for Others Too
In this verse, by saying: نُورًا يَمْشِي بِهِ فِي النَّاسِ (light with which he walks among men), the instruction given was that the light of faith is not restricted to a mosque (masjid), spiritual seminary (khanqah) or a modest roomette secluded for reflection and remembrance (hujrah). Whoever is blessed with this light by Allah Ta` ala, he carries it with him everywhere he goes through the lives of people on the streets and in the homes. Everywhere he is, he himself benefits from the light and lets others too benefit by it. Light is light and cannot be suppressed by any darkness. Even a tiny flickering lamp does not easily give up under the weight of surrounding darkness, though the light it emits does not go very far. When light is strong, it spreads over a larger area. When light is dim, it lightens a smaller area. But light is light. It sub-dues darkness after all - darkness does not subdue light. Light is not light if it surrenders to darkness. Similarly, an 'Iman which surrenders to Kufr, or is scared by it, is no 'Iman. This light of' Iman, this light of faith is there with its bearer in all walks of life, under all conditions and in every age.
In this similitude, there is yet another hint that light is after all universally beneficial. Every human being and every animal benefits by it, intentionally, or without intention, more or less. Let us suppose that a person who has the light but does not wish to let the other person benefit from it, nor the other person has come out to seek the benefit of his light, but the very fact that someone is walking with light by his side is bound to spread out its benefit to others naturally, rather compulsively. This is what happens with the 'Iman of a true Muslim. It does make its benefit shower on others too, in some degree, whether or not the receivers realize it. At the end of the verse, it was said: كَذَٰلِكَ زُيِّنَ لِلْكَافِرِينَ مَا كَانُوا يَعْمَلُونَ (This is how their deeds appear beautified to the disbelievers). It means that the disbelievers and deniers of truth who do not accept proofs which are open and clear do so because everyone has a craze of his own which keeps him pleased with himself. There is the ever-present Sahytan, and no less is the retinue of one's desires, whims and fancies which present before the eyes of such people a mosaic of their evil deeds which they start seeing as nice and beautiful. Calling it a deception is an understatement. May Allah keep all of us protected from it.
"Dan apakah orang yang sudah mati kemudian Kami hidup-kan dan Kami berikan kepadanya cahaya yang terang yang dengan cahaya itu dapat berjalan di tengah-tengah masyarakat manusia, serupa dengan orang yang keadaannya berada dalam gelap gulita yang sekali-kali tidak dapat keluar darinya? Demikianlah dijadi-kan terasa indah bagi orang-orang kafir itu apa yang telah mereka kerjakan. Dan demikianlah Kami adakan pada tiap-tiap negeri penjahat-penjahat yang terbesar agar mereka melakukan tipu daya dalam negeri itu. Dan mereka tidak memperdayakan melainkan dirinya sendiri, sedang mereka tidak menyadarinya. Apabila datang sesuatu ayat kepada mereka, mereka berkata, 'Kami tidak akan beriman sehingga diberikan kepada kami yang serupa dengan apa yang telah diberikan kepada utusan-utusan Allah.' Allah lebih mengetahui pada siapa Dia menempatkan tugas kera-sulan. Orang-orang yang berdosa, nanti akan ditimpa kehinaan di sisi Allah dan siksa yang keras disebabkan mereka selalu membuat tipu daya." (Al-An'am: 122-124).
(122) Allah berfirman, ﴾ أَوَمَن كَانَ ﴿ "Dan apakah orang" yang belum diberi hidayah oleh Allah ﴾ مَيۡتٗا ﴿ "yang sudah mati," dalam kegelapan, kekufuran, kebodohan, dan kemaksiatan, ﴾ فَأَحۡيَيۡنَٰهُ ﴿ "ke-mudian Kami hidupkan" dengan cahaya ilmu, iman, dan ketaatan, lalu dia berjalan dengan cahaya di antara manusia, mengetahui perkara-perkaranya, mengetahui jalannya, mengenal dan meng-utamakan kebaikan, bersungguh-sungguh menerapkannya pada dirinya dan orang lain, mengetahui keburukan, membencinya, ber-sungguh-sungguh meninggalkannya dan menghilangkannya dari diri dan orang lain, apakah orang ini sama dengan orang yang ada di dalam kegelapan, baik kegelapan kebodohan, kesesatan, keku-furan, dan kemaksiatan?
﴾ لَيۡسَ بِخَارِجٖ مِّنۡهَاۚ ﴿ "Yang sekali-kali tidak dapat keluar darinya." Jalan-jalan menjadi rancu, dan rambu-rambu menjadi gelap, maka kese-dihan, kegalauan, kesedihan, dan kesengsaraan menghadirinya. Maka Allah mengingatkan akal dengan apa yang ia kenal dan ia ketahui bahwa ini tidaklah sama dengan itu sebagaimana malam tidaklah sama dengan siang, keterang-benderangan tidaklah sama dengan kegelapan, orang hidup tidaklah sama dengan orang mati, seolah-olah dikatakan, "Bagaimana mungkin orang yang mempu-nyai sedikit akal rela dalam keadaan seperti ini, dalam kegelapan-kegelapan kebingungan?" Maka Dia menjawab b a h w a ﴾ زُيِّنَ لِلۡكَٰفِرِينَ مَا كَانُواْ يَعۡمَلُونَ ﴿ "dijadikan terasa indah bagi orang-orang kafir itu apa yang telah mereka kerjakan." Setan terus menjadikan amal mereka tampak bagus dan menghiasinya di dalam hati mereka sehingga mereka memandangnya baik dan melihatnya benar, maka ia pun menjadi akidah di dalam hati mereka dan sifat yang terpatri yang selalu mengiringi mereka, oleh karena itu, mereka rela dengan keburukan dan kejahatan yang mereka alami.
(123) Orang-orang yang kebingungan dalam kegelapan dan buta di dalam kebatilan serta yang berada dalam keadaan bimbang adalah tidaklah sama. Di antara mereka adalah para pemimpin, para kepala dan figur publik, serta ada pula pengikut yang dipimpin. Yang pertamalah yang beruntung mendapatkan keadaan paling sengsara. Oleh karena itu Dia berfirman, ﴾ وَكَذَٰلِكَ جَعَلۡنَا فِي كُلِّ قَرۡيَةٍ أَكَٰبِرَ مُجۡرِمِيهَا ﴿ "Dan demikianlah Kami adakan pada tiap-tiap negeri penjahat-penjahat yang terbesar." Maksudnya, para pemimpin di mana keja-hatannya besar dan pembangkangannya sangat parah. ﴾ لِيَمۡكُرُواْ فِيهَاۖ ﴿ "Agar mereka melakukan tipu daya dalam negeri itu," dengan tipuan dan seruan kepada jalan setan, memusuhi para Rasul dan peng-ikutnya dengan ucapan dan perbuatan. Hanya saja tipu daya dan makar mereka justru kembali kepada diri mereka sendiri karena mereka membuat makar sementara Allah juga membuat makar, dan Dia adalah sebaik-baik pembuat makar.
Begitu juga Allah menjadikan imam-imam besar dalam hida-yah dan orang-orang mulia yang melawan para penjahat itu, yang membantah pendapat-pendapat mereka, yang berjihad di jalan Allah melawan mereka, dan meniti jalan-jalan yang mengantarkan kepadanya. Allah membantu mereka, meluruskan pendapat mereka dan meneguhkan kaki mereka. Allah menjadikan hari-hari silih berganti di antara mereka dengan musuh-musuh mereka sehingga akhir perkaranya adalah kemenangan dan keunggulan mereka, dan akibat baik adalah bagi orang-orang yang bertakwa.
(124) Para penjahat besar itu kukuh di atas kebatilannya dan menolak kebenaran yang dibawa oleh para Rasul karena ha-sad dan dengki, mereka berkata, ﴾ لَن نُّؤۡمِنَ حَتَّىٰ نُؤۡتَىٰ مِثۡلَ مَآ أُوتِيَ رُسُلُ ٱللَّهِۘ ﴿ "Kami tidak akan beriman sehingga diberikan kepada kami yang serupa dengan apa yang telah diberikan kepada utusan-utusan Allah," berupa kenabian dan kerasulan. Ini mengandung penentangan mereka kepada Allah, bangga terhadap diri mereka, sombong terhadap kebenaran yang Dia turunkan melalui para rasul, dan penolakan terhadap keutama-an dan kebaikan Allah, maka Allah menjawab tantangan mereka yang rusak. Dia menyatakan bahwa mereka tidak layak mendapat-kan kebaikan. Pada mereka tidak terdapat sesuatu yang bisa mem-buat mereka menjadi hamba-hamba Allah yang shalih. Apalagi menjadi nabi dan Rasul. Allah berfirman, ﴾ ٱللَّهُ أَعۡلَمُ حَيۡثُ يَجۡعَلُ رِسَالَتَهُۥۗ ﴿ "Allah lebih mengetahui di mana Dia menempatkan tugas kerasulan." Barangsiapa yang Allah mengetahuinya layak mendapatkannya, mampu menunaikan tanggung jawabnya, mempunyai segala sifat yang baik, dan terbebas dari segala akhlak yang tercela, maka Allah memberinya apa yang menjadi tuntutan hikmahNya, baik secara independen maupun menginduk, dan barangsiapa yang tidak de-mikian, maka Dia tidak akan meletakkan pemberianNya yang paling utama pada orang yang tidak kapabel dan tidak suci di sisiNya.
Ayat ini mengandung dalil kesempurnaan hikmah Allah, ka-rena walaupun Dia Maha Pengasih, Maha Pemurah, Mahaluas KaruniaNya, namun Dia adalah Mahabijaksana, tidak meletakkan karuniaNya kecuali pada orang yang layak. Kemudian Allah meng-ancam orang-orang yang berbuat kejahatan. Dia berfirman,﴾ ٱلَّذِينَ أَجۡرَمُواْ صَغَارٌ عِندَ ٱللَّهِ ﴿ "Orang-orang yang berdosa, nanti akan ditimpa kehinaan di sisi Allah." Yakni kehinaan dan kenistaan, Allah menghinakan mereka akibat kesombongan mereka terhadap kebenaran.﴾ وَعَذَابٞ شَدِيدُۢ بِمَا كَانُواْ يَمۡكُرُونَ ﴿ "Dan siksa yang keras itu disebabkan mereka selalu membuat tipu daya." Maksudnya, disebabkan makar mereka, bukan karena Allah menzhalimi mereka.
Phải chăng có sự tương xứng với người trước khi được Allah hướng dẫn, y tựa như xác chết - bởi y sống trong vô đức tin, tội lỗi và ngu muội - rồi y được Allah cứu sống y bằng niềm tin Iman, kiến thức và phục tùng so với kẻ chìm sâu trong tâm tối của sự vô đức tin, ngu muội và tội lỗi khiến y không biết cách nào thoát khỏi mặc dù hắn đã cố gắng thoát khỏi, cố tìm đường để ra?! Giống như việc khiến những kẻ đa thần mê muội trong sự vô đức tin, ăn xác chết và họ thảo luận với nhau bằng những đều xàm bậy để đám người vô đức tin chất chồng thêm tội lỗi để chúng bị trừng phạt thật đau đớn ở Đời Sau.
Và giống như những gì đã xảy ra với những kẻ đa thần đầy quyền uy tại Makkah tìm cách đẩy lùi con đường chính đạo của Allah. TA sẽ sắp đặt cho từng thị trấn những tên thủ lĩnh tài giỏi lên kế hoạch để dụ dỗ chúng đến với đường lối của Shaytan mà tìm cách chống đối với Thiên Sứ và hậu duệ của Người nhưng thật ra bọn chúng lại bị gậy ông đập lưng ông, họ không nhận ra điều đó bởi họ vốn ngu dốt chỉ biết thõa mãn bản thân.
Así como sucedió con los líderes de La Meca, que se inclinaron al politeísmo y excluyeron a otros del camino de Al-lah, Él ha colocado líderes y personas influyentes en cada pueblo que usan diversos medios y planes para convocar al camino de Satanás y oponerse a los mensajeros y a sus seguidores. En realidad, sus planes y maquinaciones eventualmente solo les causarán daño a sí mismos, pero no se dan cuenta que es debido a que van tras sus pasiones y a su ignorancia.
Commentary
Mentioned in the previous verse was that this world is a place of trial. Good deeds here are tied with some effort. This is a way laid out with hurdles. The same is true about evil deeds. They come with a web of deception laced with unending desires and their short-lived gratifications, a way of living which makes these evil deeds look good in the sight of human beings who are unaware of their reality and heedless to their ultimate end. Such is their pull that the smartest of the smart in this world would not hesitate to jump into the bandwagon.
In the first (123) of the present verses, it is said that this trial can be seen as an ongoing spectacle of life since the beginning of the universe of our existence. Usually, it is the big people of a community, the rich, the influential, the holders of clout and access who, when they get used to the taste of money, power and recognition, start committing crimes in one or the other form, never bothering to reflect on the ultimate end of what they were doing. As for the common people, they become accustomed to following the example set by these big people. They copy them with the conviction that it is good for them and that they are on the obvious road to success. In contrast, there are the blessed prophets and their deputies charged with learning, teaching and preaching. They try to stop people from their evil deeds and warn them of the consequences of what they were doing. Then, these big people open a front of hostility and conspiracy against them, which is obviously to harass or harm these pious souls, but in the ultimate analysis, the curse of what they do against them recoils back on them alone. And this can happen to them even within their life in the present world.
In this statement of guidance, Muslims have been warned against aspiring to be like the big, the rich, the wealthy of the world. They should leave the habit of looking at them as role-models and stop following them mob-like. For them, the ideal is that they should make a habit of seeing everything in perspective making sure that they are aware of the final end of their deeds, and that they should themselves learn to figure out as to what is good or bad for them.
In addition to that, the purpose here is to comfort the Holy Prophet ﷺ when he has been asked not to grieve about the hostility of the chiefs of Quraysh, for it was nothing new. Prophets in the past had also faced such people. But, in the end, they (the people) were disgraced and the word of Allah reigned supreme.
Seperti halnya yang terjadi pada para pembesar orang-orang musyrik di Makkah yang senantiasa menghalang-halangi manusia dari jalan Allah, Kami juga menjadikan pemuka-pemuka dan pembesar-pembesar di setiap negeri yang senantiasa berjuang dan berupaya untuk mengajak manusia ke jalan setan dan memerangi para rasul beserta pengikut-pengikutnya. Tetapi kenyataannya, bahwa upaya dan tipu daya yang mereka lakukan itu sebenarnya kembali kepada diri mereka sendiri. Hanya saja mereka tidak merasakannya karena kebodohan mereka dan kesenangan mereka memperturutkan hawa nafsu mereka.
Just as what transpired with those leaders of Mecca who committed polytheism and barred others from the Way of Allah, He has placed leaders and influential people in every town who use various means and schemes to call towards the path of Satan and oppose the messengers and their followers. In reality, their scheming and planning will eventually only harm them, but they do realise this due to their ignorance and their following of desires.
Mekkeli ileri gelen öncü müşriklerin insanları Allah’ın yolundan alıkoyarak yaptıkları şeylerin aynısını, her ülkede şeytanın yoluna davet ederek, Peygambere ve ona tabi olanlara karşı savaşmak için hile ve tuzaklar kurarak yapan önder ve öncü kimseler var ettik. Gerçekte kurdukları tuzakları ve hileleri şüphesiz onlara geri dönmektedir. Fakat onlar cehalet ve arzularına tabi olmaları sebebiyle bunu hissetmezler.
Evil Plots of the Leaders of the Criminals and their Subsequent Demise
Allah says: Just as We appointed chiefs and leaders for the criminals who call to disbelief, hinder from the path of Allah, and oppose and defy you in your town, O Muhammad. Such was also the case with the Messengers before you, who were tested with the same. But the good end was always theirs.' Allah said in other Ayat,
وَكَذَلِكَ جَعَلْنَا لِكُلِّ نَبِىٍّ عَدُوّاً مِّنَ الْمُجْرِمِينَ
(Thus have We made for every Prophet an enemy among the criminals.) 25:31 Allah said,
وَإِذَآ أَرَدْنَآ أَن نُّهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُواْ فِيهَا
(And when We decide to destroy a town, We send a definite order to those among them who lead a life of luxury, and they transgress therein.) 17:16 meaning, We command them to obey Us, but they defy the command and as a consequence, We destroy them. It was also said that, "We send a definite order", in the last Ayah means, "We decree for them," as Allah stated here
لِيَمْكُرُواْ فِيهَا
(to plot therein.) Ibn Abi Talhah reported that Ibn `Abbas explained the Ayah
أَكَـبِرَ مُجْرِمِيهَا لِيَمْكُرُواْ فِيهَا
(. ..great ones of its wicked people to plot therein.) "We give the leadership to these wicked ones and they commit evil in it. When they do this, We destroy them with Our torment." Mujahid and Qatadah said that in the Ayah,
أَكَـبِرَ مُجْرِمِيهَا
(great ones) refers to leaders. I say that this is also the meaning of Allah's statements,
وَمَآ أَرْسَلْنَا فِى قَرْيَةٍ مِّن نَّذِيرٍ إِلاَّ قَالَ مُتْرَفُوهَآ إِنَّا بِمَآ أُرْسِلْتُمْ بِهِ كَـفِرُونَ - وَقَالُواْ نَحْنُ أَكْثَـرُ أَمْوَلاً وَأَوْلَـداً وَمَا نَحْنُ بِمُعَذَّبِينَ
(And We did not send a warner to a township, but those who were given the worldly wealth and luxuries among them, said: "We believe not in what you have been sent with." And they say: "We have too much wealth and too many children and we are not going to suffer punishment.") 34:34-35 And,
وَكَذَلِكَ مَآ أَرْسَلْنَا مِن قَبْلِكَ فِى قَرْيَةٍ مِّن نَّذِيرٍ إِلاَّ قَالَ مُتْرَفُوهَآ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّقْتَدُونَ
(And similarly, We sent not a warner before you to any town but the luxurious ones among them said: "We found our fathers following a certain way and religion, and we will indeed follow their footsteps.") 43:23 `Plot' in the Ayah 6:123 refers to beautified speech and various actions with which the evil ones call to misguidance. Allah said about the people of Prophet Nuh, peace be upon him,
وَمَكَرُواْ مَكْراً كُبَّاراً
(And they have plotted a mighty plot. ) 71:22 Allah said,
وَقَالَ الَّذِينَ كَفَرُواْ لَن نُّؤْمِنَ بِهَـذَا الْقُرْءَانِ وَلاَ بِالَّذِى بَيْنَ يَدَيْهِ وَلَوْ تَرَى إِذِ الظَّـلِمُونَ مَوْقُوفُونَ عِندَ رَبِّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ لَوْلاَ أَنتُمْ لَكُنَّا مُؤْمِنِينَ - قَالَ الَّذِينَ اسْتَكْبَرُواْ لِلَّذِينَ اسْتُضْعِفُواْ أَنَحْنُ صَدَدنَـكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَآءَكُمْ بَلْ كُنتُمْ مُّجْرِمِينَ وَقَالَ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً
(But if you could see when the wrongdoers will be made to stand before their Lord, how they will cast the (blaming) word one to another! Those who were deemed weak will say to those who were arrogant: "Had it not been for you, we should certainly have been believers." And those who were arrogant will say to those who were deemed weak: "Did we keep you back from guidance after it had come to you Nay, but you were criminals." Those who were deemed weak will say to those who were arrogant: "Nay, but it was your plotting by night and day, when you ordered us to disbelieve in Allah and set up rivals for Him!") 34:31-33. Ibn Abi Hatim reported that Ibn Abi `Umar said that Sufyan said, "Every `plot' mentioned in the Qur'an refers to actions." Allah's statement,
وَمَا يَمْكُرُونَ إِلاَّ بِأَنفُسِهِمْ وَمَا يَشْعُرُونَ
(But they plot not except against themselves, and they perceive (it) not.) means, the harm of their wicked plots, as well as misguiding those whom they lead astray, will only strike them. Allah said in other Ayat,
وَلَيَحْمِلُنَّ أَثْقَالَهُمْ وَأَثْقَالاً مَّعَ أَثْقَالِهِمْ
(And verily, they shall bear their own loads, and other loads besides their own.) 29:13 and,
وَمِنْ أَوْزَارِ الَّذِينَ يُضِلُّونَهُمْ بِغَيْرِ عِلْمٍ أَلاَ سَآءَ مَا يَزِرُونَ
(And also of the burdens of those whom they misled without knowledge. Evil indeed is that which they shall bear!) 16:25. Allah said;
وَإِذَا جَآءَتْهُمْ ءَايَةٌ قَالُواْ لَن نُّؤْمِنَ حَتَّى نُؤْتَى مِثْلَ مَآ أُوتِىَ رُسُلُ اللَّهِ
(And when there comes to them a sign they say: "We shall not believe until we receive the like of that which the Messengers of Allah received.") When there comes to them a sign they say,
لَن نُّؤْمِنَ حَتَّى نُؤْتَى مِثْلَ مَآ أُوتِىَ رُسُلُ اللَّهِ
("We shall not believe until we receive the like of that which the Messengers of Allah received.") until the angels bring us the Message from Allah, just as they brought it to the Messengers. In another Ayah, Allah said,
وَقَالَ الَّذِينَ لاَ يَرْجُونَ لِقَآءَنَا لَوْلاَ أُنزِلَ عَلَيْنَا الْمَلَـئِكَةُ أَوْ نَرَى رَبَّنَا
(And those who expect not a meeting with Us said: "Why are not the angels sent down to us, or why do we not see our Lord") 25:21. Allah's statement,
اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ
(Allah knows best with whom to entrust His Message.) means, He knows best with whom His Message should be given and which of His creatures are suitable for it. Allah said in other Ayat,
وَقَالُواْ لَوْلاَ نُزِّلَ هَـذَا الْقُرْءَانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ
(And they say: "Why is not this Qur'an sent down to some great man of the two towns" Is it they who would portion out the mercy of your Lord) 43:31-32. They said, why was not this Qur'an revealed to a mighty, respectable leader, honored by us,
مِّنَ الْقَرْيَتَيْنِ
(...from one of the two towns) Of Makkah and At-Ta'if. This is because they, may Allah curse them, belittled the Messenger out of envy, transgression, rebellion and defiance. Allah described them,
وَإِذَا رَأَوْكَ إِن يَتَّخِذُونَكَ إِلاَّ هُزُواً أَهَـذَا الَّذِى بَعَثَ اللَّهُ رَسُولاً
(And when they see you, they only mock: "Is this the one whom Allah has sent as a Messenger") 25:41 and
وَإِذَا رَآكَ الَّذِينَ كَفَرُواْ إِن يَتَّخِذُونَكَ إِلاَّ هُزُواً أَهَـذَا الَّذِى يَذْكُرُ آلِهَتَكُمْ وَهُمْ بِذِكْرِ الرَّحْمَـنِ هُمْ كَـفِرُونَ
(And when those who disbelieved see you, they only mock at you: "Is this the one who talks about your gods" While they disbelieve at the mention of the Most Gracious (Allah).) 21:36, and,
وَلَقَدِ اسْتُهْزِىءَ بِرُسُلٍ مِّن قَبْلِكَ فَحَاقَ بِالَّذِينَ سَخِرُواْ مِنْهُمْ مَّا كَانُواْ بِهِ يَسْتَهْزِءُونَ
(Indeed Messengers were mocked before, but the scoffers were surrounded by that, whereat they used to mock.) 21:41
The Disbelievers Admit to the Prophet's Nobility of Lineage
The disbelievers did all of this although they admitted to the Prophet's virtue, honorable lineage, respectable ancestry and purity of household and upbringing, may Allah, His angels, and the believers send blessings upon him. The disbelievers used to call the Prophet , before he received revelation, `Al-Amin' -- the Truthful. The leader of the Quraysh disbelievers, Abu Sufyan, had to admit to this fact when Heraclius, emperor of Rome, asked him, "How honorable is his (the Prophet's) ancestral lineage among you" Abu Sufyan answered, "His ancestry is highly regarded among us." Heraclius asked, "Do you find that he lied, before he started his mission" Abu Sufyan replied, "No." The emperor of Rome relied on the honor and purity of the Prophet to recognize the truth of his prophethood and what he came with. Imam Ahmad recorded that Wathilah bin Al-Asqa` said that the Messenger of Allah ﷺ said,
«إِنَّ اللهَ اصْطَفَى مِنْ وَلَدِ إِبْرَاهِيمَ إِسْمَاعِيلَ، وَاصْطَفَى مِنْ بَنِي إِسْمَاعِيلَ بَنِي كِنَانَةَ وَاصْطَفَى مِنْ بَنِي كِنَانَةَ قُرَيْشًا وَاصْطَفَى مِنْنُقرَيْشٍ بَنِي هَاشِمٍ وَاصْطَفَانِي مِنْ بَنِي هَاشِم»
(Verily, Allah has chosen Isma`il from the offspring of Ibrahim, Bani Kinanah from the offspring of Isma`il, Quraysh from Bani Kinanah, Bani Hashim from Quraysh and, He has chosen me from Bani Hashim.) Muslim recorded this Hadith. Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«بُعِثْتُ مِنْ خَيْرِ قُرُونِ بَنِي آدَمَ قَرْنًا فَقَرْنًا، حَتَّى بُعِثْتُ مِنَ الْقَرْنِ الَّذِي كُنْتُ فِيه»
(I was chosen from a succession of the best generations of the Children of Adam, until the generation I was sent in.) Allah's said,
سَيُصِيبُ الَّذِينَ أَجْرَمُواْ صَغَارٌ عِندَ اللَّهِ وَعَذَابٌ شَدِيدٌ
(Humiliation and disgrace from Allah and a severe torment will overtake the criminals...) This is a stern threat and sure promise from Allah for those who arrogantly refrain from obeying His Messengers and adhering to what they came with. On the Day of Resurrection, they will suffer humiliation and eternal disgrace before Allah, because they were arrogant in the worldly life. This is why it is befitting that they earn disgrace on the Day of Resurrection. Allah said in another Ayah,
إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِى سَيَدْخُلُونَ جَهَنَّمَ دَخِرِينَ
(Verily, those who scorn My worship, they will surely enter Hell in humiliation!) 40:60 disgrace and dishonor. Allah said next,
وَعَذَابٌ شَدِيدٌ بِمَا كَانُواْ يَمْكُرُونَ
(and a severe torment for that which they used to plot.) Since plotting usually takes place in secret and involves treachery and deceit, the disbelievers were recompensed with severe torment from Allah on the Day of Resurrection, as a just reckoning,
وَلاَ يَظْلِمُ رَبُّكَ أَحَدًا
(And your Lord treats no one with injustice) 18:49 Allah said in another Ayah,
يَوْمَ تُبْلَى السَّرَآئِرُ
(The Day when all the secrets will be examined. ) 86:9 Meaning, the secrets, hidden thoughts and intentions will be exposed. In the Two Sahihs, it is recorded that the Messenger of Allah ﷺ said,
«يُنْصَبُ لِكُلِّ غَادِرٍ لِوَاءٌ عِنْدَ اسْتِهِ يَوْمَ الْقِيَامَةِ، فَيُقَالُ: هَذِهِ غَدْرَةُ فُلَانِ بْنِ فُلَانِ بْنِ فُلَان»
(A banner will be raised for every deceitful person from his anus on the Day of Resurrection, and it will say; `This is the treacherous plot of so-and-so, son of so-and-so, son of so-and-so.,) The wisdom in this is that since a plot occurs in secret, and people are usually unaware of it, then on the Day of Resurrection the plot itself will become public news testifying to the actions of those who committed it.
Tulad ng nangyari sa mga pinakamalaking tao ng mga tagapagtambal sa Makkah na pagbalakid sa landas ni Allāh, gumawa Siya sa bawat pamayanan ng mga pangulo at mga pinunong gumagawa ng panggugulang nila at pakana nila sa pag-aanyaya tungo sa landas ng demonyo at pakikidigma sa mga sugo at mga tagasunod ng mga ito. Ang reyalidad ay na ang panlalansi nila at ang pakana nila ay bumabalik lamang sa kanila subalit sila ay hindi nakadarama niyon dahil sa kamangmangan nila at pagsunod sa mga pithaya nila.
Kao što su velikani višebožaca Mekke odvraćali od Allahovog puta, tako smo u svakom narodu dali glavešine koji pletu spletke radi pozivanja na put šejtanov i ratovanja protiv poslanika i njihovih sljedbenika. U stvarnosti, njihove spletke i zamke će se njima vratiti, ali oni to ne osjećaju jer su neznalice i sljedbenici svojih prohtjeva.
In the eyes of God that person has life who accepts the light of guidance which appears before him and makes it the illumination of his path. Conversely, that person is lifeless who remains deprived of the light of guidance and roams about groping in the darkness of falsehood. The lifeless person is one who is so caught up in the net of superstitions and prejudice that true, straight facts do not fall within the scope of his understanding. He is so unaware of the true nature of things that he is unable to distinguish between meaningless argument and real discourse. He is so engrossed in self-aggrandisement that it is not possible for him to accept the Truth coming from any source other than that of tradition. Customary and traditional ideas so dominate his mind that he is unable to assess things by any other standard. Due to these weaknesses, he is left groping in the dark. Though apparently alive, he becomes virtually a dead person. In direct contrast to this, one who opens his heart to guidance becomes free of all psychological knots; it takes him no time at all to recognise the Truth. The veils of words fail to hide the face of reality from his eyes. The problems of taste and habit do not attain such a position in his life as to come between the Truth and himself. Truth becomes a bright reality for him; his gaze does not falter looking at it and he does not remain indolent once he has discovered it. He himself treads the path of light and endeavours to make others walk in that light.
E in seguito a ciò che fecero i capi degli idolatri della Mekkah per sbarrare la via di Allāh, stabilimmo in ogni villaggio dei capi e dei facoltosi che insegnano loro trucchi e trame per invitare a Satana e combattere i messaggeri e i loro seguaci; ma la realtà è che le loro trame e le loro astuzie si ritorceranno contro di loro, ma non si accorgono di questo poiché sono ignoranti e seguono i loro capricci.
De la même façon que les notables polythéistes de la Mecque détournaient les gens de la voie d’Allah, Nous avons désigné dans chaque cité des chefs et des meneurs qui rusent et mettent en place des stratagèmes afin d’appeler à Satan et combattre les messagers et leurs disciples. En réalité, leurs intrigues et leurs stratagèmes se retournent contre eux mais leur ignorance et le suivi de leurs passions font qu’ils ne s’en rendent pas compte.
Kapag dumating sa mga malaking tao ng mga tagatangging sumampalataya ang isa sa mga tanda na ibinaba ni Allāh sa Propeta Niya ay nagsasabi sila: "Hindi kami sasampalataya hanggang sa magbigay sa amin si Allāh ng tulad sa ibinigay Niya sa mga propeta na pagkapropeta at pagkasugo." Kaya tumugon si Allāh sa kanila na Siya ay higit na maalam sa kung sino ang naaangkop sa pagkasugo at pagsasagawa sa mga tungkulin nito para itangi Niya ito sa pagkapropeta at pagkasugo. Magtatamo ang mga maniniil na ito ng isang kaabahan, isang panghahamak dahil sa pagkamapagmalaki nila, at isang pagdurusang matindi dahilan sa panlalansi nila.
Se fosse giunto ai grandi capi dei miscredenti uno dei segni che Allāh rivelò al Suo Profeta, avrebbero detto: "Non crederemo finché Allāh non ci concederà la Profezia ed i Messaggi che concesse ai profeti". Allāh rispose loro che Egli è Consapevole di chi è più meritevole di ricevere tale Messaggio e di sopportarne fardello, affidandogli la Profezia ed il Messaggio. Questi tiranni verranno afflitti dall'umiliazione per essersi insuperbiti nei confronti della Retta Via, e da una dura punizione a causa delle loro menzogne.
Kada glavešinama nevjernika dođu ajeti koje je Allah objavio Svom Vjerovjesniku oni kažu: "Nećemo vjerovati sve dok nam Allah ne dadne isto ono što je dao vjerovjesnicima, vjerovjesništvo i poslanstvo", pa im Allah odgovara da On bolje zna ko je dostojan poslanstva i nošenja njegovih tereta, i takvima daje poslanstvo i vjerovjesništvo. Ove silnike će stići poniženje zbog njihovog oholog odbijanja istine i biće žestoko kažnjeni zbog njihovih spletki.
Apabila ayat-ayat Allah yang diturunkan kepada nabi-Nya ditunjukkan kepada para pembesar kaum kafir maka mereka akan berkata, “Kami tidak akan beriman sebelum Allah memberi kami derajat kenabian dan kerasulan seperti yang Dia berikan kepada para nabi dan rasul.” Kemudian Allah menjawab ucapan mereka itu dengan menyatakan bahwa Allah lebih mengetahui siapa yang pantas menjadi rasul dan mampu mengemban tugas itu, kemudian memberikan derajat kenabian dan kerasulan itu kepadanya. Para pembangkang yang jahat itu akan mendapatkan kehinaan dan kenistaan akibat kesombongan mereka untuk menerima kebenaran dan mereka akan ditimpa azab yang sangat pedih akibat tipu daya yang mereka buat.
Those who have captured public attention by claiming self-made things to be God’s religion, become inimical toward every voice which calls upon people to adhere to true religion. Every such voice appears to them to be a no-confidence motion directed against themselves. The luminaries of the time then ferret out trivial points by which to defame the call of Truth, so as to prevent the general public from being influenced by it. They give wrong direction to the reasoning of Truth and cause the public to become doubtful. They even try to denigrate the personality of the preacher by casting baseless aspersions on him. But such efforts only increase their guilt; they are unable to harm the preacher and his call in any way. The righteous person is one who sees the Truth, even when worldly glories have not graced it. Accepting the Truth when it is surrounded by worldly glories, amounts to accepting the worldly glories and not the Truth.
Và khi có một dấu hiệu mà Allah thiên khải cho Nabi của Ngài đến trình bày với những kẻ đầu xỏ của nhóm ngoại đạo thì chúng bảo: Chúng tôi không bao giờ tin tưởng đều đó cho đến khi chúng tôi nhận được một đều nào đó giống như Allah đã ban cho các vị Thiên Sứ của Ngài. Allah đáp trả chúng rằng Ngài thừa biết ai là người đáng đảm nhận thông điệp và thực thi được sứ mạng truyền đạt lại. Rồi đây những kẻ bạo hành ngang ngược các ngươi sẽ sớm bị khinh miệt và sĩ nhục chỉ vì họ lánh xa sự thật và chịu trừng phạt đầy khắc nghiệt về những điều mà các ngươi đã từng âm mưu toan tính.
In the second verse (124), mentioned there is a conversation relating to the same chiefs of the Quraysh. What they said was a combination of verbal belligerence, sarcasm and mockery. It was answered.
Imam al-Baghawi reports from Sayyidna Qatadah that Abu Jahl, the big chief of the tribe of Quraysh once said: We have confronted Banu ` Abd Munaf (that is, the family of the Holy Prophet ﷺ) on every front and we have never been behind them. But, now they say: ` you cannot match us in nobility and spiritual greatness because we have a prophet in our family who receives revelation from Allah Ta` ala.' Then he said: I swear by Allah that we will never follow them unless we too start receiving the kind of revelation he receives. The statement: وَإِذَا جَاءَتْهُمْ آيَةٌ قَالُوا لَن نُّؤْمِنَ حَتَّىٰ نُؤْتَىٰ مِثْلَ مَا أُوتِيَ رُسُلُ اللَّـهِ (And when a sign comes to them, they say, "We shall never come to believe unless we are given the like of what was given to the messengers of Allah) at the end of the verse means exactly this.
Prophets and Messengers are appointed by Allah:
This Office cannot be acquired or appropriated:
After having reported the statement quoted above, the Qur'an answers it by saying: للَّـهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ (Alah knows best where to place his message). It means that the person making this remark thinks in His ignorance that the station of a prophet and messenger can be ac-quired on the basis of family nobility, tribal authority and wealth while prophethood is the office of the Vice Regency (Khilafah) of Allah the acquisition of which is in no one's control. No matter how many excellences and perfections one has acquired for himself, still no one can through his discretion or control or power of achievement - succeed in acquiring the office and station of prophethood and messenger-ship. That is purely a blessing of Allah Jalla Sha'nuhu. He bestows it on whomsoever He wills.
This proves that prophethood and messenger-ship are not controlled by human beings. They are not what can be acquired by intellectual perfection or pragmatic excellence or utmost striving or consuming devotion. Even a waliyy or saint, no matter how high he may soar in his spiritual station, cannot acquire it. That is nothing but Divine grace as it is given only to particular servants of Allah as dictated by Divine knowledge and wisdom. However, it is necessary that whoever is chosen to occupy this station and office, in the ultimate knowledge of Allah Ta` ala, is identified right from the beginning when he is created with appropriate inherent ability and then he is specially groomed in his morals and deeds.
Towards the end of the verse, it was said: سَيُصِيبُ الَّذِينَ أَجْرَمُوا صَغَارٌ عِندَ اللَّـهِ وَعَذَابٌ شَدِيدٌ بِمَا كَانُوا يَمْكُرُونَ ﴿124﴾ (Those who committed sin shall soon suffer from disgrace before Allah and face severe punishment for the mischief they have been making). Here, the word: صَغَار (saghar) is a verbal noun which means disgrace. The sentence means that these antagonists of truth who are known to be the big chiefs of their people will see their pride and prestige rolling in dust. Disgrace is coming; so is punishment - and both are grim. That can be within the life of the present world, and in the 'Akhirah as well - as has been the fate of the oppressors of the prophets in the past who were put to disgrace in the present world as well. The topmost antagonists of our own Prophet ﷺ ، may the blessing of Allah and peace be upon him, who boasted about their prestige, either entered the fold of Islam or, as was the case with those who did not, were destroyed in disgrace. at happened to the legendary chiefs of Quraysh, Abu Jahl and Abu Lahb, became a lesson when the Conquest of Makkah broke their backs.
Cuando alguno de estos líderes recibe una aleya o un signo que Al-lah revela a Su Profeta como prueba de su veracidad, dicen: “No lo aceptaremos hasta que Al-lah nos conceda la Profecía, tal como lo hizo anteriormente con esos profetas”.
Al-lah los refuta diciendo que Él sabe bien quién merece ser designado para llevar a cabo las tareas de la misión, y solo Él escoge personas de excelencia como profetas y mensajeros. Estos transgresores serán afligidos con desgracia y humillación debido a su arrogancia contra la verdad, y con un castigo severo debido a sus maquinaciones.
And when there comes to any of these leaders a verse or a sign which Allah reveals to His Prophet proving his truthfulness, they say: We will never accept this until Allah bestows upon us the Prophethood as He did to those Prophets aforetime. Allah refutes them by saying that He knows best who is most suitable to be appointed to carry out the duties of the mission and He only selects the finest people for prophethood and messengership. These transgressors will be afflicted with disgrace and humiliation because of their arrogance against the truth, and with a severe punishment because of their scheming.
Kâfirlerin önde gelenlerine, Allah’ın peygamberine indirdiği mucizelerden bir mucize ulaştığı zaman; "Bizler, peygamberlerine verdiği risalet ve peygamberliğin aynısını Allah bize verene kadar iman etmeyeceğiz” derler. Bunun üzerine Yüce Allah onlara, risaletin kimin için uygun olacağını ve sorumluluklarını kimin yerine getireceğini, böylece kimi peygamberlik ve risalete mahsus kılacağını en iyi bilenin kendisi olduğunu bildirerek cevap verdi. Bu azgınlar, hakka karşı kibirlendikleri için zillet ve alçaklığa ve tuzak kurmaları sebebiyle de şiddetli bir azaba nail olacaklar.
Lorsqu’un verset révélé par Allah à Son Prophète leur parvient, ils disent: Nous ne croirons pas jusqu’à ce qu’Allah nous accorde la Prophétie et le Message qu’Il accorda aux prophètes. Allah leur répondit qu’Il sait le mieux qui est à même de recevoir le Message et d’assumer ses charges et lui confie donc la Prophétie et le Message. Ces tyrans connaîtront l’humiliation et l’avilissement pour avoir nié la vérité ainsi qu’un châtiment terrible pour les intrigues qu’ils ont fomentées.
Whomever Allah wishes to guide to the right path, He opens their heart to Islam so they accept it willingly. Whomever He wishes to abandon and not guide, He makes their chest extremely narrow and unable to accept the truth, such that they become like a person climbing into the higher layers of the atmosphere while finding it increasingly difficult to breathe. Just as Allah made this extreme narrowness the condition of the person who goes astray, He will place the punishment on those who do not have faith in Him.
125- Allah kimi doğru yola iletmeyi dilerse onun göğsünü İslâm’a açar. Kimi de saptırmayı dilerse onun da göğsünü -sanki gökyüzüne çıkıyormuş gibi- daraltıp sıkıştırır. Allah iman etmeyenlerin üstüne işte böyle murdarlık çökertir.
125. Yüce Allah kullarına, bir kulun mutluluk ve hidâyeti ile bedbahtlık ve sapıklığının alametinin ne olduğunu şöyle açıklamaktadır: Her kimin kalbi İslâm’a açılır, İslâm’ı geniş ve rahat bir kalp ile kabul eder, iman nuru ile aydınlanır, yakîn ışığı ile hayat bulur, buna bağlı olarak da ruhu huzura kavuşur, hayrı sever ve nefsi de kolaylıkla hayrı işlerse, bunu yaparken de herhangi bir sıkıntı duymaksızın, aksine zevk alarak yaparsa işte bu, Yüce Allah’ın o kimseye hidâyet verdiğinin, ona tevfikini ve en doğru yolu izlemeyi ihsan ettiğinin alâmetidir.
Allah’ın saptırmak istediği kimsedeki alâmeti ise onun kalbine iman, ilim ve yakîne karşı alabildiğine darlık vermesi, kalbinin şüphe ve arzulara tamamıyla dalmış olması ve bu nedenle de hayrın ona ulaşmamasıdır. Onun bu darlığı ve sıkıntısı sanki göğe çıkmakla yükümlü tutulan ama buna hiçbir imkanı bulunmayan kimsenin kalbindeki darlık ve sıkıntı gibidir. Buna sebep ise onların iman etmeyişleridir ki bundan dolayı da Allah, murdarlığı üzerlerine çökertir. Çünkü onlar kendilerine rahmet ve ihsan kapısını kapatmışlardır. İşte bu, şaşmaz bir terazi ve değişmez bir yoldur. Zira ihsan edip takvaya tutunan ve o en güzel sözü tasdik edene Allah kolay olan hidâyet yolunu kolaylaştırır. Cimrilik eden, kendisini yeterli gören ve o en doğru sözü yalanlayan kimseye de o en zor olan yolu kolaylaştırır.
Yüce Allah, kimi hidayet yoluna muvaffak kılmak isterse onun kalbini açar ve İslam’ı kabul etmeye hazırlar. Kimi de yardımsız bırakıp onu hidayete muvaffak kılmak istemezse, onun kalbine hakkı kabul etmesin diye şiddetli bir sıkıntı verir ki, gökyüzüne yükselirken bunu yapmaktan nasıl aciz kalıyorsa; hakkında kalbine girmesi aynı böyle imkansız olur. Allah, sapık kimseyi bu sıkıntılı duruma soktuğu gibi iman etmeyen kimselerin üzerine de azap indirir.
Koga Allah hoće da uputi na pravi put, raširi mu prsa i pripremi ga za prihvatanje islama, a koga želi da ponizi i u zabludi ostavi učini mu prsa teskobnim prema istini tako da je nemoguće da istina uđe u njegovo srce kao što je nemoguće da se sam popne na nebo. Kao što Allah daje ovakvo tjeskobno stanje zabludjelima na dunjaluku, tako im priprema kaznu na Ahiretu.
فَمَن يُرِدِ اللَّهُ أَن يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلإِسْلَـمِ
(And whomsoever Allah wills to guide, He opens his breast to Islam;) He makes Islam easy for him and strengthens his resolve to embrace it, and these are good signs. Allah said in other Ayat,
أَفَمَن شَرَحَ اللَّهُ صَدْرَهُ لِلإِسْلَـمِ فَهُوَ عَلَى نُورٍ مِّن رَّبِّهِ
(Is he whose breast Allah has opened to Islam, so that he is in light from His Lord (as he who is a non-Muslim)) 39:22 and,
وَلَـكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمُ الايمَـنَ وَزَيَّنَهُ فِى قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ أُوْلَـئِكَ هُمُ الرَشِدُونَ
(But Allah has endeared the faith to you and has beautified it in your hearts, and has made disbelief, wickedness and disobedience hated by you. Such are they who are the rightly guided.) 49:7 Ibn `Abbas commented on Allah's statement,
فَمَن يُرِدِ اللَّهُ أَن يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلإِسْلَـمِ
(And whomsoever Allah wills to guide, He opens his breast to Islam;), "Allah says that He will open his heart to Tawhid and faith in Him." This is the same as was reported from Abu Malik and several others, and it is sound. Allah's statement,
وَمَن يُرِدْ أَن يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقاً حَرَجاً
(and whomsoever He wills to send astray, He makes his breast closed and constricted,) refers to inability to accept guidance, thus being deprived of beneficial faith.
كَأَنَّمَا يَصَّعَّدُ فِى السَّمَآءِ
(. ..as if he is climbing up to the sky.) because of the heaviness of faith on him. Sa`id bin Jubayr commented that in this case, "(Islam) finds every path in his heart impassable." Al-Hakam bin Aban said that `Ikrimah narrated from Ibn `Abbas that he commented on:
كَأَنَّمَا يَصَّعَّدُ فِى السَّمَآءِ
(...as if he is climbing up to the sky), "Just as the Son of Adam cannot climb up to the sky, Tawhid and faith will not be able to enter his heart, until Allah decides to allow it into his heart." Imam Abu Ja`far bin Jarir commented: "This is a parable that Allah has given for the heart of the disbeliever, which is completely impassable and closed to faith. Allah says, the example of the disbeliever's inability to accept faith in his heart and that it is too small to accommodate it, is the example of his inability to climb up to the sky, which is beyond his capability and power." He also commented on Allah's statement,
كَذَلِكَ يَجْعَلُ اللَّهُ الرِّجْسَ عَلَى الَّذِينَ لاَ يُؤْمِنُونَ
(Thus Allah puts the Rijs (wrath) on those who believe not.) "Allah says that just as He makes the heart of whomever He decides to misguide, closed and constricted, He also appoints Shaytan for him and for his likes, those who refused to believe in Allah and His Messenger. Consequently, Shaytan lures and hinders them from the path of Allah." `Ali bin Abi Talhah reported that Ibn `Abbas said that, Rijs, refers to Shaytan, while Mujahid said that it refers to all that does not contain goodness. `Abdur-Rahman bin Zayd bin Aslam said that, Rijs, means, `torment'.
Barang siapa yang dikehendaki oleh Allah untuk dibimbing ke jalan yang benar maka dilapangkan dadanya untuk menerima agama Islam dengan sukarela. Sebaliknya, barang siapa yang dikehendaki oleh Allah untuk diabaikan dan tidak dibimbing ke jalan yang benar maka disempitkan dadanya sehingga tidak bisa menerima kebenaran. Keadaannya seperti orang yang naik ke langit yang tinggi hingga susah bernafas. Sebagaimana Allah memberikan kondisi yang sangat sempit itu kepada orang yang tersesat, Dia juga memberikan azab yang berat kepada orang-orang yang tidak beriman kepada-Nya.
Quanto a colui che Allāh vuole guidare alla Retta Via, Egli apre il suo cuore e lo prepara ad accettare l'Islām; e chi Allāh vuole deludere, non lo guida alla Retta Via, indurisce il suo cuore e gli impedisce di accettare la verità; così egli rifiuta di far penetrare la verità nel suo cuore, come il fatto che egli non possa salire in cielo poiché non ne è in grado. Così come Allāh pose lo sviato in queste condizioni di chiusura, Egli punirà coloro che non credono.
Signs of 'Sharh al-Sadr in Din
Some signs of the Divinely-guided, and the firm on error, have been given in the third verse (125). Said there was: فَمَن يُرِدِ اللَّـهُ أَن يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ (So, whom Allah wills to give guidance, He opens his heart for Islam).
Hakim in al-Mustadrak and Baihaqi in Shu'ab al-'Iman report from Sayyidna ` Abdullah ibn Masud ؓ : When this verse was revealed, the Companions of the Holy Prophet ﷺ requested him to explain the meaning of Sharh al-Sadr, the opening of the heart for Islam. He said: ` Allah Ta` ala puts a light in the heart of a believer through which his heart opens up for the perception, understanding and acceptance of truth. The Sahabah submitted: ` Is there a sign which will help recognize the person who has such Sharh al-Sadr? He said: ` Yes! The sign is that 'Akhirah and its blessings become the object of all his desires. He avoids uncalled-for desires and fleeting enjoyments and starts getting ready for death before it comes.'
After that, he said: " وَمَن يُرِدْ أَن يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقًا حَرَجًا كَأَنَّمَا يَصَّعَّدُ فِي السَّمَاءِ " (and whom He wills to let go astray, He makes his heart narrow, much too narrow [ wherefore, for him to accept the truth and to act in accordance with it becomes as difficult ], as though he climbs up to the sky).
Kalabi has said: ` the narrowing of his heart means that no passage for the entry of truth and good remains open there.' A similar explanation has also been reported from Sayyidna Faruq al-A'zam ؓ and Sayyidna ` Abdullah ibn ` Abbas ؓ has said: ` When he hears the ذِکر Dhikr of Allah, he feels being harassed and when he listens to what is Kufr and Shirk, his heart relishes it.
The Noble Sahabah: Ever-Eager Receivers of Truth
This was the reason why the noble Sababah, may Allah be pleased with all of them, who were chosen by Allah Ta` ala to be His Prophet's companions in faith, and to be the learners and carriers of his teachings as his direct disciples. They were so convinced as his adherents that their doubts about Islamic injunctions, if any, remained negligibly low. During their whole lifetime, the number of questions presented before the Holy Prophet ﷺ by them are but a counted few. The reason was that by the grace of the company of the Holy Prophet ﷺ their hearts were almost engraved with love and reverence for Allah Ta` ala and because of which they were blessed with the high station of Sharh al-Sadr, a heart open to the acceptance of truth. In fact, their hearts had become in themselves the very standard of truth and falsehood. They would accept truth promptly and falsehood could not find entry into their hearts. After that, as the distance from the blessed period of the Holy Prophet ﷺ increased, doubts and scruples started finding room for infilteration and that was the be-ginning of dogmatic differences.
To Remove Doubts : Open Hearts, Narrow Debates
In our day, the world is a stage infested with doubts. People seek solutions through debates, arguments and counter-arguments and end up with confusion worse confounded. This is not a sound way to handle doubts as pointed out by the unique Indian poet, Akbar Ilahabadi:
فلسفی کو بحث کے اندر خدا ملتا نہیں ڈور کو سلجھا رہا ہے پرسرا ملتا نہیں
The philosopher deep in debate cannot find God
He is untangling the string but cannot find where to begin!
There is only one way out, that which was taken by the blessed Companions ؓ and by the early righteous elders: Think of the perfect power of Allah Ta` ala and imagine His blessings and feel the presence of His love and reverence, the doubts evaporate automatically. This is the reason why the Qur'an has itself prompted the Holy Prophet ﷺ to make the following Du` a (prayer):
رَبِّ اشرَح لِی صَدرِی
Rabbishralh li sadri
0 my Rabb, open my heart.
At the end of the verse it was said: كَذَٰلِكَ يَجْعَلُ اللَّـهُ الرِّجْسَ عَلَى الَّذِينَ لَا يُؤْمِنُونَ which means that this is how Allah brings damnation and disgrace upon those who do not believe. For truth, their hearts are not open while to every evil they dash.
A quien Al-lah desea guiar por el camino correcto, Él abre su corazón al Islam para que lo acepte con felicidad. Pero a quien Él desea abandonar y extraviar, constriñe su corazón para que no acepte la verdad, como cuando una persona asciende hacia las elevadas capas de la atmósfera y le resulta cada vez más difícil respirar. Así como Al-lah pone en situaciones de extrema estrechez a quien se desvía, castigará a quienes no tengan fe en Él.
"Barangsiapa yang Allah menghendaki akan memberikan petunjuk kepadanya, niscaya Dia melapangkan dadanya untuk (memeluk agama) Islam. Dan barangsiapa yang dikehendaki ke-sesatannya oleh Allah, niscaya Allah menjadikan dadanya sesak lagi sempit, seolah-olah ia sedang mendaki ke langit. Begitulah Allah menimpakan siksa kepada orang-orang yang tidak beriman." (Al-An'am: 125).
(125) Allah menjelaskan kepada hamba-hambaNya tanda-tanda kebahagiaan, hidayah, kesengsaraan, dan kesesatan seorang hamba, "Sesungguhnya orang yang dadanya terbuka untuk Islam dan disinari cahaya iman, ia hidup dengan sinar yakin, maka jiwa-nya tenteram, mencintai kebaikan, melakukannya dengan jiwa yang rela, merasakan kenikmatan tanpa merasa berat; ini adalah tanda bahwa Allah telah memberinya petunjuk, menganugerahkan taufik kepadanya sehingga dia mampu meniti jalan lurus. Dan bahwa tanda orang yang Allah ingin ﴾ أَن يُضِلَّهُۥ ﴿ "menyesatkannya" adalah, ﴾ يَجۡعَلۡ صَدۡرَهُۥ ضَيِّقًا حَرَجٗا ﴿ "Allah menjadikan dadanya sesak lagi sempit." Mak-sudnya, dadanya sangat sempit dari iman, ilmu dan yakin. Hatinya telah terbenam di dalam syubhat dan syahwat sehingga tidak ada kebaikan yang masuk ke dalamnya, dan hatinya tidak lapang dalam melakukan kebaikan, saking sempit dan sesaknya, seolah-olah ﴾ يَصَّعَّدُ فِي ٱلسَّمَآءِۚ ﴿ "ia sedang mendaki ke langit." Maksudnya, seolah-olah dia dipaksa naik ke langit di mana dia tidak mempunyai cara untuk menghindarinya. Penyebabnya adalah ketidakimanan me-reka. Ketidakimanan merekalah yang menyebabkan Allah menim-pakan siksa kepada mereka, karena mereka sendirilah yang menutup pintu rahmat dan kebaikan dari diri mereka. Ini adalah parameter yang adil dan jalan yang tidak berubah. Barangsiapa yang memberi, bertakwa dan membenarkan kebaikan, maka Allah memudahkan-nya kepada kebaikan. Dan barangsiapa yang kikir, merasa kaya dan mendustakan kebaikan, maka Allah akan memudahkannya kepada kesulitan.
Bởi thế, khi Allah muốn hướng dẫn ai chấp thuận chân lý là Ngài mở cõi lòng y sẵn sàng đón nhận Islam. Và ngược lại, kẻ nào bị Allah muốn hạ nhục và không hướng dẫn y đến với chân lý thì TA sẽ siết chật lòng y hẹp lại để cho y không chấp nhận chân lý tựa như việc y đang bị đẩy lên cao rơi vào hiện trạng khó thở. Giống như Allah siết chặt cho cuộc sống y thêm đau khổ và giáng hành phạt lên những kẻ vô đức tin.
Kaya sa sinumang magnanais si Allāh na magtuon tungo sa daan ng kapatnubayan ay magpapaluwag Siya ng dibdib nito at maghahanda Siya rito sa pagtanggap sa Islām. Sa sinumang magnanais Siya na magtatwa at hindi magtuon sa kapatnubayan ay gagawin Niya ang dibdib nito na matindi ang kasikipan sa pagtanggap sa katotohanan sa paraang nagiging imposible ang pagpasok ng katotohanan sa puso nito gaya ng pagkaimposible ng pag-akyat nito sa langit at kawalang-kakayahan nito roon sa sarili nito. Kung paanong naglagay si Allāh sa kalagayan ng naliligaw sa kalagayang ito na matinding paninikip, maglalagay Siya ng pagdurusa sa mga hindi sumasampalataya.
Celui à qui Allah veut faciliter de cheminer dans la bonne voie et d’être guidé, Il lui ouvre le cœur et le rend enclin à accepter l’Islam. A l’inverse, celui qu’Il veut abandonner et ne pas lui faciliter de cheminer dans la bonne voie et d’être guidé, Il rend son cœur très étroit ne pouvant accepter la vérité. Son cœur refuse que la vérité entre en lui aussi fortement qu’il refuse de monter vers le Ciel et il est incapable de souscrire à la vérité tout comme il est incapable de monter vers le Ciel. Ainsi, tout comme Allah fit en sorte que cette étroitesse extrême soit la condition de l’égaré, Il fera en sorte que ceux qui ne croient pas en Lui soient châtiés.
وَهَـذَا صِرَطُ رَبِّكَ مُسْتَقِيماً
(And this is the path of your Lord leading straight.) that is, Islam, that We have legislated for you, O Muhammad, by revealing this Qur'an to you, is Allah's straight path.
قَدْ فَصَّلْنَا الآيَـتِ
(We have detailed Our Ayat...) We have explained the Ayat and made them clear and plain,
لِقَوْمٍ يَعْلَمُونَ
(for a people who take heed) those who have sound comprehension and understand what Allah and His Messenger convey to them,
لَهُمْ دَارُ السَّلَـمِ
(For them will be the abode of peace) Paradise,
عِندَ رَبِّهِمْ
(with their Lord.) on the Day of Resurrection. Allah described Paradise as `the abode of peace', because its residents are safe due to their access to the straight path, which conforms to the way of the Prophets. And just as their way was not wicked, they earned the abode of peace which is free from all wickedness.
وَهُوَ وَلِيُّهُم
(And He will be their Wali) Protector, Supporter and Helper,
بِمَا كَانُواْ يَعْمَلُونَ
(because of what they used to do,) As reward for their good deeds, Allah has favored them and been generous with them, and awarded them Paradise.
Agama yang telah Kami syariatkan untukmu -wahai Rasul- adalah jalan Allah yang lurus, tidak bengkok sedikit pun. Kami telah menjelaskan banyak ayat kepada orang yang memiliki kemampuan untuk mengerti dan memahami pelajaran dari Allah.
Và đây là một tôn giáo mà TA đã thiên khải nó cho Ngươi - hỡi Thiên Sứ - là con đường của Allah thẳng tắp không quanh co. Quả thật, TA đã trình bày rõ các lời phán cho những ai có khối óc biết nhận thức về Allah.
Itong relihiyong isinabatas ni Allāh para sa iyo, O Sugo, ay landasing matuwid ni Allāh na walang kabaluktutan dito. Nilinaw nga Niya ang mga tanda para sa sinumang may kamalayan at pag-intinding nagkakamalay siya sa pamamagitan nito tungkol kay Allāh.
"Dan inilah jalan Tuhanmu, (jalan) yang lurus. Sungguh Kami telah menjelaskan ayat-ayat (Kami) kepada orang-orang yang mengambil pelajaran. Bagi mereka (disediakan) darussalam (surga) pada sisi Tuhannya, dan Dia-lah Pelindung mereka disebabkan amal-amal shalih yang selalu mereka kerjakan." (Al-An'am: 126-127).
(126) Maksudnya, jalan yang seimbang dan mengantarkan kepada Allah dan kepada rumah kemuliaanNya. Hukum-hukumNya telah dijelaskan, syariat-syariatNya telah diperinci, kebaikan dan keburukan telah dibedakan, akan tetapi perincian dan penjelasan ini bukan untuk setiap orang, ia hanya untuk ﴾ لِقَوۡمٖ يَذَّكَّرُونَ ﴿ "orang-orang yang mengambil pelajaran." Karena merekalah orang-orang yang mengetahui dan mengambil manfaat dari ilmunya, dan Allah menyiapkan untuk mereka balasan yang besar dan pahala yang baik.
(127) Oleh karena itu Dia berfirman, ﴾ لَهُمۡ دَارُ ٱلسَّلَٰمِ عِندَ رَبِّهِمۡۖ ﴿ "Bagi mereka (disediakan) darussalam (surga)." Surga dinamakan darus-salam karena keselamatannya dari segala kekurangan, cacat, keke-ruhan, kesedihan, kecemasan, dan pengganggu-pengganggu lainnya. Hal itu secara otomatis menunjukkan bahwa nikmatnya benar-benar sempurna dan benar-benar lengkap di mana orang yang ingin menjelaskannya tidak mampu untuk menjelaskannya. Para pengkhayal tidak akan berkhayal melebihi hakikatnya, berupa nik-mat rohani, hati, dan badan. Mereka mendapatkan sesuatu yang diinginkan oleh jiwa dan dinikmati oleh mata, dan mereka kekal di dalamnya.
﴾ وَهُوَ وَلِيُّهُم ﴿ "Dan Dia-lah Pelindung mereka," Yang mengatur dan mendidik mereka, menyayangi mereka dalam segala perkara mereka, membantu mereka untuk menaatiNya, memudahkan un-tuk mereka segala sebab yang mengantarkan kepada kecintaanNya. Dia melindungi mereka karena amal baik mereka dan persembahan mereka di mana tujuan mereka adalah ridha Allah, lain halnya dengan orang yang berpaling dari pelindungNya dan mengikuti hawa nafsunya, dia dikuasai oleh setan, maka setanlah yang meng-urusinya sehingga ia merusak agama dan dunianya.
This religion that I have given you, O Messenger, is My straight path, in which there is no crookedness. I have made the ayahs clear for the one who has understanding.
-Ey Peygamber!- Sana şeriat kıldığımız bu din, üzerinde hiçbir eğriliğin bulunmadığı Allah’ın dosdoğru yoludur. Bizler, Allah’ın katından gelenleri bir anlayış, ve kavrayış sahibi olan kimselerin anlaması için ayetleri böylece etraflıca açıkladık.
Commentary
In the first (126) of the three verses appearing here, the address is to the Holy Prophet ﷺ and it has been said: وَهَـٰذَا صِرَاطُ رَبِّكَ مُسْتَقِيمًا (And this is the path of your Lord, a straight path). Here, as said by Sayyidna ` Abdullah ibn Masud ؓ عنہما the word: ھذا (hadha: this) refers to the Qur'an, and as said by Sayyidna ` Abdullah ibn ` Abbas ؓ it means Islam (Ruh al-Ma'ni). The sense of the sentence is: This Way is the Way of your Lord, that is, this is a Way which has been proposed by your Lord in His infinite Wisdom, and with Him it finds favour. Here, by attributing the Way to the Lord of all, it has been indicated that the working system of Qur'an and Islam given to him was not for the benefit of Allah Ta` ala, rather, it was for the benefit of those who would act in accordance with it. This is as required by His being the Rabb, the Supreme Nurturer. Through this Way, the purpose is to nurture, train and groom human beings in a manner which would guarantee their eternal well-being.
Then, by bringing in the word: رَبّ (Rabb: Lord) in a state of attribution to the Holy Prophet ﷺ ، that is: (Rabbik: your Lord), the impression of a special kindness towards him has been released - that: ` your' Lord has proposed this Way. The delicacy of this attribution can be readily felt by people of taste. Think of a servant of Allah. If he ever happens to find his person placed in even the minor-most frame of reference to his Rabb and مَعبُود Ma` bud, his Lord and the object of his worship and devotion, that would be, for him, the highest possible achievement. And now, if the Lord of lords, the One worship-worthy entity in this whole universe, were to attribute His pristine Person to him and say, "I am yours," what remains there for him to say anything anymore about his wonderful ` kismet!'
After that, the ` existing identity' of this Qur'anic Way has been explained through the word: مُستَقِیم (mustaqim), that is, this path is the straight path. Here too, rather than have 'mustaqim' (straight) as the adjective of صِرَاط ` sirat' (path), it has been placed as an adverb which indicates that the Way has been proposed by the Lord of the universe, and in this, any probability, other than its being straight, just cannot exist. (Ruh al-Mani and Al-Bahr al-Muhit)
The text then says: قَدْ فَصَّلْنَا الْآيَاتِ لِقَوْمٍ يَذَّكَّرُونَ (We have made the verses elaborate for people who accept the advice).
The word: فَصَّلْنَا (Fassalna: We have made elaborate) is from: تَفصِیل (tafsil) which basically means to describe a subject by analysing it unit by unit. This way comprehending the subject becomes easy. Therefore, the outcome of tafsil is to explain explicitly. So, the sense comes to be: ` We have stated matters of principle explicitly and in details in which there remains no brevity or ambiguity.' After that, by saying: (for people who accept the advice), it was pointed out that, though these statements of the Qur'an are clear, but benefit from them has been derived only by those who ponder over the Qur'an to seek good counsel honestly, that is, doggedness, inherent resistance, opinionatedness, a priori hostility or the barriers of blind adherence to or following of ancestral customs do not come in between as walls.
E questa religione che abbiamo reso per te legge, o Messaggero, è la Retta Via di Allāh, che non presenta tortuosità. Abbiamo chiarito i Segni a coloro che hanno ricevuto consapevolezza e comprensione da parte di Allāh.
126- İşte bu, Rabbinin dosdoğru yoludur. Biz düşünüp öğüt alan bir topluluk için âyetleri uzun uzadıya açıkladık.
127- Onlar için Rab’leri katında Dâru’s-selâm (olan cennet) vardır ve yaptıklarından ötürü de O, onların dostudur.
126. Yani bu, Allah’a, O’nun ihsan ve lütuf yurduna ulaştıran, O’nun dengeli ve mutedil yoludur. Bu yolun hükümleri açıklanmış, şeriatı geniş geniş izah edilmiş ve hayır şerden ayırt edilmiştir. Fakat bu geniş ve uzun uzadıya açıklama, herkes için değildir. Ancak “düşünüp öğüt alan bir topluluk için”dir. İşte bilen ve bildikleri ile yararlanan kimseler bunlardır. Böyleleri için büyük mükâfaat ve çok güzel ecirler hazırlanmıştır. İşte Yüce Allah böylelerinin mükâfaatını şöylece açıklamaktadır:
127. Cennete Dâru’s-selâm (esenlik yurdu)adının verilmesi, her türlü kusurdan, afet, keder, gam, üzüntü vb. gibi zevkleri kursakta bırakan şeylerden yanan selamette ve uzak olmasından dolayıdır. Bu da cennet nimetlerinin son derece mükemmel ve eksiksiz olmasını gerektirir. Yine bu isim cennetin ruhî, kalbî ve bedenî nimetleri itibari ile temennide bulunabileceklerin, temennilerinin çok çok üstünde, nitelendirmek isteyenlerin nitelendiremeyecekleri derede muhteşem olmasını gerektirir. Cennetlikler için orada canların çektiği, gözlerin lezzet alacağı şeyler vardır ve onlar orada ebediyyen kalacaklardır.“O, onların” işlerini çekip çevirmeyi ve onları gözetmeyi üzerine alan “dostudur.” Bütün işlerinde onlara lütufta bulunmuş, kendisine itaat etmeleri için onlara yardım etmiş, muhabbetine ulaştıran bütün yolları da onlara kolaylaştırmıştır.
Onları dost edinmesinin sebebi ise salih amelleri ve mevlâlarının rızasını gözeterek dünyada işledikleri amelerdir. Onlar bu tutumları ile gerçek mevlâsından yüz çevirip hevasına uyanların aksine hareket etmişlerdir. Mevlâsından yüz çeviren kimseye ise Allah, şeytanı musallat eder ve o da onu dost edinir. Şeytan da böyle bir kimsenin hem dinini hem de dünyasını berbat eder.
Ova vjera koju smo ti propisali, Poslaniče, predstavlja Allahov pravi put. Mi smo objasnili ajete onima koji posjeduju svijest i razumiju ono što im od Allaha dolazi.
Esta religión que te he revelado, Mensajero, es Mi camino recto, en el que no hay desviaciones. He explicado con claridad las aleyas para el que tiene entendimiento.
Ceci est la religion que Nous t’avons prescrite, ô Messager. Elle est le droit chemin d’Allah qui ne comporte aucune sinuosité. Nous avons exposé en détail les versets à ceux qui comprennent et assimilent ce qu’Il dit.
Ellos recibirán el Paraíso en el Día del Juicio, en el que estarán a salvo de todo tipo de daño y malestar. Al-lah será su Protector, Sostén y Guardián. Así serán recompensados por las buenas acciones que solían hacer.
Avranno una dimora in cui saranno al sicuro da qualunque male: Il Paradiso; e Allāh li sostiene e li guida, come ricompensa per le buone opere che hanno compiuto.
Njih čeka Kuća spasa, mjesto u kojem će biti sačuvani svega neugodnog, a to je Džennet. Allah će im Svoju pomoć pružiti kao nagradu za dobra djela koja su činili.
Truth by its very nature is so clear that it is not difficult for anyone to understand it. Still, in every age, in spite of the Truth being made clear, countless people do not accept it. This is due to a flawed mentality. One person attaches himself to ‘holy’ beings to the extent that he fears that leaving them will completely destroy him. In the case of another, the fear of the breakdown of the system of his worldly interests is so strong within him that it becomes impossible for him to proceed towards the Truth. Yet another feels that if he accepts anything against the established custom of the time, he might become a stranger to the whole atmosphere of his own society. Man is overcome by such thoughts to the extent that acceptance of Truth appears synonymous with climbing a steep and difficult slope and, simply by looking at it, he loses heart. The case of individuals who do not suffer from any psychological complications is entirely different; they place Truth higher than everything else. They are seekers of the Truth right from the very beginning. So, when the Truth appears before them, they recognise it without delay and, ignoring all excuses and suspicions, they accept it. God reveals His Truth before the people in the shape of signs and symbols. Now, those who have weaknesses in their hearts, make self-made interpretations of these signs to justify their rejection of them, whereas those who have open hearts, discover in these signs their real depth, and make them the nourishment of their minds. Their lives are immediately launched on that straight path which is traversed under the direct guidance of God and which leads a man to enduring success. What God values above all else is a man’s good deeds. One who obeys God will deserve God’s help and will be led to His Abode of Peace. This Abode of Peace is God’s Paradise, where man will lead a life of eternal peace, secure from every kind of grief or trouble. God’s help will be given to individuals in the life after death according to their deeds. Moreover, if a considerable number of people become obedient to God in the world, this group will be given a share of God’s grace in this world also.
Ils auront une demeure où ils seront à l’abri de tout malheur. Cette demeure est le Paradis. Allah les secourra et les soutiendra en guise de rétribution pour les bonnes œuvres qu’ils ont accomplies.
Onlar için, içinde bütün kötülüklerden esenlikte oldukları bir yurt, yani cennet vardır. Allah, yaptıkları salih amellere karşılık olarak onlara yardım eder ve onları destekler.
In the second verse (127), it was said: لَهُمْ دَارُ السَّلَامِ عِندَ رَبِّهِمْ (For them there is the Abode of Peace with their Lord). It means that the people who have been mentioned above, people who see and hear the Qur'anic words of advice with an open mind and who, as an inevitable result, accept the advice and guidance, then, it is for them that there is that reward of Darus-Salam, present and preserved, waiting. Here, the word: دَارُ (dar) means home or abode and: سَلَامِ (salam) means peace and security from all calamities, catastrophies and hardships. Therefore, Darus-Salam can be the description of a home where none of these, or sorrow or pain of any kind, can find entry. And that, as obvious, could only be Paradise.
And Sayyidna ` Abdullah ibn ` Abbas ؓ said: Salam is the name of Allah Jalla Sha'nuhu. And the Dar of As-Salam means the ` Dar' (home, house or abode) of Allah. It is evident that the abode of Allah is a place of peace. Therefore, the meaning essentially remains the same, that is, a home where total and all-inclusive peace reigns. By calling Jannah (Paradise) Darus-Salam, the indication given is that Jannah alone is the place where one sheds off all pain, anxiety and distaste, and enjoys total bliss, something never acquired by the highest of the high in this mortal world, nor even by the greatest of the great prophets or messengers - because this state of life in the mortal world is not the proper locale of perfect and eternal peace and pleasure.
It has been stated in this verse that, for those who have the good fortune of accepting the advice, there is Darus-Salam' with their Lord. Now, the expression - ` with their Lord' - could also mean that this Darus-Salam' cannot be cashed instantly here in the mortal world, rather, they will get it when they go to their Lord on the Day of Qiyamah. And it could also mean that the promise of Darus-Salam' cannot be false. The most gracious Rabb is its guarantor. It lies safe with Him. Then, right here, there is yet another indication towards the fact that no one can ever imagine the blessings of this ` Darus-Salam' within the limitations of this frame of existence. Only the Rabb, with whom lies this treasure, knows it.
Moreover, in the light of the second meaning given above, the actual getting of this ` Darus-Salam' does not seem to hinge upon the coming of Qiyamah (The Last Day) and 'Akhirah (Hereafter). In fact, it is also possible that the most gracious Rabb would make anyone He wills its fortunate recipient within the life of this world - whether by making them totally immune to and protected against all calamities and hardships, as has been the case is some examples of past prophets and men of Allah, or, by making the blessings of the 'Akhirah appear before their eyes with a touch of the real, their very eyes were attuned to the real thing in a manner that it helped them perceive the pains of the transitory world as something insignificant and not worthy of much notice. For such people, even stockpiles of suffering are reduced to a blade of grass.
That the forthcoming rewards to be received as against the hard-ships of the mortal world would make them welcome these hardships as something delectable is not a proposition too far out. Think of the eternal blessings of the 'Akhirah. They are certainly great as they can be. Then, think of the fleeting comforts of this mortal world. Their very thought thrills. Man slaves for them, yet takes his slavery with a smile and a sigh of relief. Man sacrifices the bliss of his freedom and exchanges it with worldly comforts through recommendations and bribes, goes for the hard labour of job or work which cuts through his sleep and rest, even does it with zest and enthusiasm, and then, is happy and grateful about it - because he sees before his eyes the pas-sage of thirty one days of the month which will bring to him the taste and pleasure of the salary he has earned. That pleasure makes every bitterness of this slavery in work tasteful and pleasing. According to one of the possible explanations (Tafsir) of the Qur'anic verse: وَلِمَن خَافَ مقامَ رَبِّہِ جَنَّتٰن those who fear Allah Ta` ala shall have two Paradises, the one in the 'Akhirah and the other in the mortal world. To begin with, Paradise in the world means that one finds the help of Allah with him in everything he does. What he does seems to be becoming easy for him - and, even if he has to face a passing phase of difficulty, extra-effort, or even failure, that appears welcome to him in anticipation of the lasting blessings of the 'Akhirah, something which turns even this painful experience into a state of comfort.
To sum up, it can be said that the reference in this verse, of Darus-Salam' for good people being with their Rabb, is a promise which is certain and determined for the Akhirah, and it is also possible that they may be given a taste of the Darus-Salam' in this world as well.
At the conclusion of the verse (127), it was said: وَهُوَ وَلِيُّهُم بِمَا كَانُوا يَعْمَلُونَ ; (and He is their Guardian by virtue of what they used to do). It means that, because of their good deeds, Allah Ta` ala becomes their guardian, care-taker and helper. Everything hard they face becomes easy on them.
Mereka akan mendapatkan surga, di dalamnya mereka akan selamat dari segala hal yang tidak menyenangkan, dan Allahlah yang akan menjadi penolong dan pendukung mereka sebagai balasan atas kebajikan yang telah mereka lakukan.
Họ được hưởng một tòa lâu đài đầy sự bằng an bảo vệ họ tránh khỏi mọi đều xấu xa, đó chính là Thiên Đàng. Và Ngài luôn phù hộ và ủng hộ họ bằng những phần thưởng do việc làm ngoan đạo mà họ đã làm.
Ukol sa kanila ay tahanang maliligtas sila roon laban sa bawat kinasusuklaman: ang Paraiso. Si Allāh ay tagaadya nila at tagaayuda nila bilang ganti sa dati nilang ginagawa na mga matuwid.
Such people will be awarded Paradise on the Day of Judgement, in which they will be safe from every type of harm and discomfort. Allah will be their Friend, Protector, Supporter and Guardian. This will be their reward for the good actions they used to do.
Remember, O Messenger, the day when Allah will gather both the jinn and humankind. He will address the jinn and tell them that they had misled many people and prevented them from Allah’s path. Their followers among humankind will say in response to their Lord: O our Lord, we benefited from one another: the jinn benefited by having human beings follow them; and the human beings benefited by using the jinn to obtain their desires. And now we have reached the term that You have appointed for us and this is now the Day of Rising. Allah will tell them that the fire of Hell will be their home, where they will live eternally, with the exception of those sinful monotheists whom Allah wills to remove from it. Your Lord, O Messenger, is Wise in His planning and handling of matters; He knows which of His servants deserves the punishment.
Ô Messager, rappelle-toi qu’Allah rassemblera les deux mondes, celui des humains et celui des djinns, puis leur dira: Ô ensemble des djinns, vous êtes allés loin pour égarer les êtres humains et les détourner de la voie d’Allah. Les êtres humains qui les suivaient répondront à leur Seigneur: Ô Seigneur, nous et eux avons tiré profit les uns des autres. En effet, le djinn tira profit de l’être humain parce qu’il lui obéissait et l’être humain tira profit du djinn en obtenant ce qu’il désirait. Voilà que maintenant nous arrivons à la fin du délai que Tu as déterminé pour nous et qu’arrive le Jour de la Résurrection. Allah dira alors: Le Feu sera votre demeure où vous resterez éternellement, excepté la durée décrétée par Allah qui s’étendra de leur ressuscitation de leurs tombes à leur entrée en Enfer. Seule cette durée n’a pas été incluse par Allah dans le séjour éternel en Enfer qui leur est promis. Ô Messager, ton Seigneur est Sage dans Son Décret et Sa gestion et connaît le mieux Ses serviteurs, et parmi eux ceux qui méritent d’être châtiés.
Ingatlah -wahai Rasul- hari tatkala Allah akan mengumpulkan dua golongan makhluk-Nya; jin dan manusia, kemudian Allah berfirman, “Wahai sekalian jin! Kalian telah banyak menyesatkan manusia dan menghalang-halangi mereka dari jalan Allah.” Lalu para pengikut mereka dari golongan manusia menjawab Tuhan mereka, “Wahai Tuhan kami! Kami sama-sama mendapatkan kesenangan dari yang lain. Bangsa jin mendapatkan kesenangan dengan kepatuhan bangsa manusia kepadanya, sedangkan bangsa manusia mendapatkan kesenangan dengan tercapainya keinginannya. Kini, kami telah sampai pada ajal yang telah Engkau tetapkan bagi kami karena hari ini adalah hari Kiamat.” Allah berfirman, “Neraka adalah tempat tinggal kalian untuk selama-lamanya, kecuali orang yang Allah kehendaki masa tertentu, yakni sejak mereka dibangkitkan dari kubur hingga kesudahan mereka di neraka Jahanam, itulah masa yang Allah kecualikan bagi yang tidak masuk ke neraka secara abadi.” Sesungguhnya Tuhanmu -wahai Rasul- Mahabijaksana dalam menetapkan dan mengatur segala sesuatu, lagi Maha Mengetahui perihal hamba-hamba-Nya dan siapa saja yang berhak mendapatkan azab-Nya.
"Dan (ingatlah) hari di waktu Allah menghimpun mereka se-muanya, (dan Allah berfirman), 'Hai golongan jin (setan), sungguh kamu telah banyak (menyesatkan) manusia.' Lalu kawan-kawan mereka dari golongan manusia berkata, 'Ya Tuhan kami, sebagian dari kami telah mendapat kesenangan dari sebagian (yang lain), dan kami telah sampai kepada waktu yang Engkau tentukan bagi kami.' Allah berfirman, 'Neraka itulah tempat diammu, sedang kamu kekal di dalamnya, kecuali kalau Allah menghendaki (yang lain).' Sesungguhnya Tuhanmu Mahabijaksana lagi Maha Mengetahui. Dan demikianlah Kami jadikan sebagian orang-orang yang zhalim itu menjadi teman bagi sebagian yang lain disebabkan apa yang mereka usahakan. Hai golongan jin dan manusia, apakah belum datang kepadamu rasul-rasul dari golongan kamu sendiri, yang menyampaikan ayat-ayatKu kepadamu dan memberi peringatan kepadamu mengenai pertemuanmu dengan hari ini? Mereka berkata, 'Kami menjadi saksi atas diri kami sendiri.' Kehidupan dunia telah menipu mereka, dan mereka menjadi saksi atas diri mereka sendiri, bahwa mereka adalah orang-orang yang kafir. Yang demikian itu karena Tuhanmu tidaklah membinasakan kota-kota secara aniaya, sedang penduduknya dalam keadaan lengah. Dan masing-masing orang memperoleh derajat-derajat (seimbang) dengan apa yang dikerjakannya. Dan Tuhanmu tidak lengah dari apa yang mereka kerjakan. Dan Tuhanmu Mahakaya, lagi mempunyai rahmat. Jika Dia menghendaki, niscaya Dia memusnahkanmu dan menggantimu dengan siapa yang dikehendakiNya setelah kamu (musnah), seba-gaimana Dia telah menjadikanmu dari keturunan orang-orang lain. Sesungguhnya sesuatu yang dijanjikan kepadamu pasti datang, dan kamu sekali-kali tidak sanggup menolaknya. Katakanlah, 'Hai kaumku, berbuatlah sepenuh kemampuanmu, sesungguhnya aku pun berbuat (pula). Kelak kamu akan mengetahui, siapakah (di antara kita) yang akan memperoleh hasil yang baik dari dunia ini.' Sesungguhnya, orang-orang yang zhalim itu tidak akan menda-pat keberuntungan." (Al-An'am: 128-135).
(128) Allah berfirman, ﴾ وَيَوۡمَ يَحۡشُرُهُمۡ جَمِيعٗا ﴿ "Dan (ingatlah) hari di waktu Allah menghimpun mereka semuanya." Yakni seluruh manu-sia dan jin, baik yang sesat di antara mereka dan menyesatkan yang lain. Dia berfirman, mencela jin yang menyesatkan manusia, meng-hiasi keburukan bagi mereka, dan mendorong mereka kepada ke-maksiatan, ﴾ يَٰمَعۡشَرَ ٱلۡجِنِّ قَدِ ٱسۡتَكۡثَرۡتُم مِّنَ ٱلۡإِنسِۖ ﴿ "Hai golongan jin (setan), sungguh kamu telah banyak (menyesatkan) manusia." Maksudnya, kamu banyak menyesatkan dan menghalangi manusia dari jalan Allah, bagaimana kamu berani melanggar batasan-batasanKu, kamu berani menentang rasul-rasulKu, kamu berperan memerangi Allah, berusaha menghalang-halangi hamba-hamba Allah dari jalan Allah kepada jalan neraka? Pada hari ini laknatKu menimpamu, murka-Ku adalah balasanmu, dan Kami akan menambah azabmu berda-sarkan kekufuran dan penyesatanmu kepada orang lain. Kamu tidak mempunyai dalih yang bisa kamu sodorkan sebagai alasan, tidak ada tempat berlindung bagimu, tidak ada pemberi syafa'at dan tidak ada permohonan yang didengarkan, pada hari ini kamu jangan bertanya tentang azab, siksa, dan kehinaan yang menimpa mereka.
Oleh karena itu, Allah tidak menyebutkan alasan untuk me-reka. Adapun teman-teman mereka dari kalangan manusia, maka mereka menyodorkan alasan yang mengada-ada. Mereka berkata, ﴾ رَبَّنَا ٱسۡتَمۡتَعَ بَعۡضُنَا بِبَعۡضٖ ﴿ "Ya Tuhan kami, sebagian dari kami telah menda-pat kesenangan dari sebagian (yang lain)." Maksudnya, masing-masing dari jin dan manusia mendapatkan kesenangan dan manfaat dari yang lain. Jin merasa senang dengan ketaatan manusia kepadanya, dia menikmati ibadah, penghormatan, dan permohonan perlindung-an manusia kepadanya, sementara manusia mendapatkan kese-nangan dengan mendapatkan apa yang diinginkan dan diimpikan dengan pelayanan yang dilakukan oleh jin untuknya dalam seba-gian ambisinya.
Manusia menyembah jin lalu jin menjadi khadamnya dengan mewujudkan keperluan-keperluan dunia untuknya. Maksudnya mewujudkan dosa-dosa kami yang telah terjadi, dan hal tersebut tidak mungkin ditolak. ﴾ وَبَلَغۡنَآ أَجَلَنَا ٱلَّذِيٓ أَجَّلۡتَ لَنَاۚ ﴿ "Dan kami telah sampai kepada waktu yang Engkau tentukan bagi kami." Maksudnya, kami telah sampai di tempat yang mana amalan-amalan akan dibalas, maka lakukanlah kepada kami apa yang Engkau kehendaki, putus-kanlah apa yang Engkau kehendaki pada kami, hujjah kami telah habis, kami sudah tidak memiliki alasan lagi. Perkaranya adalah perkaraMu dan hukumnya adalah hukumMu. Seakan-akan ucapan yang mereka katakan ini mengandung kerendahan dan kepasrah-an, namun dilakukan bukan pada waktunya (yang tepat). Oleh karena itu, Allah memutuskan dengan keputusanNya yang adil yang tidak ada kezhaliman padanya. Dia berfirman, ﴾ ٱلنَّارُ مَثۡوَىٰكُمۡ خَٰلِدِينَ فِيهَآ ﴿ "Neraka itulah tempat diammu sedang kamu kekal di dalamnya," karena keputusan ini berasal dari tuntutan hikmah dan ilmunya, maka Dia menutup ayat dengan FirmanNya, ﴾ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٞ ﴿ "Se-sungguhnya Tuhanmu Mahabijaksana lagi Maha Mengetahui." Seba-gaimana ilmuNya meliputi dan mencakup segala sesuatu, maka hikmah tujuanNya juga meliputi dan mencakup segala sesuatu.
(129) ﴾ وَكَذَٰلِكَ نُوَلِّي بَعۡضَ ٱلظَّٰلِمِينَ بَعۡضَۢا بِمَا كَانُواْ يَكۡسِبُونَ ﴿ "Dan demikianlah Kami jadikan sebagian orang-orang yang zhalim itu menjadi teman bagi sebagian yang lain disebabkan apa yang mereka usahakan." Maksudnya, sebagaimana Kami jadikan jin yang bengal sebagai wali dan ber-kuasa menyesatkan teman-temannya dari kalangan manusia, Kami hubungkan juga mereka dengan jalinan pertemanan dan kesesuaian disebabkan oleh usaha dan jerih payah mereka, maka termasuk sunnah Kami adalah menjadikan orang zhalim sebagai wali bagi orang zhalim yang lain yang mendorong dan meng-hasudnya kepada keburukan, menjauhkan dan menghindarkannya dari kebaikan. Hal itu termasuk hukuman Allah yang keras, yang buruk pengaruhnya, yang mendalam bahayanya, dan yang me-nanggung dosa adalah orang yang zhalim, dialah yang mengundang dan memetik mudarat bagi dirinya sendiri, dan Tuhanmu tidaklah menzhalimi hamba-hambaNya.
Termasuk dalam hal ini adalah jika kezhaliman manusia, kerusakan dan penolakan manusia untuk menunaikan hak-hak yang wajib telah memuncak, maka Allah akan memunculkan orang zhalim yang menguasai mereka dan menimpakan azab yang buruk kepada mereka. Dia akan memerintah mereka dengan kezhaliman dan kesewenang-wenangan yang jauh lebih besar daripada hak-hak Allah dan hamba-hambaNya yang tidak mereka tunaikan dengan tidak diberi balasan dan pahala padanya, sebagaimana jika manu-sia baik dan lurus, maka Allah memperbaiki pemimpin mereka, menjadikan mereka sebagai pemimpin-pemimpin yang adil dan bukan pemimpin zhalim lagi lalim.
(130) Kemudian Allah mencela semua orang yang berpa-ling dari kebenaran dan menolaknya, baik yang berasal dari ka-langan jin dan manusia. Dia menjelaskan kesalahan mereka, maka mereka mengakui itu. Dia berfirman, ﴾ يَٰمَعۡشَرَ ٱلۡجِنِّ وَٱلۡإِنسِ أَلَمۡ يَأۡتِكُمۡ رُسُلٞ مِّنكُمۡ يَقُصُّونَ عَلَيۡكُمۡ ءَايَٰتِي ﴿ "Hai golongan jin dan manusia, apakah belum datang kepadamu rasul-rasul dari golongan kamu sendiri, yang menyampaikan kepadamu ayat-ayatKu" yang jelas dan terang yang terdapat padanya perincian perintah, larangan, kebaikan, keburukan, janji pahala, dan ancaman siksa, ﴾ وَيُنذِرُونَكُمۡ لِقَآءَ يَوۡمِكُمۡ هَٰذَاۚ ﴿ "dan memberi peringatan kepadamu terhadap pertemuanmu dengan hari ini?" Dan mengajarkan kepadamu bahwa keselamatan dan keberuntungan hanya didapat dengan menaati perintah-perintah Allah dan menjauhi larangan-laranganNya, dan bahwa kesengsaraan dan kerugian terletak pada penyia-nyiaan semua itu? Maka mereka mengakui itu. Mereka berkata, "Benar, ﴾ شَهِدۡنَا عَلَىٰٓ أَنفُسِنَاۖ وَغَرَّتۡهُمُ ٱلۡحَيَوٰةُ ٱلدُّنۡيَا ﴿ 'Kami menjadi saksi atas diri kami sendiri', namun kehidupan dunia telah menipu mereka," dengan perhiasan, keindahan dan kenikmatannya, maka mereka condong kepadanya dan menerimanya, dan itu melalaikan mereka dari Akhi-rat. ﴾ وَشَهِدُواْ عَلَىٰٓ أَنفُسِهِمۡ أَنَّهُمۡ كَانُواْ كَٰفِرِينَ ﴿ "Dan mereka menjadi saksi atas diri mereka sendiri, bahwa mereka adalah orang-orang yang kafir." Maka hujjah Allah pun tegak atas mereka, dan pada saat itu, semua orang mengetahui bahkan diri mereka sendiri mengetahui keadilan Allah pada mereka. (Maka Allah menyatakan hukumNya atas mereka dengan azab yang pedih, "Masuklah kamu ke dalam deretan umat-umat yang telah berlalu sebelummu dari kalangan jin dan manusia di mana mereka melakukan seperti yang kamu lakukan. Mereka bersenang-senang dengan kekayaan mereka seperti yang kamu lakukan. Mereka bersenang-senang dengan kekayaan mereka se-perti kamu pun bersenang-senang. Mereka terjun ke dalam keba-tilan sepertimu. Mereka adalah orang-orang yang merugi, yakni orang-orang yang terdahulu dan yang terakhir dari mereka. Ada-kah kerugian yang lebih besar daripada kerugian surga kenikmat-an dan lenyapnya perlindungan dari Allah Yang Maha Pemurah?).[64]
(132) Walaupun mereka sama-sama merugi, akan tetapi kerugian mereka berbeda-beda dengan perbedaan yang besar. ﴾ وَلِكُلّٖ ﴿ "Dan masing-masing orang" dari mereka ﴾ دَرَجَٰتٞ مِّمَّا عَمِلُواْۚ ﴿ "memperoleh derajat-derajat (seimbang) dengan apa yang dikerjakannya." Sesuai dengan amal mereka, sedikit keburukan tidak disamakan dengan banyaknya, pengikut tidaklah sama dengan yang diikuti, yang dipimpin tidaklah sama dengan yang memimpin. Sebagai-mana penduduk surga, walaupun mereka sama-sama masuk surga, mendapatkan keuntungan dan kemenangan, akan tetapi di antara mereka terdapat perbedaan yang hanya diketahui oleh Allah, mes-kipun masing-masing dari mereka telah rela menerima apa yang Allah berikan kepadanya dan cukup dengan apa yang dilimpah-kan kepadanya. Kami memohon kepada Allah agar menjadikan kami termasuk penduduk Surga Firdaus yang tertinggi yang Allah sediakan bagi hamba-hambaNya yang dekat, makhlukNya yang terpilih dan orang-orang khusus dari orang-orang yang dicintaiNya.
﴾ وَمَا رَبُّكَ بِغَٰفِلٍ عَمَّا يَعۡمَلُونَ ﴿ "Dan Tuhanmu tidak lengah dari apa yang mereka kerjakan." Maka masing-masing dibalas sesuai dengan amalnya dan sesuai dengan maksud yang diketahuiNya.
(133) Allah memerintahkan amal shalih kepada hamba-hambaNya dan melarang amal buruk sebagai bentuk kasih sayang terhadap mereka dan bertujuan mewujudkan kebaikan bagi mereka, karena jika tidak, maka Dia Mahakaya dengan DzatNya dan tidak membutuhkan makhluk-makhlukNya. Ketaatan orang-orang yang taat tidak berguna bagiNya, dan kedurhakaan orang yang durha-ka tidaklah merugikannya.
﴾ إِن يَشَأۡ يُذۡهِبۡكُمۡ وَيَسۡتَخۡلِفۡ مِنۢ بَعۡدِكُم مَّا يَشَآءُ كَمَآ أَنشَأَكُم مِّن ذُرِّيَّةِ قَوۡمٍ ءَاخَرِينَ ﴿ "Jika Dia menghendaki, niscaya Dia memusnahkan kamu, dan menggan-timu dengan siapa yang dikehendakiNya setelah kamu (musnah), seba-gaimana Dia telah menjadikan kamu dari keturunan orang-orang lain." Jika kamu mengetahui bahwa kamu pasti berpindah dari alam ini sebagaimana selainmu juga berpindah, kamu pasti pergi darinya dan meninggalkannya untuk orang-orang sesudahmu sebagaimana orang-orang sebelummu telah berpindah darinya, pergi darinya dan meninggalkannya untukmu, lalu mengapa kamu menjadikannya sebagai tempat tinggal permanen, kamu tinggal padanya dan kamu lupa bahwa ia hanyalah tempat singgah sementara, bukan tempat menetap, dan bahwa di depanmu terdapat alam yang menghim-pun seluruh kenikmatan dan terbebas dari segala kekurangan dan aib? Ia adalah alam di mana orang-orang yang terdahulu dan yang terakhir berjuang mendapatkannya, orang-orang terdahulu dan yang datang kemudian berpindah ke sana, yang mana jika mereka telah sampai kepadanya, maka di dalamnya terdapat kekekalan selama-lamanya, tempat tinggal abadi, tujuan yang di belakangnya tidak ada tujuan lagi, sesuatu yang didambakan di mana seluruh dambaan terhenti padanya, sesuatu yang diinginkan di mana se-gala yang diinginkan sirna di bawahnya. Di sana demi Allah, ter-dapat apa yang diinginkan oleh jiwa, yang dinikmati oleh mata, padanya orang-orang berlomba-lomba mendapatkan kenikmatan ruh, kebahagiaan yang banyak, nikmat-nikmat badan dan hati serta kedekatan kepada Allah Yang Maha Mengetahui yang ghaib.
Alangkah mulianya semangat yang berkaitan dengan kemu-liaan itu dan keinginan yang terangkat ke derajat yang tertinggi. Dan betapa hinanya bagian orang yang rela dengan kerendahan, dan betapa rendahnya semangat orang yang rela dengan pernia-gaan yang melenakan.
(134) Orang yang berpaling lagi lalai jangan meyakini bah-wa untuk sampai kepada alam ini memerlukan waktu yang lama karena ﴾ إِنَّ مَا تُوعَدُونَ لَأٓتٖۖ وَمَآ أَنتُم بِمُعۡجِزِينَ ﴿ "sesungguhnya sesuatu yang dijanjikan kepadamu pasti datang, dan kamu sekali-kali tidak sanggup menolaknya." Maksudnya, menolak dari Allah, tidak sanggup lari dari azabnya karena ubun-ubunmu berada dalam genggamanNya, dan kamu berada di bawah pengaturan dan penataanNya.
(135) ﴾ قُلۡ ﴿ "Katakanlah," wahai Rasul kepada kaummu jika kamu mengajak mereka kepada Allah, jelaskanlah tempat kembali mereka kepada mereka dan hak-hakNya yang wajib atas mereka lalu mereka menolak tunduk kepada perintahNya, mengikuti hawa nafsu mereka dan terus berjalan di atas kesyirikan,﴾ يَٰقَوۡمِ ٱعۡمَلُواْ عَلَىٰ مَكَانَتِكُمۡ ﴿ "Hai kaumku, berbuatlah sepenuh kemampuanmu pada tem-pat berpijakmu." Maksudnya berbuatlah pada tempat berpijakmu di mana kamu berada di atasnya dan kamu merelakannya untuk dirimu. ﴾ إِنِّي عَامِلٞۖ ﴿ "Sesungguhnya aku pun berbuat (pula)," dengan berpedoman pada perintah dari Allah dan mengikuti ridha Allah. ﴾ فَسَوۡفَ تَعۡلَمُونَ مَن تَكُونُ لَهُۥ عَٰقِبَةُ ٱلدَّارِۚ ﴿ "Kelak kamu akan mengetahui, sia-pakah (di antara kita) yang akan memperoleh hasil yang baik dari dunia ini." Aku atau kamu. Ini termasuk obyektifitas dengan nilai tinggi di mana Dia menjelaskan amal perbuatan dan pelakunya, men-jadikan balasan terkait dengan pandangan orang yang mengetahui, memaparkannya dengan terbuka dan jelas sehingga tidak memer-lukan isyarat. Telah diketahui bahwa akibat yang baik di dunia dan akhirat adalah milik orang-orang yang bertakwa, bahwa orang-orang Mukmin adalah pemilik hasil yang baik dari dunia ini, dan bahwa setiap orang yang berpaling dari sesuatu yang dibawa oleh para Rasul, akibatnya adalah akibat buruk. Oleh karena itu Allah berfirman, ﴾ إِنَّهُۥ لَا يُفۡلِحُ ٱلظَّٰلِمُونَ ﴿ "Sesungguhnya, orang-orang yang zhalim itu tidak akan mendapat keberuntungan." Semua orang yang zhalim walaupun dia menikmati dunia dengan kenikmatannya, tetap saja akhirnya adalah ketiadaan dan kebinasaan. Sesungguh-nya Allah mendikte orang zhalim sehingga manakala Dia meng-ambilnya, maka dia tidak akan lolos.
وَيَوْمَ يَحْشُرُهُمْ جَمِيعاً
(on the Day when He will gather them (all) together.) gather the Jinns and their loyal supporters from mankind who used to worship them in this life, seek refuge with them, obey them and inspire each other with adorned, deceitful speech. Allah will proclaim then,
يَـمَعْشَرَ الْجِنِّ قَدِ اسْتَكْثَرْتُم مِّنَ الإِنْسِ
(O you assembly of Jinn! Many did you mislead of men,) So the Ayah;
قَدِ اسْتَكْثَرْتُم مِّنَ الإِنْسِ
(Many did you mislead of men) refers to their misguiding and leading them astray. Allah also said;
أَلَمْ أَعْهَدْ إِلَيْكُمْ يبَنِى ءَادَمَ أَن لاَّ تَعْبُدُواْ الشَّيطَـنَ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ - وَأَنِ اعْبُدُونِى هَـذَا صِرَطٌ مُّسْتَقِيمٌ - وَلَقَدْ أَضَلَّ مِنْكُمْ جِبِلاًّ كَثِيراً أَفَلَمْ تَكُونُواْ تَعْقِلُونَ
(Did I not command you, O Children of Adam, that you should not worship Shaytan. Verily, he is a plain enemy to you. And that you should worship Me. That is the straight path. And indeed he (Shaytan) did lead astray a great multitude of you. Did you not, then, understand) 36:60-62, and
وَقَالَ أَوْلِيَآؤُهُم مِّنَ الإِنْسِ رَبَّنَا اسْتَمْتَعَ بَعْضُنَا بِبَعْضٍ
(and their friends among the people will say: "Our Lord! We benefited one from the other...") The friends of the Jinns among humanity will give this answer to Allah, after Allah chastises them for being misguided by the Jinns. Al-Hasan commented, "They benefited from each other when the Jinns merely commanded and mankind obeyed." Ibn Jurayj said, "During the time of Jahiliyyah, a man would reach a land and proclaim, `I seek refuge with the master (Jinn) of this valley,' and this is how they benefited from each other. They used this as an excuse for them on the Day of Resurrection." Therefore, the Jinns benefit from humans since humans revere the Jinns by invoking them for help. The Jinns would then proclaim, "We became the masters of both mankind and the Jinns."
وَبَلَغْنَآ أَجَلَنَا الَّذِى أَجَّلْتَ لَنَا
(but now we have reached our appointed term which You did appoint for us.) meaning, death, according to As-Suddi.
قَالَ النَّارُ مَثْوَاكُمْ
(He (Allah) will say: "The Fire be your dwelling place...") where you will reside and live, you and your friends,
خَـلِدِينَ فِيهَآ
(you will dwell therein forever. ) and will never depart except what Allah may will.
-Ey Resul!- Allah’ın insanları ve cinleri bir araya topladığı o günü hatırla. Sonra Allah onlara şöyle buyurur: "Ey cinler topluluğu! İnsanları ziyadesiyle saptırdınız ve onları Allah’ın yolundan alı koydunuz.” İnsanlar arasından onlara tabi olanlar Rablerine cevap olarak şöyle derler: "Ey Rabbimiz! Bizden her birimiz arkadaşından faydalandı. Cinler, insanların kendisine itaat etmesinden faydalandı, insan ise arzularını yerine getirerek faydalandı. Sonunda ise bizler için belirlediğin sürenin sonuna ulaştık. İşte bu kıyamet günüdür. Bunun üzerine Yüce Allah şöyle buyurur: "Cehennem ateşi, sonsuza kadar ebedî olarak kalacağınız yerdir. Allah'ın, onları kabirlerinden diriltmesi ile cehenneme ulaşana kadarki belirlediği vakit bunun dışındadır. İşte bu, Allah’ın ebedî cehenneme atılmalarından istisna kıldığı süredir. -Ey Resul!- Muhakkak Rabbin, takdirinde ve düzeninde hikmet sahibidir, kullarının hangisinin azaba müstahak olduğunu en iyi bilen de O’dur.
Recuerda, Mensajero, el día en que Al-lah reunirá tanto a los genios como a los seres humanos. Se dirigirá a los genios y les reclamará por haber engañado a muchas personas y haberlas apartado del camino de Al-lah. Sus seguidores de entre la humanidad dirán en respuesta a su Señor: “¡Señor nuestro!, nos beneficiamos mutuamente: los genios al tener seres humanos que los seguían, y los seres humanos al valerse de los genios para obtener sus deseos. Ahora ha concluido el plazo que Al-lah asignó para nosotros y ha llegado el Día de la Resurrección”.
Al-lah les dirá que el fuego del Infierno será su hogar, donde vivirán eternamente, salvo aquellos monoteístas pecadores a quienes Al-lah quiera librar de él. Mensajero, tu Señor es Sabio en planificar y manejar los asuntos, Él sabe cuál de Sus siervos merece el castigo.
128- Hepsini toplayacağı o günde (Allah): “Ey cin topluluğu, insanlardan birçoğunu kendinize uydurdunuz”(buyuracak). Onların dostları olan insanlar da şöyle diyecek:“Rabbimiz! Kimimiz kimimizden faydalandı ve nihâyet bizim için takdir ettiğin vakte eriştik.” Şöyle buyuracak: “Ateş sizin barınağınızdır. Allah’ın dilediği müstesna olmak üzere orada ebediyen kalacaksınız.” Şüphesiz Rabbin Hakîmdir, Alîmdir.
129- İşte biz, kazanmakta oldukları yüzünden zalimlerin kimini kimine böylece veli (dost ve idareci) kılarız.
130- (Allah:) Ey cin ve insan topluluğu! İçinizden size âyetlerimi anlatan, bu güne kavuşacağınıza dair sizi uyaran peygamberler gelmedi mi? (diyecek). Onlar da:“(Evet,) kendi aleyhimize şahitlik ederiz (ki, geldi)” diyecekler. Dünya hayatı onları aldatmış ve onlar, kendi aleyhlerinde kâfir kimseler olduklarına dair şahitlik etmişlerdir.
131- Bu (peygamberlerin gönderilişi) Rabbinin, şehirleri halkı (tebliğden) habersizken haksız yere helâk etmeyişinden dolayıdır.
132- Herkesin, işlediklerine göre dereceleri vardır. Rabbin, onların yaptıklarından habersiz değildir.
133- Rabbin hiçbir şeye muhtaç olmayandır, rahmet sahibidir. Eğer dilerse sizi yok eder ve yerinize sizden sonra dilediğini getirir. Nitekim sizi de başka bir kavmin soyundan yaratmıştır.
134- Size vaadolunanlar, hiç şüphesiz gelip çatacaktır. Siz (Allah’ı) aciz bırakamazsınız.
135- De ki:“Ey kavmim! Kendi yolunuzca yapacağınızı yapın, ben de yapacağım. Bu yurdun sonunun kimin olacağını yakında bileceksiniz.” Şüphesiz zalimler felaha eremezler.
128. “Hepsini” yani cinleri de insanları da onlardan sapanları da başkalarını saptıranları da hep birlikte “toplayacağı o günde (Allah)” insanları saptıran, onlara kötülükleri süslü gösteren, onları masiyetlere sürükleyen cinleri azarlayarak:“Ey cin topluluğu! İnsanlardan bir çoğunu” saptırmak, Allah yolundan alıkoymak sureti ile “kendinize uydurdunuz” buyuracak. Siz nasıl benim yasaklarımı çiğnediniz ve peygamberlerime karşı çıkma cesaretini gösterdiniz? Allah’a savaş açarak, Allah’ın kullarını O’nun yolundan alıkoyup cehennem yoluna götürmeye nasıl canla başla çalıştınız? İşte bugün size lanetim hak olmuştur, sizden intikam almam şarttır. Küfrünüze ve başkalarını saptırmanıza göre size olan azabımı artıracağım. İleri süreceğiniz bir mazeretiniz, sığınacağınız bir sığınak, size iltimasta bulunacak bir şefaatçiniz ve kabul olunacak bir duanız olmayacaktır.
İşte o vakit böylelerine isabet edecek ibretli azabı, horluğu ve vebali sorma gitsin! Bundan dolayı Yüce Allah onların ileri sürebilecekleri herhangi bir mazeretlerini söz konusu etmemektedir. Onların insanlardan olan dostları ise hiç de kabul olunacak türden olmayan bir mazeret beyan ederek şöyle diyeceklerdir:“Rabbimiz, kimimiz kimimizden faydalandı.” Yani cin ve insanlardan her birisi diğerinden faydalandı, ondan istifade etti. Cinlerden olan, insanın kendisine itaat ve ibadet etmesinden, kendisini tazim etmesinden ve ona sığınmasından istifade edip faydalanır. İnsan da bazı arzularını gerçekleştirmek hususunda cinlerin ona yaptığı hizmet sayesinde birtakım maksatlarına ulaşmak sureti ile cinlerden istifade eder. İnsan, cinlere ibadet ederken, cinler de ona hizmet eder ve dünyevî birtakım ihtiyaçlarını elde etmesine yardımcı olur. Yani biz, birtakım günahları işledik ve bunları reddetmeye imkân yoktur. “Nihâyet bizim için takdir ettiğin vakte eriştik.” Artık amellerimizin karşılığını vereceğin yere ulaşmış bulunuyoruz. Şimdi sen, bize dilediğini yap, hakkımızda istediğin şekilde hüküm ver. Zira artık ileri sürebilecek hiçbir delilimiz yoktur, herhangi bir mazeretimiz de kalmamıştır. Emir senindir, hüküm senindir.
Onların söyledikleri bu sözde sanki biraz yalvarıp yakarma ve kendilerini acındırma anlamı vardır. Ancak bunun zamanı çoktan geçmiştir. Bundan dolayı Yüce Allah herhangi bir haksızlığın söz konusu olmadığı adil hükmünü şöyle verecektir:“Şöyle buyuracak: Ateş sizin barınağınızdır. Allah’ın dilediği müstesna olmak üzere orada ebediyen kalacaksınız.” Bu hüküm ilâhi hikmetin ve ilâhi ilmin bir gereği olduğundan dolayı âyet-i kerime:“Şüphesiz Rabbin Hakîmdir, Alîmdir” buyruğu ile sona ermektedir. Yüce Allah’ın bilgisi her şeyi kapsadığına göre, O’nun nihaî hikmeti de bütün varlıkları kuşatmış ve içine almıştır.
129. Yani azgın cinleri, dostları olan insanlara veli kılıp onları saptırmak üzere musallat ettiğimiz, kazandıkları günahlar ve bu uğurdaki gayretleri sebebi ile aralarında dostluk ve karşılıklı uyum bağını kurduğumuz gibi; aynı şekilde her zalimi de kendisi gibi bir zalime veli (dost ve idareci) kılarız. Böyle onlar birbirlerini kötülüğe sürükleyip teşvik eder, hayra olan şevkini kırıp azaltır, ondan nefret etmesini sağlar. İşte bu, bizim sünnetimizin/kanunumuzun bir parçasıdır.
Bu, Yüce Allah’ın oldukça feci ve son derece kötü sonuçlar doğuran büyük cezalarından biridir. Ancak suç zalimindir. Kendisini bunca zararla karşı karşıya bırakan ve kendisine karşı böyle bir cinâyeti işleyen odur. Yoksa “Rabbin asla kullara zulmedici değildir.”(Fussilet, 41/46)
Bu sünnetin/kanunun bir parçası da şudur: Kulların zulüm ve fesatları artacak, yerine getirmekle yükümlü oldukları farz hakları yerine getirmeyecek olurlarsa başlarına zalim yöneticiler gelir. Bu zalim yöneticiler onları en kötü azaba uğratırlar, onlardan alacaklarını zulüm ve haksızlıkla alırlar. Allah’a ve kullarına karşı yerine getirmedikleri hakları onlardan kat kat fazlasıyla alırlar. Üstelik onlar, bundan dolayı herhangi bir ecir alamazlar ve Allah’tan mükafat da bekleyemezler. Diğer taraftan kullar, hallerini düzeltip dosdoğru yürüyecek olurlarsa Allah da onların yöneticilerini ıslah eder. Onları adaletli ve insaflı liderler kılar. Zalim ve haksız yöneticiler yapmaz.
130. Yüce Allah, cin olsun insan olsun haktan yüz çeviren ve onu reddeden herkesi azarlayarak hatalarını açıklar ve onlar da bunu itiraf ederler. İşte Yüce Allah onlara şöyle der:“Ey cin ve insan topluluğu! İçinizden size” emre ve yasağa, hayır ve şerre, vaat ve tehdide dair geniş açıklamaların yer aldığı apaçık “âyetlerimi anlatan, bu güne kavuşacağınıza” bu günde kurtuluşa ermenin ancak Allah’ın emirlerini yerine getirip yasaklarından kaçınmakla söz konusu olacağına, bunu gerçekleştirmeme halinde ise bedbahtlık ve hüsranın kaçınılmaz olacağına “dair sizi uyaran peygamberler gelmedi mi?”
Onlar da bunun böyle olduğunu söyleyip itiraf edecekler ve “(Evet,) kendi aleyhimize şahitlik ederiz (ki, geldi)” diyecekler. Dünya hayatı” süsleri, yaldızları ve nimetleri ile “onları aldatmış” onlar da dünya hayatı ile tatmin olmuşlar, ona razı olup âhiretle ilgilenmekten uzak kalmışlardır. “ve onlar kendi aleyhlerine kâfir kimseler olduklarına dair şahitlik etmişlerdir.” Böylelikle onlara karşı Allah’ın delili ortaya konmuş olacak ve o vakit herkes, hatta kendileri bile Allah’ın haklarındaki hükmünün adil olduğunu bileceklerdir. Yüce Allah onlar hakkında can yakıcı azap hükmü verecek ve şöyle diyecektir:“Sizden önce gelip geçen, sizin yaptığınız işleri yapan, sizin kendi payınızdan istifade ettiğiniz gibi kendi paylarından istifade eden, sizin gibi batıla dalan cin ve insan toplulukları arasına katılın.”
İşte bunlar hüsrana uğrayanlardır. Yani onların önce gelenleri de sonra gelenleri de zarar ve ziyana uğramışlardır. Nimet dolu cennetleri kaybetmekten ve en cömert ve en şerefli Rabbin komşuluğundan mahrum kalmaktan daha büyük zarar ve ziyan mı olur?! Ancak her ne kadar hüsrana uğrama konusunda hepsi ortak olmakla birlikte, bu hüsranın miktarı açısından birbirleri arasında büyük farklar olacaktır:
132. Onlardan “herkesin, işlediklerine göre” amellerine uygun bir şekilde “dereceleri vardır.”Onlar arasından kötülüğü az olan bir kimse kötülüğü çok olan gibi olmayacaktır. Kötülükte başkasına uyan kimse kendisine uyulan gibi, yönetilen bir kimse yöneten gibi olmayacaktır. Nitekim mükâfaat ve cennet ehli de -her ne kadar kurtuluş, kazanç ve cennete girme konusunda ortak olsalar da- aralarında Allah’tan başka hiç kimsenin bilemeyeceği derecede farklılıklar olacaktır. Bununla birlikte hepsi de Mevlâlarının kendilerine verdiklerinden hoşnut olacak, O’nun yaptığı ihsanları yeterli bulacak ve kabul ile karşılayacaklardır. Yüce Allah’tan bizi kullarından yakınlaştırılmışlara, seçkinlere ve sevdiği kimselere hazırlamış olduğu Firdevs-i A’la ehlinden kılmasını dileriz.“Rabbin onların yaptıklarından habersiz değildir.” Herkese ameline ve maksadına göre karşılık verecektir ki O, bunların hepsini de bilmektedir.
133. Yüce Allah’ın kullarına salih amelleri emredip kötü amelleri yasaklaması, rahmetinin bir tecellisidir ve kulların maslahatlarını gözettiğinden dolayıdır. Yoksa O, hiçbir yaratığına muhtaç değildir. İsyankârların isyanı ona zarar vermediği gibi itaatkarların itaatının da O’na bir faydası olmaz. “Eğer dilerse sizi” helâk etmek suretiyle “yok eder ve yerinize sizden sonra dilediğini getirir. Nitekim sizi de başka bir kavmin soyundan yaratmıştır.”
Sizden başkaları bu dünya yurdundan geçip gittiği gibi siz de geçip gideceksiniz, sizden öncekiler buradan göç edip bu yurdu size bıraktıkları gibi, siz de sizden sonrakilere burayı bırakıp göç edeceksiniz. Bunu bildiğinize ve bu kaçınılmaz olduğuna göre siz, ne diye bu dünya yurdunu ebedî kalınacak bir yer edinmek istiyorsunuz? Ne diye burayı ebedî bir vatan belleyip de buranın ebedî kalınacak bir yer değil aksine geçip gidilecek bir yurt olduğunu unutuyorsunuz? Önünüzde her türlü nimeti içeren, her türlü afet ve eksiklikten uzak ebedî bir yurdun olduğunu nasıl unutuyorsunuz? Halbuki öncekilerin de sonrakilerin de kendisi için çabalayıp durduğu ve ona doğru yola koyulduğu yurt odur. O yurda ulaşınca artık ebedi kalınacak ve ayrılmamak üzere ikamet edilecek yer orasıdır. Onun ötesinde bir gaye yoktur. Bütün isteklerin ötesindeki en büyük istek ve her türlü arzunun önünde yok olduğu en büyük arzu odur. Orada -Allah’a andolsun ki- canların arzuladığı, gözlerin zevk aldığı şeyler vardır. Yarış yapanlar bu uğurda yarışırlar. Orada ruhların lezzet aldığı şeyler, pek çok sevinçler, bedenî ve kalbî nimetler ve gaybları en iyi bilen o yüce Zata yakınlık vardır.
İşte bu üstün şeylere bağlanan gayret ve en üstün derecelere doğru yükselen iradeye ne mutlu! Bundan daha aşağısına razı olanın payı ise ne kadar değersizdir! Aldanışa düşenlerin yapacağı türden bir alışverişi tercih eden bir kişi ne kadar gayretsizdir!
134. Bu gerçekten yüz çeviren gafil kimse, böyle bir yurda varmayı uzak bir şey olarak görmesin. Çünkü “Size vaadolunanlar, hiç şüphesiz gelip çatacaktır. Siz” Allah’ı “aciz bırakamaz” ve O’nun azabından kaçamazsınız. Çünkü sizin mukadderatınız O’nun elindedir ve siz O’nun tedbir ve tasarrufu altındasınız.
135. Ey Peygamber! Sen kavmini Allah’a davet edip de onlara akıbetlerini ve Allah’ın onlar üzerindeki haklarını açıkladığın zaman Allah’ın emrine uymayı kabul etmeyip hevalarına uymayı tercih eder ve şirkleri üzere devam ederlerse onlara “de ki: Ey kavmim! Kendi yolunuzca” Yani üzerinde olduğunuz bu halinize ve kendiniz için beğendiğiniz duruma uygun olarak “yapacağınızı yapın, ben de” Allah’ın emrine uygun olarak yapacağımı “yapacağım” ve Allah’ı razı edecek şeylere uyacağım. “Bu yurdun sonunun kimin” Benim mi yoksa sizin mi? “olacağını yakında bileceksiniz.”
Bu ifadeler çok ileri derecede insaflı ifadelerdir. Çünkü Yüce Allah, amelleri ve o amellerin sahiplerini açıkladıktan sonra bu amellerin karşılığının ne olabileceğini açıkça ifade etmeyip basiret sahibi kimsenin basiretine havale etmekte ve sadece bir işaretle yetinmektedir. Çünkü dünyada da âhirette de güzel akıbetin, takva sahiplerinin olduğu ve dünya yurdunun güzel sonunun mü’minlere ait olduğu malum olduğu gibi peygamberlerin getirdiklerinden yüz çeviren herkesin akıbetinin de berbat olduğu bilinen bir husustur. Bundan dolayı Yüce Allah devamla:“Şüphesiz zalimler felaha eremezler” buyurmaktadır. Her zalim dünya hayatında ne kadar dünyalıktan istifade ederse etsin, bunun sonu yokluk ve telef olup gitmektir. Zira “Şüphesiz Allah zalime mühlet verir; fakat onu bir yakaladı mı bir daha bırakmaz.”[5]
Rammenta, o Messaggero, di quando la gente verrà resuscitata dinanzi ad Allāh, sia uomini che Jinn, poi Allāh dirà: "O voi Jinn, avete esagerato nello sviare gli uomini e nel sbarrare loro la strada verso Allāh". Dissero gli uomini loro seguaci, rispondendo al loro Dio: "O Dio nostro, entrambi abbiamo goduto del nostro compagno; il Jinn ha goduto dell'obbedienza dell'umano, e l'umano ha goduto dei propri vizi; adesso abbiamo raggiunto il termine che hai stabilito per noi, ed è questo, il Giorno del Giudizio". Allāh disse: "Il Fuoco è la vostra dimora", tranne il periodo che Allāh ha escluso, e che va dalla resurrezione dalle tombe fino al loro ingresso nell'Inferno. (Quello è il periodo che Allāh ha escluso dalla permanenza nel fuoco). Il tuo Dio è Saggio nell'Amministrazione, Sapiente dei Suoi sudditi che meritano la punizione.
Hãy nhớ lại đi - hỡi Thiên Sứ - vào ngày mà Allah phục sinh loài người và Jinn, rồi Ngài phán: "Hỡi tập đoàn Jinn, quả thật các ngươi xúi giục rất nhiều thiên hạ làm điều sai quấy và cản trở họ đến con đường của Allah." Và đám người ùa theo lời gọi của Jinn đáp lại Thượng Đế: "Lạy Thượng Đế của bầy tôi, mỗi người trong bầy tôi đã thỏa mãn với nhau, rằng loài Jinn hoan hỉ khi loài người nghe lời chúng và loài người được thỏa mãn dục vọng của mình, cho đến khi bầy tôi hưởng hết tuổi thọ mà Ngài đã định cho bầy tôi, thì đây là Ngày Tận Thế." Allah phán: "Lửa là nơi cư ngụ của các ngươi trong đó đời đời, ngoại trừ Allah muốn đều gì đó thay đổi với các ngươi về thời gian giữa việc phục sinh từ ngôi mộ rồi sau đó các ngươi tiếp tục bị tống cổ vào Hỏa Ngục. Đây là khoảng thời gian mà Allah tạm ngưng việc trừng phạt họ bằng lửa. Quả thật, Thượng Đế của ngươi - hỡi Thiên Sứ - luôn sáng suốt trong việc ước tính và cai quản, Ngài luôn am tường về bầy tôi của Ngài, và ai là kẻ đáng bị trừng phạt.
O Poslaniče, spomeni Dan kada će Allah sakupiti ljude i džine, a zatim im reći: "O skupino džina, puno ste u zabludu odvodili ljude, odvraćajući ih od Allahovog puta." Na to će odgovoriti njihovi sljedbenici među ljudima: "Gospodaru naš, svako od nas je imao koristi od onog drugog, pa je uživao u tome što mu se čovjek pokorava, a čovjek je uživao u ispunjavanju svojih prohtjeva, i stigli smo do roka kojeg si nam odredio. Ovo je Sudnji dan." Allah će reći: "Vatra će vaše boravište biti, u njoj ćete vječno boraviti, osim onog perioda od proživljenja iz grobova do stizanja u Džehennem, koja je izuzetak iz vječne patnje u vatri." O Poslaniče, doista je tvoj Gospodar mudar u Svom određivanju i uređivanju, i On zna Svoje robove, i zna one koji zaslužuju kaznu.
Banggitin mo, O Sugo, ang araw na kakalap si Allāh sa dalawang pangunahing nilikha: ang tao at ang jinn. Pagkatapos magsasabi si Allāh: "O umpukan ng jinn, nagparami nga kayo ng pagliligaw sa tao at pagbalakid sa kanila sa landas ni Allāh." Magsasabi ang mga tagasunod nila kabilang sa tao habang mga sumasagot sa Panginoon nila: "O Panginoon namin, nagtamasa ang bawat isa kabilang sa amin sa kasamahan niya sapagkat ang jinn ay nagtamasa sa pagtalima ng tao sa kanya at ang tao ay nagtamasa sa pagkamit niya ng mga nasa niya. Umabot sa amin ang taning na itinaning Mo para sa amin sapagkat ito ay Araw ng Pagbangon." Magsasabi si Allāh: "Ang Apoy ay pagtitigilan ninyo bilang mga mananatili roon, maliban sa niloob ni Allāh na isang sukat ng yugto sa pagitan ng pinagbuhayan sa kanila mula sa mga libingan nila hanggang sa kahahantungan nila sa Impiyerno sapagkat iyon ang yugtong hindi isinama ni Allāh sa pananatili nila sa Apoy." Tunay na ang Panginoon mo, O Sugo, ay Marunong sa pagtatakda Niya at pangangasiwa Niya, Maalam sa mga lingkod Niya hinggil sa kung sino ang nagiging karapat-dapat sa kanila sa pagdurusa.
Mentioned in the third verse (128) is a dialogue before a gathering of Jinns and human beings on the plains of the Resurrection (Al-Hashr). Allah Ta` ala will address the satans among Jinns telling them about their excessive role in misleading human beings. What would they say in reply has not been mentioned by the Qur'an. As obvious, there was not much they could do but to confess the truth before the All-Knowing and the All-Aware. But, in not mentioning their confession, the hint given is that they will be so confounded with the question that they would not know how to make an answer. (Ruh al-Ma'ani)
After that, the text turns to the satans among human beings, that is, those who followed the instigations of satans during their life of the world, went astray themselves, and kept becoming the cause of others going astray. It is from them that an answer submitted in the court of the Judge of all judges has been mentioned - though, the initial question was not asked of the satans of human beings, but in an implied manner, they too were the addressees, because they too had done the same job of making people go astray as was the job of the satans of the Jinn. Thus, their reply was based on their being the implied addressees. But, it seems obvious that the human-like satans too are liable to be questioned which, though, is not mentioned here explicitly. However, it does find mention in a verse of Surah Ya’ Sin, which is: أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَن لَّا تَعْبُدُوا الشَّيْطَانَ that is, had I not taken a pledge from you, 0 children of Adam (through messengers), that you shall not obey the Shay-tan? - 36:60).
From this we know that human satans too will be subjected to the question on this occasion and they would, in reply, confess that, surely, they committed that crime and that they listened to the satans, and they would also confess that, surely, the two of them benefitted from each other through their friendship and cooperation. The human satans learned from them the ways of securing gratification from worldly enjoyments and, on occasions, called on them for help in one or the other way, as is the practice in idol-worshipping Hindus and, for that matter, even among ignorant Muslims, who would practice methods through which the help of satans and jinns can be harnessed in some tasks. As for the satans among Jinns, their gain was that they found a pliable people to listen to them because of which they succeeded in making human beings follow their dictates, so much so that they forgot all about death and the Hereafter. That was when they confessed that they had forsaken the thought of death and the Hereafter because of the instigation of satans, and now they see it in front of them.
Thereupon, Allah Ta ala will say: النَّارُ مَثْوَاكُمْ خَالِدِينَ فِيهَا إِلَّا مَا شَاءَ اللَّـهُ ۗ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ("The Fire is your abode where you shall remain forever, except what Allah wills [ that is, wills to take someone out of it ]. Surely, your Lord is All-Wise, All-Knowing" ). But, as in the definitive statements of the Qur'an (Nusus), it stands proved that even Allah Ta` ala would not so will, therefore, it is for ever that they shall have to be in it.
Gaya ng pagpapatangkilik Namin sa mga naghihimagsik na jinn at pagpapangibabaw Namin sa kanila sa ilan sa mga tao upang magligaw sila sa mga ito, ipinatatangkilik Namin ang bawat tagalabag sa katarungan sa isa pang tagalabag sa katarungan, na humihimok sa kanya sa kasamaan, nag-uudyok sa kanya roon, nagpalayo ng loob niya sa kabutihan, at nagpapasalat sa kanya rito bilang ganti para sa kanila dahil sa dati nilang nakakamit na mga pagsuway.
Commentary
Lexically, the word: (nuwalli) appearing in the first (129) of the three verses cited above can be translated either in the sense of joining up and bringing closer, or in the sense of setting on or imposing on. Narrations reported from leading authorities in Tafsir among the Sahabah and Tabi` in also carry the explanation of this word as based on these two meanings.
The Basis of Human Groupings after Resurrection
Early authorities Said ibn Jubayr and Qatadah and others have taken the first sense and, according to them, the verse means that, on the day of Qiyamah before Allah Ta` ala, the collective formations - that is, groupings and party alignments of people - will not be on racial or national or colour and language basis, instead of which, these groupings shall be on the basis of deeds and morals. A Muslim obedient to Allah Ta` ala, wherever he may be, shall be together with Muslims; and the disobedient disbeliever, wherever he may be, shall be together with disbelievers - whether their race, heredity, country, language, colour and social living may be way different.
Then, even among Muslims, those good in deeds shall be with the righteous while the evil doers will be grouped up with evil doers and sinners. This is the sense of what has been said in Surah At-Takwir: وَإِذَا النُّفُوسُ زُوِّجَتْ that is, when people shall be grouped (like with like) the sense of which is that the people gathered before Allah Ta` la on the plains of Resurrection shall split in different groupings in terms of their deeds and morals.
In his Tafsir of this verse, Sayyidna Faruq al-A'zam ؓ has said: ` The doers of one kind of deeds, good or bad, shall be grouped together. The good will go with the good to Jannah and the evil will be led with the evil to Jahannam.' To authenticate his explanation, Sayyidna Faruq al-A'zam ؓ cited proof from the verse: احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ of the Holy Qur'an (37:22) which deals with the same subject by saying that, on the day of Qiyamah, the command will go forth: 'Gather those who have been unjust, and their cohorts, (and take them to Jahannam).
The gist of the explanation of this verse is that Allah Ta` ala will, by merging some of the unjust with some others, will make them one group, irrespective of how far apart they may be from each other in terms of their race and homeland.
In addition to what has been stated above, it has also been clarified in another verse that, on the fateful day of Resurrection, the temporal grouping based on race, country, colour, language and other unifiers will break up root and branch: وَيَوْمَ تَقُومُ السَّاعَةُ يَوْمَئِذٍ يَتَفَرَّقُونَ ﴿14﴾. It means: When the Hour (of Qiyamah) is established, those united shall stand separated - 30:14).
Deeds and Morals affect Collective Matters even in this World
As for the severance of existing relations and affiliations, that is something which will come before everyone fully and clearly after all, but a minor sampling of this can be found everywhere in this mortal world as well. It goes without saying that a good person is temperamentally tuned to virtues and virtuous people. He is attached to them individually or collectively. This becomes his passport to ever-new avenues of good deeds which go on to make his determination firm. The same holds for doers of evil deeds. They too relate to their kind; to them they are attached and with them they keep company. And this negative company keeps contributing to their evil deeds and evil morals, as a result of which, avenues of good and prospects of better con-duct keep closing on him before his own eyes. This is his cash punishment for his evil deeds which he gets right here in this world.
So, in a nutshell, we can say that there is a reward or punishment of good or bad deeds which will come in the 'Akhirah and there is a reward or punishment which comes within the life of this world in a way that a good person is blessed with colleagues who are equally good and honest and whose contribution to whatever is undertaken makes them rise and prosper together. In contrast, there is the person with evil deeds and evil intention who gets what he deserves. The colleagues he gets and the help and assistance he employs are no different than him.
What is left of his misfortune, the evil group around him takes care of that when it pushes him into a far deeper abyss.
As mentioned earlier, the Holy Prophet ﷺ said: When Allah Ta` ala is pleased with a ruler, He gives him good ministers and good staff who make his government well-managed and progress-prone - and when Allah Ta` ala is displeased with someone, he gets colleagues who are bad and so are the officials he must deal with. As a result, even if he wishes to do something good, he cannot get it done.
An oppressor is punished at the hands of another oppressor
The sense of the verse given above is in terms of its translation ac-cording to the first meaning mentioned earlier. As for the second meaning mentioned alongside, reported from Sayyidna ` Abdullah ibn ` Abbas, Sayyidna ` Abdullah ibn Zubayr, Sayyidna ibn Zayd, Malik ibn Dinar and others ؓ is a Tafsir according to which, ` Allah Ta` ala sets some unjust people (Zalim) over other unjust people and thus has one Zalim (oppressor) punished at the hands of another Zalim.'
This approach to meaning is also correct and sound in its place, and is in accord with other statements of the Qur'an and Hadith. The Holy Prophet ﷺ is reported to have said in a Hadith: کَمَا تَکُونُوںَ کَذٰلِکَ یُؤمَّرُعَلَکم that is, as you shall be, so shall be the rulers set on you. If you are unjust and evil, your rulers will also be unjust and evil. And if you are good in your deeds and characters, Allah Ta` ala will make good, kind and just people your rulers.
Sayyidna ` Abdullah ibn ` Abbas ؓ says: When Allah Ta` ala wishes well for a people, He appoints the best rulers and officials for them - and when He wishes otherwise for a people, He sets the worst rulers and officials over them. (Tafsir Al-Bahr AI-Muhit)
According to Ruh al-Ma'ani, it is on the authority of this verse that Muslim jurists prove that: When people of a country, turn away from Allah Ta` ala and become involved in deeds of injustice and oppression, Allah Ta` ala sets oppressive rulers and officials over them and lets them be punished at their hands.
Based on a narration by Sayyidna ` Abdullah ibn Masud ؓ Ibn Kathir has reported a decisive statement of the Holy Prophet ﷺ that is, whoever helps a Zalim (oppressor) in his Zulm, (injustice) then Allah Ta` ala sets that very Zalim on him to torment him, and it is at his hands that he gets his punishment.
Just as I gave some of the rebellious jinn the ability to mislead some people, I will give an authority and power to every evil sinner so that they may influence other sinners-prompting them to do evil and create a dislike in their hearts and turn them away from good. This is a just recompense for the sins they used to commit.
Tương tự như những tên cầm đầu của bọn chúng là loài Jinn, bọn chúng sẽ sai khiến một số loài người này để làm điều sai quấy với số người kia, tất cả mọi điều bất công áp đặt lên với người bất công khác và hắn thúc dục các ngươi làm mọi đều ác, hắn thẳng thừng từ chối mọi điều tốt đẹp, chắc rằng hậu quả của bọn chúng sẽ nhận được là vô vàng tội lỗi mà chúng đã tạo nên.
Azılı cinleri bazı insanlara gönderdik ve onları yoldan çıkarsınlar diye musallat ettik. Aynı şekilde işlemiş olduğu günahlara karşılık her zalime, onu kötülüklere teşvik edip, kışkırtan, iyi işlerden uzaklaştırıp, el çektiren başka bir zalim musallat ederiz.
Sebagaimana Kami telah memberikan kuasa kepada jin yang durhaka agar menyesatkan sebagian manusia, Kami juga memberikan kuasa kepada orang yang zalim agar mendorong orang yang zalim lainnya untuk berbuat jahat, menghalang-halanginya serta menjauhkannya supaya tidak berbuat baik, sebagai balasan atas perbuatan maksiat yang telah mereka lakukan.
Così come abbiamo concesso il permesso ai tiranni dei Jinn di sviare gli umani, permettiamo, ad ogni ingiusto, di compiere un'ingiustizia che lo induca a fare del male e che lo induca a ripudiare il bene: Punizione per i peccati che ha commesso.
Así como le di a algunos de los genios rebeldes la capacidad para engañar a algunas personas, le daré autoridad y poder a cada pecador malvado para que pueda incitar a otros pecadores al mal, generar apatía en sus corazones y apartarlos del bien. Esta es su justa recompensa por los pecados que solían cometer.
If someone is misled by another, it is not a one-sided affair. Both the individuals for their part think that they are fulfilling some purpose. When Satan deceives a man and wins him over to his side, he tries to fulfil his challenge to God at the beginning of creation that he would make a large part of God’s creation fall a prey to his temptations ( 17:61 ). Those who surrender themselves to Satan have definite self-interests in mind. There are some who promote their business dealings through magic in the name of jinn, or connect their poetry or charms with some jinn master and thus establish superiority over the general public. Similarly, the supporters of all such movements as rise under satanic inducements, extend their support to them because they expect that in this way they can easily establish their leadership in society. Satanic slogans, as compared to the Divine call, have always proved to be more attractive to the general masses.
The Wrongdoers Are the Supporters of Each other
Ma`mar said that Qatadah commented on this Ayah, "Allah makes the wrongdoers supporters for each other in the Fire by following one another into it." `Abdur-Rahman bin Zayd bin Aslam commented on Allah's statement,
وَكَذَلِكَ نُوَلِّى بَعْضَ الظَّـلِمِينَ بَعْضاً
(And thus We do make the wrongdoers supporters of one another.) "It refers to the wrongdoers of the Jinns and mankind." He then recited,
وَمَن يَعْشُ عَن ذِكْرِ الرَّحْمَـنِ نُقَيِّضْ لَهُ شَيْطَاناً فَهُوَ لَهُ قَرِينٌ
(And whosoever turns away blindly from the remembrance of the Most Gracious (Allah), We appoint for him Shaytan to be a companion to him.)43:36 He said next -- concerning the meaning of the Ayah; "We appoint the wrongdoer of the Jinns over the wrongdoer of mankind." A poet once said, "There is no hand, but Allah's Hand is above it, and no wrongdoer but will be tested by another wrongdoer." The meaning of this honorable Ayah thus becomes: `Just as We made this losing group of mankind supporters of the Jinns that misguided them, We also appoint the wrongdoers over one another, destroy them by the hands of one another, and take revenge from them with one another. This is the just recompense for their injustice and transgression.'
Kao što smo učinili da napasni džini ovladaju nekim ljudima i u zabludu ih odvedu, tako svakom zulumćaru dajemo drugog zulumćara koji ga navodi na zlo i odvraća od dobra, i to je kazna za grijehe koje čine.
Tout comme Nous avons permis aux djinns rebelles d’avoir autorité et de dominer certaines personnes afin de les égarer, chaque injuste aura autorité sur un autre injuste, l’incitera et l’encouragera à faire le mal, et le fera renoncer au bien et le lui fera détester. Allah les rétribue de cette manière pour les actes de désobéissance qu’ils commettaient.
E diremo loro, nel Giorno del Giudizio: "O voi umani e Jinn, non vi sono giunti messaggeri del vostro stesso popolo che vi recitano ciò che Allāh ha rivelato e vi incutono timore di questo Giorno, ovvero il Giorno del Giudizio?!" Dissero: "Sì, testimoniamo contro noi stessi che in verità i Tuoi messaggeri ci hanno comunicato il messaggio e riconosciamo l'incontro di questo Giorno, però abbiamo accusato i Tuoi messaggeri di menzogna e abbiamo smentito l'incontro di questo Giorno". La vita terrena, con le sue grazie, i suoi beni e le sue bontà effimere li ingannò, e testimoniarono contro loro stessi che nella vita rinnegarono Allāh ed i Suoi messaggeri, e né tale ammissione né la loro fede in questo Giorno sarà loro utile, poiché il tempo sarà ormai scaduto.
En el Día de la Resurrección, me dirigiré a los genios y a la humanidad, y les preguntaré si mensajeros de su propia especie les transmitieron lo que Al-lah había revelado para ellos, advirtiéndoles sobre este día. Ellos responderán: “Por supuesto que sí. Hoy confesamos en nuestra contra que Tus mensajeros nos dieron Tu mensaje y reconocemos la llegada de este día, pero rechazamos a Tus mensajeros y desmentimos la llegada de este día”.
La vida del mundo con su belleza temporal y lujos los engañó, y admitirán en su contra que no creyeron en Al-lah y en Sus mensajeros en el mundo. Sin embargo, esta confesión y aceptación no serán de provecho para ellos, ya que el tiempo en el que debían hacerlo ya habrá pasado.
Mi ćemo na Sudnjem danu reći: "O skupino ljudi i džina, zar vam nisu dolazili poslanici od vas - iz ljudskog roda - koji vam uče Allahove ajete koje im On objavljuje, i koji vas upozoravaju na ovaj dan, Sudnji dan?" Oni će reći: "Jesu, danas svjedočimo protiv sebe da su nam poslanici dostavili istinu, i potvrđujemo ovaj dan, ali mi smo Tvoje poslanike utjerivali u laž, i poricali smo ovaj dan." Njih je dunjalučki život obmanuo svojim ukrasima i prolaznim užicima, i oni će potvrditi da su bili nevjernici na dunjaluku, nevjernici u Allaha i Njegove poslanike, i ništa im to priznanje i to vjerovanje neće koristiti, jer je prekasno.
Nous leur dirons le Jour de la Résurrection: Ô vous tous, les humains et les djinns, des messagers qui vous sont identiques (des êtres humains) ne sont-ils pas venus vous réciter ce que leur a révélé Allah et vous avertir de la venue de ce jour, le Jour de la Résurrection ? Ils répondront: Si, nous reconnaissons aujourd’hui que nous avions tort, les messagers qui nous ont été envoyés nous ont bien transmis le Message et ce jour qu’ils nous avaient annoncé a bien lieu, mais nous avons traité Tes messagers de menteurs et avons nié la venue de ce jour. La vie du bas monde et ce qu’elle contient comme ornements et délices éphémères les a trompés et ils avoueront qu’ils mécroyaient en Allah et en Ses messagers dans le bas monde. Seulement, cet aveu et cette foi surviendront trop tard, et ne leur seront donc d’aucune utilité.
Và TA nói với chúng trong Ngày Phán Xử: "Hỡi loài người và loài Jinn, há không có các Thiên Sứ nào xuất thân từ chính cộng đồng của các ngươi - loài người - Họ truyền đạt lại mọi lời phán từ Allah để các nghe và khuyến cáo về cuộc trình diện trong Ngày Phán Xét này hay sao ?" Chúng thưa: "Hôm nay bầy tôi xin chứng nhận rằng giới Thiên Sứ của Ngài đã truyền đạt tất cả cho bầy tôi, và bầy tôi đã chấp nhận cuộc trình diện này nhưng bầy tôi đã phủ nhận các Thiên Sứ của Ngài, phủ nhận luôn cuộc trình diện Ngày hôm nay. Thế là họ đã bị cuộc sống trần tục lừa dối chúng bằng những đều lọng lẫy xa hoa và đầy phù phiếm, và chúng xác nhận họ đã sống trên trần gian bằng sự vô đức tin, phủ nhận Allah và các Thiên Sứ của Ngài, tuy nhiên sự thú tội đó không giúp ích gì cho họ và niềm tin trở nên vô ích khi đã hết thời hạn.
Magsasabi si Allāh sa kanila sa Araw ng Pagbangon: "O umpukan ng jinn at tao, wala bang pumunta sa inyo na mga sugo kabilang sa kauri ninyo sapagkat sila ay kabilang sa tao, na bumibigkas sa inyo ng pinababa ni Allāh sa kanila at nagpapangamba sa inyo sa pakikipagkita sa Araw ninyong ito na siyang Araw ng Pagbangon?" Magsasabi sila: "Opo; kumilala kami ngayong Araw laban sa mga sarili namin na ang mga sugo Mo ay nagpaabot nga sa amin. Kumilala kami sa pakikipagkita sa Araw na ito subalit nagpasinungaling Kami sa mga sugo Mo at nagpasinungaling Kami sa pakikipagkita sa Araw na ito." Luminlang sa kanila ang buhay na pangmundo dahil sa taglay nitong gayak, palamuti, at lugod na lumilipas. Kumilala sila laban sa sarili nila na sila noon sa Mundo ay mga tagatangging sumampalataya kay Allāh at sa mga sugo Niya. Hindi magpapakinabang sa kanila ang pagkilalang ito ni ang pananampalataya dahil sa pagkaalpas ng oras nito.
Kıyamet günü onlara: "Ey insanlar ve cinler topluluğu! Sizlere kendi türünüzden - insanlardan olan- Allah’ın kendilerine indirdiklerini okuyan ve sizi içinde bulunduğunuz bu kıyamet günü ile korkutan peygamberler gelmedi mi?” deriz. Onlar da: "Elbette geldi. Bu gün kendi nefislerimiz aleyhine senin peygamberlerinin bize tebliğ ettiğini de kabul ederiz, bu günle karşılaşma hakkında uyardıklarını da kabul ederiz. Fakat biz senin peygamberlerini de yalanladık, karşı karşıya kalacağımız bu günü de yalanladık.” derler. Dünya hayatı, içinde olan geçici süsleri, güzellikleri ve nimetleriyle onları aldatmıştır. Onlar da dünyada Allah'a ve resulüne iman etmede kâfir olduklarını kendi aleyhlerine kabul ettiler. Oysa vaktinin geçmiş olması sebebiyle, onların bu ikrarı ve imanı onlara bir fayda vermez.
Chastising the Jinns and Humans after their Admission that Allah Sent Messengers to Them
Allah will chastise the disbelieving Jinns and humans on the Day of Resurrection, when He asks them, while having better knowledge, if the Messengers delivered His Messages to them,
يَـمَعْشَرَ الْجِنِّ وَالإِنْسِ أَلَمْ يَأْتِكُمْ رُسُلٌ مِّنْكُمْ
("O you assembly of Jinn and humans! Did not there come to you Messengers from among you") We should note here that the Messengers are from among mankind only, not vice versa, as Mujahid, Ibn Jurayj and others from the Imams of Salaf and later generations have stated. The proof for this is that Allah said,
إِنَّآ أَوْحَيْنَآ إِلَيْكَ كَمَآ أَوْحَيْنَآ إِلَى نُوحٍ وَالنَّبِيِّينَ مِن بَعْدِهِ
(Verily, We have sent the revelation to you as We sent the revelation to Nuh and the Prophets after him.) 4:163, until,
رُّسُلاً مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلاَّ يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ
(Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the (coming of) Messengers.) 4:165 Allah said, concerning the Prophet Ibrahim,
وَجَعَلْنَا فِى ذُرِّيَّتِهِ النُّبُوَّةَ وَالْكِتَـبَ
(And We ordained among his offspring prophethood and the Book) 29: 27, thus sending the prophethood and the Book exclusively through the offspring of the Prophet Ibrahim. No one has claimed that there were Prophets from among the Jinns before the time of Ibrahim, but not after that. Allah said,
وَمَآ أَرْسَلْنَا قَبْلَكَ مِنَ الْمُرْسَلِينَ إِلاَّ إِنَّهُمْ لَيَأْكُلُونَ الطَّعَامَ وَيَمْشُونَ فِى الاٌّسْوَاقِ
(And We never sent before you any of the Messengers but verily, they ate food and walked in the markets.) 25:20, and,
وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلاَّ رِجَالاً نُّوحِى إِلَيْهِمْ مِّنْ أَهْلِ الْقُرَى
(And We sent not before you any but men unto whom We revealed, from among the people of townships.) 12:109 Therefore, concerning prophethood, the Jinns follow mankind in this regard and this is why Allah said about them,
وَإِذْ صَرَفْنَآ إِلَيْكَ نَفَراً مِّنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْءَانَ فَلَمَّا حَضَرُوهُ قَالُواْ أَنصِتُواْ فَلَمَّا قُضِىَ وَلَّوْاْ إِلَى قَوْمِهِم مُّنذِرِينَ - قَالُواْ يقَوْمَنَآ إِنَّا سَمِعْنَا كِتَـباً أُنزِلَ مِن بَعْدِ مُوسَى مُصَدِّقاً لِّمَا بَيْنَ يَدَيْهِ يَهْدِى إِلَى الْحَقِّ وَإِلَى طَرِيقٍ مُّسْتَقِيمٍ - يقَوْمَنَآ أَجِيبُواْ دَاعِىَ اللَّهِ وَءَامِنُواْ بِهِ يَغْفِرْ لَكُمْ مِّن ذُنُوبِكُمْ وَيُجِرْكُمْ مِّنْ عَذَابٍ أَلِيمٍ - وَمَن لاَّ يُجِبْ دَاعِىَ اللَّهِ فَلَيْسَ بِمُعْجِزٍ فِى الاٌّرْضَ وَلَيْسَ لَهُ مِن دُونِهِ أَوْلِيَآءُ أُوْلَـئِكَ فِى ضَلَـلٍ مُّبِينٍ
(And (remember) when We sent towards you a group of the Jinn, listening to the Qur'an. When they stood in the presence thereof, they said: "Listen in silence!" And when it was finished, they returned to their people, as warners. They said: "O our people! Verily, we have heard a Book sent down after Musa, confirming what came before it, it guides to the truth and to the straight way. O our people! Respond to Allah's caller, and believe in him. He (Allah) will forgive you your sins, and will save you from a painful torment (i.e. Hell-fire). And whosoever does not respond to Allah's caller, he cannot escape on earth, and there will be no helpers for him besides Allah. Those are in manifest error.) 46:29-32 A Hadith collected by At-Tirmidhi stated that the Messenger of Allah ﷺ recited Surat Ar-Rahman, to these Jinns, in which Allah said,
سَنَفْرُغُ لَكُمْ أَيُّهَا الثَّقَلاَنِ فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ
(We shall attend to you, O you two classes (Jinn and men)! Then which of the blessings of your Lord will you both (Jinn and men) deny) 55:31-32 Allah said in this honorable Ayah,
يَـمَعْشَرَ الْجِنِّ وَالإِنْسِ أَلَمْ يَأْتِكُمْ رُسُلٌ مِّنْكُمْ يَقُصُّونَ عَلَيْكُمْ آيَـتِي وَيُنذِرُونَكُمْ لِقَآءَ يَوْمِكُمْ هَـذَا قَالُواْ شَهِدْنَا عَلَى أَنْفُسِنَا
(O you assembly of Jinn and humans! "Did not there come to you Messengers from amongst you, reciting unto you My verses and warning you of the meeting of this Day of yours" They will say: "We bear witness against ourselves.") meaning, we affirm that the Messengers ﷺ have conveyed Your Messages to us and warned us about the meeting with You, and that this Day will certainly occur. Allah said next,
وَغَرَّتْهُمُ الْحَيَوةُ الدُّنْيَا
(It was the life of this world that deceived them.) and they wasted their lives and brought destruction to themselves by rejecting the Messengers ﷺ and denying their miracles. This is because they were deceived by the beauty, adornment and lusts of this life.
وَشَهِدُواْ عَلَى أَنفُسِهِمْ
(And they will bear witness against themselves) on the Day of Resurrection,
أَنَّهُمْ كَانُواْ كَـفِرِينَ
(that they were disbelievers...) in this worldly life, rejecting what the Messengers, may Allah's peace and blessings be on them, brought them.
On the Day of Rising, I will address jinn and humankind, and ask them if messengers from their own species had not come to them reciting to them what Allah had revealed to them and warning them that they will meet this day, which is the Day of Rising. They will say: Of course they did. Today we confess against ourselves that Your messengers did communicate Your message to us and we admit the meeting of this day; but we had rejected Your messengers and denied the meeting of this day. The life of the world with its temporary beauty, decorations and luxuries had deceived them, and they will admit against themselves that they disbelieved in Allah and His messengers in the world. Yet this confession and acceptance will not be of any use to them, as the time for its usefulness would have already passed.
Mentioned in the second verse (130), is a question which will be asked of the Jinn and human beings on the plains of Resurrection.
They will be asked to show the reason why they chose to disbelieve and disobey Allah Ta` ala. They were told that they could not deny that Divinely ordained messengers from among them did reach them, messengers who recited to them the verses of Allah and warned them of that day of reckoning. In the reply to this question, mentioned there is their confession that the messengers did come, they did tell them the truth, and that they were involved with disbelief and disobedience. But, no reason for this wrongdoing was given from their side. Instead, Allah Ta` ala has Himself given its reason by saying: وَگَرَّتھُمُ الحَیاۃُ الدُنیُا (And the worldly life had deceived them). It means that the charms of their transitory life had put them on the wrong track. They thought that it was everything, which was really nothing, and that made them heedless to their end.
There is something noteworthy here. There are other verses in the Qur'an which say that the disbelievers will deny their Kufr and Shirk when asked to explain it on the day of Resurrection and before their Lord, they would lie by saying: وَاللَّـهِ رَبِّنَا مَا كُنَّا مُشْرِكِي that is, ` we swear by Allah, our Lord, we were no mushriks (of those who ascribe partners to Him).' Now, this verse tells us that they would be ashamed of their Kufr and Shirk and will confess their error. On the outside, this seems to be contradictory. But, there are further explanations in other verses of the Qur'an that they would initially deny when asked, but, when Allah Ta` ala - in His perfect power - would make them speechless, witnesses will come from different parts of their own body. Then, Allah will give them their speech back and they will tell everything about their misdeed openly and clearly. Then, the Jinn and human beings will find out that all parts of their body were really the private eyes of the created system which finally produced the true evidence on every-thing about them. Then, left with no choice to deny, they will confess.
Are there messengers of Allah among the Jinn too?
Something else to be considered here is that, in this verse, Allah Ta` ala has addressed both Jinnkind and mankind and asked them about messengers (rusul) coming to them, messengers of Allah who were from among them. This shows that messengers have been sent to the Jinnkind from among their own kind - as is the case with human-kind among whom the messengers were sent from among them, that is, they were human beings.
On this question, the ` Ulama' of Tafsir and Hadith differ. Some say that Rasul (messenger) and Nabiyy (prophet) have always been human. There has been no Ras O appointed directly from among the Jinnkind. Instead, what has happened is that there have been Jinns charged with the mission of getting reports of the message of truth conveyed by human prophets and messengers and take it to their kind. They were really, in that way, couriers and message-bearers of a Rasul. Therefore, they too are called rasul or carrier of a message, within the literal sense of the word in Arabic. The proof of the position taken by these respected scholars comes from the verses of the Qur'an where sayings of the Jinn that they conveyed the Qur'an or the saying of the prophet to their kind have been mentioned, for example: وَلَّوْا إِلَىٰ قَوْمِهِم مُّنذِرِينَ and they returned to their people to warn them - 46:29), and in the verse of Surah Al-Jinn: فَقَالُوا إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا ﴿1﴾ يَهْدِي إِلَى الرُّشْدِ فَآمَنَّا بِهِ they said: Indeed, we have heard a wonderful Qur'an that leads to rectitude, so in it we believe - 72:1).
But, there is a group of ` Ulama' who, given the outward meaning of this verse, also believe that, before the appearance of the Last among Prophets (علیہم السلام) ، each of the two species had their messengers from among them. To human beings came messengers who were human beings, and to the different classes of the Jinn, messengers were sent from among their kind only. It is the distinction of the Last among Prophets ﷺ that he was sent as the only Rasul for all human beings and the Jinn of the whole world - and that too was not limited for one given time - in fact, all human beings and the Jinn born right up to the Last Day of Qiyamah shall be his community and he alone shall be the Rasul and Nabiyy for them.
Related Notes on Hindu Autars
Leading scholars of Tafsir, Kalabi and Mujahid hold that the Au-tars of Hindus are generally from the Jinns. Qadi Thana'ullah of Panipat, in his Tafsir Mazhari, has followed this view. According to him, it proves that, before Sayyidna Adam (علیہ السلام) the messengers of the Jinn used to be from their kind only. Then, it is proved that the Jinn inhabited the earth thousands of years before human beings - and since they too are obligated to observe the percepts of the injunctions of the Shari'ah like human beings, it is necessary on the basis of reason and revelation that they too should have prophets and messengers among them in order to convey the commandments of Allah Ta` ala.
Qadi Thana'ullah Panipati has said that the Hindus of India claim the history of their Vedas as thousands of years old. According to them their religious deities they called Autar date back to the same early time. It is not far out to say that they may be these very prophets and messengers of the Jinnkind, and may be the instructions brought by them were put together in the form of some book. The images and idols of اوتار Autars of Hindus placed in temples have particular patterns. Some are represented with several faces, others with many hands and feet, while still others would have other features such as a trunk like that of an elephant. They are very different from common human shapes. That the Jinn could transform themselves into such shapes is not beyond the range of probability. Therefore, saying that their Autar might be the prophets, messengers or their deputies who came to serve the Jinnkind - and their book itself be the collection of their instructions - is not so far out either. Then, gradually, as there were alterations in other books, alterations were made here too and what was left of it was idolatry and Shirk.
However, even if that original book and the authentic instructions left by those messengers were present, they would have stood abrogated after the appearance of the Holy Prophet LI and the universal application of his prophethood. And that it would have become impossible to act in accordance with it after its having been deformed and altered is something evident by itself.
Kami akan berfirman kepada mereka pada hari Kiamat, “Wahai sekalian jin dan manusia! Bukankah telah datang kepada kalian rasul-rasul dari bangsa kalian -yakni dari bangsa manusia- yang membacakan kepada kalian wahyu yang Allah turunkan kepada mereka, dan memperingatkan kalian akan adanya perjumpaan (dengan Allah) di hari Kiamat ini?” Mereka menjawab, “Ya, benar. Hari ini kami mengakui bahwa rasul-rasul-Mu telah menyampaikannya kepada kami dan kami juga mengakui adanya perjumpaan (dengan-Mu) di hari ini. Akan tetapi, kami dahulu tidak percaya kepada rasul-rasul-Mu dan tidak percaya akan adanya perjumpaan (dengan-Mu) di hari ini.” Mereka tertipu oleh kemegahan dan kenikmatan semu yang ada di dalam kehidupan dunia. Mereka mengakui bahwa selama di dunia mereka kafir kepada Allah dan rasul-rasul-Nya. Namun, pengakuan dan keimanan itu tidak ada gunanya bagi mereka karena sudah terlambat.
The reason for sending messengers to mankind and jinn is so that no one is punished for the crimes they committed without a messenger having been sent to warn them and the invitation reaching them. I only punished a nation after sending messengers to them.
Đó là nguyên nhân Thiên Sứ được gởi đến cho loài người và loài Jinn để không ai trong họ còn viện cớ không có Thiên Sứ đến báo trước và không nhận được thông điệp. Thế nên, không một cộng đồng nào trước đây bị trừng phạt ngoại trừ đã gởi đến họ vị Thiên Sứ.
Alasan-alasan yang diwujudkan dalam bentuk mengutus para rasul kepada manusia dan jin itu dimaksudkan supaya tidak ada seorang pun yang dihukum atas perbuatannya sementara belum ada rasul yang diutus kepadanya dan belum ada dakwah yang sampai kepadanya; karena Kami tidak akan menjatuhkan hukuman kepada umat mana pun kecuali Kami telah mengutus para rasul kepada mereka.
La razón por la que envío mensajeros tanto a la humanidad como a los genios es para que ninguno de ellos reciba castigo por los crímenes cometidos sin antes haber recibido advertencias e invitación a la verdad. Solo castigué a una nación después de haberle enviado mensajeros, nunca antes.
On Doomsday, when the veil is torn from reality, it will be clear that those who had gone astray, or had misguided others, did not do so because of any misunderstanding. The reason for this was not their being unaware of the truth but their deliberately ignoring it. They could not rise above worldly pomp and show; they could not forego timely benefits. The guidance provided by God through His special subjects was so clear that nobody could have remained unaware of realities, but their worship of the world drew a veil over their eyes; in spite of knowing, they became unaware; in spite of listening, they did not hear. In the Hereafter, they will be shorn of the artificial supports on the strength of which they had remained careless of the Truth. Then it will be pointed out how the Truth had appeared before them and how they had rejected it with the help of false words; how, though their mistake had been explained to them, they still thought that they had been successful in justifying their stand by clever misrepresentations.
Ang pagbibigay-dahilang iyon sa pamamagitan ng pagsusugo sa mga sugo sa tao at jinn ay upang hindi parusahan ang isa dahil sa nagawang krimen nito habang walang naisugo sa kanya na isang sugo at walang umabot sa kanya na isang paanyaya sapagkat hindi Kami nagpaparusa sa isang kalipunan kabilang sa mga kalipunan malibang matapos ng pagsusugo ng mga sugo sa kanila.
Allah je slao poslanike ljudima i džinima kako niko ne bi bio kažnjen zbog grijeha, a da mu nije poslat poslanik i dostavljen poziv istini. Allah nijedan ummet nije kaznio osim nakon što im je poslao poslanika (pa oni ustrajali u svojoj zabludi).
Il motivo per cui vengono inviati i messaggeri sia agli umani che ai Jinn è affinché nessuno venga punito per ciò che ha compiuto senza prima aver ricevuto un messaggero che lo avverta. Non abbiamo mai punito un popolo se non dopo aver inviato loro un messaggero.
L’envoi de messagers aux êtres humains et aux djinns a pour finalité de ne pas punir le pêcheur à qui aucun messager n’a été envoyé et qui n’a connu aucune prédication. Nous n’avons donc châtié aucun peuple avant que des messagers ne lui ait été envoyés.
The third verse (131) tells us that sending prophets and messengers among human beings and the Jinn is based on the dictate of justice and mercy of Allah Ta` ala for He does not send punishment over a people unless they have been awakened through His blessed messengers and provided with the light of guidance.
İnsanlara ve cinlere peygamberler göndererek yapılan bu uyarı, kendilerine bir resul gönderilmeden ve onun daveti ulaşmadan işlemiş olduğu suçtan dolayı cezalandırılmaması içindir. Biz hiçbir millete, onlara peygamberler göndermeden azap etmedik.
ذَلِكَ أَن لَّمْ يَكُنْ رَّبُّكَ مُهْلِكَ الْقُرَى بِظُلْمٍ وَأَهْلُهَا غَـفِلُونَ
(This is because your Lord would not destroy the (populations of) towns for their wrongdoing while their people were unaware. ) meaning: `We sent the Messengers and revealed the Books to the Jinns and mankind, so that no one has an excuse that he is being punished for his wrongs although he did not receive Allah's Message. Therefore, We did not punish any of the nations, except after sending Messengers to them, so that they have no excuse.' Allah said in other Ayat,
وَإِن مِّنْ أُمَّةٍ إِلاَّ خَلاَ فِيهَا نَذِيرٌ
(And there never was a nation but a warner had passed among them.) 35:24, and
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ
(And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and stay away from At-Taghut (all false deities).") 16:36, and
وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً
(And We never punish until We have sent a Messenger.) 17:15, and,
كُلَّمَا أُلْقِىَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَآ أَلَمْ يَأْتِكُمْ نَذِيرٌقَالُواْ بَلَى قَدْ جَآءَنَا نَذِيرٌ فَكَذَّبْنَا
(Every time a group is cast therein, its keeper will ask: "Did no warner come to you" They will say: "Yes, indeed a warner did come to us, but we belied him.") 67:8-9 There are many other Ayat on this subject. At-Tabari said, "Allah's statement,
وَلِكُلٍّ دَرَجَـتٌ مِّمَّا عَمِلُواْ
(For all there will be degrees according to what they did.) means, every person who obeys Allah or behaves disobediently, has grades and ranks according to their works, which Allah gives them as recompense, good for good and evil for evil." I say, it is possible that Allah's statement,
وَلِكُلٍّ دَرَجَـتٌ مِّمَّا عَمِلُواْ
(For all there will be degrees according to what they did.) refers to the disbelievers of the Jinns and mankind who will earn a place in the Fire according to their evil deeds. Allah said,
قَالَ لِكُلٍّ ضِعْفٌ
(He will say: "For each one there is double (torment).")7:38, and,
الَّذِينَ كَفَرُواْ وَصَدُّواْ عَن سَبِيلِ اللَّهِ زِدْنَـهُمْ عَذَابًا فَوْقَ الْعَذَابِ بِمَا كَانُواْ يُفْسِدُونَ
(Those who disbelieved and hinder (others) from the path of Allah, for them We will add torment to the torment because they used to spread corruption.) 16:88 Allah said next,
وَمَا رَبُّكَ بِغَـفِلٍ عَمَّا يَعْمَلُونَ
(And your Lord is not unaware of what they do.) Ibn Jarir commented, "All these deeds that they did, O Muhammad, they did while your Lord is aware of them, and He collects and records these deeds with Him, so that He recompenses them when they meet Him and return to Him.
The sense of the fourth verse (132) is fairly clear. It says that with Allah there are ranks for classes of people among human beings and the Jinn. These ranks have been assigned in terms of their deeds. When rewarded or punished, the measure used shall be that of their deeds.
Ognuno di loro possiede un rango in base alle proprie azioni; non sono pari colui che compie molte azioni malvagie e colui che ne compie in minor quantità, né sono pari il seguace e colui che viene seguito, così come non è pari la ricompensa di coloro che fanno il bene. Il tuo Dio non è Ignaro di ciò che fanno; al contrario, Egli ne è Consapevole; nulla Gli è nascosto e li giudicherà per le loro azioni.
Onlardan her birinin yaptıkları amellerine göre dereceleri vardır. Salih amel işleyenlerin sevabının eşit olmadığı gibi, kötülüğün çoğuyla azı da, birisine uyanla kendisine uyulan da birbirine eşit değildir. Rabbin onların yapmakta olduklarından habersiz değildir. Bilakis onlardan haberdardır. Yapmış oldukları hiçbir şey ona gizli kalmaz. Yaptıkları amellerine göre onların karşılıklarını verecektir.
Và tất cả mọi việc làm của họ sẽ được phân ra từng cấp bật tương xứng, không bao giờ có sự làm nhiều điều tội lỗi lại ngang bằng với việc làm tội lỗi ít hơn, cũng không có việc người đề xướng hoặc người làm theo lại như nhau. Và Thượng Đế của Ngươi không bao làm ngơ với việc làm của họ, đúng hơn là ngày luôn quan sát họ, cũng không có một điều gì có thể giấu giếm được Ngài, Ngài sẽ thưởng phạt tùy vào việc làm của họ.
Each one of them will have ranks in accordance to their actions. The person who did a great deal of evil will not be equal to the one who did less. The followers will not be equal to those who were followed. Similarly, the reward for those who do good will not be the same. Your Lord is not unaware of what they used to do. Instead, He is well aware of that. Nothing of it is hidden from Him and He will repay them for their actions.
Svakom od njih će pripasti određeni stepeni shodno njihovim djelima, tako da neće biti isti onaj ko je puno zla činio i onaj ko je malo zla činio, niti će biti isti sljedbenik i slijeđeni, niti će imati istu nagradu svi oni koji čine dobra djela. Tvoj Gospodar nije nemaran prema onome što su radili, već sve savršeno zna i obračunat će ih za njihova djela.
Masing-masing dari mereka memiliki derajat yang sesuai dengan amal perbuatan mereka. Sebab itu, tidak sama antara orang yang banyak keburukannya dengan orang yang sedikit keburukannya dan juga tidak sama antara orang yang mengikuti dan orang yang diikuti, sebagaimana tidak sama juga pahala yang diberikan kepada orang-orang yang mengerjakan amal saleh. Sungguh, Tuhanmu tidak lalai terhadap apa yang telah mereka perbuat, bahkan Dia senantiasa mengetahuinya. Tidak ada sesuatu pun yang luput dari pengetahuan-Nya dan Dia akan memberi mereka balasan yang setimpal dengan perbuatan mereka.
Ang lahat sa kanila ay may mga antas ayon sa mga gawa nila sapagkat hindi nagkakapantay ang marami sa kasamaan at ang kaunti sa kasamaan, ni ang tagasunod at ang sinusunod gaya ng hindi pagkakapantay ng gantimpala ng mga gumagawa ng mga maayos. Ang Panginoon mo ay hindi nalilingat sa dati nilang ginagawa, bagkus Siya ay nakababatid doon: walang nakakukubli sa Kanya mula roon na anuman. Gaganti Siya sa kanila sa mga gawa nila.
Chacun atteint un degré suivant ses œuvres. Ainsi, celui qui a commis un grand mal n’est pas semblable à celui qui en a commis un petit. De même, le meneur n’est pas semblable au suiveur et les récompenses de ceux qui accomplissent de bonnes œuvres ne sont pas les mêmes. Allah n’est pas inattentif à ce que chacun fait. Au contraire, Il en a connaissance. Rien ne Lui échappe et tous seront rétribués pour leurs œuvres.
Cada uno de ellos tendrá un rango de acuerdo a sus acciones. La persona que hizo mucho mal no será igual a la que hizo menos. Los seguidores no serán iguales a los que fueron seguidos. Del mismo modo, la recompensa para quienes hacen el bien no será la misma. Tu Señor no ignora lo que solían hacer. Por el contrario, Él lo sabe bien. No hay nada que se oculte de Él y Él les retribuirá con justicia por sus acciones.
Ô Messager, ton Seigneur est Celui qui se passe de Ses serviteurs. Il n’a pas besoin d’eux ni de leur adoration et leur mécréance ne Lui porte aucun préjudice. Or, malgré le fait qu’Il se passe d’eux, Il leur fait miséricorde. Ô serviteurs désobéissants, si Allah désirait vous faire périr, Il vous châtierait et anéantirait puis après que vous ayez péri, créerait ce qu’Il veut comme gens croyants et obéissants de la même façon qu’Il vous créa de la descendance des peuples qui vous ont précédés.
-Ey Resul! Senin Rabbin kullarından müstağnidir, onlara ihtiyacı olmadığı gibi ibadetlerine de ihtiyacı yoktur. Onların kâfir olmaları O'na bir zarar vermez. Onlara muhtaç olmamasıyla beraber onlara karşı pek merhametlidir. -Ey günahkâr kullar!- Eğer Allah sizlerin helak olmanızı dileseydi, kendi katından gönderdiği bir azapla sizleri yok ederdi. Sizleri yok ettikten sonra da, sizden önce yaşamış olan başka bir kavmin soyundan sizleri yarattığı gibi, kendisine iman ve itaat eden dilediği kimseleri var ederdi.
Mensajero, tu Señor es Autosuficiente, no depende de Sus siervos. Él no tiene necesidad de ellos ni de su adoración. Su incredulidad en Él no Lo perjudica. A pesar de que no los necesita, es Misericordioso con ellos. Si quisiera destruirlos, siervos desobedientes, los destruiría con Su castigo, y después de esto Él haría venir a otros que creyeran en Él y Lo obedecieran.
Your Lord, O Messenger, is Self-sufficient of His servants. He is not in need of them or their worship of Him. Their disbelief in Him does not harm Him. Despite His not being in need of them, He is Merciful towards them.If He wished to destroy you, O disobedient servants, He would destroy you with His punishment, and then after this He would bring others who would have faith in Him and obey Him, just as He created you from the progeny of other people who had come before you.
Và Thượng Đế của Ngươi - hỡi Thiên Sứ - Ngài là Đấng Giàu Có, Ngài không cần bất cứ thứ gì từ họ, Ngài không cần tới việc thờ phượng của họ, cho dù chúng có toan tính ra sao cũng không làm hại được Ngài, tuy Ngài rất giàu bất cần họ nhưng Ngài rất nhân từ với họ. Nếu muốn là Ngài đã hủy diệt các ngươi - hỡi đám bầy tôi đầy tội lỗi - Ngài sẽ trừng phạt các ngươi, rồi sau khi trừng phạt các ngươi Ngài sẽ thay thế các ngươi bởi những người có đức tin và thần phục Ngài. Cũng giống như Ngài tạo các ngươi từ con cháu của người khác từ những tổ tiên của các ngươi.
Tuhanmu -wahai Rasul- adalah Tuhan Yang Mahakaya terhadap hamba-hamba-Nya. Dia sama sekali tidak membutuhkan bantuan mereka. Bahkan, Dia tidak membutuhkan ibadah mereka, dan Dia sama sekali tidak dirugikan oleh kekafiran mereka. Namun, kendati Dia tidak membutuhkan mereka, Dia sangat penyayang kepada mereka. Jika Dia menghendaki untuk membinasakan kalian -wahai hamba-hamba yang durhaka- Dia akan membinasakan kalian dengan azab-Nya. Lalu setelah kehancuran kalian akan ada orang yang dikehendaki-Nya menjadi orang-orang yang beriman dan patuh kepada-Nya, sebagaimana Dia telah menciptakan kalian dari keturunan kaum lain yang berbeda dengan orang-orang sebelum kalian.
Ang Panginoon mo, O Sugo, ay ang Walang-pangangailangan sa mga lingkod Niya kaya hindi Siya nangangailangan sa kanila ni sa pagsamba nila. Hindi nakapipinsala sa Kanya ang kawalang-pananampalataya nila. Sa kabila ng kawalang-pangangailangan Niya sa kanila, Siya ay May Awa sa kanila. Kung loloobin Niya ang pagpapahamak sa inyo, O mga taong sumusuway, ay lilipulin Niya kayo sa pamamagitan ng isang parusang mula sa ganang Kanya at paiiralin Niya matapos ng pagpapahamak sa inyo ang sinumang loloobin Niya kabilang sa mga sumasampalataya sa Kanya at tumatalima sa Kanya, gaya ng pagkalikha Niya sa inyo mismo mula sa inapo ng mga ibang taong bago ninyo noon.
O Poslaniče, tvoj Gospodar je apsolutno neovisan od Njegovih robova, ne trebaju Mu ni oni ni njihovi ibadeti, niti Mu šteti njihovo nevjerstvo. Međutim, i pored Njegove neovisnosti, On je milostiv prema njima, i da On hoće da vas uništi, o griješnici, sve bi vas iskorijenio nekom Svojom kaznom, i stvorio bi poslije vas ljude koji će u Njega vjerovati i pokoravati Mu se, kao što je i vas stvorio od ljudi koji su bili prije vas.
Commentary
Stated in previous verses was that Allah Ta` ala has always been sending His messengers and the rules of conduct required by Him to every set of people among the Jinn and the human beings and, unless they were fully warned through their messengers, punishment was never given to them for their disbelief and disobedience.
In the first (133) of the four verses cited above, it has been pointed out that the practice of sending needed our obediences and worthier because the Lord of the universe needed our obedience and worship, or some task of His depended on our obedience. No, this was never so. He is absolutely All-Independent, and need-free. But, alongwlth never so. He is absolutely All-Independent, and need-free. But His perfect freedom from dependence and need, there is that attribute of mercy in Him. See how He brings fulfilling all outward and, then He maintains it and keeps present and future needs of everyone and everything. The cause is this very attribute of mercy. Otherwise, human beings, being what they are, would have hardly been able to produce what they needed, not to say much about their lack of etiquette the very blessing of existence. need. This is particularly true about the very blessing of existence. That it has been bestowed without asking is all too clear. No human being anywhere has prayed to be born - nor can praying before coming into existence be imagined. Similarly, there are the limbs of the human body which go in the creation of a living body - the eyes, ears, hands, feet, the heart and the brain. Were they asked for by any human being? Or, did one of them had the consciousness and etiquette to ask for them? Nothing of the sort is true. The truth is: we were not there, we did not ask - it was His mercy hearing the unsaid!
Allah is All-Independent and His Creation is only a Mirror of His Mercy
In this verse, the words: رَبُّکَ الغَنِیُّ describe how absolutely free from and independent of need the Lord of all lords is. But, by adding the needs none, words: ذُوالرَّحمَۃِ soon after, it was it was pointed out that, though He needs none, depends on none, is independent of everyone and everything in the universe, and the universe itself, yet, along with all that, He is also the one who has mercy and dispenses it at will.
Allah, in His Wisdom, Made no Human Being Need-Free - If So, Man Turns To Tyranny
It is certainly a great blessing of Allah, otherwise human beings have their own ways of neglect. When they become free from needs and independent of circumstancial compulsions they stop caring for the benefit or loss and the sorrow or comfort of others. In fact, what usually happens under such situations is that one becomes all the more adamant on inflicting injustice and oppression against others. Says a verse of the Holy Qur'an: إِنَّ الْإِنسَانَ لَيَطْغَىٰ ﴿6﴾ أَن رَّآهُ اسْتَغْنَىٰ ﴿7﴾ (96:6), that is, when human beings find themselves need-free and independent, they are ready to rebel and transgress. Therefore, Allah Almighty has made man so tied up with needs which cannot be fulfilled without the help of others. A king needs his retinue of liveries, the wealthy man needs his help, the industrialist depends on his labour. The driver of a passenger vehicle comes out on the streets to earn his living of the day while one who can afford to pay for the ride has to hail for one. Nature has chained them together. Each needs the other and no one is doing any favour. Without this arrangement, no rich man will pay a dime to any-one and no handyman or porter would care to carry someone else's burden. So, all this is a manifestation of the most perfect attribute of Allah Ta ala who is All-Independent, yet the Master of Mercy. The text could have used a single word form such as Ar-Rahman (All-Merciful) or Ar-Rahim (Very-Merciful) and that would have served the purpose of describing the mercy of Allah. But, the choice of a compound form: ذُوالرَّحمۃِ (Dhur-Rahmah: The Master of Mercy) has been preferred because it shows the correlation between the two attributes of Allah Ta` ala de-scribed in the verse. He is All-Independent, yet He is the master-dispenser of mercy - an attribute which is the real cause of sending messengers and books for the good of human beings.
After that, it was also made clear that the way His mercy is universal and perfect, in the same way His power holds control over everything. If He wills, He could undo everyone in a moment - and even this undoing of the entire creation would not cause the slightest difference to the working of His power. Then, if He wills to undo the present system of the entire universe and replace it with another set of creation in the same manner and at the same time - He can certainly do that. An evidence of this possible happening always remains before human beings of all ages. Think of the millions of human beings who inhabit the near and far corners of the earth and run the business of their lives, then think of the time a hundred years earlier. You shall realize that the earth was inhabited as it is now, and things were going on as usual, but none of the present inhabitants of the earth, the movers and shakers of things, were there. What was there was a different set of people - and that different set of people lies buried under the earth with no traces to be found today. The people on the earth to-day are the descendants of the earlier generation of people. Says the Qur'an: إِن يَشَأْ يُذْهِبْكُمْ وَيَسْتَخْلِفْ مِن بَعْدِكُم مَّا يَشَاءُ كَمَا أَنشَأَكُم مِّن ذُرِّيَّةِ قَوْمٍ آخَرِينَ He wills, He shall take you away and shall bring after you whom He wills just as He has raised you from the progeny of other people -133). The sense of " يُذْهِبْكُمْ ": yudhhibkum, translated as ` take you away,' is to undo or make absent with no traces left behind. This is why there is no reference to destroying, killing or exterminating. The statement in the text restricts itself to ` taking' which denotes a state of unmaking, unbeing, loss of name, identity and trace.
Il tuo Dio, o Messaggero, è Colui che è Sufficiente a Se Stesso, non ha bisogno dei Suoi sudditi né della loro adorazione, e la loro miscredenza non Gli reca alcun danno; e nonostante il fatto che non abbia bisogno di loro, Egli è Misericordioso nei loro confronti. Se volesse, potrebbe distruggerli. O sudditi ingiusti, potrebbe sterminarvi con una punizione da parte Sua e creare, dopo la vostra distruzione, dei credenti a Lui obbedienti, così come vi ha creati dalle stirpi di altri popoli che vi hanno preceduto.
If They Disobey, They Will Perish
Allah said,
وَرَبُّكَ
(And your Lord...), O Muhammad,
الْغَنِىُّ
(is Al-Ghani) Rich, free from needing His creatures in any way or form, while they stand in need of Him in all situations,
ذُو الرَّحْمَةِ
(full of mercy;) towards creation. Allah said in another Ayah,
إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَّحِيمٌ
(Truly, Allah is full of kindness, the Most Merciful towards mankind.) 2:143
إِن يَشَأْ يُذْهِبْكُمْ
(if He wills, He can destroy you.) if you defy His commandments,
وَيَسْتَخْلِفْ مِن بَعْدِكُم مَّا يَشَآءُ
(And in your place make whom He wills as your successors,) who behave obediently,
كَمَآ أَنشَأَكُمْ مِّن ذُرِّيَّةِ قَوْمٍ ءَاخَرِينَ
(As He raised you from the seed of other people.) and surely, He is able to do this, and it is easy for Him. And just as Allah has destroyed the earlier nations and brought their successors, He is able to do away with these generations and bring other people in their place. Allah has also said;
إِن يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِـاخَرِينَ وَكَانَ اللَّهُ عَلَى ذلِكَ قَدِيراً
(If He wills, He can take you away, O people, and bring others. And Allah is Ever Capable over that.) 4:133,
يأَيُّهَا النَّاسُ أَنتُمُ الْفُقَرَآءُ إِلَى اللَّهِ وَاللَّهُ هُوَ الْغَنِىُّ الْحَمِيدُ - إِن يَشَأْ يُذْهِبْكُـمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ وَمَا ذَلِكَ عَلَى اللَّهِ بِعَزِيزٍ
(O mankind! It is you who stand in need of Allah. But Allah is Rich (free of all needs), Worthy of all praise. If He willed, He could destroy you and bring about a new creation. And that is not hard for Allah.) 35:15-17, and,
نَّفْسِهِ وَاللَّهُ الْغَنِىُّ وَأَنتُمُ الْفُقَرَآءُ وَإِن تَتَوَلَّوْاْ يَسْتَبْدِلْ قَوْماً غَيْرَكُمْ ثُمَّ لاَ يَكُونُواْ
(But Allah is Rich (free of all needs), and you are poor. And if you turn away, He will exchange you for some other people and they will not be your likes.) 47:38. Muhammad bin Ishaq said that Ya`qub bin `Utbah said that he heard Aban bin `Uthman saying about this Ayah,
كَمَآ أَنشَأَكُمْ مِّن ذُرِّيَّةِ قَوْمٍ ءَاخَرِينَ
(As He raised you from the seed of other people. ) "`The seed' means the offspring and the children." Allah's statement,
إِنَّ مَا تُوعَدُونَ لأَتٍ وَمَآ أَنتُم بِمُعْجِزِينَ
(Surely, that which you are promised, will verily, come to pass and you cannot escape.) means, tell them, O Muhammad, that what they have been promised of Resurrection will surely occur,
وَمَآ أَنتُم بِمُعْجِزِينَ
(and you cannot escape.) from Allah. Rather, He is able to resurrect you even after you become dust and bones. Certainly, Allah is able to do all things and nothing ever escapes His power. Allah said;
قُلْ يَـقَوْمِ اعْمَلُواْ عَلَى مَكَانَتِكُمْ إِنِّى عَامِلٌ فَسَوْفَ تَعْلَمُونَ
(Say: "O my people! Work according to your way, surely, I too am working and you will come to know.") This contains a stern warning and a sure promise, saying; remain on your way, if you think that you are rightly guided, for I will remain on mine. Allah said in another Ayah,
وَقُل لِّلَّذِينَ لاَ يُؤْمِنُونَ اعْمَلُواْ عَلَى مَكَانَتِكُمْ إِنَّا عَامِلُونَ - وَانْتَظِرُواْ إِنَّا مُنتَظِرُونَ
(And say to those who do not believe: "Act according to Makanatikum, We are acting (in our way). And you wait! We (too) are waiting.") 11:121-122. `Ali bin Abi Talhah reported that Ibn `Abbas said that,
عَلَى مَكَانَتِكُمْ
(according to Makanatikum...) means, your way.
فَسَوْفَ تَعْلَمُونَ مَن تَكُونُ لَهُ عَـقِبَةُ الدَّارِ إِنَّهُ لاَ يُفْلِحُ الظَّـلِمُونَ
(And you will come to know for which of us will be the (happy) end in the Hereafter. Certainly the wrongdoers will not be successful) 6:135, You will come to know if the happy end will be mine (Muhammad's) or yours (the disbelievers). Allah has indeed kept His promise and allowed Muhammad ﷺ to prevail in the land and rise above those who defied him. He conquered Makkah for him and made him triumphant over his people who rejected and showed enmity towards him. The Prophet's rule soon spread over the Arabian Peninsula, Yemen and Bahrain, and all this occurred during his lifetime. After his death, the various lands and provinces were conquered during the time of his successors, may Allah be pleased with them all. Allah also said,
كَتَبَ اللَّهُ لاّغْلِبَنَّ أَنَاْ وَرُسُلِى إِنَّ اللَّهَ قَوِىٌّ عَزِيزٌ
(Allah has decreed: "Verily, it is I and My Messengers who shall be the victorious." Verily, Allah is All-Powerful, Almighty.) 58:21
إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ ءَامَنُواْ فِى الْحَيَوةِ الدُّنْيَا وَيَوْمَ يَقُومُ الاٌّشْهَـدُ - يَوْمَ لاَ يَنفَعُ الظَّـلِمِينَ مَعْذِرَتُهُمْ وَلَهُمُ الْلَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ
(Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth. The Day when their excuses will be of no profit to the wrongdoers. Theirs will be the curse, and theirs will be the evil abode.) 40:51-52 and,
وَلَقَدْ كَتَبْنَا فِى الزَّبُورِ مِن بَعْدِ الذِّكْرِ أَنَّ الاٌّرْضَ يَرِثُهَا عِبَادِىَ الصَّـلِحُونَ
(And indeed We have written in the Zabur after the Dhikr that My righteous servants shall inherit the land.) 21:105
The resurrection, rising, reckoning and punishment that you are promised, O disbelievers, will most certainly happen. You will not be able to escape from your Lord by running away: He will seize and punish you.
-Ey kâfirler!- Size vadedilen yeniden dirilme, topraktan çıkma, hesap verme ve cezalandırılma kaçınılmaz olarak mutlaka gerçekleşecektir. Rabbinizden kaçarak kurtulamazsınız. O, sizleri perçemlerinizden yakalamıştır ve sizleri azabıyla cezalandıracaktır.
La resurrección, el levantamiento, el juicio final y el castigo que se les promete, incrédulos, ciertamente sucederán. No podrán huir de su Señor: Él los alcanzará y los castigará.
Quả thật, về những gì đã cảnh cáo các ngươi - hỡi nhóm người vô đức tin - như phục sinh, thanh toán và sự trừng phạt chắc chắn sẽ xảy ra không ai có thể tránh khỏi, các ngươi sẽ không chạy thoát khỏi Thượng Đế đâu, Ngài túm lấy chùm tóc trán của các ngươi và Ngài giáng hành phạt lên các ngươi.
Tunay na ang ipinangangako sa inyo, O mga tagatangging sumampalataya, na pagbubuhay, pagtitipon, pagtutuos, at parusa ay talagang darating na hindi maiiwasan. Hindi kayo makalulusot sa Panginoon ninyo sa pamamagitan ng pagtakas sapagkat Siya ay hahawak sa mga buhok ng bumbunan ninyo at magpaparusa sa inyo sa pamamagitan ng parusa Niya.
O nevjernici, ono čime vam se prijeti će sigurno doći, proživljenje, okupljanje, obračun i kazna, i nećete pobjeći od vašeg Gospodara, jer On vama vlada i On će vas Svojom kaznom kazniti.
After having established in the first verse that Allah is All-Independent (Ghaniyy), Master of Mercy (Dhur-Rahmah) and All-Powerful too, the text carries a warning given to disobedient people: إِنَّ مَا تُوعَدُونَ لَآتٍ ۖ وَمَا أَنتُم بِمُعْجِزِينَ ﴿134﴾: Surely what you are promised [ that is, the Divine punishment ] is bound to come, and you cannot frustrate [ it ].'
Another method to awaken them from their heedlessness was adopted in the third verse (135) where it was said: قُلْ يَا قَوْمِ اعْمَلُوا عَلَىٰ مَكَانَتِكُمْ إِنِّي عَامِلٌ ۖ فَسَوْفَ تَعْلَمُونَ مَن تَكُونُ لَهُ عَاقِبَةُ الدَّارِ ۗ إِنَّهُ لَا يُفْلِحُ الظَّالِمُونَ ﴿135﴾ (Say, "0 my people, do at your place (whatever you do) I am to do (in my way). So, you will know for whom is the ultimate abode. Surely, the unjust shall not be successful). This is addressed to the Holy Prophet ﷺ . He is being asked to tell those people of his in Makkah that the choice of not accepting what he is saying is theirs. Let them not accept it, stay as they are and keep on doing what their belief and hostility tell them to do - and he too will keep on doing what his belief tells him to do. In that, there was no loss for him. But, very soon, they will be the ones to find out who will be blessed with the ultimate salvation and success of the Hereafter. And, in this, let them not forget that the Zalim, the unjust, the usurpers of rights, never succeed.
In verità, ciò che vi è stato promesso, o miscredenti, ovvero la Resurrezione, il Raduno, il Rendiconto e la Punizione, è ineluttabile e non potete fuggire dal vostro Dio. Siete tutti annotati presso di Lui e vi infliggerà la Sua punizione.
Sesungguhnya apa yang dijanjikan kepada kalian -wahai orang-orang kafir- tentang hari kebangkitan dari kubur, penghitungan amal, dan hukuman (di hari Kiamat) pasti akan datang, bukan hal yang mustahil, dan kalian tidak akan bisa melarikan diri dari Tuhan kalian. Dia pasti akan menangkap dan menghukum kalian dengan azab-Nya.
Ô mécréants, la ressuscitation, le rassemblement, la reddition des comptes et la punition qu’on vous a promis auront indubitablement lieu. Vous ne pourrez contrecarrer les plans de votre Seigneur en vous échappant car Il vous retiendra par vos têtes et vous fera subir Son châtiment.
Ô Messager, dis: Ô mon peuple, restez fidèle à vos habitudes ainsi qu’à la mécréance et l’égarement qui sont les vôtres. J’ai explicité l’argument d’Allah et vous ai clairement transmis le Message. Je ne Me préoccupe donc pas outre mesure de votre mécréance et de votre égarement, et m’attacherai plus encore à la vérité à laquelle je suis fidèle. Vous saurez alors qui recevra le secours dans le bas monde, qui héritera de la Terre et qui obtiendra l’au-delà. Les polythéistes ne réussissent ni dans le bas monde ni dans l’au-delà. Leur devenir est plutôt d’être perdu même s’ils mènent une vie agréable ici-bas.
O Poslaniče, reci: "Narode moj, ostanite na vašem putu, na vašem nevjerstvu i na vašoj zabludi; ja sam nad vama uspostavio dokaz i svaku vašu ispriku nemogućom učinio, dostavljajući vam jasnu istinu. Ne marim za vaše nevjerstvo i vašu zabludu, ja ću biti postojan na istini, a vi ćete vidjeti kome će pripasti pobjeda na dunjaluku i ko će naslijediti Zemlju, i kome će pripasti pobjeda na Ahiretu. Višebošci neće pobijediti ni na dunjaluku ni na Ahiretu, već će propasti makar doživjeli određena uživanja na dunjaluku."
Di', o Messaggero: "O popolo, restate saldi sul vostro sentiero e nella vostra miscredenza e perdizione; io vi ho chiarito, vi ho comunicato e vi ho presentato le prove evidenti: La vostra miscredenza non mi farà alcun male; al contrario, io resterò saldo sulla Retta Via che percorro. Saprete chi sarà vittorioso in questa vita, chi erediterà la terra e chi otterrà l'Ultima Dimora. In verità, gli associatori non avranno successo, né in questa vita né nell'Aldilà; al contrario, il loro destino è il fallimento, anche se hanno tratto beneficio da ciò che hanno goduto in questa vita".
Commenting on this verse, Tafsir authority, Ibn Kathir pointed out that the exact words of the text here are: مَن تَكُونُ لَهُ عَاقِبَةُ الدَّارِ (for whom is the ultimate abode) and not: عَاقِبَةُ الدَّارِاَلآخِرَۃِ (the ultimate abode of Akhirah), that is, the suffix of 'Akhirah or Hereafter is not there. This tells us that, much earlier than the abode of Akhirah, the ultimate success falls to the lot of the righteous servants of Allah alone even within the present abode of the world. This stands proved from the life and times of the Holy Prophet ﷺ and his blessed Companions ؓ . Not much time passed when all wielders of power and authority found themselves disgraced before them. Their countries were conquered at their hands. Within the period of prophethood, the whole Arabia came under his authority which soon extended to Yaman, Bahrain and the borders of Syria. Then, it was at the hands of his Khulafa' and the Sahabah that a major part of the known world of the time came under their aegis. Fullfilled stood the promise of Allah Ta` a1a: كَتَبَ اللَّـهُ لَأَغْلِبَنَّ أَنَا وَرُسُلِي (Allah has written: I shall overcome, I, and My Messengers - 58:21). And again, it was said in another verse: إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ ﴿51﴾ that is, ` We shall help Our Messengers, and those who have believed, in the present world, and on the Day of Qiyamah, when witnesses will stand to record their testimony on the reckoning of deeds - 40:51.'
Katakanlah -wahai Rasul-, “Wahai kaumku! Tetaplah kalian dengan perilaku kalian dan pertahankanlah kekafiran serta kesesatan kalian karena aku telah membantah alasan kalian dan menegakkan dalil yang menjelaskan kesalahan kalian dengan sejelas-jelasnya. Aku sungguh tidak peduli dengan kekafiran dan kesesatan kalian. Aku akan mempertahankan kebenaran yang aku yakini sampai kalian akan tahu siapa yang akan mendapat kemenangan di dunia, siapa yang akan mewarisi bumi, dan siapa yang akan mendapatkan kebahagiaan hidup di akhirat. Sesungguhnya orang-orang musyrik tidak akan mendapatkan kemenangan di dunia maupun di akhirat. Bahkan, nasib mereka akan berakhir dengan kerugian, walaupun mereka bisa menikmati kesenangan yang mereka sukai di dunia.
-Ey Resul!- De ki: “Ey kavmim! İçinde bulunduğunuz küfür ve sapıklık üzerine gittiğiniz yolda kalmaya devam edin. Şüphesiz ben kesinlikle mazurum ve apaçık beyanda bulunarak sizlerin üzerine hücceti ikame ettim. Sizlerin küfür ve sapıklığını umursamıyorum. Bilakis ben de kendi üzerinde olduğum hak yolda kalmaya devam edeceğim. Muhakkak sizler de dünyada zaferin kimin olacağını, yeryüzüne kimlerin mirasçı kalacağını ve ahiret yurdunun kimlere ait olacağını öğreneceksiniz.” Muhakkak müşrikler ne bu dünyada, ne de ahirette kurtuluşa erebileceklerdir. Bilakis, dünyada zevk aldıkları şeylerin tadını çıkarmış olsalar bile, onların akıbeti hüsrandır.
Sabihin mo, O Sugo: "O mga tao ko, manatili kayo sa pamamaraan ninyo at anumang kayo ay nariyan gaya ng kawalang-pananampalataya at pagkaligaw sapagkat napagpaumanhinan na ako at naglahad na ako ng katwiran sa inyo sa pamamagitan ng pagpapaabot na malinaw, kaya ako ay hindi pumapansin sa kawalang-pananampalataya ninyo at pagkaligaw ninyo bagkus mananatili ako sa anumang ako ay nariyan gaya ng katotohanan. Saka malalaman ninyo kung sino ang magkakaroon ng pag-aadya sa Mundo, sino ang magmamana ng lupa, at sino ang pag-uukulan ng tahanan sa Kabilang-buhay. Tunay na hindi magtatamo ang mga tagapagtambal: hindi sa Mundo at hindi sa Kabilang-buhay. Bagkus ang kahihinatnan nila ay ang pagkalugi, kahit pa nagtamasa sila ng tinamasa nila sa Mundo."
In the life of this world we see that there is a difference between the status of one man and another. This difference is exactly in proportion to the efforts made and the struggle engaged in by each of them. A man’s wisdom, his diligence and accommodation of interests will determine the degree of his success in this life. The same state of affairs exists in the case of the Hereafter. In the Hereafter also, the award of status will relate exactly to the deeds performed by human beings in the world. A man has to spend time and money on the Hereafter also, just as he spends time and money on the world. In the matter of the Hereafter, too, he has to behave wisely, as he has been behaving in the world; he has to look after his interests and take care of delicate situations, just as he had been doing in the world. God, in whose hands lies the power of taking decisions in the Hereafter, is fully aware of the condition of each and every individual. It will not be difficult for Him to give everyone whatever he is entitled to. Through this world of trial which God has created, He has opened the door to immense and valuable possibilities for man, who by performing good deeds in the short temporary life of this world, can earn superlative rewards in the eternal life of the Hereafter. There is no benefit to God in this system. If the present generation does not accept God’s creation plan. He can raise in their place others who will accept His creation plan and enlist themselves in its support. Even the sands of the desert and the leaves of the trees can be raised by Him as His faithful subjects. In a world based entirely on Truth and Justice, the fact that freedom is enjoyed by tyrants and arrogant people as well as virtuous people, in itself proves that this freedom is not by way of reward but by way of trial. One who refuses to accept the Truth and still does not apparently lose anything, should not brag about his apparent good fortune, for this condition is purely temporary. Very soon the time will come when everything on the strength of which he behaved with arrogance, will be taken away from him. And he will be pushed towards eternal destruction, from which he will never be able to emerge, and where he will have the opportunity neither to perform good deeds nor to save himself from the final result of his misdeeds.
Diles, Mensajero: “¡Pueblo mío!, permanezcan en su camino de incredulidad y extravío si así lo deciden, ya que yo he cumplido mi obligación haciéndoles llegar el mensaje. Por lo tanto, no me preocupan su incredulidad y extravío. Por el contrario, me mantendré firme en el camino de la verdad que sigo. Pronto conocerán quién será victorioso en el mundo y heredará la tierra y la morada del Más Allá. Los idólatras no triunfarán, ni en este mundo ni en el Más Allá. Y aunque hayan disfrutado de los placeres del mundo, su final será la perdición.
Ngươi hãy bảo họ - hỡi Thiên Sứ -: Hỡi dân ta, các ngươi hãy trụ lấy trên con đường các ngươi đang đi, đó không phải là con đường của nhóm vô đức tin và lầm lạc đâu. Quả thật, Ta đã cảnh báo cho các ngươi với bằng chứng rõ ràng, Ta không phải là kẻ dẫn các ngươi đến với sự vô đức tin và lầm lạc. Ta quyết trụ lấy chân lý mà Ta đã đi, rồi các ngươi sẽ biết ai mới thật sự chiến thắng ở trần gian, ai là người thừa kế trái đất này và cả Đời Sau. Quả thật, những kẻ đa thần các ngươi sẽ không bao giờ chiến thắng được trên trần gian này lẫn Đời Sau được đâu. Đúng hơn, kết quả dành cho họ là sự thất bại ê chề và nếu được hưởng thụ chỉ hưởng thụ được cuộc sống trần gian này mà thôi.
Say, O Messenger: O my people, remain on your path of disbelief and misguidance if you choose, as I have fulfilled my obligation having established the evidence against you by communicating the message to you. I am therefore not concerned about your disbelief and misguidance. Instead, I will remain firm on the path of truth that I follow. Soon you will come to know who will be victorious in the world and inherit the earth, and who will receive the home of the Afterlife. The idolaters will not succeed, neither in this world nor the Afterlife. Their end result will be loss even though they may have some enjoyment in the world.
Los idólatras hicieron invenciones y afirmaciones falsas con respecto a Al-lah, al apartar para Él una parte de los cultivos y el ganado que Él creó y ofrendar una parte de lo que Él creó a sus ídolos. Sin embargo, la parte que dieron a sus ídolos no llega a donde Al-lah exige que se gaste, como en los pobres y en los indigentes. Pero lo que dieron a Al-lah llega a los ídolos y se gasta en ellos. ¡Qué malo es su juicio y su distribución!
The idolaters made innovations and false claims in their religion concerning Allah by assigning to Him a share of the crops and livestock that He created, and giving a share of what He created to their idols. Yet the share they gave to their partners does not reach the avenues that Allah requires them to be spent in, such as on the poor and destitute. But what they gave to Allah reaches the idols and is spent on them. How evil is their judgement and distribution!
Nagpauso ang mga tagapagtambal kay Allāh ng pagtatalaga para kay Allāh ng isang bahagi mula sa nilikha Niya na mga tanim at mga hayupan saka inangkin nilang ito ay para kay Allāh, at ng isa pang bahagi para sa mga diyus-diyusan nila at mga rebulto nila. Ang anumang inilaan nila para sa mga pantambal nila kay Allāh ay hindi nakararating sa mga guguling isinabatas ni Allāh ang paggugol gaya ng sa mga maralita at mga dukha at ang anumang inilaan nila para kay Allāh, ito ay nakararating sa mga pantambal nila kay Allāh na mga diyus-diyusan, na ginugugol sa mga kapakanan ng mga ito. Pakatandaan, kay sagwa ang hatol nila at ang pagbahagi nila!
Và những kẻ đa thần họ tự đưa ra quy định cho Allah rằng họ sẽ cúng tế cho Allah một phần trồng trọt và một số lượng gia súc, họ cuồn ngôn cho đây là phần của Allah, còn một phần cúng tế khác họ bảo đây là của các thần tượng họ sùng bái và các thần linh của họ. Thế nên, các phần mà họ dành cho thần linh của họ không đến được những mục tiêu mà Allah đã qui định, chẳng hạn như người nghèo và người thiếu thốn, còn những phần dành cho Allah thì đến được các bụt tượng mà họ thờ. Không gì tồi tệ hơn về quyết định và sự phân chia của họ.
Müşrikler, Allah’a karşı bir bidat başlatarak, yarattığı ekinlerden ve hayvanlardan onların Allah için olduğunu ileri sürdükleri, Allah’a bir pay, putları ve ilah edindikleri şeyler için de başka bir pay ayırırlardı. Onların ortaklarına mahsus ayırdıkları paydan Allah’ın fakir ve yoksullara verilmesini meşru kıldığı yerlere verilmezdi. Allah’a mahsus ayırdıkları paydan ise onların ortak kıldıklarına ulaşır, putların tamir edilmesine harcanırdı. Onların verdiği hüküm ve taksimatları ne kadar da kötü değil mi?
Man invents tangible deities because he does not have full faith in the intangible Supreme Being—God. In ancient times polytheists did, however, pay lip service to God, while reserving their real faith for their deities. This was evident from the inequitable way in which they apportioned their sacrificial offerings of grain and livestock to their deities on the one hand, and to God on the other. It was always the deities who were given preference in terms of the quantity and quality of the offerings, and never God. Moreover, when those who in reality are idolaters are ‘worshipping’ God, they devote a part of their prayers to that person, living or dead, whom they idolize. But when they worship the latter, they do not even mention the name of God. They will readily lavish upon a partner that ecstatic devotion which they should reserve for God. In any meeting held to extoll God’s greatness, the majesty and glory of the partner will somehow find a place; but in any meeting held to describe the greatness of the partner, there will be absolutely no mention of the majesty and glory of God. The importance of the ‘partner’ sometimes dominates minds to such an extent that a man will with pleasure sacrifice even his children for it—something which he will not do for the sake of God. All such acts are carried out in the name of God’s religion, but falsely so, because this amounts to attributing to God such precepts as had never been laid down by Him.
Orang-orang yang menyekutukan Allah mempersembahkan kepada Allah satu bagian dari apa yang Dia ciptakan dari tanam-tanaman dan binatang ternak, lalu mereka mengaku bahwa bagian itu adalah milik Allah. Mereka juga mempersembahkan satu bagian lain kepada berhala-berhala mereka. Lalu (mereka mengaku bahwa) bagian yang mereka peruntukan bagi berhala-berhala mereka tidak akan sampai kepada orang-orang yang ditetapkan oleh Allah sebagai penerima zakat, seperti orang-orang fakir dan orang-orang miskin. Tetapi, bagian yang mereka peruntukan bagi Allah akan sampai kepada berhala-berhala mereka dan akan dipergunakan untuk kepentingan berhala-berhala itu. Sungguh buruk keputusan dan pembagian yang mereka buat.
Coloro che associano altri ad Allāh attribuirono ad Allāh parte delle piante e del bestiame che Egli creò, ed insinuarono che ciò è in verità da destinare ad Allāh, mentre un'altra parte è da destinare ai loro idoli. Ciò che hanno destinato ai loro soci non raggiunge la destinazione stabilita dalla Legge di Allāh, come i poveri e i miseri, mentre ciò che hanno destinato ad Allāh raggiunge i loro idoli e viene speso per le loro necessità. Che infausto giudizio e divisione!
Višebošci su izmislili vjerski propis po kojem jedan dio onoga što im Allah daje od usjeva i stoke odvoje za Allaha, a jedan dio za svoje idole i kipove. Ono što su odvojili za svoje idole ne stiže do onih za koje je Allah propisao da treba stići, poput siromaha i nevoljnika, a ono što su odvojili za Allaha ustvari ulažu na svoje idole. Ružno je kako oni sude i čine raspodjelu!
In the fourth verse (136), the disbelievers of Arabia have been admonished for a particular error in their behaviour. The custom was that they would take out from the produce of their lands and from the income of their businesses a portion for Allah and a portion for their idols. The portion taken out for Allah they would spend on the poor and the needy while the portion taken out in the name of their idols they would spend on the priests and keepers of the temple of idols.
To begin with, enough was their injustice in that everything was created by Allah Ta` ala, and the produce which came from them was bestowed by Him, yet they went ahead and made idols to share in what was given by Him. On top of this, they would add insult to injury when, should there be a drop in produce, they would apply this shortfall against the portion they meant for Allah saying that Allah was Independent and did not need their things. Thus, they would exact the portion of their idols in full, as well as that of their own. On some occasion, if it so happened that something from the portion taken out for the idols, or from that of their own, went into the portion reserved for Allah, they would pick it up and take it out of there to keep their accounting straight! And if came the occasion when things were the reverse of it, that is, if anything belonging to the portion of Allah was thrown in their own portion, or in the portion of their idols, it was left where it was saying that Allah is need-free, therefore, any shortage in His share will not make any difference! The Holy Qur'an, taking notice of this crooked conduct of theirs, has said: سَاءَ مَا يَحْكُمُونَ (Evil is what they judge -136). It means that their judgment is evil and crude because they are not realizing that it is Allah who created them and created everything that appears to belong to them, yet they go about equating others with Him, and to top it all, they find excuses to shift elsewhere what, according to their own intention, was supposed to belong to Allah.
The Admonition for Disbelievers - A Lesson for Muslims
This is an admonition directed against the waywardness of the disbelievers of Arabia. However, by implication, it holds a sharp lesson for Muslims as well - Muslims who devote their full potential, their life given by Allah, their body and mind, into different sections. They would reserve part of their years and time in life for Allah and His worship - though the right of Allah demanded that all time frames of their living years should have been reserved to obey and worship Him alone. May be, they could have taken out some time for themselves too to take care of human compulsions - and even then, the truth is that the right of Allah that we be grateful to Him would have still remained unfulfilled! But, here we are, in our time and in our places, doing unbelievable things. If, in the twenty four hours of a day and night of our lives, we do get around to fix some time to be devoted to remember Allah and engage ourselves in what we know as His essential ` Ibadah, then strange things start happening. There comes an urgent need, a call or an appointment or something like that, and we be-come pragmatic all of a sudden. The function, the business, the need comes first. No postponement is made in what is pragmatic or personal. The urgency of work stays. The inevitability of rest time stays. The axe falls on nothing but the time which had been fixed for devotion to Allah through prayers and recitation of the Qur'an. This happens most of the time - emergency, urgency, sickness or any other call - what is the first casualty in this rush is nothing but the time that we had ear-marked for our Dhikr and ` Ibadah. We just cannot say how wrong, how ungrateful and how right-compromising this attitude is. May Allah Ta` ala keep us and all Muslims protected from it.
"Dan mereka memperuntukkan bagi Allah satu bagian dari tanaman dan ternak yang telah diciptakan Allah, lalu mereka ber-kata sesuai dengan persangkaan mereka, 'Ini untuk Allah dan ini untuk berhala-berhala kami.' Maka sajian-sajian yang diperuntuk-kan bagi berhala-berhala mereka tidak sampai kepada Allah, dan saji-sajian yang diperuntukkan bagi Allah, maka sajian itu sampai kepada berhala-berhala mereka. Amat buruklah ketetapan mereka itu. Dan demikianlah pemimpin-pemimpin mereka telah menjadi-kan kebanyakan dari orang-orang yang musyrik itu memandang baik membunuh anak-anak mereka untuk membinasakan mereka dan untuk mengaburkan agama mereka. Dan kalau Allah menghen-daki, niscaya mereka tidak mengerjakannya, maka tinggalkanlah mereka dan sesuatu yang mereka ada-adakan. Dan mereka menga-takan, 'Inilah binatang ternak dan tanaman yang dilarang, tidak boleh memakannya, kecuali orang yang kami kehendaki,' menurut anggapan mereka, dan ada binatang ternak yang diharamkan me-nungganginya dan binatang ternak yang mereka tidak menyebut nama Allah di waktu menyembelihnya, semata-mata membuat kedustaan terhadap Allah. Kelak Allah akan membalas mereka atas apa yang selalu mereka ada-adakan. Dan mereka mengata-kan, 'Apa yang dalam perut binatang ternak ini adalah khusus untuk pria kami, dan diharamkan atas wanita kami,' dan jika yang dalam perut itu dilahirkan mati, maka pria dan wanita sama-sama boleh memakannya. Kelak Allah akan membalas mereka atas ke-tetapan mereka. Sesungguhnya Allah Mahabijaksana lagi Maha Mengetahui. Sungguh rugilah orang yang membunuh anak-anak mereka karena kebodohan lagi tidak mengetahui, dan mereka meng-haramkan sesuatu yang telah Allah rizkikan kepada mereka dengan semata-mata mengada-adakan terhadap Allah. Sungguh mereka telah sesat, dan tidaklah mereka mendapat petunjuk." (Al-An'am: 136-140).
(136) Allah menyampaikan kebodohan akal, kerancuan pemikiran dan kebodohan yang mendalam yang dimiliki oleh orang-orang musyrik yang mendustakan Nabi. Allah membongkar sedi-kit khurafat mereka untuk memperingatkan kesesatan mereka, dan agar ia diwaspadai, dan bahwa penentangan dari orang-orang se-misal mereka terhadap kebenaran yang dibawa oleh Rasul sama sekali tidak menodainya, karena mereka tidak layak untuk meng-hadapi kebenaran. Allah menjelaskan sebagian dari itu, bahwa mereka ﴾ وَجَعَلُواْ لِلَّهِ مِمَّا ذَرَأَ مِنَ ٱلۡحَرۡثِ وَٱلۡأَنۡعَٰمِ نَصِيبٗا ﴿ "memperuntukkan bagi Allah satu bagian dari tanaman dan ternak yang telah diciptakan Allah." Sementara sesembahan mereka juga mendapatkan satu bagian, padahal sebenarnya Allah-lah yang menciptakan dan meng-adakan rizki untuk hamba-hambaNya, maka mereka menggabung-kan antara dua perkara dosa yang dikhawatirkan bahkan tiga:
Pertama, jasa mereka kepada Allah dengan memberikan ba-gian untukNya meskipun mereka meyakini bahwa itu adalah sukarela dari mereka.
Kedua, menyamakan sesembahan itu dengan Allah padahal sesembahan itu tidak memberi mereka rizki dan tidak mencipta-kan sedikit pun darinya.
Ketiga, keputusan mereka yang tidak adil bahwa mereka tidak mempedulikan dan tidak memperhatikan sesuatu yang diberikan kepada Allah walaupun ia sampai kepada sesembahan-sesembahan mereka. Sebaliknya yang diberikan kepada sesembahan-sesem-bahan, maka mereka menjaga dan memperhatikannya, dan tidak sedikit pun yang sampai kepada Allah darinya. Hal itu jika mereka mendapatkan rizki dari tanaman, buah-buahan, dan ternak mereka, maka mereka membaginya menjadi dua bagian. Satu bagian me-reka katakan, "Ini untuk Allah," menurut klaim mereka, karena jika tidak, maka Allah tidak menerima kecuali apa yang diikhlaskan demi WajahNya. Dia tidak menerima amal orang yang menyekutu-kanNya, sedangkan bagian lain, maka mereka menjadikannya se-bagai bagian untuk sesembahan-sesembahan mereka dalam bentuk berhala dan tandingan-tandingan. Mereka tidak mempedulikan jika sesuatu yang mereka peruntukkan bagi Allah sampai dan bercam-pur dengan sesuatu yang mereka peruntukkan untuk selainNya.
Mereka berkata, "Allah tidak membutuhkannya." Maka me-reka tidak mengembalikannya (kepada Allah). Sebaliknya jika sesuatu yang mereka peruntukkan bagi sesembahan-sesembahan bercampur dengan sesuatu yang mereka peruntukkan bagi Allah, maka mereka memisahkannya dan mengembalikannya ke tempat-nya, maka mereka berkata, "Ia miskin, bagiannya harus dikembali-kan." Adakah hukum yang lebih buruk dan lebih zhalim daripada ini, di mana mereka bersungguh-sungguh, menjaga dan mengikhlas-kan diri untuk sesuatu yang diberikan kepada makhluk sementara sebaliknya pada hak Allah?
Ayat yang mulia ini bisa pula ditafsirkan dengan hadits yang ada dalam ash-Shahih dari Nabi bahwa Nabi bersabda,
قَالَ اللّٰهُ: أَنَا أَغْنَى الشُّرَكَاءِ عَنِ الشِّرْكِ، مَنْ أَشْرَكَ مَعِيْ شَيْئًا تَرَكْتُهُ وَشَرِيْكَهُ.
"Allah berfirman, 'Aku adalah sekutu (maksudnya dalam anggap-an mereka) yang tidak membutuhkan sekutu. Barangsiapa menyekutu-kanKu dengan sesuatu, maka Aku meninggalkannya dan sekutunya'."[65]
Jadi makna ayat ini adalah, bahwa sesuatu yang mereka per-untukkan dan persembahkan untuk berhala-berhala adalah ibadah yang murni kepada selain Allah. Allah tidak mendapatkan sedikit pun darinya. Apa yang menurut klaim mereka diperuntukkan bagi Allah, maka ia tetap tidak sampai kepadaNya karena itu adalah kesyirikan. Ia adalah bagian bagi sesembahan-sesembahan dan tandingan-tandingan itu, karena Allah tidak memerlukannya, dan Dia tidak menerima amal yang padanya terdapat unsur syirik de-ngan salah satu makhlukNya.
(137) Dan di antara kebodohan dan kesesatan orang-orang musyrik adalah bahwa pemimpin-pemimpin mereka ﴾ زَيَّنَ لِكَثِيرٖ مِّنَ ٱلۡمُشۡرِكِينَ ﴿ "telah menjadikan kebanyakan dari orang-orang yang musyrik itu memandang baik." Maksudnya, para pembesar dan para pemimpin mereka menjadikan indah pembunuhan terhadap anak-anak mereka, yaitu menguburkan hidup-hidup anak laki-laki karena takut miskin dan anak perempuan karena takut malu. Semua itu termasuk tipuan setan yang ingin menjerumuskan mereka ke dalam kebinasaan dan merancukan agama mereka, akibatnya mereka melakukan perbuatan-perbuatan yang sangat buruk. Para pembe-sar mereka terus menerus menghiasinya bagi mereka sehingga me-nurut mereka hal tersebut termasuk perkara dan sifat yang baik. Seandainya Allah berkehendak melarang dan menghalang-halangi mereka dari perbuatan-perbuatan ini, serta melindungi anak-anak mereka dari pembunuhan yang dilakukan kedua orang tua mereka, niscaya mereka tidak akan mampu melakukannya, akan tetapi hikmahNya membiarkan mereka melakukan hal itu sebagai tipu daya dariNya kepada mereka dan penundaan kepada mereka serta ketidakpedulianNya terhadap keadaan mereka. Oleh karena itu, Dia berfirman, ﴾ فَذَرۡهُمۡ وَمَا يَفۡتَرُونَ ﴿ "Maka tinggalkanlah mereka dan sesuatu yang mereka ada-adakan." Maksudnya, biarkan mereka dengan kebohongan dan kedustaannya. Jangan sedih atas tindakan buruk mereka, karena mereka tidak merugikan Allah sedikit pun.
(138) Di antara bentuk kebodohan mereka adalah bahwa binatang ternak yang secara umum telah dihalalkan oleh Allah, dan dijadikan sebagai rizki dan rahmat di mana mereka menikmati-nya dan mengambil manfaatnya, namun mereka mengada-adakan keyakinan dan ucapan dari diri mereka sendiri, mereka memiliki istilah sendiri pada sebagian binatang ternak dan tanaman, mereka mengatakan, ﴾ هَٰذِهِۦٓ أَنۡعَٰمٞ وَحَرۡثٌ حِجۡرٞ ﴿ "Inilah binatang ternak dan tanaman yang dilarang." Maksudnya, diharamkan, tidak ada yang memakan-nya ﴾ إِلَّا مَن نَّشَآءُ ﴿ "kecuali orang yang kami kehendaki." Maksudnya, tidak seorang pun boleh memakannya kecuali orang yang kami inginkan atau dia memiliki kriteria khusus menurut kami. Semua ini hanya sekedar klaim mereka tanpa pijakan dan hujjah kecuali hanya hawa nafsu dan akal mereka yang rusak.
Adapula binatang ternak yang tidak diharamkan dari segala segi, hanya punggungnya saja yang diharamkan, maksudnya mereka dilarang mengendarai dan memberi beban kepadanya, mereka melindungi punggungnya, dan mereka menamakannya Ham.
Adapula binatang ternak di mana mereka tidak menyebut nama Allah saat menyembelihnya, akan tetapi menyebut nama berhala-berhala dan sesembahan-sesembahan yang mereka sem-bah selain Allah, mereka menyandarkan perbuatan itu kepada Allah, maka mereka semua adalah orang-orang fajir lagi pendusta. ﴾ سَيَجۡزِيهِم بِمَا كَانُواْ يَفۡتَرُونَ ﴿ "Kelak Allah akan membalas mereka atas apa yang selalu mereka ada-adakan" atas nama Allah dalam bentuk penghalalan syirik, pengharaman makanan dan manfaat yang halal.
(139) Di antara keyakinan mereka yang buruk adalah bahwa mereka menentukan sebagian binatang ternak, lalu mereka menentukan janin yang ada di perutnya sebagai sesuatu yang haram untuk wanita dan tidak bagi laki-laki. Mereka berkata,﴾ مَا فِي بُطُونِ هَٰذِهِ ٱلۡأَنۡعَٰمِ خَالِصَةٞ لِّذُكُورِنَا ﴿ "Janin yang dalam perut binatang ternak ini adalah khusus untuk pria kami." Maksudnya, hanya halal untuk kaum laki-laki saja, dan tidak halal untuk wanita. ﴾ وَمُحَرَّمٌ عَلَىٰٓ أَزۡوَٰجِنَاۖ ﴿ "Dan diharamkan atas wanita kami." Ini jika janin itu lahir dalam ke-adaan hidup. Jika ia dilahirkan dalam keadaan mati, maka ia halal untuk semuanya, yakni halal untuk laki-laki dan wanita.﴾ سَيَجۡزِيهِمۡ وَصۡفَهُمۡۚ ﴿ "Kelak Allah akan membalas mereka terhadap ketetapan mereka," di mana mereka menetapkan sesuatu yang dihalalkan oleh Allah sebagai sesuatu yang haram, dan menetapkan yang haram menjadi halal, maka mereka menentang dan menyelisihi syariat Allah dan mereka menisbatkannya kepada Allah.
﴾ إِنَّهُۥ حَكِيمٌ ﴿ "Sesungguhnya Allah Mahabijaksana," di mana Dia menunda mereka dan menempatkan mereka di dalam kesesatan yang mereka alami. ﴾ عَلِيمٞ ﴿ "Lagi Maha Mengetahui," keadaan me-reka, tidak ada yang samar bagiNya. Dia mengetahui mereka, me-ngetahui apa yang mereka katakan dan mereka nisbatkan secara dusta kepadaNya sementara Dia terus memberi mereka rizki dan keselamatan.
(140) Kemudian Allah menjelaskan kerugian dan kebodoh-an akal mereka. Dia berfirman, ﴾ قَدۡ خَسِرَ ٱلَّذِينَ قَتَلُوٓاْ أَوۡلَٰدَهُمۡ سَفَهَۢا بِغَيۡرِ عِلۡمٖ ﴿ "Sungguh rugilah orang yang membunuh anak-anak mereka karena ke-bodohan lagi tidak mengetahui." Maksudnya, mereka rugi agama, anak, dan akal. Ciri mereka berubah dari pemilik akal yang baik menjadi pemilik kedunguan dan kesesatan yang buruk. ﴾ وَحَرَّمُواْ مَا رَزَقَهُمُ ٱللَّهُ ﴿ "Dan mereka mengharamkan sesuatu yang telah Allah rizkikan kepada mereka." Maksudnya, mereka mengharamkan sesuatu yang Allah jadikan sebagai rahmat bagi mereka dan sesuatu yang Dia limpahkan sebagai rizki bagi mereka. Mereka menolak karunia tuhan mereka, tidak sebatas itu saja bahkan mereka menyatakannya haram. Padahal sebenarnya ia termasuk yang paling halal, semua itu adalah ﴾ ٱفۡتِرَآءً عَلَى ٱللَّهِۚ ﴿ "semata-mata mengada-adakan terhadap Allah." Maksudnya, kedustaan yang dilancarkan oleh setiap kafir yang menentang. ﴾ قَدۡ ضَلُّواْ وَمَا كَانُواْ مُهۡتَدِينَ ﴿ "Sungguh mereka telah sesat dan tidaklah mereka mendapat petunjuk." Maksudnya, mereka tersesat dengan kesesatan yang jauh dan tidak mendapatkan petunjuk sedikit pun dalam urusan-urusan mereka.
Les polythéistes innovèrent en décidant de donner une part à Allah de ce qu’Il a créé comme récoltes et bestiaux. Ils prétendent qu’une part de ces biens revient à Allah et qu’une autre revient à leurs idoles et à leurs stèles. Ce qu’ils réservent aux associés qu’ils ont donné à Allah ne sera pas dépensé de la manière légiférée par Allah, comme par exemple la dépense au profit des pauvres et des nécessiteux, tandis que ce qu’ils réservent à Allah parvient aux associés qu’ils Lui ont donnés parmi les idoles et est dépensé à leur profit. Il n’y a pas pire jugement et répartition que les leurs!
Some Acts of Shirk
Allah chastises and criticizes the idolators who invented innovations, Kufr and Shirk, and called on partners and rivals with Allah among His creation, although He created every thing, all praise is due to Him. This is why Allah said,
وَجَعَلُواْ لِلَّهِ مِمَّا ذَرَأَ
(And they assign to Allah from that which He has created,)
مِنَ الْحَرْثِ
(of the tilth) meaning, fruits and produce,
وَالاٌّنْعَامِ نَصِيباً
(and of the cattle a share) meaning a part and a section.
فَقَالُواْ هَـذَا لِلَّهِ بِزَعْمِهِمْ وَهَـذَا لِشُرَكَآئِنَا
(and they say: "This is for Allah," according to their claim, "and this is for our partners.") Allah said next,
فَمَا كَانَ لِشُرَكَآئِهِمْ فَلاَ يَصِلُ إِلَى اللَّهِ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَى شُرَكَآئِهِمْ
(But the share of their "partners" reaches not Allah, while the share of Allah reaches their "partners"!) `Ali bin Abi Talhah and Al-`Awfi narrated that Ibn `Abbas said; "When they, the enemies of Allah, would cultivate the land or collect produce, they would assign a part of it to Allah and another part to the idol. They would keep the share for the idol, whether land, produce or anything else, and preserve its division to such an extent that they would collect anything that accidentally falls from the share they assigned to Allah and add it to the share of the idol. If the water that they assigned for the idol irrigated something (a section of land, for instance) that they assigned for Allah, they would add whatever this water irrigated to the idol's share! If the land or produce that they assigned for Allah was accidentally mixed with the share that they assigned for the idol, they would say that the idol is poor. Therefore, they would add it to the share they assigned for the idol and would not return it to the share they assigned for Allah. If the water that they assigned for Allah irrigated what they assigned for the idol they would leave it (the produce) for the idol. They also made some of their other property sacred, like the Bahirah, Sa'ibah, Wasilah and Ham, assigning them to the idols, claiming that they do so as way of seeking a means of approach to Allah. Allah said,
وَجَعَلُواْ لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالاٌّنْعَامِ نَصِيباً
(And they assign to Allah a share of the tilth and cattle which He has created...)." Similar was said by Mujahid, Qatadah, As-Suddi and others. `Abdur-Rahman bin Zayd bin Aslam commented; "Every type of slaughter that they would assign for Allah, would never be eaten unless they mentioned the names of their idols when slaughtering it. Yet for what they sacrificed in the names of the idols, they would not mention Allah's Name when slaughtering it." He then recited the Ayah (6:136) until he reached,
سَآءَ مَا يَحْكُمُونَ
(Evil is the way they judge!) This Ayah means, evil is that which they determined, for they committed error in the division. Certainly, Allah is the Lord, Owner and Creator of all things and His is the dominion. All things are His property and under His supreme control, will and decree. There is no deity worthy of worship, or Lord, except Him. And even when the polytheists made this evil division, they did not preserve it, but cheated in it. Allah said in other Ayat,
وَيَجْعَلُونَ لِلَّهِ الْبَنَـتِ سُبْحَانَهُ وَلَهُمْ مَّا يَشْتَهُونَ
(And they assign daughters unto Allah -- glory be to Him -- and unto themselves what they desire.) 16:57, and
وَجَعَلُواْ لَهُ مِنْ عِبَادِهِ جُزْءًا إِنَّ الإنسَـنَ لَكَفُورٌ مُّبِينٌ
(Yet, they assign to some of His servants a share with Him. Verily, man is indeed a manifest ingrate!) 43:15, and,
أَلَكُمُ الذَّكَرُ وَلَهُ الاٍّنثَى - تِلْكَ إِذاً قِسْمَةٌ ضِيزَى
(Is it for you the males and for Him the females That indeed is a division most unfair!) 53:21-22.
136- Onlar Allah’a kendi yarattığı ekin ve davarlardan bir pay ayırdılar da zanlarınca:“Bu Allah’ındır, bu da (O’na koştuğumuz) ortaklarımızındır” dediler. Ortaklarına ait olan (pay) Allah’a ulaşmaz. Ama Allah’a ait olan (pay) ortaklarına ulaşır. Ne kötü hükmediyorlar?
137- Böylece onların (Allah’a koştukları) ortakları, müşriklerden birçoğuna evlatlarını öldürmeyi de hoş göstermiştir. Bu, onları helak etmek ve dinlerini de kendilerine karmakarışık etmek içindir. Eğer Allah dileseydi bunu yapamazlardı. Artık sen onları yalan ve iftiraları ile başbaşa bırak.
138- Onlar zanlarınca:“Bu hayvanlar ve ekinler dokunulmazdır. Onları dilediğimiz kimselerden başkası yiyemez. (Şu) hayvanların da sırtları haram kılınmıştır” dediler. Bazı hayvanlar da vardır ki Allah’a iftira ederek (keserken) üzerlerine O’nun adını anmazlar. O, bu iftiraları yüzünden onları cezalandıracaktır.
139- Yine dediler ki:“Şu hayvanların karınlarındakiler (canlı doğarsa) yalnız erkeklerimize helâldir, eşlerimize ise haramdır.” Şâyet ölü doğarsa onlar bunda ortak olurlar. O, bu nitelendirmeleri yüzünden onları cezalandıracaktır. Muhakkak ki O, Hakîmdir, Alîmdir.
140- Bilgisizlikleri ve kıt akıllılıkları yüzünden evlatlarını öldürenler ve Allah’ın kendilerine ihsan buyurduğu rızkı Allah’a iftira ederek haram sayanlar, gerçekten zarara uğramışlardır. Şüphesiz onlar sapmışlardır ve doğru yolu da bulamamışlardır.
136. Yüce Allah, Peygamber sallallahu aleyhi ve sellem’i yalanlayan müşriklerin ne kadar akılsızca işler yaptıklarını ve ne kadar ileri derecede cahil olduklarını haber vermektedir. Yüce Allah bu yolla sapıklıklarına, onlardan sakınmak gerektiğine, bu gibi akılsız kimselerin Peygamberin getirdiği hakka karşı çıkmalarının, hakkı eleştirmeye asla gerekçe olamayacağına, çünkü böylelerinin hakka karşı çıkma ehliyetleri olmadığına dikkat çekmek için onların bazı hurafelerini saymaktadır. İşte onların bu çeşit tutumlarını şöylece söz konusu ederek şöyle buyurmaktadır:“Onlar Allah’a kendi yarattığı ekin ve davarlardan bir pay ayırdılar.” Allah’a ortak koştukları uydurma ilahlarına da bir pay ayırdılar. Halbuki bütün bunları kulları için yaratan ve rızık olmak üzere var eden O’dur. Onlar ise yasak ve sakınılması gereken iki şeyi, hatta üç şeyi bir arada işlediler:
1. Bir taraftan Allah’a bir pay ayırmakla Allah’a minnet ediyorlar, bununla beraber bu payın kendileri tarafından bir bağış olduğuna inanıyorlardı.
2. Kendilerine rızık veremeyen ve bu rızıktan hiçbir şeyi var edemeyen varlıkları Allah’a ortak koştular.
3. Allah’a ait olan paya -ortaklarına ulaşacak olmasına rağmen- aldırış etmeyip önemsememek sureti ile Allah hakkında zalimce hüküm vermişlerdir. Halbuki ortaklarına ait olan paya önem veriyorlar, onu koruyorlar ve bundan Allah’a da herhangi bir şeyin ulaşmasına fırsat vermiyorlardı. Şöyle ki onlar, Allah’ın kendileri için yaratmış olduğu ekin, mahsul ve davarları ikiye ayırıyorlardı. Bir paya sırf kendi laf ve iddiaları ile “Bu, Allah’ındır” diyorlardı. Halbuki Allah ancak kendisi için ihlasla yapılanı kabul eder. Kendisine ortak koşanın amelini kabul etmez. Diğer payı ise Allah’a ortak koştukları putlara ve diğer ortaklara ayırırlardı. Eğer Allah’a ayırdıkları paydan herhangi bir şey, başkasına ayırdıklarına karışacak olursa buna aldırış etmezler ve: Allah’ın buna ihtiyacı yoktur, diyerek onu geri yerine iade etmezlerdi. Şâyet ortak koştukları ilahlarına ayırdıklarından herhangi bir şey, Allah’a ayırdıkları bölüme karışacak olursa, bu sefer onu alır, asıl yerine geri koyarlar ve: Bunlar muhtaçtır, bunların paylarının geri verilmesi kaçınılmazdır, derlerdi. Acaba bundan daha kötü ve bundan daha zalimce bir hüküm olur mu? Çünkü bunlar, mahluk için ayırdıkları paya Yüce Allah’ın hakkına karşı gösterdikleri titizlikten daha fazla titizlik gösteriyor, daha doğru ve samimi davranıyor ve onu daha fazla koruyorlardı.
Âyet-i kerimenin şu şekilde anlaşılma ihtimali de vardır: Sahih’te Peygamber sallallahu aleyhi ve sellem’den sabit olduğuna göre Yüce Allah şöyle buyurmaktadır: “Ben, ortaklar arasında ortaklıktan en müstağni/en uzak olanım. Her kim benimle herhangi bir şeyi ortak koşarsa ben de o kimseyi ortak koşması ile başbaşa bırakırım.”[6] Buna göre âyet-i kerimenin manası şöyle olur: Onların ayırdıkları ve kendisi ile putlarına yakınlaşmaya çalıştıkları pay, Allah’tan başkasına katıksız (ihlasla) yapılmış bir yakınlaşmadır ve bunda Allah’a ait hiçbir şey yoktur. Halbuki kendi iddialarına göre “Allah’a aittir” diye ayırdıkları pay ise bir şirk olduğundan dolayı asla O’na ulaşmaz. Aksine bu da Allah’a koşulan ortakların olur. Çünkü Yüce Allah’ın buna ihtiyacı yoktur ve O, yaratılmışlardan herhangi bir kimsenin kendisine ortak koşulduğu hiçbir ameli kabul etmez.
137. Müşriklerin akılsızlık ve sapıklıklarından birisi de “onların (Allah’a koştukları) ortakları”, yani onların ileri gelenlerinin ve şeytanlarının, onların birçoğuna çocuklarını öldürmeyi süslü göstermesidir. Bu ise fakir kalmak korkusuyla ve kızlar da utanç vesilesi olur diye çocuklarını diri diri gömmeleridir ki bu da “ve’d” diye bilinen şeydir. İşte bütün bunlar, onları helake götürmek isteyen, dinlerini kendilerine karmakarışık etmek isteyen şeytanların aldatmalarındandır. Bu yüzden onlar da son derece çirkin olan bu işleri yapıyorlardı. Ortak koştukları varlıklar, hâlâ daha bu işleri onlara süslü göstermeye devam etmektedirler ki bunlar, onlar tarafından güzel işler ve hoş karşılanan hasletler olarak kabul edilsin.
Eğer Allah onları engellemeyi murad edip bu fiilleri işlemelerine mani olmak, anne-babayı çocuklarını öldürmekten alıkoymak istese idi “bunu yapamazlardı.” Fakat O’nun hikmeti onları yapmak istedikleri işleri ile başbaşa bırakmayı gerektirmiştir. Bu da onları yavaş yavaş azaba yaklaştırmak, onlara mühlet vermek ve onların tutturdukları yola aldırmamaktan dolayıdır. İşte bundan dolayı Yüce Allah:“Artık sen onları yalan ve iftiraları ile başbaşa bırak” buyurmaktadır. Yani uydurdukları bu yalanlarla başbaşa bırak, onlar için üzülme! Çünkü onlar Allah’a hiçbir zarar veremezler.
138. Müşriklerin akılsızlıklarından birisi de Allah’ın genel olarak kendilerine helâl kıldığı ve kendisinden bir rahmet ve rızık olmak üzere faydalarına sunduğu hayvanlar ile ilgili olarak kendiliklerinden birtakım söz ve bid’atler uydurmuş olmalarıdır. Zira onların kimi hayvan ve ekinler ile ilgili kendi aralarında kararlaştırdıkları birtakım hükümleri vardı ki onlar bu ekin ve hayvanlar hakkında:“Bu hayvanlar ve ekinler dokunulmazdır” yani haram kılınmıştır. “Onları dilediğimiz kimselerden başkası yiyemez” derlerdi. Yani bizim ondan yemesini istediğimiz yahut da niteliğini belirttiğimiz kimseler dışında hiçbir kimsenin bunların tadına bakması caiz değildir. Bütün bunlar ise onların zanları ile koydukları hükümlerdir. Bu konuda kendi heva ve heveslerinden ve bozuk görüşlerinden başka herhangi bir dayanak ve delilleri yoktur.
Kimi hayvanları da her bakımdan haram kılmamışlardı. Aksine sadece sıtlarını yani sırtlarına binilmesini ve onlara yük vurulmasını haram kılmışlar, böylelikle onların sırtlarını koruma altına almışlardı ki bu tür hayvanlara “Ham” derlerdi. Kimi hayvanlar üzerine de kestikleri sırada Allah’ın adını anmayarak putlarının adını ve Allah’tan başka tapındıkları varlıkların adını anarlardı, üstelik bu fiillerini de Allah’a nispet ederlerdi. Oysa onlar bunu yapmakla yalan söylüyorlar ve çok çirkin bir iftirada bulunuyorlardı. “O” şirki helâl kabul etmek, yiyecek ve yararlanılacak şeylerden helâl olanları haram kılmak sureti ile Allah’a yaptıkları “bu iftiraları yüzünden onları cezalandıracaktır.”
139. Müşriklerin oldukça gülünç görüşlerinden birisi de kimi davarları tespit ve tayin ederek bu davarların karınlarındaki yavruları erkeklere değil de yalnızca kadınlarına haram kılmaları ve şöyle demeleridir:“Şu hayvanların karınlarındakiler yalnız erkeklerimize helâldir” ve bu hususta kadınların onlara ortaklıkları söz konusu değildir: “eşlerimize ise haramdır.” Bu durum, davarın karnındaki yavrunun diri olarak doğması halinde böyleydi. Eğer yavru ölü doğacak olursa hepsi de onda ortak olurlardı. Yani erkeklere de kadınlara da helâl olurdu.
Allah “bu nitelendirmeleri yüzünden onları cezalandıracaktır.”Çünkü onlar, Allah’ın helâl kıldığı şeyi haram, haram kıldığı şeyi de helâl olarak nitelendirdiler. Böylelikle Allah’ın şeriatına ters düştüler ve muhalefet ettiler, hem de bu yaptıklarını Allah’a nispet ettiler.“Muhakkak ki O Hakîmdir” onlara mühlet verip bu sapıklıkları işlemelerine imkân verme konusunda hikmet sahibidir; “Alîmdir” hiçbir şey kendisine gizli kalmayan, onları ve her şeyi bilendir. O, onları da hakkında söyledikleri iftiralarını da bilir. O buna rağmen onlara afiyet vermekte ve onları rızıklandırmaktadır.
Daha sonra Yüce Allah onların hüsranda olduklarını, akıllarının da kıt olduğunu beyan ederek şöyle buyurmaktadır:
140. “Bilgisizlikleri ve kıt akıllılıkları yüzünden evlatlarını öldürenler... gerçekten zarara uğramışlardır.”Bu davranışları ile dinlerini de çocuklarını da akıllarını da kaybetmek sureti ile zarar etmişlerdir. Sağlam bir akla sahipken helak edici bir akılsızlığa mahkum olmuşlardır.“Allah’ın kendilerine ihsan buyurduğu rızkı” kendilerine rahmet olarak ihsan ettiği ve rızık olarak verdiği şeyleri “Allah’a iftira ederek” son derece inatçı ve nankör kişilerin yaptığı gibi yalan söyleyerek “haram sayanlar, gerçekten zarara uğramışlardır.”Çünkü bunu yapmakla Rab’lerinin lütfunu reddetmiş, bununla da yetinmeyerek katıksız helâl olan bu rızkı haram diye nitelendirmişlerdir.“Şüphesiz onlar sapmışlardır ve doğru yolu da bulamamışlardır.” Haktan alabildiğine uzaklaşmışlar ve yaptıkları hiçbir işte doğru yolu, hidâyeti bulamamışlardır.
Linkage of Verses
Described in the previous verses were false beliefs of the mushriks of Arabia while the present verses recount their practical errors and ignorant customs. The customs of Jahiliyyah mentioned in these verses are: (1) They took out a portion in the name of Allah from grains and fruits, and some in the name of idols and Jinns. Then, if by chance, some part of what belonged to the portion of Allah got mixed up with the portion reserved for idols, they would let it stay mixed as it was. When the position was the reverse of it, they would take it out and make the portion set for idols even. The excuse was that Allah is need-free. A cut in His share does not harm Him while the partners need it - so, their share should not be decreased. This evil custom was mentioned earlier in verse 136.
(2) The second custom was that they would release animals they called Bahirah and Sa'ibah in the name of idols and said that they were doing it for the pleasure of Allah. Here too, the portion allotted to idols was that the act of worship was intended for them - and the portion allotted to Allah was that they aimed to please Allah.
(3) The third custom was that of killing their female children.
(4) The fourth custom was that they would endow some tillage in the name of idols saying that only men could use its produce. Giving or not giving a share from it to women depended on their will. Women had no right to demand.
(5) They would do the same thing with cattle when they would restrict their use for men only.
(6) They considered the quadruped animals they released in the name of idols as unlawful for purposes of riding or carrying loads.
(7) There were quadruped animals they would specify. Using them at any time, they would not pronounce the name of Allah, neither when milking, nor when riding and nor when slaughtering.
(8) The eighth custom was that they would release animals in the name of idols, naming them as Bahirah or Sa'ibah. When, at the time
of slaughter, the calf came out alive, they would slaughter it as well - but, would take it as lawful for men only; for women, they took it to be unlawful - and if the calf was born still, it was supposed to be lawful for everyone.
(9) Even milk from some animals was considered lawful for men and unlawful for women.
(10) They took reverence for four kinds of animals: Bahirah, Sa'ibah, Wasilah and Hami, as an act of worship.
[ All these narrations appear in Ad-Durr Al-Manthur and Ruh al-Mani from Sayyidna Ibn ` Abbas, Mujahid, Ibn Zayd and As-Suddiy with exegetic deductions of Ibn al-Mundhir, Ibn Abi Hatim, Ibn Abi Ash-Shaybah and Ibn Humayd) [ As in Bayn al-Qur'an of Maulana Thanavi ]
Và tương tự, nhóm người đa thần đã bị lũ Shaytan mê hoặc mà sát hại con cái mình do dợ nghèo khổ, điều tồi tệ này ngày càng lan rộng hơn, do bởi lũ Shaytan muốn họ phải vị phạm lệnh cấm của Allah bằng cách lạm sát người vô tội ngoại trừ người đó phạm tội, ngoài ra chúng còn xáo trộn thị phi khiến mọi người không thể phân biệt được đâu là được, đâu là cấm. Tuy nhiên, nếu như Allah không muốn điều đó xảy ra thì họ sẽ không bao giờ làm được, nhưng Ngài muốn điều đó xảy ra bởi giá trị lớn lao hơn. Thôi hãy bỏ mặt họ - hỡi Thiên Sứ - nhóm người đa thần và lời vu khống của họ về Allah, quả thật, điều đó không gây hại gì cho Ngài đâu.
Kung paanong pinaganda ng demonyo para sa mga tagapagtambal ang pasyang mapang-aping ito, pinaganda rin sa marami sa mga tagapagtambal ng mga pantambal nila kabilang sa mga demonyo ang pagpatay nila sa mga anak nila dala ng takot sa karalitaan upang magpahamak ang mga ito sa kanila sa pamamagitan ng pagkakasadlak sa pagpatay ng buhay na ipinagbawal ni Allāh ang pagpatay nito malibang ayon sa katwiran, at upang manlito ang mga ito sa kanila sa relihiyon nila kaya hindi nila nakikilala kung ano ang isinabatas at kung ano ang hindi isinabatas. Kung sakaling niloob ni Allāh na hindi sila gumawa niyon ay hindi sana sila gumawa niyon, subalit Siya ay lumuob niyon dahil sa isang kasanhiang malalim. Kaya iwanan mo, O Sugo, ang mga tagapagtambal na ito at ang paggawa-gawa nila ng kasinungalingan laban kay Allāh sapagkat tunay na iyon ay hindi nakapipinsala sa iyo at isuko mo kay Allāh ang nauukol sa kanila.
Tout comme Satan embellit aux polythéistes ce jugement injuste, des démons embellirent à de nombreux polythéistes le meurtre de leurs enfants en leur faisant craindre la pauvreté. Ils leur embellirent ce crime afin de les mener à la perdition. Ils leur firent ôter la vie d’un être alors qu’Allah rend le meurtre illicite sans raison valable, et ils les firent dénaturer leur religion jusqu’à ne plus savoir ce qui est prescrit et ce qui ne l’est pas. Si Allah avait voulu qu’ils ne commettent pas ce crime ils ne l’auraient pas commis, mais Il laissa faire pour des raisons que nous ne pouvons appréhender. Ô Messager, délaisse ces polythéistes et leurs inventions mensongères sur Allah. Elles ne te nuisent en rien et les concernant, remets t’en à Allah.
Di samping membuat orang-orang musyrik memandang baik keputusan yang tidak adil tersebut, setan juga membuat banyak orang-orang musyrik memandang baik perbuatan mereka yang membunuh anak-anak mereka karena takut miskin. Hal itu dikarenakan setan hendak mencelakakan mereka dengan cara menjerumuskan mereka ke dalam tindak pembunuhan terhadap orang yang nyawanya dilindungi oleh Allah, kecuali dengan hak. Setan juga hendak merusak pemahaman agama mereka hingga mereka tidak mengetahui apa yang dibenarkan oleh syariat dan apa yang tidak. Sekiranya Allah menghendaki mereka tidak melakukan hal itu pasti mereka tidak akan melakukannya. Akan tetapi, Allah menghendaki hal itu terjadi karena ada hikmah yang sangat penting. Oleh sebab itu, biarkanlah -wahai Rasul- orang-orang musyrik itu dengan kebohongan yang mereka buat atas nama Allah karena hal itu sama sekali tidak merugikanmu dan serahkanlah urusan mereka kepada Allah.
Şeytan, bu insafsız hükmü müşriklere hoş gösterdiği gibi, müşriklerin şeytanlardan olan ortakları da, fakirlik korkusuyla çocuklarını öldürmelerini hoş gösterdi. Böylece hak olarak öldürülmesi dışında Yüce Allah'ın haram kıldığı canı alma suçunu onlara işleterek helak olsunlar. Ayrıca dinlerinde meşru olan ile meşru olmayanı ayıramayacak duruma gelerek dinlerini karıştırmalarını istemiştir. Eğer Allah bunları yapmamalarını dileseydi, bunları asla yapamazlardı. Fakat O, ergin bir hikmetten ötürü bunları diledi. -Ey Resul!- O müşrikleri ve Allah adına söyledikleri uydurma iftiralarını bir kenara bırak. Muhakkak bunlar sana bir zarar veremezler. İşini de Allah'a havale et.
Así como Satanás hizo que este juicio injusto pareciera justo para los idólatras, los demonios, que eran sus compañeros y asociados, hicieron que les pareciera bien matar a sus hijos por temor a la pobreza. Los demonios los indujeron a cometer un asesinato para, de esta forma, destruirlos, ya que es ilícito delante de Al-lah, e hicieron que su religión los confundiera de tal manera que ya no supieran lo que Al-lah les había ordenado o prohibido. Si no hubiera sido la voluntad de Al-lah, ellos no lo habrían hecho. Sin embargo, Él lo dispuso así por Su sabiduría. Por tanto, Mensajero, apártate de estos idólatras y sus inventos acerca de Al-lah, porque eso no te perjudicará, y confía el asunto a Al-lah.
Just as Satan made this unfair judgement fair seeming to the idolaters, the devils –who were their partners and associates – made it seem good to them that they should kill their children out of the fear of poverty. The devils inspired them with this in order to destroy them by their committing the act of murder, which Allah had made unlawful, and to make their religion confusing for them such that they did not know anymore what Allah had commanded or prohibited for them. If Allah had willed for them not to do this, they would not have done so. However, He willed it out of His wisdom. So leave, O Messenger, these idolaters and their fabrications about Allah, because that will not harm you, and entrust their matter to Allah.
Così come Satana ha rese attraente agli associatori questa ingiusta legge, rese loro attraente, tramite i loro soci demoni, il fatto di uccidere i loro figli per timore della povertà, al fine di farli cadere nel peccato di uccidere l'anima che Allāh ha proibito di uccidere, se non per giustizia, facendoli cadere in confusione nella loro fede, così da non poter distinguere il lecito dall'illecito. Se Allāh avesse voluto, non avrebbero compiuto ciò che hanno compiuto, tuttavia permise tutto ciò ad uno scopo ben preciso. Non curarti, o Messaggero, di questi associatori, delle loro insinuazioni e delle loro bugie sul conto di Allāh. In verità, tutto ciò non ti farà alcun male; e lascia la loro questione nelle mani di Allāh.
Shaytan Lured the Idolators to Kill Their Children
Allah says, just as the Shayatin lured the idolators to assign a share for Allah from what He created of agriculture and cattle - and a share for the idols, they also made it seem fair for them to kill their children, for fear of poverty, and burying their daughters alive, for fear of dishonor. `Ali bin Abi Talhah reported from Ibn `Abbas that he commented;
وَكَذَلِكَ زَيَّنَ لِكَثِيرٍ مِّنَ الْمُشْرِكِينَ قَتْلَ أَوْلَـدِهِمْ شُرَكَآؤُهُمْ
(And so to many of the idolators, their "partners" have made fair seeming the killing of their children...) "They make killing their children attractive to them." Mujahid said, "Idolators' partners among the devils ordered them to bury their children for fear of poverty." As-Suddi said, "The devils commanded them to kill their daughters so that they,
لِيُرْدُوهُمْ
(lead them to their own destruction), and to,
وَلِيَلْبِسُواْ عَلَيْهِمْ دِينَهُمْ
(cause confusion in their religion.)" Allah said,
وَلَوْ شَآءَ اللَّهُ مَا فَعَلُوهُ
(And if Allah had willed, they would not have done so.) meaning, all this occurred by Allah's leave, will and decree, but He dislikes these practices, and He has the perfect wisdom in every decree. He is never questioned about what He does, but they all will be questioned.
فَذَرْهُمْ وَمَا يَفْتَرُونَ
(So leave them alone with their fabrications.) meaning, avoid and abandon them and what they do, for Allah will judge between you and them.
Kao što je šejtan višebošcima uljepšao ovaj nepravedni propis, tako su šejtani mnogim višebošcima uljepšali ubijanje njihove djece iz straha od siromaštva, kako bi ih tim činom uništio, jer je to ubijanje nevinog života koje je Allah zabranio, i kako bi im vjerske propise pomiješali tako da ne znaju šta je stvarno propisano, a šta nije propisano. Da je Allah htio, oni to ne bi radili, ali je On to htio iz veličanstvene mudrosti, pa ih pusti, o Poslaniče, i njihove izmišljotine koje kazuju na račun Allaha, jer ti to ništa ne šteti, i prepusti njihov slučaj Allahu.
e dissero gli associatori che questo bestiame e queste piante sono proibiti, e che nessuno può cibarsene all'infuori di essi, coloro che servono gli idoli ed altri, mentendo. Il dorso di questi animali è sacro: Non vengono montati e nulla viene caricato sui loro dorsi, ed essi sono: Al- Baħirah, As-Sa'ibah e Al-Ħamī. Su questi animali non viene menzionato il nome di Allāh quando vengono macellati; in verità, li macellano menzionando gli idoli. Fanno tutto ciò dicendo che sia per Suo ordine, mentendo sul conto di Allāh. Allāh infligerà loro la Sua punizione a causa di ciò che insinuarono nei Suoi riguardi.
Và những kẻ đa thần nói: Thú nuôi và hoa mầu này không được dùng, ngoại trừ những ai được sự đồng ý của họ; họ còn ngông cuồng cho rằng để phục vụ cho thần linh họ và cho điều khác, họ còn cấm cưỡi trên lưng những con thú nuôi, không chuyên chở và chúng cần sự chăm sóc, nâng niu và được bảo vệ. Và những con vật nuôi bị giết chết cũng không cho phép nhắc đến tên Allah mà phải nhắc tên các thần linh của họ lên con vật bị giết chết; họ làm mọi chuyện rồi đỗ thừa cho Allah và họ đỗ thừa mọi điều đó là đến từ giáo lý của Ngài, rồi Allah sẽ trừng phạt họ bởi vì những lời cuồng ngôn của họ.
The Idolators Forbade Certain Types of Cattle
`Ali bin Abi Talhah reported that Ibn `Abbas said, "Hijr refers to what they forbade, such as the Wasilah, and the like." Similar was said by Mujahid, Ad-Dahhak, As-Suddi, Qatadah, `Abdur-Rahman bin Zayd bin Aslam and others. Qatadah commented on,
وَقَالُواْ هَـذِهِ أَنْعَـمٌ وَحَرْثٌ حِجْرٌ
(They say that such and such cattle and crops are Hijr,) "It is a prohibition that the Shayatin appointed for their wealth, and a type of exaggeration and extremism that did not come from Allah." `Abdur-Rahman Ibn Zayd bin Aslam said that, d
حِجْرٍ
(Hijr,) refers to what the idolators designated for their deities. As-Suddi said that the Ayah,
لاَّ يَطْعَمُهَآ إِلاَّ مَن نَّشَآءُ بِزَعْمِهِمْ
(And none should eat of them except those whom we allow, they claimed...) means, "They said, only those whom we choose can eat of them., and the rest are prohibited from eating them." Similar to this honorable Ayah, Allah said,
قُلْ أَرَأَيْتُمْ مَّآ أَنزَلَ اللَّهُ لَكُمْ مِّن رِّزْقٍ فَجَعَلْتُمْ مِّنْهُ حَرَامًا وَحَلاَلاً قُلْ ءَآللَّهُ أَذِنَ لَكُمْ أَمْ عَلَى اللَّهِ تَفْتَرُونَ
(Say: "Tell me, what provision Allah has sent down to you! And you have made of it lawful and unlawful." Say: "Has Allah permitted you (to do so), or do you invent a lie against Allah") 10:59, and,
مَا جَعَلَ اللَّهُ مِن بَحِيرَةٍ وَلاَ سَآئِبَةٍ وَلاَ وَصِيلَةٍ وَلاَ حَامٍ وَلَـكِنَّ الَّذِينَ كَفَرُواْ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ وَأَكْثَرُهُمْ لاَ يَعْقِلُونَ
(Allah has not instituted things like Bahirah or a Sa'ibah or a Wasilah or a Ham. But those who disbelieve invent lies against Allah, and most of them have no understanding.) 5:103 As-Suddi said that cattle forbidden to be used for burden were the Bahirah, Sa'ibah, Wasilah and Ham, as well as cattle for which the idolators did not mention Allah's Name when slaughtering them nor when they were born. Abu Bakr bin `Ayyash said that `Asim bin Abi An-Najud said, "Abu Wa'il said to me, `Do you know the meaning of the Ayah,
وَأَنْعَـمٌ حُرِّمَتْ ظُهُورُهَا وَأَنْعَـمٌ لاَّ يَذْكُرُونَ اسْمَ اللَّهِ عَلَيْهَا
(And (they say) there are cattle forbidden to be used for burden, and cattle on which the Name of Allah is not pronounced.) I said, `No.' He said, `It is the Bahirah, which they would not use to for Hajj (either by riding it or carrying things on it)."' Mujahid also said that they were some of the camels belonging to idolators on which Allah's Name was not mentioned when riding, milking, carrying things, copulation or any other action.
افْتِرَآءً عَلَيْهِ
(lying against Him.) against Allah. The idolators indeed lied when they attributed this evil to Allah's religion and Law; He did not allow them to do that nor did He approve of it,
سَيَجْزِيهِم بِمَا كَانُواْ يَفْتَرُونَ
(He will recompense them for what they used to fabricate.) against Him, and falsely attribute to Him.
Višebošci kažu da ova stoka i ovi usjevi su zabranjeni i jedu ih samo oni koje oni odrede - služitelji kipova i drugi, izmišljajući time lažne propise, a ovu stoku je zabranjeno jahati i tovariti, poput behire (kamila kojoj su mušrici razrezivali uho i čije se mlijeko čuvalo idolima i niko je od ljudi nije muzao), sa'ibe (kamila koju su idolopoklonici puštali da slobodno pase ili je to mužjak deve koji bi bio pušten jer bi se čovjek zavjetovao na to ako ozdravi ili se vrati sretno svojoj kući) i hama (mužjak deve koji je služio za rasplod i kad bi dobio određeni broj potomaka (deset), ostavljali su ga svojim idolima i na njega se nije ništa tovarilo), dok je ova stoka specifična po tome da se pri njenom klanju ne spominje Allahovo ime već ime njihovih kipova. Sve to su njihove laži na račun Allaha, i On će ih kazniti zbog toga.
De acuerdo a sus invenciones, los idólatras dijeron que ciertos animales y cultivos estaban prohibidos y que solo los podían comer quienes ellos autorizaran, como los que adoraban a los ídolos y a otros asociados. También dijeron que los lomos de ciertos animales estaban prohibidos y que nadie podía montar o poner carga sobre ellos. Luego afirmaron que el nombre de Al-lah no debía mencionarse sobre ciertos animales en el momento del sacrificio, y que los nombres de los ídolos debían mencionarse en su lugar. Ellos atribuyeron falsamente todo esto a Al-lah. Al-lah les retribuirá con Su castigo por sus invenciones.
Orang-orang musyrik berkata, “Jenis-jenis hewan ternak dan tanam-tanaman ini terlarang.” Tidak ada yang boleh memakannya selain orang-orang yang mereka kehendaki menurut anggapan mereka secara dusta dari kalangan para pelayan berhala dan lain-lain. Ini adalah hewan-hewan ternak yang diharamkan punggungnya sehingga tidak boleh dinaiki dan tidak boleh diberi muatan, yaitu hewan-hewan yang disebut dengan baḥīrah (unta yang dipotong telinganya apabila sudah melahirkan dalam jumlah tertentu), sā`ibah (unta betina yang dibiarkan pergi ke mana saja karena suatu nazar), dan ḥāmī (unta jantan yang ditugaskan mengawini unta betina sampai melahirkan anak-anak unta dalam jumlah tertentu). Ini adalah hewan-hewan yang mereka sembelih tanpa menyebut nama Allah, tetapi mereka menyembelihnya dengan menyebut nama berhala-berhala mereka. Mereka melakukan semua itu berdasarkan kebohongan yang mereka buat atas nama Allah bahwa hal itu berasal dari sisi-Nya. Allah akan membalas perbuatan mereka dengan azab-Nya disebabkan kebohongan yang mereka buat.
Les polythéistes dirent : Ces bestiaux et ces récoltes sont interdits et n’en mangent que ceux que nous autorisons comme les serviteurs des idoles et autres. Voilà ce qu’ils prétendent. [Ils disent également :] Le dos de ces bestiaux est interdit : ils ne doivent être utilisés comme montures ni comme bêtes de somme. Il s’agit de la baħîrah, de la sâ`ibah et du ħâm. Lorsque les polythéistes sacrifiaient ces catégories de bêtes, ils ne les sacrifiaient pas au nom d’Allah mais au nom de leurs idoles. Ils commirent cela en prétendant que cela était dicté par Allah… Mais Il les châtiera pour les mensonges qu’ils profèrent à son encontre.
Müşrikler, şöyle dediler: "Bu hayvanlar ve ekinler haramdır.” İddia ve iftiralarına göre bunlardan ancak putların hizmetkârı ve diledikleri kimseler dışında kimse yiyemez. “Bu hayvanların da sırtı haram kılındı. Bunlara binilmez ve yük yüklenmez.” Bunları ise; Bahira, Saibe ve Hâmi olarak isimlendirdiler. Bu hayvanları keserken Allah’ın adını zikretmez, sadece putlarının adını zikrederler. Bu işlediklerinin hepsini Allah adına, “Bu Allah’ın katındandır” diye yalan söyleyerek yaparlar. Allah kendisine attıkları iftira sebebiyle onların karşılıklarını azabıyla verecektir.
Nagsabi ang mga tagapagtambal: "Ang mga ito ay mga hayupan at mga tanim na ipinagbabawal." Walang kakain mula sa mga ito kundi ang sinumang niloloob nila ayon sa pag-aangkin nila at paggawa-gawa nila, kabilang sa mga tagapaglingkod ng mga diyus-diyosan at iba pa sa kanila. Ang mga ito ay mga hayupang ipinagbawal ang mga likod, kaya hindi sinasakyan at hindi kinakargahan. Ang mga ito ay ang baḥīrah, ang sā'ibah, at ang ḥāmī. Ang mga ito ay mga hayupan na hindi sila bumabanggit ng pangalan ni Allāh sa mga ito sa sandali ng pagkakatay. Kumakatay lamang sila ng mga ito sa ngalan ng mga anito nila. Gumawa sila niyon sa kalahatan niyon dala ng pagsisinungaling laban kay Allāh, na iyon daw ay mula sa ganang Kanya. Gaganti sa kanila si Allāh sa pamamagitan ng parusa Niya dahilan sa sila noon ay gumawa-gawa laban sa Kanya.
The idolaters said that certain animals and crops were banned, and only those whom they wish may eat of them, such as those who worship the idols and others, according to their claim and fabrication. They also said that the backs of certain animals were forbidden and that no one could ride or carry a load on those animals. Then they claimed that the name of Allah must not be mentioned over certain animals at the time of slaughter and the names of idols must be taken instead. They falsely attributed all of this to Allah. Allah will repay them with His punishment because of what they made up about Him.
They said: The foetus in the wombs of these reserved animals, if born alive, is permitted for our males and forbidden to our women. If it is stillborn, then the males and females will share in it. Allah will justly repay them for this statement. He is Wise in His sacred laws and in handling the affairs of His creation, and He knows full well about them.
Ve şöyle dediler: "İşte bu Saibe, Bahira ve Hâmi olarak adlandırdığımız develerin karınlarında taşıdıkları hayvanları sağ olarak doğarlarsa, erkeklerimize helal kadınlarımıza ise haramdır. Fakat bunlar karınlarında bulunan ceninleri ölü olarak doğururlarsa kadınlar ve erkekler bunda ortaktır.” Elbette Allah Teâlâ, onlara bu sözlerinin müstahak oldukları karşılıklarını verecektir. Muhakkak O, koyduğu kanunlarında ve mahlukatının işlerini düzenlemesinde hikmet sahibidir, onları hakkıyla bilendir.
In ancient times, the people of Arabia used to attribute their religion to Abraham and Ishmael. But, in practice, the religion prevalent there was a self-made one, which their leaders had invented and introduced among them. The offering of their produce and cattle made in the name of God and His alleged partners were subject to strict restrictions of their own conception. For instance, if a freed animal was sacrificed and if a live offspring came out of its womb, then it was held that its meat could be eaten only by males and should not be eaten by females, whereas if the offspring was a dead one, it could be eaten by both males and females. Similarly, it was forbidden to ride on the back of certain animals or to place loads on them. In respect of some animals, it was their belief that God’s name should not be taken while riding, slaughtering or milking them. Such people are far removed from the real requirements of religion, i.e. the human being’s devotion to God and his concern about the Hereafter. Every day, they go beyond the limits fixed by God, but take care to strictly observe rules about irrelevant matters of minor importance. This is one of Satan’s complex strategies. He alienates people from the real religion by introducing unrelated matters among them in the name of religion. By creating a tendency to extremism in them, he instils the misunderstanding in man that he (the latter) is steadfast in God’s religion. Extremism in the outer formalities of prayers is the special product of this psychology. A man devoid of sincerity and humility pays meticulous attention to externals, imagining that he has performed the act of prayer to the utmost perfection.
Ils dirent aussi : La chair des bêtes que ces baħîrah et ces sâ`ibah portent dans leurs ventres, si elles naissent vivantes, sera licite à nos hommes et illicite à nos femmes. Si par contre, ces bêtes naissent mortes, leur chair sera licite aux hommes et aux femmes. Allah leur donnera la rétribution qu’ils méritent pour ces allégations. Il est Sage dans Ses prescriptions et la gestion des affaires de Ses créatures. Il est aussi Celui qui les connaît le mieux.
Nagsabi sila: "Ang nasa mga tiyan ng mga sā’ibah at mga baḥīrah na ito na mga sanggol, kung ipinanganak na buhay, ay ipinahihintulot sa mga lalaki namin at ipinagbabawal sa mga maybahay min. Kung ipinanganak ang mga sanggol na nasa tiyan ng mga ito na patay, ang mga lalaki at ang mga babae rito ay magkakatambal." Gaganti sa kanila si Allāh – pagkataas-taas Siya – dahil sa sabi nilang ito ng nagiging karapat-dapat sa kanila. Tunay na Siya ay Marunong sa batas Niya, at pangangasiwa Niya sa kapakanan ng nilikha Niya, Maalam sa kanila.
Và họ nói: Với những bào thai được sinh ra từ những súc vật đó, nếu sinh vẫn còn sống thì nó dành riêng cho nam giới trong chúng tôi, cấm phụ nữ hưởng nó, còn nếu sinh ra bị chết thì cả đàn ông lẫn phụ nữ điều được phép dùng. Rồi đây, Allah Tối Cao sẽ trừng phạt những gì họ nói mà không dựa theo giáo lý của Ngài. Quả thật, Ngài rất sáng suốt về giáo lý và sự quản lý của Ngài, Ngài biết rõ mọi việc.
Mereka juga berkata, “Janin yang ada di dalam perut hewan sā`ibah (unta betina yang dibiarkan pergi ke mana saja karena suatu nazar) dan baḥīrah (unta yang dipotong telinganya apabila sudah melahirkan dalam jumlah tertentu), jika lahir dalam keadaan hidup maka janin itu halal bagi laki-laki kami, namun haram bagi wanita kami. Namun, jika janin yang ada di perutnya lahir dalam keadaan mati maka laki-laki dan wanita sama-sama boleh memakannya. Kelak Allah akan membalas perbuatan mereka sesuai yang berhak mereka dapatkan akibat ucapan mereka itu. Sesungguhnya Allah -Ta'ālā- Mahabijaksana dalam menetapkan syariat-Nya dan mengatur urusan makhluk-Nya, lagi Maha Mengetahui perihal mereka.
E dissero: "I piccoli nei ventri di questi As-Sawā'ib e Al-Baħā'ir sono permessi ai nostri maschi, se nascono vivi, mentre sono proibiti alle nostre donne; se i piccoli nei loro ventri nascono morti, in tal caso maschi e femmine possono cibarsene". Allāh Altissimo li punirà per le loro parole secondo ciò che meritano. In verità, Egli è Il Saggio nella Sua Legge e nell'Amministrazione delle questioni dei Suoi sudditi, Sapiente nei loro riguardi.
وَقَالُواْ مَا فِى بُطُونِ هَـذِهِ الأَنْعَـمِ خَالِصَةٌ لِّذُكُورِنَا
(And they say: "What is in the bellies of such and such cattle is for our males alone...") refers to milk. `Awfi said that Ibn `Abbas said about this Ayah,
وَقَالُواْ مَا فِى بُطُونِ هَـذِهِ الأَنْعَـمِ خَالِصَةٌ لِّذُكُورِنَا
(And they say: "What is in the bellies of such and such cattle is for our males alone...") "It is about milk, which they prohibited for their females and allowed only their males to drink. When a sheep would give birth to a male sheep, they would slaughter it and feed it to their males, but not to their females. If the newly born lamb was a female, they would not slaughter it, but if it was stillborn, they would share in it (with their females)! Allah forbade this practice." Similar was said by As-Suddi. Ash-Sha`bi said, "The Bahirah's milk was only given to the men. But if any cattle from the Bahirah died, both men and women would share in eating it." Similar was said by `Ikrimah, Qatadah and `Abdur-Rahman bin Zayd bin Aslam. Mujahid commented;
وَقَالُواْ مَا فِى بُطُونِ هَـذِهِ الأَنْعَـمِ خَالِصَةٌ لِّذُكُورِنَا وَمُحَرَّمٌ عَلَى أَزْوَجِنَا
(And they say: "What is in the bellies of such and such cattle is for our males alone, and forbidden to our females...") "It refers to the Sa'ibah and the Bahirah." Abu Al-`Aliyah, Mujahid and Qatadah said that Allah's statement,
سَيَجْزِيهِمْ وَصْفَهُمْ
(He will punish them for their attribution. ) means, uttering such falsehood. This is explained by Allah's statement,
وَلاَ تَقُولُواْ لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَـذَا حَلَـلٌ وَهَـذَا حَرَامٌ لِّتَفْتَرُواْ عَلَى اللَّهِ الْكَذِبَ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لاَ يُفْلِحُونَ
(And say not concerning that which your tongues falsely utter: "This is lawful and this is forbidden." so as to invent lies against Allah. Verily, those who invent lies against Allah will never prosper.) 16:116 Allah said,
إِنَّهُ حَكِيمٌ
(Verily, He is All-Wise.) in His actions, statements, Law and decree,
عَلِيمٌ
(All-Knower), in the actions of His servants, whether good or evil, and He will recompense them for these deeds completely.
I kažu: "Ono što je u utrobama ovih vrsta stoke: sa'ibe i behire - ako se rodi živo, halal, dozvoljeno je našim muškarcima a haram, zabranjeno našim ženama, a ako se rodi mrtvo onda su i muškarci i žene u tome jednaki." Allah će ih kazniti zbog tih izmišljenih propisa onako kako zaslužuju. On je mudar u Svom propisivanju zakona i uređivanju stvorenja, i On savršeno poznaje Svoja stvorenja.
Ellos dijeron: “El feto que se encuentra en el útero de estos animales, si nace vivo, está permitido para nuestros varones y prohibido para nuestras mujeres. Si nace muerto, entonces varones y mujeres lo compartirán”.
Al-lah les recompensará con justicia por esta declaración. Él es Sabio en Sus leyes sagradas y en el manejo de los asuntos de Su creación, y Él sabe muy bien acerca de ellos.
Quienes mataron a sus hijos debido a su insensatez e ignorancia, y prohibieron los animales que Al-lah proveyó para ellos, atribuyendo falsamente esto a Al-lah, están perdidos. Se han alejado del camino recto y han perdido la guía.
Sungguh celaka orang-orang yang membunuh anak-anaknya karena kebodohan dan ketololan mereka dan mengharamkan hewan-hewan ternak yang Allah berikan kepada mereka secara mengada-ada atas nama Allah. Mereka benar-benar tersesat dari jalan yang lurus dan tidak mengetahui jalan yang benar.
Akılsızlıkları ve cehaletleri sebebiyle çocuklarını öldüren ve Allah’ın onlara hayvanlardan verdiği rızıkları yalan yere Allah’a nispet ederek haram kılanlar kesinlikle helak oldular. Onlar, dosdoğru yoldan uzaklaştılar ve onu asla bulacak da değildirler.
How misguided such people are, is clear from the fact that many of them thought the savage act of killing one’s own progeny was quite proper. Such misapprehensions deprive people of the clear provisions made by God, so that while fighting over ordinary problems, they overlook matters which are of greater importance, but which might still be understood by the use of common sense.
Sont perdus ceux qui, par faiblesse d’esprit, ont tué leurs enfants et déclaré illicites, par ignorance, les bestiaux qu’Allah leur attribua, en affirmant mensongèrement que cette illicéité avait été prononcée par Allah. Ces gens se sont éloignés du droit chemin et n’y ont point été guidés.
Those who killed their children due to their foolishness and ignorance, and made unlawful the animals that Allah provided for them, falsely attributing this to Allah, are ruined. They have strayed from the straight path and are not guided to it.
Napahamak nga ang mga pumatay sa mga anak nila dahil sa kahinaan ng mga isip nila at kamangmangan nila, at nagbawal sa itinustos sa kanila ni Allāh na mga hayupan habang mga nag-uugnay niyon kay Allāh bilang isang kasinungalingan. Nalayo nga sila sa landasing tuwid, at sila noon ay hindi mga napatnubayan tungo roon.
Propali su oni koji ubijaju svoju djecu iz maloumnosti i neznanja, i koji proizvoljno zabranjuju neke vrste stoke koju im je Allah dao, pripisujući te izmišljene propise Allahu. Takvi su daleko od pravog puta i nikako da njime krenu.
Allah says that those who committed these evil acts have earned the loss of this life and the Hereafter.
As for this life, they lost when they killed their children and made it difficult for themselves by prohibiting some types of their wealth, as an act of innovation that they invented on their own. As for the Hereafter, they will end up in the worst dwellings, because they used to lie about Allah and invent falsehood about Him. Allah also said,
قُلْ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لاَ يُفْلِحُونَ - مَتَـعٌ فِى الدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُهُمْ ثُمَّ نُذِيقُهُمُ الْعَذَابَ الشَّدِيدَ بِمَا كَانُواْ يَكْفُرُونَ
(Say: "Verily, those who invent a lie against Allah will never be successful." (A brief) enjoyment in this world! And then unto Us will be their return, then We shall make them taste the severest torment because they used to disbelieve.) 10:69-70 Al-Hafiz Abu Bakr bin Marduwyah recorded that Ibn `Abbas commented, "If it pleases you to know how ignorant the Arabs used to be, then recite the Ayat beyond Ayah one hundred and thirty in Surat Al-An`am,
قَدْ خَسِرَ الَّذِينَ قَتَلُواْ أَوْلَـدَهُمْ سَفَهاً بِغَيْرِ عِلْمٍ وَحَرَّمُواْ مَا رَزَقَهُمُ اللَّهُ افْتِرَآءً عَلَى اللَّهِ قَدْ ضَلُّواْ وَمَا كَانُواْ مُهْتَدِينَ
(Indeed lost are they who have killed their children, foolishly, without knowledge, and they have forbidden that which Allah has provided for them, inventing a lie against Allah. They have indeed gone astray and were not guided.)" Al-Bukhari also recorded this in the section of his Sahih on the virtues of the Quraysh.
Vennero distrutti coloro che uccisero i propri figli a causa della loro semplicità e ignoranza, e che proibirono il bestiame che Egli donò loro, attribuendo tale ordine ad Allāh, ingiustamente. Si sono allontanati dalla Retta Via e non potevano essere guidati ad essa.
Chắc chắn rằng họ là kẻ thua thiệt khi họ đã tước đoạt đi sinh mạng của các đứa trẻ sơ sinh trong khi chúng chưa có ý trí và nhận thức được, họ tự cấm bản thân dùng những thiên lộc được Allah ban cho từ động vật rồi họ đặt điều nói dối rồi đổ thừa cho Allah. Quả thật, họ đã đi quá xa con đường chính đạo và không được ai hướng dẫn.
Và Allah Hiển Vinh là Đấng đã tạo hóa ra hàng loạt các vườn cây trải đều trên mặt đất gồm cả những cây thân bò, Ngài đã tạo ra chà là và những mảnh đất trồng trọt đủ các loại hình dạng và mùi vị, Ngài còn tạo ra trái ô liu và trái lựu có những chiếc lá tương tự nhau nhưng cả hai lại có khẩu vị khác nhau. Này - hỡi con người - hãy ăn đi những trái đã chín mộng và hãy thực hiện Zakat khi đã thu hoạch mùa vụ xong và chớ hoang phí vượt quá giớ hạn từ giáo lý trong việc ăn uống và chi tiêu. Alllah không bao giờ yêu thích sự hoang phí vượt quá giới hạng của hai điều đó, Ngài rất ghét sự phung phí. Quả thật, Ngài tạo ra tất cả thực phẩm để cho phép đám nô lệ của Ngài dùng nến đám người đa thần không có thẩm quyền cấm nó.
Allah je Taj Koji je stvorio vrtove prostrane po zemlji, sa biljem koje ima stablo i sa biljem koje nema stablo, i On stvara palme i razne usjeve (žito) čiji plodovi su različitih oblika i okusa, i On je stvorio maslinu i šipak sličnih listova a različitih okusa. O ljudi, jedite od plodova njihovih kada rode, dajte zekat na dan žetve i berbe, i ne prekoračujte granice Allahovog zakona po pitanju jela i udjeljivanja, jer Allah ne voli one koji Njegove granice prekoračuju u tome i u drugim stvarima. Onaj Koji je sve to stvorio je to i dozvolio Svojim robovima, tako da višebošci nemaju pravo zabranjivati ga.
Allāh, gloria Sua, Egli è Colui che ha creato enormi campi sulla terra senza alcun precedente, e vi sono piante con stelo, ed è stato Lui a creare le palme e cereali di differenti tipi, sia nell'aspetto che nel gusto. È stato Lui a creare gli ulivi ed il melograno: Le loro foglie sono simili, mentre il gusto è differente. Mangiate, o gente, i loro frutti quando sono maturi ed elargite la Zakēt nel giorno della raccolta e non trasgredite i limiti imposti dalla Shari'ah, sia nel mangiare che nello spendere: Allāh non ama coloro che trasgrediscono i Suoi limiti per quanto riguarda questi fatti, o altro; al contrario, Allāh lo ripudia. In verità, Egli è Colui che ha creato tutto questo e lo ha permesso ai Suoi sudditi, non spetta agli associatori renderlo illecito.
Allah yang menciptakan kebun-kebun yang terhampar di muka bumi, baik berupa tanaman-tanaman yang tidak mempuyai batang maupun pepohonan yang memiliki batang. Dialah yang menciptakan pohon kurma dan menciptakan tanaman-tanaman yang beraneka ragam buahnya dari segi bentuk dan cita rasanya. Dia pula yang menciptakan buah zaitun dan buah delima yang daunnya serupa tetapi rasa buahnya berbeda. Makanlah -wahai manusia- dari buahnya apabila tanaman itu berbuah, dan tunaikanlah zakatnya pada waktu panen. Namun, janganlah kalian melampaui batas-batas yang telah ditetapkan oleh syariat ketika memakannya dan membelanjakannya karena Allah tidak menyukai orang-orang yang melampaui batas dalam masalah tersebut maupun masalah lainnya. Bahkan, Dia murka kepada hal semacam itu. Sesungguhnya Dia yang menciptakan semua hal itu ialah Dia juga yang menghalalkannya untuk hamba-hamba-Nya, sehingga orang-orang musyrik tidak berhak mengharamkannya.
Si Allāh – kaluwalhatian sa Kanya – ay ang lumikha ng mga patanimang nakalatag sa balat ng lupa para sa [halamang] walang katawan at para sa nakaangat sa ibabaw ng mga ito na may katawan. Siya ang lumikha ng mga datiles at lumikha ng mga pananim na nagkakaiba-iba ang mga bunga sa anyo at lasa. Siya ang lumikha ng mga oliba at mga granada, na ang mga dahon ng mga ito ay nagkakahawigan at ang mga lasa ng mga ito ay hindi nagkakahawigan. Kumain kayo, O mga tao, mula sa bunga ng mga ito kapag namunga ang mga ito at magbigay kayo ng zakāh ng mga ito sa araw ng pag-aani ng mga ito. Huwag kayong lumampas sa mga hangganang legal sa Islām sa pagkain at paggugol sapagkat si Allāh ay hindi umiibig sa mga lumalampas sa mga hangganan Niya kaugnay sa mga ito ni sa iba pa sa mga ito, bagkus kinasusuklaman Niya. Tunay na ang lumikha niyon sa kabuuan niyon ay ang pumayag nito sa mga lingkod Niya kaya hindi ukol sa mga tagapagtambal ang pagbabawal niyon.
Allah est Celui qui créa de spacieux jardins sur la Terre, faits de plantes basses et d’arbres. Il est Celui qui créa les palmiers, les cultures de formes et de goûts divers ainsi que l’olivier et le grenadier dont les feuilles se ressemblent mais qui produisent des fruits différents. Ô gens, mangez de leurs fruits quand ils en produisent et acquittez-vous de l’aumône (la zakât) lorsqu’ils sont récoltés. Ne dépassez pas les limites légiférées dans la nourriture et la dépense car Allah n’aime pas ceux qui franchissent les limites. Au contraire, Il réprouve cela. Il est Celui qui créa et rendit tout cela licite à Ses serviteurs. Il n’appartient donc pas aux polythéistes de le déclarer illicite.
Al-lah es Quien creó jardines cultivados que se erigen por encima de la tierra sobre tallos y espalderas, y extendió jardines que se arrastran por la superficie de la Tierra. Él es Quien creó la palma datilera. Él produjo cultivos que difieren en su forma y sabor. Él es Quien creó el olivo y la granada, cuyas hojas se asemejan, pero su fruto es diferente. Pueblo, come de sus frutos cuando fructifiquen y paga el zakat el día de la cosecha. No sobrepasen los límites de la ley revelada con respecto a comer y gastar, porque Al-lah no ama a quienes sobrepasan Sus límites en este y otros aspectos. Por el contrario, reprueba a tales personas. El que creó todo esto es Quien que lo ha hecho lícito para Sus siervos. Por lo tanto, los idólatras no tienen derecho a prohibirlo.
141- Çardaklı ve çardaksız bahçeleri, tatları farklı hurmaları ve ekinleri, birbirine hem benzeyen hem benzemeyen zeytinleri ve narları yaratıp yetiştiren O’dur. Her biri meyve verdiği zaman meyvelerinden yiyin. Hasat günü de hakkını verin. İsraf etmeyin; çünkü O, israf edenleri sevmez.
141. Yüce Allah, müşriklerin Allah’ın kendilerine helâl kılmış olduğu ekin ve davarların pek çoğunda yaptıkları uygulamaları söz konusu ettikten sonra, onlara ihsan etmiş olduğu nimetlerini ve ekinlerle davarlar hakkında yerine getirmeleri gereken görevlerini söz konusu ederek şöyle buyurmaktadır:“Çardaklı ve çardaksız bahçeleri... yaratıp yetiştiren O’dur.” Yani içinde türlü ağaçlar, çeşit çeşit bitkiler yetişen bağ ve bahçeleri yetiştiren O’dur. Bunların bir bölümü için çardak yapılır ve ağaçlar bu çardaklar üzerinde yayılır. Bu çardaklar ağaçların yerden yükselmesine yardımcı olur. Bazılarının ise çardağa ihtiyacı yoktur. Gövdeleri üzerinde yükselirler, yahut da toprağın üzerinde yayılırlar. Bu ifadelerle hem bu bitkilerin faydalarının ve hayırlarının çokluğuna hem de Yüce Allah’ın kullarına bunlar için ne şekilde çardak yapacaklarını ve onları nasıl yetiştireceklerini öğrettiğine dikkat çekilmektedir.
Yine “tatları farklı hurmaları ve ekinleri...” yaratan da O’dur. Bütün bunlar aynı topraktadır, aynı su ile sulanmaktadır; ancak Yüce Allah kiminin tadını kiminden üstün kılmıştır. Yüce Allah özellikle de hurmaları ve çeşitli türleri ile ekinleri zikretmektedir. Buna sebep ise bunların faydalarının çokluğu ve insanların çoğu için bunların temel gıda olmasından dolayıdır. Yine ağaçları itibari ile “birbirine hem benzeyen” buna karşılık mahsül ve tat olarak da “benzemeyen zeytinleri ve narları…”
Burada sanki “Yüce Allah, bu çeşitli bahçeleri ve bunlarla birlikte sözü edilen diğer bitki ve mahsülleri ne için yaratmıştır?” şeklinde bir soru vaki olmuş gibi Allah, bunları kullarının menfaatine yaratmış olduğunu haber vererek şöyle buyurmuştur:“Her biri” yani hurma ağaçları ve ekinler “meyve verdiği zaman meyvelerinden yiyin. Hasat günü de hakkını verin.” Yani o ekinin hakkı ne ise verin. Bu da şer’an miktarları belirli olan nisablara sahip zekâttır. Allah hasat gününde bu zekâtı (öşrü) vermelerini emretmektedir. Çünkü ekinin biçilmesi zekattaki havelan-ı havl (nisab üzerinden bir sene geçmesi)konumundadır. Ayrıca hasat vakti, fakirlerin candan bekledikleri bir dönemdir. O vakitte de ekin sahiplerinin bu hakkı çıkarıp vermeleri kolaydır. Bu hakkı veren kimselerin durumu da açıkça ortaya çıkar ve böylece kimin verdiği kimin de vermediği anlaşılır.“İsraf etmeyin” Bu, yeme konusundaki israfı da ekinin hakkını vermedeki israfı da kapsayan genel bir yasaktır. Yemekte israf, sınırı ve âdeti aşarak yemek, ayrıca ekin sahibinin, vereceği zekâtın miktarını azaltacak şekilde çok yemesidir. Ekinin hakkını vermekte israf ise kişinin, kendisine farz olan miktardan çok fazlasını vermesi veya kendisine, ailesine yahut alacaklarına zarar verecek şekilde fazla vermesi demektir. Bütün bunlar Allah’ın sevmediği ve yasakladığı israf türündendir. Hatta Allah böylesine buğzeder ve gazaplanır.
Bu âyet-i kerime, zirai mahsullerde zekâtın (öşür) farz olduğuna, bunlar hakkında sene geçmesinin (havelan-ı havl) söz konusu olmadığına, onun yerine ekinlerde biçilmenin, hurmalarda ise toplanmanın havelan-ı havl sayılacağına, ticaret maksadıyla olmadığı takdirde mahsul pek çok yıl kişinin yanında kalacak olursa bunda zekâtın tekerrür etmeyeceğine delildir. Çünkü Yüce Allah ancak ekinin biçilmesi vaktinde zekâtının verilmesini emretmiştir. Eğer bundan önce ekin ve mahsule, sahibinin herhangi bir kusuru olmaksızın herhangi bir afet isabet olacak olursa o, bunu (zekât miktarını) tazmin ederek (başka malından) vermez. Yine zekâtını ayırmadan önce hurma ve ekinden (dalında iken) yemek caizdir ve bu, zekâta tâbi kabul edilmez. Aksine geride kalan malın zekâtını öder.
Peygamber sallallahu aleyhi ve sellem mahsül sahiplerine mahsüllerini tahmin edecek görevli kimseleri gönderirdi ve onlara, mahsul sahiplerinin ve başkalarının yeme vb. durumlarını göz önünde bulundurarak mahsulün üçte birini veya dörtte birini mahsul sahiplerine bırakmasını emrederdi.[7]
Allah Created the Produce, Seed Grains and Cattle
Allah states that He created everything, including the produce, fruits and cattle that the idolators mishandled by their misguided ideas, dividing them into various designated parts, allowing some and prohibiting some. Allah said,
وَهُوَ الَّذِى أَنشَأَ جَنَّـتٍ مَّعْرُوشَـتٍ وَغَيْرَ مَعْرُوشَـتٍ
(And it is He Who produces gardens Ma`rushat and not Ma`rushat,) `Ali bin Abi Talhah reported that Ibn `Abbas commented, "Ma`rushat refers to what the people trellise, while `not Ma`rushat' refers to fruits (and produce) that grow wild inland and on mountains." `Ata' Al-Khurasani said that Ibn `Abbas said, "Ma`rushat are the grapevines that are trellised, while `not Ma`rushat' refers to grapevines that are not trellised." As-Suddi said similarly. As for these fruits being similar, yet different, Ibn Jurayj said, "They are similar in shape, but different in taste." Muhammad bin Ka`b said that the Ayah,
كُلُواْ مِن ثَمَرِهِ إِذَآ أَثْمَرَ
(Eat of their fruit when they ripen,) means, "(Eat) from the dates and grapes they produce." Allah said next,
وَءَاتُواْ حَقَّهُ يَوْمَ حَصَادِهِ
(but pay the due thereof on the day of their harvest, ) Mujahid commented, "When the poor people are present (on the day of harvest), give them some of the produce." `Abdur-Razzaq recorded that Mujahid commented on the Ayah,
وَءَاتُواْ حَقَّهُ يَوْمَ حَصَادِهِ
(but pay the due thereof on the day of their harvest.) "When planting, one gives away handfuls (of seed grains) and on harvest, he gives away handfuls and allows them to pick whatever is left on the ground of the harvest." Ath-Thawri said that Hammad narrated that Ibrahim An-Nakha`i said, "One gives away some of the hay." Ibn Al-Mubarak said that Shurayk said that Salim said that Sa`id bin Jubayr commented;
وَءَاتُواْ حَقَّهُ يَوْمَ حَصَادِهِ
(but pay the due thereof on the day of their harvest,) "This ruling, giving the poor the handfuls (of seed grains) and some of the hay as food for their animals, was before Zakah became obligatory." Allah has chastised those who harvest, without giving away a part of it as charity. Allah mentioned the story of the owners of the garden in Surat Nun,
إِنَّا بَلَوْنَـهُمْ كَمَا بَلَوْنَآ أَصْحَـبَ الْجَنَّةِ إِذْ أَقْسَمُواْ لَيَصْرِمُنَّهَا مُصْبِحِينَ - وَلاَ يَسْتَثْنُونَ - فَطَافَ عَلَيْهَا طَآئِفٌ مِّن رَّبِّكَ وَهُمْ نَآئِمُونَ - فَأَصْبَحَتْ كَالصَّرِيمِ - فَتَنَادَوْاْ مُصْبِحِينَ - أَنِ اغْدُواْ عَلَى حَرْثِكُمْ إِن كُنتُمْ صَـرِمِينَ - فَانطَلَقُواْ وَهُمْ يَتَخَـفَتُونَ - أَن لاَّ يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُمْ مِّسْكِينٌ - وَغَدَوْاْ عَلَى حَرْدٍ قَـدِرِينَ - فَلَمَّا رَأَوْهَا قَالُواْ إِنَّا لَضَآلُّونَ بَلْ نَحْنُ مَحْرُومُونَ قَالَ أَوْسَطُهُمْ أَلَمْ أَقُلْ لَّكُمْ لَوْلاَ تُسَبِّحُونَ قَالُواْ سُبْحَـنَ رَبِّنَآ إِنَّا كُنَّا ظَـلِمِينَ فَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَلَـوَمُونَ قَالُواْ يوَيْلَنَآ إِنَّا كُنَّا طَـغِينَ عَسَى رَبُّنَآ أَن يُبْدِلَنَا خَيْراً مِّنْهَآ إِنَّآ إِلَى رَبِّنَا رَغِبُونَ كَذَلِكَ الْعَذَابُ وَلَعَذَابُ الاٌّخِرَةِ أَكْبَرُ لَوْ كَانُواْ يَعْلَمُونَ
(When they swore to pluck the fruits of the (garden) in the morning. Without saying: "If Allah wills." Then there passed by on the (garden) a visitation (fire) from your Lord at night, burning it while they were asleep. So the (garden) became black by the morning, like a pitch dark night (in complete ruins). Then they called out one to another as soon as the morning broke. Saying: "Go to your tilth in the morning, if you would pluck the fruits." So they departed, conversing in secret low tones (saying). "No poor person shall enter upon you into it today." And they went in the morning with strong intention, thinking that they have power (to prevent the poor taking anything of the fruits therefrom). But when they saw the (garden), they said: "Verily, we have gone astray." (Then they said): "Nay! Indeed we are deprived of (the fruits)!" The best among them said: "Did I not tell you, why say you not: `If Allah wills'." They said: "Glory to Our Lord! Verily, we have been wrongdoers." Then they turned one against another, blaming. They said: "Woe to us! We have transgressed. We hope that our Lord will give us in exchange a better (garden) than this. Truly, we turn to our Lord." Such is the punishment (in this life), but truly, the punishment of the Hereafter is greater if they but knew.) 68:18-33.
Prohibiting Extravagance
Allah said,
وَلاَ تُسْرِفُواْ إِنَّهُ لاَ يُحِبُّ الْمُسْرِفِينَ
(And waste not by extravagance. Verily, He likes not the wasteful.) It was said that the extravagance prohibited here refers to excessive charity beyond normal amounts. Ibn Jurayj said, "This Ayah was revealed concerning Thabit bin Qays bin Shammas, who plucked the fruits of his date palms. Then he said to himself, `This day, every person who comes to me, I will feed him from it.' So he kept feeding (them) until the evening came and he ended up with no dates. Allah sent down,
وَلاَ تُسْرِفُواْ إِنَّهُ لاَ يُحِبُّ الْمُسْرِفِينَ
(And waste not by extravagance. Verily, He likes not the wasteful.)" Ibn Jarir recorded this statement from Ibn Jurayj. However, thhe apparent meaning of this Ayah, and Allah knows best, is that;
كُلُواْ مِن ثَمَرِهِ إِذَآ أَثْمَرَ وَءَاتُواْ حَقَّهُ يَوْمَ حَصَادِهِ وَلاَ تُسْرِفُواْ
(Eat of their fruit when they ripen, but pay the due thereof on the day of their harvest, and waste not...) refers to eating, meaning, do not waste in eating because this spoils the mind and the body. Allah said in another Ayah,
وكُلُواْ وَاشْرَبُواْ وَلاَ تُسْرِفُواْ
(And eat and drink but waste not by extravagance.) 7: 31 In his Sahih, Al-Bukhari recorded a Hadith without a chain of narration; a
«كُلُوا وَاشْرَبُوا وَالْبَسُوا مِنْ غَيْرِ إِسْرَافٍ وَلَا مَخِيلَة»
(Eat, drink and clothe yourselves without extravagance or arrogance.) Therefore, these Ayat have the same meaning as this Hadith. and Allah knows best.
Benefits of Cattle
Allah's statement,
وَمِنَ الأَنْعَـمِ حَمُولَةً وَفَرْشًا
(And of the cattle (are some) for burden and (some smaller) for Farsh.) means, He created cattle for you, some of which are suitable for burden, such as camels, and some are Farsh. Ath-Thawri narrated that Abu Ishaq said that Abu Al-Ahwas said that `Abdullah said that `animals for burden' are the camels that are used for carrying things, while, `Farsh', refers to small camels. Al-Hakim recorded it and said, "Its chain is Sahih and they did not record it." `Abdur-Rahman bin Zayd bin Aslam said that `animals for burden' refers to the animals that people ride, while, `Farsh' is that they eat (its meat) and milk it. The sheep is not able to carry things, so you eat its meat and use its wool for covers and mats (or clothes). This statement of `Abdur-Rahman is sound, and the following Ayat testify to it,
أَوَلَمْ يَرَوْاْ أَنَّا خَلَقْنَا لَهُم مِمَّا عَمِلَتْ أَيْدِينَآ أَنْعـماً فَهُمْ لَهَا مَـلِكُونَ - وَذَلَّلْنَـهَا لَهُمْ فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ
(Do they not see that We have created for them of what Our Hands have created, the cattle, so that they are their owners. And We have subdued them unto them so that some of them they have for riding and some they eat.) 36:71-72, and,
وَإِنَّ لَكُمْ فِى الاٌّنْعَـمِ لَعِبْرَةً نُّسْقِيكُمْ مِّمَّا فِى بُطُونِهِ مِن بَيْنِ فَرْثٍ وَدَمٍ لَّبَنًا خَالِصًا سَآئِغًا لِلشَّارِبِينَ
(And verily, in the cattle, there is a lesson for you. We give you to drink of that which is in their bellies, from between excretions and blood, pure milk; palatable to the drinkers.) 16:66, until,
وَمِنْ أَصْوَافِهَا وَأَوْبَارِهَا وَأَشْعَارِهَآ أَثَـثاً وَمَتَـعاً إِلَى حِينٍ
(And of their wool, fur and hair, furnishings and articles of convenience, comfort for a while.) 16:80.
Eat the Meat of These Cattle, But Do Not Follow Shaytan's Law Concerning Them
Allah said,
كُلُواْ مِمَّا رَزَقَكُمُ اللَّهُ
(Eat of what Allah has provided for you,) of fruits, produce and cattle. Allah created all these and provided you with them as provision.
وَلاَ تَتَّبِعُواْ خُطُوَتِ الشَّيْطَـنِ
(and follow not the footsteps of Shaytan.) meaning, his way and orders, just as the idolators followed him and prohibited fruits and produce that Allah provided for them, claiming that this falsehood came from Allah.
إِنَّهُ لَكُمْ
(Surely, he is to you) meaning; Shaytan, O people, is to you,
عَدُوٌّ مُّبِينٌ
(an open enemy) and his enmity to you is clear and apparent. Allah said in other Ayat,
إِنَّ الشَّيْطَـنَ لَكُمْ عَدُوٌّ فَاتَّخِذُوهُ عَدُوّاً إِنَّمَا يَدْعُو حِزْبَهُ لِيَكُونُواْ مِنْ أَصْحَـبِ السَّعِيرِ
(Surely, Shaytan is an enemy to you, so take (treat) him as an enemy. He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire. ) 35:6 and,
يَـبَنِى آدَمَ لاَ يَفْتِنَنَّكُمُ الشَّيْطَـنُ كَمَآ أَخْرَجَ أَبَوَيْكُم مِّنَ الْجَنَّةِ يَنزِعُ عَنْهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوْءَتِهِمَآ
(O Children of Adam! Let not Shaytan deceive you, as he got your parents out of Paradise, stripping them of their raiment, to show them their private parts.) 7:27 and,
أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَآءَ مِن دُونِى وَهُمْ لَكُمْ عَدُوٌّ بِئْسَ لِلظَّـلِمِينَ بَدَلاً
(Will you then take him (Iblis) and his offspring as protectors and helpers rather than Me while they are enemies to you What an evil is the exchange for the wrongdoers.)18:50 There are many other Ayat on this subject.
"Dan Dia-lah yang menjadikan kebun-kebun yang berjunjung dan yang tidak berjunjung, pohon kurma, tanam-tanaman yang bermacam-macam buahnya, zaitun dan delima yang serupa (bentuk dan warnanya), namun tidak sama (rasanya). Makanlah dari buah-nya (yang bermacam-macam itu) bila dia berbuah, dan tunaikan-lah haknya di hari memetik hasilnya (dengan dikeluarkan zakatnya), dan janganlah kamu berlebih-lebihan. Sesungguhnya Allah tidak menyukai orang-orang yang berlebih-lebihan." (Al-An'am: 141).
(141) Manakala Allah menjelaskan tindakan orang-orang musyrik terhadap banyak tanaman dan binatang ternak yang dihalalkan oleh Allah untuk mereka, maka Allah menjelaskan nikmatNya kepada mereka dengan itu, dan tugas mereka yang semestinya mereka lakukan pada tanaman dan binatang ternak, Dia berfirman, ﴾ وَهُوَ ٱلَّذِيٓ أَنشَأَ جَنَّٰتٖ ﴿ "Dan Dia-lah yang menjadikan kebun-kebun," maksudnya, kebun-kebun yang di dalamnya terdapat ber-bagai macam pohon dan tanaman yang berbeda-beda, ﴾ مَّعۡرُوشَٰتٖ وَغَيۡرَ مَعۡرُوشَٰتٖ ﴿ "yang berjunjung dan yang tidak berjunjung." Maksudnya, sebagian dari kebun-kebun itu memiliki penyangga-penyangga, di mana tanaman merambat melaluinya sehingga ia terangkat dari bumi, dan sebagian lain tidak memiliki penyangga, maka ia tumbuh melata di permukaan bumi.
Ini mengandung isyarat kepada banyaknya manfaat dan ke-baikannya. Dan bahwa Allah mengajarkan kepada manusia bagai-mana mereka menjunjung kebun-kebun itu dan menumbuhkan-nya. Dan Allah menumbuhkan ﴾ وَٱلنَّخۡلَ وَٱلزَّرۡعَ مُخۡتَلِفًا أُكُلُهُۥ ﴿ "pohon kurma, tanam-tanaman yang bermacam-macam buahnya." Maksudnya, semua-nya di satu tempat, dan disiram dengan air yang sama, namun Allah membedakan rasa antara yang ini dengan yang itu. Allah mengkhususkan pohon kurma dan tanaman pangan dengan ber-bagai bentuknya karena manfaatnya yang banyak dan karena ia adalah sumber makanan manusia. Dan Allah menumbuhkan ﴾ وَٱلزَّيۡتُونَ وَٱلرُّمَّانَ مُتَشَٰبِهٗا ﴿ "zaitun dan delima yang serupa" pohonnya, ﴾ وَغَيۡرَ مُتَشَٰبِهٖۚ ﴿ "namun tidak sama," buah dan rasanya. Seolah-olah ada yang bertanya, "Untuk apa Allah menumbuhkan kebun-kebun ini dan buah-buahan yang disebutkan sesudahnya?" Maka Allah men-jelaskan bahwa Dia menumbuhkannya untuk kebaikan manusia. Dia berfirman, ﴾ كُلُواْ مِن ثَمَرِهِۦٓ ﴿ "Makanlah dari buahnya." Yakni kurma dan tanaman pangan ﴾ إِذَآ أَثۡمَرَ وَءَاتُواْ حَقَّهُۥ يَوۡمَ حَصَادِهِۦۖ ﴿ "bila dia berbuah, dan tunaikanlah haknya di hari memetik hasilnya." Maksudnya, tunaikan-lah hak tanaman pangan yaitu zakat dengan nishab-nishab yang telah ditentukan dalam agama.
Allah memerintahkan mereka membayarnya pada waktu pa-nen, karena masa panen tanaman pangan ibarat perubahan masa, karena ia adalah waktu di mana hati orang-orang miskin menunggu-nunggunya, maka pada saat itu membayarnya adalah mudah bagi para pemilik tanaman pangan, dan perkaranya pun jelas bagi yang membayarnya, sehingga menjadi jelaslah siapa yang membayar zakat dan siapa yang tidak membayarnya.
FirmanNya, ﴾ وَلَا تُسۡرِفُوٓاْۚ ﴿ "Dan janganlah kamu berlebih-lebihan." Ini meliputi larangan berlebih-lebihan dalam makan, yaitu yang melebihi batas dan kebiasaan. Ini juga termasuk larangan bagi pe-milik tanaman untuk memakan dari tanamannya sampai pada batas merugikan zakat. Termasuk pula berlebih-lebihan dalam mengeluarkan hak tanaman di mana dia mengeluarkannya mele-bihi kewajibannya atau merugikan diri atau keluarganya atau orang yang memiliki hutang atasnya. Semua itu termasuk berlebih-lebihan yang dilarang, dibenci, tidak disukai bahkan dimurkai oleh Allah.
Ayat ini mengandung dalil atas kewajiban zakat hasil buah-buahan dan bahwa ia tidak perlu haul (melewati masa satu tahun). Akan tetapi haulnya adalah saat panen pada tanaman pangan dan petikan kurma, dan bahwa zakatnya tidak berulang-ulang walau-pun ia dimiliki oleh seseorang dalam waktu bertahun-tahun, jika bukan untuk perniagaan, karena Allah tidak memerintahkan un-tuk mengeluarkan zakatnya kecuali saat panen, bahwa jika ia terkena musibah tanpa adanya unsur kelalaian dari pemiliknya maka dia tidak harus menggantinya. Dia boleh makan dari tanam-an dan kurma sebelum ia dizakati dan bahwa yang dimakan itu tidak dihitung ke dalam zakat, akan tetapi yang dizakati adalah harta yang tersisa.
Rasulullah pernah mengutus juru taksir untuk menaksir hasil kebun milik kaum Muslimin, dan Rasulullah memerintahkannya agar membiarkan untuk pemiliknya sepertiga atau seperempat[66] menurut kebiasaan yang dimakan oleh pemiliknya dan selainnya.
Allah, may He be glorified, is the One Who created gardens raised above the ground by means of stems and trellises, and spread out gardens on the surface of the earth without any stems, He is the One Who created the date palm. He produced crops which differ in their shape and taste. He is the One Who created the olive and the pomegranate, the leaves of which are similar but their fruit is different. Eat, O people, from its fruit when it bears fruit and pay its Zakat on the day of its harvest. Do not overstep the limits of the sacred law with respect to eating and spending, because Allah does not love those who overstep His limits in this and other respects. Rather, He hates such people. The One Who created all of this is the One Who has made it lawful for His servants. Therefore, the idolaters have no right to declare it unlawful.
Bahçeleri gövdesiz ve üzerine yükseldiği gövdeli olarak iki çeşit yaratıp yeryüzüne yayan Allah -Subhanehu ve Teâlâ-'dır. Hurma ağaçları ve ekinleri, hem şekil ve hem de lezzet bakımından farklı olarak yaratandır. Yaprakları birbirine benzeyen ve tadı birbirinden farklı olan zeytin ve narı da Yüce Allah yaratmıştır. Ey insanlar! Onlar meyve verdikleri zaman meyvelerinden yiyin ve hasat edildiği zaman da zekâtını ödeyin. Yerken ve infak ederken şeriatın koyduğu sınırları aşmayın. Allah, bu iki hususta veya bunların dışındaki konularda belirlediği sınırları aşanları sevmez. Bilakis ondan nefret eder. Elbette bütün bunları yaratan yaratıcı, kullarına bu nimetleri mübah kılmıştır. Müşriklerin bu nimetleri haram kılma hakkı yoktur.
Commentary
Mentioned in the previous verses was how astray the disbelievers of Makkah had gone when they had taken their self-carved, lifeless, insensate idols as partners in the Divinity of Allah as they made them share in animals created by Him and in many other blessings which were bestowed on them. Their transgression went to the limits when they would take out charities from these blessings as an act of worship, setting aside a portion for Allah and another for their idols. Then, they would employ different excuses to take out what belonged to the portion set aside for Allah and put it in the portion reserved for the idols. Similarly, there were many other ignorance-based arbitrary customs which they had given legal status.
In the first (141) of the two verses quoted above, Allah Ta` ala mentions the wonders wrought by His perfect power in the form of what grows on the earth bringing forth the fruits of His creation. Similarly, in the second verse (142), pointed to was the creation of the different kinds of animals and cattle. Then, with this in view, comes the admonition - how could a people become so sightless as to undermine their Powerful, Knowing and Aware Creator in favour of things that weak, inert and unaware, and start taking the later as His associates and partners.
After that, they were guided towards the straight path, the most sound approach to life. They were told to understand that there was no partner or associate with Allah when He created and bestowed on them things which benefit them - how then, can they take them as sharers in the worship of Allah, something which has to be exclusively for Him? This was rank ingratitude for His blessings, and certainly an injustice. They should realize that it was Allah who bestowed these things on them. It was He who made them work for them so that they could use them as they wished and then, He made these things lawful for them. So, keeping these factors in view, it was their duty to re-member the right of Allah, and be grateful to Him whenever they benefit from His blessings, and to stop making satanic thoughts and ignorance-based customs a part of their faith.
Some Words and Their Meanings
The word: اَنشَاَ (ansha'a) in the first verse means ` created.' The second word: (ma` rushat) is from: عَرش ('arsh) which means to raise, to make go high. مَّعْرُوشَاتٍ ` Ma` rushat' refers to vines of plants which are mounted on supports called trellis, such as, the grape, and some vegetables. In contrast, is: غَيْرَ مَعْرُوشَاتٍ (ghayra marushat: untrellised) which includes all plants the vines of which are not raised high - whether trees with trunk and without vines, or they may be with vines which spread on the ground and are not raised, such as, the melon.
The word: النَّخْلَ (an-nakhl) means the date tree; الزَّرْعَ (az-zar`) is crops of all kinds. The word: الزَّيْتُونَ (az-zaytun) is the name of the olive tree and of its fruit as well; and: الرُّمَّانَ (ar-rumman) is pomegranate.
In these verses, two kinds of farm or garden plants have been mentioned: (1) Those the vines of which are raised high, and (2) those the vines of which are not raised. The hint given is that Allah's creation is full of wisdom and mystery. Here is the same soil, the same water, air, atmosphere, yet the plants that grow are different. Then, a variety was introduced through the processing, colouring and ripening of fruits, and by the employment of countless and complex properties embedded in them, some plants were designed to bear fruit only when their vines were raised up - and even if it does show up, it would not grow and survive, such as, the grape. Then, some plants were taught a grammar of growth so that their vines would not go up even if anyone tried to do that - and should it, by chance, climb up, the fruit will grow weak and wither away, as is the case with melons of all kinds. Certainly unusual is the phenomena when some trees were made to stand on strong trunks and taken as high as it would not be possible for human ingenuity to accomplish in. common practice. This talisman of trees is not simply accidental. It has wisdom, intention and mastery of execution behind it. Trees have properties and fruits have tempers. Some fruits grow and ripen in the soil and on the ground. A touch of soil would spoil others. Some of them find it necessary to hang by high branches, encounter fresh air, soak sunrays and starlight and get their colour. To each, nature has given a suitable system to perform by.
فَتَبَارَكَ اللَّـهُ أَحْسَنُ الْخَالِقِينَ
So blessed be Allah, the best of creators -23:14
After that, dates and crops were mentioned specially. The date fruit is usually eaten for pleasure. If one is hungry, it will serve as regular food. Crops from farms provide food grains for human beings and fodder for animals. After having mentioned these two, it was said: فَتَبَارَكَ اللَّـهُ أَحْسَنُ الْخَالِقِينَ (with a variety of edibles). Here, the pronoun in: أُكُلُهُ (ukuluhu) may be taken as referring back to: زَرع (zar`: crops), or to: نخل (nakhl : date-palms) as well. However, the sense includes both. Thus, the meaning is that there are different kinds of dates, and each kind has a different taste. As for crops, the kinds go to hundreds - and each kind has its own distinct taste, property and use. Their climate and land are the same yet there is a great difference in fruits produced. Then, each kind has a different set of properties and benefits, yet they are so unique in diversity. This is a phenomenon which compels even a man of ordinary insight to realize and accept that the Power and Being that created them is a Being beyond the parameters of comprehension, the measure of whose knowledge and wisdom cannot even be imagined by human beings.
After that, two more things were mentioned: olive and pomegranate. Olive is fruit and vegetable both. The oil from olive is clean, transparent and delicate. It is better than most oils. Its properties, uses and benefits are numerous. In fact, it cures many ailments. Similarly, there are many properties and benefits of pomegranate which most people know. After mentioning these two fruits, it was said: مُتَشَابِهًا وَغَيْرَ مُتَشَابِهٍ (similar and not similar). It means that some trees from among them bear fruits which, in terms of colour and taste, are similar to each other. Then, there are some others which have different colour and taste. That some pomegranate fruits are similar in colour, taste and size and some others are different holds true for olives too.
Having mentioned kinds of trees and fruits, given there in this verse are two injunctions to be followed. The first one is a natural satisfier of human desires. It was said: كُلُوا مِن ثَمَرِهِ إِذَا أَثْمَرَ (eat of its fruit when it bears fruit). The hint given is that the purpose of the Creator in creating this diverse array of fruits is not to fulfill any of His need. These have been created for their benefit. Therefore, they were welcome to eat and enjoy them. By adding: إِذَا أَثْمَرَ (idha. athmara : when it bears fruit), it was pointed out that making the fruits come out of the branches of the tree was a job beyond them. However, when those fruits form and grow full with the permission of Allah, they become en-titled to eat them at that time, whether not ripe yet.
The 'Ushr of Land
The second injunction given in this verse is: وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ (and pay its due on the day of its harvest). The word: اتوا (atu) means ` bring' or ` pay'; and: حَصَادِهِ (hasad) refers to the ` harvesting of crops' or ` picking of fruits.' And the pronoun in: حَقَّهُ (haqqahu : its due) applies to everything edible mentioned above. The sense of the verse is: Eat, drink and use these things, but remember to pay its due at the time of harvesting the crops or picking the fruit. ` Haqq' or ` due' denotes giving it as sadaqah or charity to the poor and needy - as it appears in another verse in the form of a general rule:
وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَّعْلُومٌ ﴿24﴾ لِّلسَّائِلِ وَالْمَحْرُومِ ﴿25﴾
And in the properties of righteous people, there is a due right of the poor and needy - the asking and the non-asking - 70:24.
Is this sadaqah referred to here means common charities known as Sadaqah and Khayrat, or the particular sadaqah known as ` the Zakah of the land' or ` Ushr? There are two sayings of authorities among Sahabah and Tabi` in in this matter. Some among them have favoured the first possibility. The reason given by them is that this verse is Makki and the obligation of Zakah came into force two years after the Hijrah to Madina al-Tayyibah. Therefore, ` haqq' at this place cannot apply to the ` haqq' of the Zakah of land. Some others among them have counted this verse as one of the Madani verses and, according to them, ` haqqah u' refers to the Zakah of the land which is ` Ushr.
Tafsir authority, Ibn Kathir, in his Tafsir and Ibn al-Arabi in Ahkam al-Qur'an have resolved this by saying that, whether the verse is Makki or Madani, in both events, the verse could mean the Zakah of land, that is, ` Ushr - because, according to them, the initial injunction making Zakah obligatory had already been revealed in Makkah. The verse of Surah Al-Muzzammil which contains the injunction of Zakah is Makki by consensus. However, the rate and threshold (nisab) of Zakah was determined after the Hijrah. The present verse only tells us that Allah has made a due payable on the produce of the land. Its quantity has not been determined here. Therefore, as far as the quantity is concerned, this verse is brief. The conditions in Makkah al-Mu` azzamah were different. The determination of this quantity was not needed there because Muslims did not have the assurance of acquiring the produce of their lands and fruit farms conveniently and in peace. So, during those days, the practice was no different that it used to be among people of charitable background who would give out part of their produce to the poor and needy who would gather around at the time of harvesting crops or picking fruits. No quantity was fixed for that purpose. That there was, even before Islam, the custom of such charitable giving from the land produce among other communities as well is mentioned in a verse of the Qur'an: إِنَّا بَلَوْنَاهُمْ كَمَا بَلَوْنَا أَصْحَابَ الْجَنَّةِ (Verily We have tried them as We tried the People Of the Garden, when they resolved to gather the fruits of the [ garden ] in the morning - 68:17 - AYA). It was two year after the Hijrah, when the Holy Prophet explained the details of the quantities and thresholds of wealth, property and Zakah under the guidance of Divine revelation, he also explained the Zakah of the land. This has been reported in all Hadith books on the authority of narrationsmmmm35 from Sayyidna Mu` adh ibn Jabal, Sayyidna Ibn ` Umar and Jabir ibn ` Abdullah (رضی اللہ تعالیٰ عنہم): مَا سَقَتِ السَّمَآُء فَفِیہِ العُشرُ وَ مَا سُقِیَ بِالسَّانِیَۃِ فَنِصفُ العُشرِ. It means ` in the lands watered by rains where not much effort is needed for irrigation, it is wajib to take out one-tenth of the produce as Zakah - and against lands which are irrigated with water from wells taking out one-twentieth of the produce is wajib (obligatory).
In its Law of Zakah, the Shari` ah of Islam has used a basic principle in determining Zakah of all kinds. According to this principle, the quantity of Zakah on a produce involving less labour and expenditure increases while, with the increase in the labour and expenditure on a produce, the quantity of Zakah decreases in that proportion. Let us un-derstand it with the help of an example. If someone finds an ancient treasure, or hits on a gold or silver mine while prospecting, then, one-fifth of it will be due on him as Zakah - because the labour and expenditure factor is less while the produce is more. After that comes rain-depending land which has the lowest ratio of labour and expenditure. The Zakah for it was cut into half, that is, from one-fifth to one-tenth. After that there is the land irrigated with water from wells, or from irrigation canals against payment. This causes an increase in labour and expenditure, so Zakah against it was reduced by another half, that is, one-twentieth. Then, there is common cash, gold or silver, and trading goods. Procuring and multiplying these cost a good deal and need added labour. Therefore, the Zakah for it was reduced by yet another half, that is, it was fixed at one-fortieth part.
In the present verse of the Qur'an, and in the Hadith quoted above, no Nisab (threshold) for the produce of the land has been determined. Therefore, the juristic creed (Madhab) of Imam Abu Hanifah and Imam Ahmad ibn Hanbal is: On the produce of the land, whether less or more, taking out its Zakah is compulsory. There is a verse in Surah al-Baqarah which mentions the Zakah of land. But, there too, no Nisab (threshold) has been mentioned. Quoted below is the text of that verse:
أَنفِقُوا مِن طَيِّبَاتِ مَا كَسَبْتُمْ وَمِمَّا أَخْرَجْنَا لَكُم مِّنَ الْأَرْضِ
0 those who believe, spend of the good things you have earned and of what We have brought forth for you from the earth - 2:267.
[ Comments on ` Ushr lands also appear under the verse quoted immediately above in Ma` ariful-Qur'an, English; Volume I, page 659]
As for trading goods and cattle, the Nisab (threshold) was given by the Holy Prophet ﷺ whereby there is no Zakah under 52-1/2 tola of silver (1 tola = 0.41 ounces = 11.6363 g) or under forty goats or five camels. But, no Nisab has been determined concerning the produce of land in the Hadith cited above, therefore, it is Wajib to take out Zak ii of the land whether the produce is more or less, big or small.
At the end of the verse (141) it was said: وَلَا تُسْرِفُوا ۚ إِنَّهُ لَا يُحِبُّ الْمُسْرِفِين is That is, do not spend beyond limits because Allah Ta` ala does not like wasteful spenders. A question arises here. In case a person spends everything he has in the way of Allah, his wealth, even his life, this cannot be called ` Israf (extravagance). In fact, it would be difficult to say that, even by having done all that, one can be sure that he or she has done what was really the due of Allah! Then, what does this prohibition of ` Israf or extravagance at this place really mean? The answer is that extravagance in one department of life usually causes shortfall, short-coming or deficiency in other departments. One who spends extravagantly to fulfill his desires generally ends up failing in his duty to fulfill the due rights of others. Prohibited here is this kind of shortcoming. It means that should a person give away whatever he has in the way of Allah and return wits empty hands, how is he going to fulfill the rights of his children, family and relatives, even those of his own self? Therefore, the rule of guidance given is that one should observe moderation even when spending in the way of Allah so that all due rights can be taken care of.
He is the One Who produced for you some animals suitable for carrying loads (such as big camels) and other animals not suitable for that purpose (such as small camels, goats and sheep). Eat, O people, of the permissible things that Allah has provided for you and do not follow the footsteps of Satan by considering as lawful what Allah has forbidden and making unlawful what Allah has permitted, as the idolaters do. O people, O people, Satan is your clear enemy as He wants you to oppose Allah by doing so.
142- Hayvanlardan yük taşıyacak ve (tüylerinden) döşek yapılacak olanları da (yaratan O’dur). Allah’ın size verdiği rızıktan yiyin ve şeytanın adımlarını izlemeyin. Çünkü o, sizin apaçık bir düşmanınızdır.
143- Sekiz eş (yaratmıştır): Koyundan iki, keçiden de iki (eş). De ki:“(Allah) bu iki (cinsin) erkeklerini mi yahut dişilerini mi yoksa bu iki (cins) dişinin rahimlerinde bulunanları mı haram kılmış?! Eğer doğru söyleyenler iseniz bana bir bilgiye dayanarak haber verin.”
144- Deveden de iki, sığırdan da iki (eş yarattı). De ki:“(Allah) bu iki (cinsin) erkeklerini mi yahut dişilerini mi yoksa bu iki (cins) dişinin rahimlerinde bulunanları mı haram kılmış?! Yoksa Allah'ın bunu size emrettiğine bizzat şahit mi oldunuz? Hiçbir bilgiye dayanmaksızın insanları saptırmak için Allah’a iftira eden kimseden daha zalim kim olabilir? Şüphesiz Allah zalimler topluluğuna yol göstermez.”
142. Yüce Allah; “hayvanlardan yük taşıyacak ve döşek yapılacak olanları da” yarattı, var etti. Yani siz bunların kimisi üzerinde yük taşır ve sırtlarına binersiniz. Kimisi ise yük taşımaya ve sırtına binmeye -yavru develer gibi küçüklükleri dolayısı ile- elverişli değildirler. İşte döşek yapılacak olanlardan kasıt, bunlardır. Buna göre hayvankar yük taşıma ve binme açısından bu iki kısma ayrılırlar. Yeme ve diğer şekillerde yararlanmaya gelince hepsi de yenebilir ve hepsinden de yararlanılabilir. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Allah’ın size verdiği rızıktan yiyin ve şeytanın adımlarını izlemeyin.”Yani şeytanın yollarını ve amellerini izlemeyin ki bunlardan biri de Allah’ın size rızık olarak ihsan etmiş olduğu şeylerin bir bölümünü haram kılmaktır.“Çünkü o, sizin apaçık bir düşmanınızdır.” O size ancak sizin için zararlı olan ve sizi ebedî bedbahtlığa götürecek şeyleri emreder.
143. Yüce Allah, kullarına lütuf ve ihsanından helâl ve temiz olarak bağışladığı bu hayvanlardan ayrıntılı olarak söz edip şöyle buyurmaktadır:“Sekiz eş (yaratmıştır): Koyundan iki” yani erkek ve dişi, “keçiden de” aynı şekilde “iki (eş).” Bunlar böylece dört etmektedir. Hepsi de Allah’ın helâl kıldığı şeyler arasına girmektedir ve hiçbiri diğerinden farklı değildir. Şimdi sen, bazılarını diğerlerinden ayırt ederek haram kılan yahut da bazılarını kadınlara haram kılmakla birlikte erkeklere haram kılmayarak kendi kafalarından hüküm uyduran kimselere mubah kıldıkları ile haram kıldıkları arasında fark bulunmadığı hususunda bağlayıcı ve susturucu olmak üzere şöyle sor: Allah, bu koyun ve keçi cinsinden “erkeklerini mi yahut dişilerini mi… haram kıldı?” Ki siz bunların hiçbirini de kabul etmiyorsunuz. Yani bu iki türden sadece erkekleri haram kılmıştır da demiyorsunuz sadece dişileri haram kılmıştır da demiyorsunuz.
O halde geriye rahimlerde bulunan ve erkek ya da dişi yahut da ne olduğu bilinmeyen yavrular kalmaktadır. Bunun hakkında da şöyle buyrulmaktadır:“yoksa bu iki (cins) dişinin rahimlerinde bulunanları mı” haram kabul ediyorsunuz? Yani erkek ile dişi arasında herhangi bir fark gözetmeksizin sadece rahimlerdeki yavruları mı haram sayıyorsunuz? Hayır, sizler bunu da söylemiyorsunuz. Bu konuda mümkün olan üç ayrı ihtimalden herhangi birisini kabul etmediğinize göre hangi görüşü esas almakta ve neye göre bazı hayvanları haram kılmaktasınız? “Eğer” söz ve iddianızda “doğru söyleyenler iseniz bana bir bilgiye dayanarak haber verin.”
Bilindiği gibi onların aklen kabul edilebilir bir görüş ileri sürmeleri ancak bu üç ihtimalden birisini kabul etmeleri ile mümkündür. Onlar ise bu üç ihtimalden hiçbirisini kabul etmemektedirler. Bunun yerine kendiliklerinden uydurdukları birtakım kavramlara bağlı olarak kimi hayvanları haram kılıyorlardı. Bazılarını yalnızca kadınlara haram kılıp erkeklere kılmıyorlardı. Yahut da bazı hayvanları bazı zamanlarda haram kılıyorlardı vs. Halbuki bunların kaynağının katıksız bir cehalet, sapkın akıllar ve bozuk görüşler olduğu kesinlikle bilinmektedir. Yine kesinlikle bilinmektedir ki Yüce Allah onların söylediklerine dair herhangi bir delil indirmediği gibi onların da bu konuda ellerinde herhangi bir delil ve belge yoktur.
Daha sonra Yüce Allah, deve ve inek türü hakkında da benzeri şeyleri söz konusu ederek şöyle buyurmaktadır:
144. Yüce Allah, bu şekilde müşriklerin sözlerinin batıl ve tutarsız olduğunu açıkladıktan sonra onlara Allah’ın şeriatına uymanın dışında sorumluluğundan kurtulamayacakları ve hiçbir çıkar yol bulamayacakları bir soru sorup şöyle buyurmaktadır:“Yoksa Allah'ın bunu size emrettiğine bizzat şahit mi oldunuz?” Yani artık geriye ileri sürebileceğiniz tek bir iddia kalmaktadır ki sizin onun doğru ve sağlıklı olduğunu ortaya koyma imkanınız yoktur. Bu iddia da şudur:“Allah peygamberlerine vahyettiği gibi bize de vahyetti ve bunu bize O emretti. Hatta Allah, bize önceki peygamberlerin davetlerine ve kitaplarda indirilenlere aykırı bir vahiy indirmiştir.” Bu ise herkesin bileceği üzere apaçık bir iftiradır. Bu yüzden Yüce Allah şöyle buyurmaktadır:“Hiçbir bilgiye dayanmaksızın insanları saptırmak için Allah’a iftira eden kimseden daha zalim kim olabilir?”Yani Allah’a karşı yalan ve iftirada bulunmakla birlikte bir de Allah’ın kullarını herhangi bir delile, belgeye, akle ve nakle dayanmaksızın Allah yolundan saptırma maksadını güden kimseden daha zalim kim olabilir?“Şüphesiz Allah” zulüm, haksızlık ve Allah’a iftirada bulunmaktan başka bir amacı olmayan “zalimler topluluğuna yol göstermez.”
God has created different types of food for man, some spreading out over the ground, like melons, and leafy vegetables; some growing on climbing plants like the grapes on the vine; and some growing high up in the trees, like dates and mangoes. Similarly, different kinds of animals, both big and small, have been created to fulfil the needs of man, for example, camels, horses, sheep and goats. Man, the birds and animals and all the green, growing things have come into existence quite independently of each other, but man sees that there is a strong harmony between himself and all the rest of God’s creations. If a man’s body needs nourishment, then outside, on the green trees, wonderful food packets are hanging. If his palate yearns for something delicious to eat, he has only to pluck fruits and then eat them. If his eyes have an aesthetic longing for scenic beauty, then the entire background of nature presents a panorama of scenic beauty and charm. If he needs to eat, ride or despatch goods, then such animals are available here as can serve his transport needs as well as provide him with valuable food. In this way, the entire existence of the universe has become a proclamation of the unity of God, because this uniformity observed in the various phenomena of the universe would not be possible unless its Creator and Lord were one. When a man sees that this great universal provision for him has been arranged without his necessarily deserving it, his heart is filled with gratitude for this freely given blessing. In consequence, this whole matter becomes nourishment for man’s God-fearing instinct, or piety (taqwa). It is the rule of nature that every privilege be accompanied by responsibility. This reminds man of reward and punishment, and induces him to live in this world with the active realisation that one day he has to appear before God to give an account of himself. If these feelings really take hold of a man, then, of necessity, two tendencies will develop in him. One is—whatever he receives—to appreciate that his Lord has a hand in it, and the other is to spend strictly according to his needs and not in excess of this or without occasion. But what Satan does is to divert a man’s mind from the right direction and enmesh it in diverse irrelevant matters.
È stato Lui a creare per voi il bestiame utile per il trasporto, come i cammelli adulti, ed il bestiame inutile al trasporto, come i piccoli o gli ovini. Nutritevi, o gente, del sostentamento che Allāh vi ha permesso e non seguite le orme di Satana nel dichiarare lecito ciò che Allāh ha proibito, e dichiarare illecito ciò che ha permesso, così come fanno gli associatori. In verità, Satana è vostro nemico, o gente: La sua inimicizia è evidente. Egli vorrebbe, con ciò, che voi disobbediste ad Allāh.
On je za vas stvorio stoku od koje neka služi za nošenje tereta, poput odraslih deva, a neke ne služe za to, poput malih deva, ovaca i koza. O ljudi, jedite ono čime vas je Allah opskrbio i što vam je dozvolio, i ne slijedite šejtanove stope dozvoljavajući ono što je On zabranio i zabranjujući ono što je On dozvolio, kao što to rade višebošci. Ljudi, doista vam je šejtan jasni neprijatelj, jer želi da Allahu nepokorni budete čineći navedene stvari.
Ngài đã tạo ra cho các ngươi những con vật mạnh khỏe, để cho các ngươi dùng để chuyên chở giống như con lạc đà to lớn mạnh khỏe chứ không phải những con yếu ớt và những con nhỏ bé giống như những con cừu, dê. Này - hỡi con người - hãy ăn đi thì những gì mà Allah đã ban cho các ngươi được phép ăn, các ngươi chớ làm theo lời xàm bậy của lũ Shaytan bởi vì chúng đã cấm những điều Allah cho phép và cho phép những điều Allah đã cấm giống như những việc làm của những kẻ đa thần. Quả thật, lũ Shaytan là kẻ thù công khai của các ngươi đó - hỡi con người - chúng muốn các ngươi làm những điều tội lỗi với Allah.
Il est Celui qui créa pour vous des bestiaux qui servent à porter des charges comme les dromadaires de grande taille et des bestiaux qui ne conviennent pas à cela comme les dromadaires de petite taille et les moutons. Ô gens, mangez de ces bestiaux dont Allah vous a pourvus et ne suivez pas les pas de Satan, comme le font les polythéistes, en rendant licite ce qu’Allah déclara illicite en en rendant illicite ce qu’Il déclara licite. Ô gens, Satan est pour vous un ennemi dont l’hostilité est manifeste puisqu’il attend de vous que vous désobéissiez à Allah.
Él es Quien produjo para ustedes algunos animales adecuados para llevar cargas (como los grandes camellos) y otros animales que no son adecuados para ese propósito (como los pequeños camellos, las cabras y las ovejas).
Coman de las cosas permitidas que Al-lah ha provisto para ustedes, y no sigan los pasos del demonio al considerar como lícito lo que Al-lah ha prohibido y como ilícito lo que Al-lah ha permitido, como lo hacen los idólatras. El demonio es su enemigo declarado, ya que Él quiere que se opongan a Al-lah al hacerlo.
Dialah yang menciptakan untuk kalian hewan-hewan ternak yang layak digunakan sebagai pengangkut barang, seperti unta yang sudah besar, dan hewan-hewan yang tidak layak digunakan sebagai pengangkut barang, seperti unta yang masih kecil atau kambing. Makanlah -wahai manusia- rezeki yang Allah berikan kepada kalian di antara hewan-hewan yang halal dikonsumsi. Namun, janganlah kalian mengikuti langkah-langkah setan dalam menghalalkan apa yang Allah haramkan dan mengharamkan apa yang Allah halalkan, seperti yang dilakukan oleh orang-orang musyrik. Sesungguhnya setan itu bagi kalian -wahai manusia- adalah musuh yang nyata permusuhannya karena ia menginginkan agar kalian senantiasa durhaka kepada Allah.
Yük taşımaya uygun büyük develer ve buna uygun olmayan küçük deve ve koyunlar gibi hayvanları sizin için yaratan O'dur. -Ey insanlar!- Allah’ın size verdiği rızıklar arasından size mübah kıldıklarını yiyin. Müşriklerin yaptığı gibi Allah’ın haram kıldıklarını helal, helal kıldıklarını da haram kılarak, sakın şeytanın adımlarına uymayın. -Ey insanlar!- Muhakkak şeytan sizin için düşmanlığı apaçık olan bir düşmandır, öyle ki o sizlerin bu konularda Allah’a karşı gelmenizi istiyor.
"Dan di antara binatang ternak itu ada yang dijadikan untuk pengangkutan dan ada yang bukan untuk pengangkutan. Makan-lah dari rizki yang telah diberikan Allah kepadamu, dan janganlah kamu mengikuti langkah-langkah setan. Sesungguhnya setan itu musuh yang nyata bagimu, (yaitu) delapan binatang yang berpa-sangan, sepasang dari domba dan sepasang dari kambing. Kata-kanlah, 'Apakah dua yang jantan yang diharamkan Allah ataukah dua yang betina, ataukah yang ada dalam kandungan dua betina-nya?' Terangkanlah kepadaku dengan berdasar pengetahuan, jika kamu memang orang-orang yang benar. Dan sepasang dari unta dan sepasang dari lembu. Katakanlah, 'Apakah dua yang jantan diharamkan ataukah dua yang betina, ataukah yang ada dalam kandungan dua betinanya. Apakah kamu menyaksikan di waktu Allah menetapkan ini bagimu? Maka siapakah yang lebih zhalim daripada orang-orang yang membuat-buat dusta terhadap Allah untuk menyesatkan manusia tanpa pengetahuan?' Sesungguhnya Allah tidak memberi petunjuk kepada orang-orang yang zhalim." (Al-An'am: 142-144).
(142) ﴾ و َ ﴿ "Dan" Dia menciptakan dan m e n u m b u h k a n ﴾ مِن ٱلۡأَنۡعَٰمِ حَمُولَةٗ وَفَرۡشٗاۚ ﴿ "di antara binatang ternak itu ada yang dijadikan untuk pengangkutan dan ada yang bukan untuk pengangkutan." Mak-sudnya, sebagian kamu tunggangi dan kamu beri beban pada punggungnya. Sebagian lain tidak layak untuk ditunggangi dan dibebani karena belum cukup umur seperti anak unta dan sebagai-nya dan inilah yang disebut al-Farsy. Jadi binatang ternak dilihat dari sisi ia ditunggangi dan dibebani terbagi menjadi dua bagian ini. Adapun dari segi konsumsi dan manfaat yang lain maka semuanya dimakan dan diambil manfaatnya. Oleh karena itu Dia berfirman, ﴾ كُلُواْ مِمَّا رَزَقَكُمُ ٱللَّهُ وَلَا تَتَّبِعُواْ خُطُوَٰتِ ٱلشَّيۡطَٰنِۚ ﴿ "Makanlah dari rizki yang telah diberikan Allah kepadamu, dan janganlah kamu mengikuti langkah-langkah setan." Yakni jalan-jalannya dan amal perbuatannya di mana di antaranya adalah pengharaman terhadap sebagian yang dirizkikan oleh Allah kepadamu. ﴾ إِنَّهُۥ لَكُمۡ عَدُوّٞ مُّبِينٞ ﴿ "Sesungguhnya setan itu musuh yang nyata bagimu." Dia hanya memerintahkanmu kepada kerugian dan kesengsaraan abadi.
(143) Allah merinci binatang ternak yang Allah berikan se-bagai nikmat bagi hamba-hambaNya, dan dijadikan halal serta baik, ﴾ ثَمَٰنِيَةَ أَزۡوَٰجٖۖ مِّنَ ٱلضَّأۡنِ ٱثۡنَيۡنِ ﴿ "(yaitu) delapan binatang yang berpasangan, sepasang dari domba," jantan dan betina, ﴾ وَمِنَ ٱلۡمَعۡزِ ٱثۡنَيۡنِۗ ﴿ "dan sepa-sang dari kambing," jantan dan betina. Ini berarti empat. Semuanya termasuk yang Allah halalkan, tidak ada perbedaan antara yang satu dengan yang lainnya. Maka katakanlah kepada orang-orang yang memaksakan diri dengan mengharamkan sebagian darinya dan menghalalkan sebagian yang lain, atau mengharamkannya khusus buat kaum wanita, dan bukan kaum laki-laki dengan me-nekankan kepada mereka bahwa tidak ada perbedaan antara apa yang mereka haramkan dengan apa yang mereka halalkan. ﴾ ءَآلذَّكَرَيۡنِ ﴿ "Apakah dua yang jantan," yakni dari domba dan kambing ﴾ حَرَّمَ ﴿ "yang diharamkan" oleh Allah? Lalu kamu tidak mengatakan itu dan kamu menolaknya? ﴾ أَمِ ٱلۡأُنثَيَيۡنِ ﴿ "Ataukah dua yang betina?" "Allah mengharamkan dari kambing dan domba," juga bukan ucapanmu? Tidak pengharaman jantan saja dan tidak pula peng-haraman betina saja dari kedua jenis tersebut. Maka (kemungkinan) yang tersisa adalah, jika rahim mengandung jantan dan betina sekaligus atau yang tidak diketahui. Dia berfirman, ﴾ أَمۡ ﴿ "Ataukah," kamu mengharamkan ﴾ م َ ا ٱشۡتَمَلَتۡ عَلَيۡهِ أَرۡحَامُ ٱلۡأُنثَيَيۡنِۖ ﴿ "janin yang ada dalam kandungan dua betinanya?" Yakni betina domba dan betina kambing tanpa pembedaan antara janin jantan dan betina. Kamu pun tidak berpendapat demikian. Jika kamu tidak memilih satu dari tiga kemungkinan ini padahal tidak ada yang keempat, lalu ke mana arah pendapatmu? ﴾ نَبِّـُٔونِي بِعِلۡمٍ إِن كُنتُمۡ صَٰدِقِينَ ﴿ "Terangkanlah kepadaku dengan berdasar pengetahuan, jika kamu memang orang-orang yang benar" dalam ucapan dan klaimmu.
Jelas sekali bahwa mereka tidak mungkin mengucapkan pen-dapat yang masuk akal kecuali satu dari tiga kemungkinan terse-but, padahal mereka tidak menyatakan satu pun darinya. Mereka hanya menyatakan bahwa sebagian binatang ternak yang mereka beri istilah tersendiri oleh mereka sendiri adalah haram untuk wanita bukan laki-laki atau diharamkan dalam kondisi tertentu saja atau ucapan yang sepertinya, yang diketahui tanpa ragu bahwa sumbernya adalah kebodohan rangkap, akal yang rusak dan penda-pat yang miring, dan bahwa Allah tidak menurunkan ilmu terkait dengan apa yang mereka katakan. Mereka juga tidak memiliki hujjah dan bukti atas hal itu.
(144) Kemudian Allah menjelaskan tentang unta dan sapi dengan penjelasan yang sama. Manakala Allah menjelaskan keba-tilan dan kerusakan ucapan mereka, maka Allah berfirman kepada mereka dengan perkataan yang membuat mereka tidak mampu lolos dari konsekuensinya kecuali hanya dengan mengikuti syari-at, ﴾ أَمۡ كُنتُمۡ شُهَدَآءَ إِذۡ وَصَّىٰكُمُ ٱللَّهُ ﴿ "Apakah kamu menyaksikan di waktu Allah menetapkan ini bagimu?" Maksudnya, yang tersisa padamu hanyalah sekedar klaim di mana kamu tidak mampu membukti-kan kebenarannya. Yaitu hendaknya kamu berkata, "Sesungguhnya Allah menetapkan itu kepada kami dan mewahyukan sebagaima-na Dia mewahyukan kepada rasul-rasulNya, bahkan Allah mewah-yukan kepada kami dengan wahyu yang menyelisihi wahyu para Rasul dan yang disampaikan oleh kitab-kitab." Ini adalah kedustaan yang diketahui oleh semua orang. Oleh karena itu Allah berfirman, ﴾ فَمَنۡ أَظۡلَمُ مِمَّنِ ٱفۡتَرَىٰ عَلَى ٱللَّهِ كَذِبٗا لِّيُضِلَّ ٱلنَّاسَ بِغَيۡرِ عِلۡمٍۚ ﴿ "Maka siapakah yang lebih zhalim daripada orang-orang yang membuat-buat dusta terhadap Allah untuk menyesatkan manusia tanpa pengetahuan?" Maksudnya, ditam-bah dengan kedustaan dan kebohongannya atas nama Allah dengan maksud menyesatkan hamba-hamba Allah dari jalan Allah tanpa bukti, argumen, akal dan dalil. ﴾ إِنَّ ٱللَّهَ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلظَّٰلِمِينَ ﴿ "Sesung-guhnya Allah tidak memberi petunjuk kepada orang-orang yang zhalim," yang tidak memiliki kemauan selain menzhalimi, berlaku sewenang-wenang dan berdusta atas Nama Allah.
Siya ay ang nagpaluwal para sa inyo ng mga hayupan na naaangkop na pagpasanin gaya ng mga malaki sa mga kamelyo at hindi naaangkop para roon gaya ng mga maliit sa mga ito at gaya ng mga tupa. Kumain kayo, O mga tao, mula sa itinustos sa inyo ni Allāh kabilang sa mga bagay na pinayagan Niya sa inyo. Huwag kayong sumunod sa mga bakas ng demonyo sa pagpapahintulot ng ipinagbawal ni Allāh at pagbabawal ng ipinahintulot Niya gaya ng ginagawa ng mga tagapagtambal. Tunay na ang demonyo para sa inyo, O mga tao, ay isang kaaway na maliwanag ang pangangaway yayamang nagnanais ito sa inyo na sumuway kayo kay Allāh sa pamamagitan niyon.
Al-lah creó para ustedes ocho tipos: dos tipos de ovejas, macho y hembra, y dos tipos de cabras. Mensajero, pregúntales a los idólatras: “¿Declaró Al-lah ilícito a los dos machos por su condición?” Si dicen “Sí”, entonces pregúntales: “¿Por qué consideran que las hembras están prohibidas? ¿O Él las prohibió por ser hembras?” Si dicen “Sí”, entonces pregúntales: “¿Por qué consideran que los machos son ilícitos? ¿O hizo que lo que el útero de las dos hembras contenía fuera ilícito por estar contenido en el útero?” Si dicen “Sí”, entonces pregúntales: “¿Por qué diferencian entre lo que contiene el útero, prohibiendo el macho algunas veces y prohibiendo a la hembra en otras ocasiones? Respondan, idólatras, ¿en qué conocimiento se basan, si es verdad que estas prohibiciones provienen de Al-lah?”
These Ayat demonstrate the ignorance of the Arabs before Islam.
They used to prohibit the usage of some of their cattle and designate them as Bahirah, Sa'ibah, Wasilah and Ham etc. These were some of the innovations they invented for cattle, fruits and produce. Allah stated that He has created gardens, trellised and untrellised, and cattle, as animals of burden and as Farsh. Allah next mentioned various kinds of cattle, male and female, such as sheep and goats. He also created male and female camels and the same with cows. Allah did not prohibit any of these cattle or their offspring. Rather, they all were created for the sons of Adam as a source for food, transportation, work, milk, and other benefits, which are many. Allah said,
وَأَنزَلَ لَكُمْ مِّنَ الاٌّنْعَـمِ ثَمَـنِيَةَ أَزْوَجٍ
(And He has sent down for you of cattle eight pairs...) 39:6 Allah said;
أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحَامُ الأُنثَيَيْنِ
(...or (the young) which the wombs of the two females enclose...) This refutes the idolators' statement,
مَا فِى بُطُونِ هَـذِهِ الأَنْعَـمِ خَالِصَةٌ لِّذُكُورِنَا وَمُحَرَّمٌ عَلَى أَزْوَجِنَا
(What is in the bellies of such and such cattle is for our males alone, and forbidden to our females.) 6:139 Allah said,
نَبِّئُونِي بِعِلْمٍ إِن كُنتُمْ صَـدِقِينَ
(Inform me with knowledge if you are truthful.) meaning, tell me with sure knowledge, how and when did Allah prohibit what you claimed is prohibited, such as the Bahirah, Sa'ibah, Wasilah and Ham etc. Al-`Awfi said that Ibn `Abbas said, "Allah's statement,
ثَمَـنِيَةَ أَزْوَجٍ مِّنَ الضَّأْنِ اثْنَيْنِ وَمِنَ الْمَعْزِ اثْنَيْنِ
(Eight pairs: of the sheep two, and of the goats two...) these are four pairs,
قُلْ ءَآلذَّكَرَيْنِ حَرَّمَ أَمِ الأُنثَيَيْنِ
(Say: "Has He forbidden the two males or the two females...") I (Allah) did not prohibit any of these.
أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحَامُ الأُنثَيَيْنِ
(or (the young) which the wombs of the two females enclose) and does the womb produce but males and females So why do you prohibit some and allow some others
نَبِّئُونِي بِعِلْمٍ إِن كُنتُمْ صَـدِقِينَ
(Inform me with knowledge if you are truthful. ) Allah is saying that all of this is allowed." Allah said,
أَمْ كُنتُمْ شُهَدَآءَ إِذْ وَصَّـكُمُ اللَّهُ بِهَـذَا
(Or, were you present when Allah ordered you such a thing) mocking the idolators' innovations, and their lies that Allah made sacred what they have prohibited.
فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا لِيُضِلَّ النَّاسَ بِغَيْرِ عِلْمٍ
(Then who does more wrong than one who invents a lie against Allah, to lead mankind astray without knowledge.) Therefore, no one is more unjust than the people described here and
إِنَّ اللَّهَ لاَ يَهْدِى الْقَوْمَ الظَّـلِمِينَ
(Certainly, Allah guides not the people who are wrongdoers.) The person most worthy of this condemnation is `Amr bin Luhay bin Qum`ah. He was the first person to change the religion of the Prophets and designate the Sa'ibah, Wasilah and Ham, as mentioned in the Sahih.
Allah menciptakan bagi kalian 8 jenis hewan; sepasang domba jantan-betina dan sepasang kambing jantan-betina. Tanyakanlah -wahai Rasul kepada orang-orang musyrik, “Apakah Allah mengharamkan domba dan kambing jantan karena kejantanannya?” Jika mereka menjawab, “Ya,” tanyakanlah kepada mereka, “Apakah kalian mengharamkan domba dan kambing betina? Apakah Allah mengharamkannya karena kebetinaannya?” Jika mereka menjawab, “Ya,” tanyakanlah kepada mereka, “Mengapa kalian mengharamkan domba dan kambing jantan? Ataukah Allah mengharamkan janin yang terkandung di dalam rahim domba dan kambing betina karena keberadaannya di dalam rahim?” Jika mereka menjawab, “ya” tanyakanlah kepada mereka, “Mengapa kalian membedakan antara janin yang terkandung di dalam rahim dengan kadang-kadang mengharamkan jantannya dan kadang-kadang mengharamkan betinanya? Jelaskanlah padaku -wahai orang-orang musyrik- apa landasan ilmu sahih yang kalian gunakan jika kalian sungguh-sungguh dengan klaim kalian bahwa pengharaman itu berasal dari Allah.”
Lumikha Siya para sa inyo ng walong kategorya. Mula sa mga tupa ay magkapares: isang lalaki at isang babae; at mula sa mga kambing ay dalawa. Sabihin mo, O Sugo, sa mga tagapagtambal: "Nagbawal ba si Allāh – pagkataas-taas Siya – sa dalawang lalaki mula sa dalawang pares dahil sa kadahilanan ng pagkalalaki? Kung nagsabi sila ng oo ay sabihin mo sa kanila: 'Bakit kayo nagbabawal sa mga babae?' O na Siya ba ay nagbawal sa dalawang babae dahil sa kadahilanan ng pagkababae? Kung nagsabi sila ng oo ay sabihin mo sa kanila: 'Bakit kayo nagbabawal sa dalawang lalaki?' O na Siya ba ay nagbawal sa nilaman ng mga sinapupunan ng dalawang babae dahil sa kadahilanan ng pagkakalaman dito ng sinapupunan? Kung nagsabi sila ng oo ay sabihin mo sa kanila: 'Bakit kayo nag-iiba-iba sa nilaman ng mga sinapupunan sa pamamagitan ng pagbabawal sa mga lalaki nito minsan at ng pagbabawal sa mga babae nito minsan? Magpabatid kayo sa akin, O mga tagapagtambal, ng pinagbabatayan ninyo ng kaalamang tumpak kung kayo ay mga tapat sa pahayag ninyo na ang pagbabawal niyon ay mula kay Allāh.'"
Il créa pour vous huit espèces : un couple d’ovins constitué d’un mâle et d’une femelle et un couple de caprins constitué aussi d’un mâle et d’une femelle. Ô Messager, dis aux polythéistes : Allah a-t-Il déclaré illicite les deux mâles pour la raison qu’ils sont des mâles ? S’ils répondent que oui, dis-leur alors : Pourquoi rendez-vous les femelles illicites ou Allah les a-t-Il déclaré illicites pour la raison qu’elles sont des femelles ? S’ils répondent que oui, dis-leur :
Pourquoi rendez-vous illicites ce que portent les deux femelles ? Allah a-t-Il déclaré illicite ce que contiennent les utérus des deux femelles pour la raison qu’il est contenu dans les utérus de deux femelles ? S’ils répondent que oui, dis-leur pourquoi distinguez-vous entre ce qui est contenu par les utérus en rendant illicite tantôt les mâles tantôt les femelles. Ô polythéistes, lorsque vous prétendez que cette illicéité provient d’Allah, sur quelle science authentique vous basez-vous pour dire de telles choses si vous êtes véridiques.
Allāh ha creato per voi otto tipi di bestiame: una coppia di ovini, maschio e femmina, e una coppia di caprini, maschio e femmina. Di', o Messaggero, agli associatori: "Allāh l'Altissimo ha proibito i maschi di entrambi per un qualche motivo?" Se rispondono affermativamente, di' loro: "Perché proibite le femmine? Oppure ha proibito le femmine perché sono femmine?" Se rispondono affermativamente, di' loro: "Perché proibite i maschi? Oppure ha proibito ciò che vi è nei ventri delle due femmine perché ciò che contengono è sconosciuto?". Se rispondono affermativamente, di' loro: "Perché proibite ciò che è contenuto nei loro ventri, proibendo prima i maschi e poi le femmine? Ditemi, o voi idolatri, da dove proviene questa giusta conoscenza, se siete veritieri su ciò che insinuate, ovvero che, in verità, Allāh ha proibito tutto ciò?!"
He created for you eight types: two types of sheep, male and female, and two types of goats. Say, O Messenger, to the idolaters: Did Allah make the two males unlawful because of their being male? If they say, ‘Yes,’ then ask them: Why do you regard the females as unlawful? Or did He make the two females unlawful because of their being female? If they say, ‘Yes,’ then ask them: Why do you regard the males as unlawful? Or did He make what the wombs of the two females contain unlawful because of being contained in the womb? If they say, ‘Yes,’ then ask them: Why do you differentiate between what the wombs contain by making the male unlawful sometimes and making the female unlawful at other times? Tell me, O idolaters, what proper knowledge do you base this on, if you are truthful in your claim that the prohibition for this is from Allah?
Koyun cinsinden erkek ve dişi iki eş, keçi cinsinden erkek ve dişi iki eş olmak üzere sizler için sekiz sınıf yaratmıştır. -Ey Resul!- Müşriklere de ki: "Allah Teâlâ erkek olmalarından ötürü bu iki sınıfın erkeklerini mi haram kıldı?" Eğer, “Evet” diye cevap verirlerse onlara şöyle de: "Öyleyse neden dişileri de haram kılıyorsunuz?" Yoksa Yüce Allah, dişi olmalarından ötürü dişileri mi haram kıldı?" Eğer, “Evet” derlerse öyleyse onlara de ki: “Peki neden erkekleri de haram kılıyorsunuz?" yahut “Allah, rahimlerde bulunmuş olmasından ötürü bu iki türün dişilerinin rahimlerinde bulunan hayvanları mı haram kıldı?” Eğer “Evet” derlerse onlara de ki: “Peki aynı rahimde bulunan erkek ve de dişiyi (ayrı ayrı zamanlarda neden haram kılıyorsunuz?” -Ey müşrikler!- Eğer bunların Allah tarafından haram kılındığına dair bu iddianızda doğru söylüyorsanız, dayanmış olduğunuz doğru bilgiyle birlikte bana haber verin.
Ngài đã tạo cho các ngươi tám loài vật, gồm loài cừu hai giống đực cái và loài dê cũng hai giống. Ngươi hãy hỏi nhóm người đa thần - hỡi Thiên Sứ -: Có phải Allah đã cấm ăn thịt hai loài đực vì lý do chúng là giống đực ? Nếu họ đáp: Đúng vậy thì hỏi họ tiếp: Tại sao lại cấm hai giống cái, phải chăng vì lý do chúng là giống cái? Nếu họ đáp: Đúng vậy thì hỏi họ tiếp: Tại sao cấm hai loài đực, phải chăng vì lý do chúng lẫn lộn giống đực và cái trong một bào thai? Nếu họ nói: Đúng vậy thì hãy hỏi họ: Tại sao lại phân biệt giữa cái bào thai đó lúc thì cấm giống đực, lúc thì cấm giống cái. Nào hãy cho Ta biết - hỡi những kẻ đa thần - rằng dựa vào đâu mà các ngươi cho đó là đúng đắn nếu các ngươi nói thật trong việc các ngươi cuồng ngôn nói là Allah đã cấm như thế.
Allah vam je stvorio osam vrsta stoke: muško i žensko od ovaca i koza (i od krava i deva), pa reci, Poslaniče, tim višebošcima: "Da li je Allah zabranio mušku mladunčad jer su muška?" Ako odgovore potvrdno reci: "Pa zašto onda zabranjujete žensku mladunčad?" I pitaj ih: "Ili je zabranio žensku mladunčad jer su ženska?", pa ako odgovore potvrdno reci: "Pa zašto onda zabranjujete mušku mladunčad?" I pitaj ih: "Ili je zabranjeno sve što nose utrobe ženskih, i muško i žensko mladunče?", pa ako odgovore potvrdno reci: "Zašto onda razdvajate mušku mladunčad od ženske zabranjujući nekad mušku a nekad žensku? Reci te mi, o višebošci, koji vam je dokaz za to, ako istinu govorite tvrdeći da je zabrana toga došla od Allaha."
Ostatak navedenih osam vrsta su: muško i žensko od kamila i krava. O Poslaniče, reci višebošcima: "Da li je Allah zabranio to što tvrdite zbog muškog ili ženskog spola, ili zbog toga što je to plod utrobe? I da li ste, o višebošci, bili prisutni kada vam je Allah oporučio zabranu toga što tvrdite da je zabranjeno od ove stoke? Niko nije veći nepravednik i zločinac od onog ko Allaha potvara pripisujući Mu zabranjivanje onoga što On nije zabranio, da bi ljude odveo sa pravog puta, jer nema ispravno znanje na koje se oslanja. Doista Allah neće uputiti nepravednike koji na Allaha laži izmišljaju!
Ang natitira sa walong kategorya ay magkapares mula sa mga kamelyo at magkapares mula sa mga baka. Sabihin mo, O Sugo, sa mga tagapagtambal: "Si Allāh ba ay nagbawal sa ipinagbawal mula sa mga ito dahil sa pagkalalaki nito o dahil sa pagkababae nito o dahil sa pagkakalaman dito ng sinapupunan? O kayo ba noon, O mga tagapagtambal, ay mga nakadalo ayon sa pag-aangkin ninyo nang nagtagubilin sa inyo si Allāh ng pagbabawal sa ipinagbawal ninyo mula sa mga hayupang ito? Walang isang higit mabigat sa kawalang-katarungan ni higit na malaki sa krimen kaysa sa sinumang gumawa-gawa laban kay Allāh ng kasinungalingan saka nag-ugnay sa Kanya ng pagbabawal ng hindi Niya ipinagbawal upang magpaligaw sa mga tao palayo sa landasing tuwid nang walang kaalaman na mapagbabatayan doon. Tunay na si Allāh ay hindi nagtutuon sa kapatnubayan sa mga tagalabag ng katarungan dahil sa paggagawa-gawa nila ng kasinungalingan laban kay Allāh.
Những loài súc vật còn lại trong tám loài gồm một cặp lạc đà và cặp bò. Hãy hỏi nhóm đa thần - hỡi Thiên Sứ -: Há phải chăng cho rằng Allah cấm dùng thịt vì chúng là giống đực hoặc là giống cái hoặc là con đực, con cái trong cùng bào thai? Hay là các ngươi - hỡi nhóm đa thần đang có mặt khi các ngươi khẳng định - Allah đã hạ lệnh riêng cho các ngươi cấm điều này phải không ? Cho nên không có một điều bất công nào to tát rồi cũng không có điều cấm nào lớn lao hơn khi các ngươi dốc láo rồi đỗ thừa cho Allah, các ngươi tự cấm rồi đổ thừa Allah đã cấm để kéo thiên hạ khỏi con đường chính đạo trong khi các ngươi không có tí kiến thức gì về nó. Quả thật, Allah không bao giờ hướng dẫn những kẻ bất công trong khi họ nói dốc láo rồi đổ thừa cho Allah.
Le reste des huit espèces est : un couple de camélidés et un couple de bovins. Ô Messager, dis aux polythéistes : Est-ce Allah qui déclara illicite les mâles pour la raison qu’ils sont des mâles, les femelles pour la raison qu’elles sont des femelles et ce qui est contenu dans les utérus pour la raison qu’il est contenu dans les utérus ? Ô polythéistes, étiez-vous présents lorsqu’Allah vous recommanda de rendre illicite ces catégories de bestiaux comme vous le prétendez ? Personne n’est plus injuste ni plus criminel que celui qui, sans s’appuyer sur une connaissance certaine et afin d’égarer les gens du droit chemin, invente des mensonges sur Allah en Lui attribuant l’illicéité d’une chose qu’Il n’a jamais rendue illicite. Allah ne facilite pas la guidée aux injustes qui inventent des mensonges sur Allah.
De los ocho tipos restan un par de camellos y un par de bovinos. Pregunta, Mensajero, a los idólatras: “¿Los declaró Al-lah ilícitos por ser machos o hembras, o por estar contenidos en el útero? ¿Estuvieron presentes, idólatras, cuando Al-lah dio las órdenes para la prohibición de los animales que, según ustedes, son ilícitos?”
No hay mayor mal y ofensa que inventar mentiras acerca de Al-lah, al atribuirle sin fundamento la prohibición de cosas que Él no ha prohibido, para apartar a las personas del camino recto.
Al-lah no guía por el camino recto a quienes pecan al inventar mentiras acerca de Al-lah.
Le restanti coppie sono: Una coppia di cammelli e una coppia di vacche. Di', o Messaggero, agli idolatri: "È stato Allāh ad averli proibiti perché sono maschi o perché sono femmine, o per ciò che vi è nei loro ventri, oppure voi associatori eravate presenti quando Allāh vi comandò di proibire il bestiame che avete proibito? Non vi è più grande peccatore di chi dice menzognesul conto di Allāh, attribuendoGli di aver proibito cose che non ha proibito per sviare la gente dalla Retta Via, senza possedere alcuna conoscenza. In verità, Allāh non guida alla Retta Via gli ingiusti a causa delle loro menzogne nei riguardi di Allāh".
The remainder of the eight types are a pair of camels and a pair of cattle. Say, O Messenger, to the idolaters: Did Allah make any of them unlawful due to their being male or female or due to being contained in the womb? Were you, O idolaters, present when Allah gave the instruction for the prohibition of the animals that you regard as unlawful, according to your claim? There is no greater wrong and offence than a person who makes up lies about Allah, by attributing to Him the prohibition of that which He has not prohibited, in order to mislead people from the straight path without any basis. Allah does not guide to the right path those who do wrong by making up lies about Allah.
Jenis hewan lainnya ialah sepasang unta dan sepasang sapi. Tanyakanlah -wahai Rasul- kepada orang-orang musyrik, “Apakah Allah mengharamkan hewan itu karena kejantanannya, karena kebetinaannya, atau karena keberadaannya di dalam rahim? Jika kalian -wahai orang-orang musyrik- mengaku bahwa kalian hadir ketika Allah memerintahkan agar kalian mengharamkan jenis-jenis tertentu dari hewan-hewan tersebut, maka tidak ada yang lebih besar kezalimannya dan tidak ada yang lebih besar dosanya dibanding orang yang berbohong atas nama Allah dengan mengaku bahwa Allah telah mengharamkan sesuatu yang tidak pernah Dia haramkan, dengan tujuan untuk menyesatkan manusia dari jalan yang benar tanpa dilandasi ilmu yang benar. Sesungguhnya Allah tidak akan memberikan petunjuk kepada orang-orang zalim yang telah berdusta atas nama Allah.”
Sekiz sınıfın geri kalanları da deveden iki eş ve sığırdan da iki eştir. -Ey Resul!- Müşriklere de ki: “Bunlardan haram kılınanları, erkek oldukları için veya dişi oldukları için veyahut da aynı rahimde bir araya geldikleri için Allah mı haram kıldı? -Ey müşrikler!- Bu hayvanlardan haram kıldıklarınızın haram kılınmasını Allah’ın size vasiyet ettiğini ileri sürdüğünüze göre, o esnada sizler de orada mı bulunuyordunuz? Dayandığı hiçbir ilim olmadan, insanları dosdoğru yoldan saptırmak için Allah’a yalan söz iftira eden ve haram kılmadığı şeyler hakkında haram olduğunu söyleyen kimseden daha zalim ve daha büyük bir suç işlemiş kişi yoktur. Muhakkak Allah, kendisine yalan söz iftira etmelerinden ötürü zalimleri hidayete muvaffak kılmaz.
By nature, there is in man the consciousness of God and the realisation of what is permitted and what is forbidden. Man, in pursuance of his internal urge, wants to make a Supreme Being his God and wants to distinguish between permitted and forbidden things. Satan knows this fact very well. He knows that if a man is allowed to go his own way under normal conditions, he will adopt the straight path of nature. So, in order to blunt man’s natural instinct, he introduces different types of false customs. In the name of God, he invents some imaginary gods. In the name of what is permitted and forbidden, he devises some baseless prohibition. In this way, Satan tries to entangle man in these imaginary matters, so that he should not arrive at the real truth, but stray from the right path; then, seeing himself apparently progressing, he should think that he is on the right path, even though it might be a crooked line and not the straight right path. Those who fall a victim to Satan’s misleading, are transgressors in the eyes of God. God had given them the understanding by which they could have differentiated between Truth and falsehood. But their prejudices warp their minds and, in spite of having the capacity to understand, they remain far removed from the truth.
145- De ki:“Bana vahyolunanlar arasında yiyen kimse için şunlardan başka haram kılınmış bir şey bulamıyorum: Leş, akmış kan, domuz eti -ki o kesinlikle bir pisliktir- ve Allah’tan başkasının adına boğazlandığından dolayı fısk olanlar. Kim mecbur kalır da (harama) saldırmamak ve haddi aşmamak (kaydıyla bunlardan yerse) şüphesiz Rabbin Ğafûrdur, Rahîmdir.”
146- Yahudilere bütün tırnaklı hayvanları haram kıldık. Onlara sığır ve koyunun iç yağlarını da haram kıldık. Ancak sırtlarına veya bağırsaklarına yapışan ya da kemiğe karışanlar hariç. Onları zulümleri yüzünden bununla cezalandırdık. Şüphesiz biz doğru söyleyenleriz.
145. Yüce Allah müşrikleri, helâlleri haram kılmaları ve bunu Allah’a nispet etmeleri dolayısıyla yerip bu iddialarını çürüttükten sonra Rasûlüne, Allah’ın insanlara haram kıldığı şeyleri açıklamasını emretmekdedir ki böylelikle onlar, bunların dışında kalanların helâl olduğunu bilsinler. Artık bunların Allah tarafından haram kılındığını ileri sürenler, yalancıdırlar ve batıl bir iddiada bulunmaktadırlar. Çünkü haram kılmak, ancak Allah tarafından Rasûlü vasıtası ile olur. O da Rasûlüne şöyle demesini emretmiştir:“De ki: Bana vahyolunanlar arasında yiyen kimse için şunlardan başka haram kılınmış bir şey bulamıyorum:” Yani yeme dışında başka bir suretle yararlanılması haram olanlar bir tarafa, sadece yenmesi haram kılınanlar şunlardır:“Leş” yani dine uygun kesim yolu dışında ölmüş hayvandır. Böyle bir hayvanın yenilmesi helâl değildir. Nitekim Allah bir başka yerde: “Leş, kan, domuz eti... size haram kılındı”(el-Maide, 5/3) buyurmaktadır. “Akmış kan” yani kesilen hayvandan kesimi esnasında çıkan kandır. Bu, bedende hapsolması zarara yol açan kandır ki bu kan dışarı çıktı mı artık etin yenilmesi dolayısıyla (kanın kalması halinde) söz konusu olacak zarar ortadan kalkmış olur. Bu lafzın mefhumundan anlaşıldığına üzere kesimden sonra ette ve damarlarda kalan kan, helâl ve temizdir.
“domuz eti -ki o kesinlikle bir pisliktir-”yani bu üç şey de birer pisliktir, murdardır, necistir, zararlıdır. Allah bunları size lütuf olmak üzere ve pisliklerde sizi uzak tutumak için haram kılmıştır.“Ve Allah’tan başkasının adına boğazlandığından dolayı fısk olanlar.” Yani eğer kesilen hayvan Allah’tan başkası için -putlara yahut müşriklerin tapındıkları ilahlara- kesilecek olursa işte bu, Yüce Allah’a itaatın dışına çıkıp günah işlemek demek olan “fısk” kapsamına dahildir.
Bununla birlikte “Kim mecbur kalır da” yani bu haram kılınan şeyleri yemeye kim mecbur kalırsa, yanında yiyecek bir şey bulunmaması bu nedenle de kendisinin telef olacağından korkması nedeniyle bunlardan bir miktar yemek zorunluluğu ile karşı karşıya kalırsa “(harama) saldırmamak” yani zorunluluk olmadığı halde onu yemek isteğinde bulunmaksızın “ve haddi aşmamak” ihtiyacından fazlasından yemek sureti ile sınırı aşmaksızın bunlardan yerse “şüphesiz Rabbin Ğafûrdur, Rahîmdir.” Yani böyle bir durumda olan kimseye müsamaha göstermiştir.
Alimler -Allah’ın rahmeti üzerlerine olsun- bu âyet-i kerime hakkında farklı görüşlere sahiptirler. Zira bu ayette haramların, sadece sözü edilen dört hususutan ibaret olduğu ifade edilmektedir. Halbuki yırtıcı hayvanlar ve uçan kuşların pençeli olanları gibi bu âyet-i kerimede sözü edilmemiş olan başka haramlar da vardır. Bu konuda kimi alimler şöyle demektedir: Bu âyet-i kerime burada sözü edilenlerden başka şeylerin de haram kılındığını ifade eden ayetlerden daha önce inmiştir. Bu yüzden bu âyet-i kerimede, sadece onda sözü edilenlerin haram kılındıklarının belirtilmesi, daha sonra haram kılınan şeylere aykırı değildir. Çünkü o zamanda kendisine vahyolunanlar arasında daha sonra haram kılınanların haram olduğuna dair bir hüküm bulunmuyordu.
Bri grup alim de şöyle demektedir: Bu âyet-i kerime haram kılınan diğer şeyleri de kapsamaktadır. Bunların kimisini açık ifadelerle kapsarken diğerleri de manadan ve illetin/sebebin genelliğinden anlaşılmaktadır. Zira Yüce Allah’ın leşin, kanın ve domuz etinin -yahut da sadece domuz etinin- haram kılınış illeti ile ilgili olarak zikrettiği “ki o kesinlikle bir pisliktir” ifadesi, haram kılınan her şeyi kapsayan bir niteliktir. Çünkü haram kılınanların tümü pisliktir, murdardır. Hepsi de Allah’ın kullarına -onları korumak, pis ve murdar olan şeyleri kullanmaktan uzak tutumak için- haram kıldığı tiksinti veren pis ve murdar şeylere dahildir. Haram kılınan bu “pislik” ile ilgili ayrıntılı açıklamalar da sünnetten öğrenilir. Çünkü sünnet, Kur’an’ı açıklar ve ondan maksadın ne olduğunu beyan eder.
Yüce Allah yenilecek şeylerden ancak sözü edilenleri haram kılmış olduğuna ve haram kılmanın kaynağının da ancak Allah’ın şeriatı olduğuna göre bu, Allah’ın kendilerine rızık olarak ihsan etmiş olduğu şeyleri haram kılan müşriklerin Allah’a iftira ettiklerini ve Allah’a, söylemediği şeyleri nispet ettiklerini ortaya koymaktadır.
Âyet-i kerimede eğer Yüce Allah domuzu özellikle söz konusu etmemiş olsaydı şöyle güçlü bir ihtimal söz konusu olabilirdi: Bu, ifadeler daha önce sözü edilen müşriklerin Allah’ın helâl kıldığı şeyleri haram kılmaları ve bu konuda nefislerinin kendilerine güzel göstermiş olduğu birtakım iddialarda bulunmalarının çürütülmesi sadedindedir. Onların haram kıldıkları şeyler ise özellikle zikri geçen dört tür ehli hayvan hakkındadır. Bunlarla ilgili olarak âyet-i kerimede haram kılınanlar ise sadece leş ve Allah’tan başkası adına kesilenlerdir. Bunun dışında kalanlar ise helâldir. Burada domuzun söz konusu ediliş münasebeti bu ihtimale göre şu olabilir: Bazı cahiller domuzu da dört tür ehli hayvan arasına sokabilir ve onu davar türlerinden bir tür olarak kabul edebilirler. Nitekim hıristiyanların cahilleri ve benzerleri böyle bir vehme kapılabilirler. Zira onlar diğer davarları besledikleri gibi domuz da beslemekte, onları helâl kabul etmekte ve domuzlar ile diğer davarlar arasında herhangi bir fark görmemektedirler.
146. Bu ümmete haram kılınan şeylerin tümü ümmetin pisliklerden uzak tutulması ve korunması kabilindendir. Kitap ehline haram kılınan şeylere gelince onların bir kısmı esasen hoş ve temizdir. Ancak onlara ceza olmak üzere onlara haram kılınmıştır. Bu bakımdan Yüce Allah şöyle buyurmaktadır:“Yahudilere” deve ve benzeri “bütün tırnaklı hayvanları haram kıldık. Onlara sığır ve koyunun iç yağlarını da haram kıldık.” Bunların bütün iç yağları da haram kılınmamıştı. Sadece kuyruk tarafındaki yağlar ile işkembe üzerindeki perde şeklindeki iç yağı haram kılınmıştı. Bu yüzden Yüce Allah helâl olan iç yağlarını istisna ederek şöyle buyurmaktadır:“Ancak sırtlarına veya bağırsaklarına yapışan ya da kemiğe karışanlar hariç.”
Yahudiler için söz konusu olan bu haram kılmanın sebebine gelince bu, “onları zulümleri yüzünden bununla cezalandırdık”ifadesi ile açıklanmaktadır. Yani Allah’ın hakları ile kullarının hakları hususunda zulüm ve haksızlık etmeleri dolayısı ile bu gibi şeyleri onlara ceza olmak üzere haram kılmıştır.“Şüphesiz biz doğru söyleyenleriz” Ne söylersek, ne yaparsak ve neye hükmedersek doğrudur. Sözü Allah’tan daha doğru olan kimdir? Kesin kanaate sahip olan bir toplum için hükmü Allah’tan daha güzel kim olabilir?
Among the animals reared by the Arabs for the sake of their meat and milk, etc., four kinds were very well known—sheep, goats, camels and cows. With reference to them, they had framed different types of prohibitory regulations. But they had no authority to back these up save their polytheistic customs. The banning of the meat of the sheep, goat, camel or cow, whether male or female, has no rationality in it. All the meat on them is the best food for man. They do not even have any dirty habits which could make them undesirable for human consumption. Even in the teachings coming down from heaven there is no mention of their being forbidden. Then, why does it happen that different types of restrictive regulations gain currency? The reason for this is satanic inducements.
Di', o Messaggero: "Non trovo nulla di proibito in ciò che Allāh mi ha ispirato, se non la carogna oppure il sangue versato, o la carne di maiale. In verità, tutto ciò è impuro e costituisce peccato; oppure ciò che è stato macellato senza menzionare il nome di Allāh, come ciò che viene macellato per gli idoli, tranne per quanto riguarda colui che si trova in grande necessità: Gli è permesso cibarsi di tali cose proibite per placare la fame e non per goderne, e non deve oltrepassare il limite della necessità; se fa ciò, non vi è peccato. In verità, il tuo Dio, o Messaggero, è Perdonatore nei confronti di chi è costretto a cibarsene, Misericordioso verso di lui".
Katakanlah -wahai Rasul-, “Aku tidak menemukan di dalam kitab suci yang Allah wahyukan kepadaku sesuatu yang diharamkan kecuali hewan yang mati tanpa disembelih, atau darah yang mengalir, atau daging babi karena statusnya najis dan haram, atau hewan yang disembelih atas nama selain Allah, seperti hewan yang disembelih sebagai persembahan untuk berhala mereka. Namun, barang siapa yang berada dalam kondisi darurat yang membuatnya terpaksa mengonsumsi makanan yang haram karena didera rasa lapar yang sangat, bukan sengaja ingin merasakan kelezatannya dan tidak melampaui batasan darurat maka tidak ada dosa baginya untuk mengonsumsinya. Sesungguhnya Tuhanmu -wahai Rasul- Maha Pengampun lagi Maha Penyayang bagi orang yang terpaksa mengonsumsi makanan yang haram itu.
Say, O Messenger: I do not find in what Allah has revealed to me anything forbidden except that which dies without being properly slaughtered, blood that is flowing, the meat of a pig – for that is impure and unlawful – or that which is slaughtered in the name of other than Allah (such as animals slaughtered in the name of idols). Whoever is forced by necessity to eat of these forbidden things due to extreme hunger, without looking for enjoyment by eating them and without exceeding the limit of necessity, there will be no sin on him in that. Your Lord, O Messenger, is Forgiving towards the person who is compelled to eat from that and is Compassionate towards such a person.
Ngươi hãy nói đi - hỡi Thiên Sứ - rằng Ta không tìm thấy trong những gì mà Allah đã mặc khải cho Ta cấm dùng ngoại trừ những con vật chết tự nhiên không được cắt cổ hoặc máu chảy thành dòng hoặc thịt heo, bởi nó ô uế bị cấm hoặc những con vật nào cắt cổ không nhắc tên Allah giống như cúng bái bụt tượng. Riêng trường hợp ai bất đắt dĩ phải ăn thịt những con vật bị cấm ăn ở trên vì quá đói chứ không phải để thưởng thức và cũng không ăn quá nhiều thì y không bị bắt tội. Quả thật, Thượng Đế của ngươi - hỡi Thiên Sứ - luôn tha thứ cho những ai bắt đắc dĩ phải ăn, Ngài tội nghiệp họ.
"Katakanlah, 'Tiadalah aku peroleh dalam wahyu yang di-wahyukan kepadaku, sesuatu yang diharamkan bagi orang yang hendak memakannya, kecuali kalau makanan itu bangkai, atau darah yang mengalir atau daging babi, karena sesungguhnya semua itu kotor, atau binatang yang disembelih atas nama selain Allah. Barangsiapa yang dalam keadaan terpaksa sedang dia tidak meng-inginkannya dan tidak (pula) melampaui batas, maka sesungguh-nya Tuhanmu Maha Pengampun lagi Maha Penyayang. Dan kepada orang-orang Yahudi, Kami haramkan segala binatang yang berkuku, dan dari sapi dan domba. Kami haramkan atas mereka lemak dari kedua binatang itu, selain lemak yang melekat di punggung kedua-nya atau yang di perut besar dan usus atau yang bercampur dengan tulang. Demikianlah Kami hukum mereka disebabkan kedurhakaan mereka, dan sesungguhnya Kami adalah Mahabenar." (Al-An'am: 145-146).
(145) Manakala Allah mencela orang-orang musyrik atas tindakan mereka yang mengharamkan yang halal, lalu mereka menisbatkan itu kepada Allah, dan Allah membatalkan ucapan mereka, maka Allah memerintahkan RasulNya untuk menerang-kan sesuatu yang diharamkan oleh Allah kepada mereka agar mereka mengetahui bahwa sesuatu yang selain itu adalah halal. Siapa yang menisbatkan pengharamannya kepada Allah, maka dia adalah pendusta dan pembual, karena pengharaman tidak akan terjadi kecuali berasal dari sisi Allah melalui lisan RasulNya, dan Dia telah berfirman kepada RasulNya, ﴾ قُل لَّآ أَجِدُ فِي مَآ أُوحِيَ إِلَيَّ مُحَرَّمًا عَلَىٰ طَاعِمٖ ﴿ "Katakanlah, 'Tiadalah aku peroleh dalam wahyu yang diwahyukan ke-padaku, sesuatu yang diharamkan bagi orang yang hendak memakannya'." Maksudnya, diharamkan "memakannya" tanpa melihat kepada diharamkan atau tidak diharamkan "pemanfaatan lain selain me-makannya." ﴾ إِلَّآ أَن يَكُونَ مَيۡتَةً ﴿ "Kecuali kalau makanan itu bangkai." Bangkai adalah binatang yang mati tanpa disembelih secara syar'i, sesungguhnya ia tidak halal sebagaimana Firman Allah,
﴾ حُرِّمَتۡ عَلَيۡكُمُ ٱلۡمَيۡتَةُ وَٱلدَّمُ وَلَحۡمُ ٱلۡخِنزِيرِ ﴿
"Diharamkan bagimu (memakan) bangkai, darah, dan daging babi." (Al-Ma`idah: 3).
﴾ أَوۡ دَمٗا مَّسۡفُوحًا ﴿ "Atau darah yang mengalir." Yaitu darah yang keluar dari binatang sembelihan pada waktu ia disembelih. Ia adalah darah yang jika tertahan di dalam tubuh, maka ia membahayakan. Jika ia keluar maka bahaya "makan dagingnya" telah lenyap.
Mahfum lafazh ini adalah bahwa darah yang tersisa di dalam daging dan urat setelah penyembelihan adalah halal lagi suci. ﴾ أَوۡ لَحۡمَ خِنزِيرٖ فَإِنَّهُۥ رِجۡسٌ ﴿ "Atau daging babi, karena sesungguhnya semua itu kotor." Maksudnya, tiga perkara ini adalah kotor yakni buruk, na-jis lagi membahayakan. Allah mengharamkannya karena kasih sayangNya kepadamu dan demi menyucikanmu dari perbuatan kotor. ﴾ أَوۡ ﴿ "Atau" binatang itu adalah ﴾ فِسۡقًا أُهِلَّ لِغَيۡرِ ٱللَّهِ بِهِۦۚ ﴿ "binatang yang disembelih atas nama selain Allah." Maksudnya, kecuali jika sembelihan itu disembelih untuk selain Allah berupa berhala-berhala dan sesembahan-sesembahan yang dipuja oleh orang-orang musyrik, karena ia termasuk kefasikan yang merupakan penyim-pangan dari ketaatan kepada Allah kepada kemaksiatan kepadaNya. Perkara-perkara yang diharamkan ini (walaupun ia diharamkan) akan tetapi bagi siapa yang dalam kondisi terpaksa, maksudnya keterpaksaan dan kebutuhan mendesaknya untuk makan sesuatu darinya yang mana dia tidak lagi memiliki sesuatu yang halal, dan dia khawatir mati, ﴾ غَيۡرَ بَاغٖ وَلَا عَادٖ ﴿ "sedang dia tidak menginginkannya dan tidak (pula) melampaui batas." Maksudnya, dia tidak ingin me-makannya jika tidak dalam kondisi darurat dan tidak pula melebihi batas dengan makan melampaui batas apa yang diperlukan, ﴾ فَإِنَّ رَبَّكَ غَفُورٞ رَّحِيمٞ ﴿ "maka sesungguhnya Tuhanmu Maha Pengampun lagi Maha Penyayang." Maksudnya, Allah memaafkan orang yang dalam kondisi tersebut.
Para ulama berbeda pendapat tentang pembatasan yang disebutkan dalam ayat ini meskipun ada perkara-perkara lain selainnya yang diharamkan dan tidak disebutkan padanya seperti binatang buas, burung pemilik cakar dan sebagainya. Sebagian ulama menyatakan bahwa ayat ini turun sebelum pengharaman selainnya yang lebih dari itu, maka pembatasan yang disebutkan di dalam ayat ini tidak menafikan pengharaman yang hadir setelah itu, karena ia belum ada dalam sesuatu yang diwahyukan kepada-nya pada waktu itu.
Yang lain berpendapat bahwa ayat ini mencakup seluruh perkara-perkara yang diharamkan, sebagian darinya disebutkan secara jelas sedangkan yang lain diambil dari makna dan keumum-an illat, karena Firman Allah yang menjelaskan illat bangkai, darah dan daging babi atau yang terakhir saja, adalah ﴾ فَإِنَّهُۥ رِجۡسٌ ﴿ "karena sesungguhnya semua itu kotor." Ini adalah kriteria yang mencakup segala yang diharamkan karena semua perkara yang diharamkan adalah kotor lagi buruk. Ia termasuk perkara-perkara yang kotor lagi buruk yang diharamkan atas hamba-hambaNya demi melin-dungi mereka dan memuliakan mereka agar tidak berinteraksi dengan sesuatu yang buruk lagi kotor, dan perincian yang kotor yang diharamkan adalah diambil dari sunnah, karena ia menafsir-kan al-Qur`an dan menjelaskan maksud darinya.
Jika Allah tidak mengharamkan makanan kecuali sesuatu yang telah disebutkan, dan pengharaman hanya bersumber kepada sya-riat Allah, maka hal itu menunjukkan bahwa orang-orang musyrik yang mengharamkan sesuatu yang Allah rizkikan kepada mereka adalah pelaku kebohongan atas nama Allah dan menisbatkan se-suatu kepadaNya secara dusta.
Ayat ini akan mengandung beberapa kemungkinan kuat jika Allah tidak menyebutkan babi di dalamnya, hal tersebut disebab-kan bahwa konteksnya adalah bantahan pendapat orang-orang musyrik yang telah disinggung di atas di mana mereka mengharam-kan apa yang dihalalkan oleh Allah dan kelancangan mereka da-lam memasuki pembahasan itu sesuai dengan godaan hawa nafsu mereka, dan itu pada binatang ternak secara khusus, yang mana dari binatang ternak itu tidak ada yang haram kecuali apa yang disebutkan di dalam ayat yaitu bangkai dan apa yang disembelih bukan karena Allah. Sedangkan selain itu maka ia adalah halal. Mungkin disinggungnya babi di sini berdasarkan kemungkinan ini, bahwa sebagian orang-orang bodoh mungkin memasukkannya ke dalam binatang ternak, bahwa ia adalah salah satu jenis kambing sebagaimana hal itu dikira oleh sebagian orang-orang Nasrani dan orang-orang yang seperti mereka, lalu mereka mengembangkannya sebagaimana menernakkan binatang ternak, menghalalkannya dan tidak membedakannya dengan ternak.
(146) Semua yang diharamkan atas umat ini adalah sebagai penjaga dan perlindungan. Adapun apa yang diharamkan atas Ahli Kitab, maka sebagian darinya adalah baik, akan tetapi ia diharam-kan atas mereka sebagai hukuman atas mereka. Oleh karena itu Dia berfirman, ﴾ وَعَلَى ٱلَّذِينَ هَادُواْ حَرَّمۡنَا كُلَّ ذِي ظُفُرٖۖ ﴿ "Dan kepada orang-orang Yahudi, Kami haramkan segala binatang yang berkuku." Hal itu seperti unta dan yang sejenisnya, dan Kami haramkan sebagian dari bagian sapi dan kambing yaitu lemaknya, walaupun bukan seluruh lemak, akan tetapi hanya lemak bokong dan lemak tipis yang ada di usus. Oleh karena itu, ada pengecualian lemak yang halal darinya.
FirmanNya, ﴾ إِلَّا مَا حَمَلَتۡ ظُهُورُهُمَآ أَوِ ٱلۡحَوَايَآ ﴿ "Selain lemak yang me-lekat di punggung keduanya atau yang di perut besar." Maksudnya, lemak yang melilit usus, ﴾ أَوۡ مَا ٱخۡتَلَطَ بِعَظۡمٖۚ ذَٰلِكَ ﴿ "atau yang bercampur dengan tulang. Demikianlah" pengharaman atas orang-orang Yahudi. ﴾ جَزَيۡنَٰهُم بِبَغۡيِهِمۡۖ ﴿ "Kami hukum mereka disebabkan kedurhakaan mereka." Maksudnya, karena kezhaliman dan pelanggaran mereka terha-dap hak-hak Allah dan hak-hak hamba-hambaNya, maka Allah mengharamkan semua ini sebagai balasan dan hukuman atas me-reka. ﴾ وَإِنَّا لَصَٰدِقُونَ ﴿ "Dan sesungguhnya Kami adalah Mahabenar" dalam segala yang Kami katakan, Kami perbuat, dan Kami putuskan. Siapakah yang lebih benar pembicaraannya daripada Allah? Sia-pakah yang lebih baik hukumnya daripada hukum Allah bagi orang-orang yang yakin?
Ô Messager, dis : Je ne trouve rien d’illicite à la consommation dans ce que m’a révélé Allah sauf les bêtes mortes avant d’avoir été sacrifiées, le sang versé, la chair de porc qui est impure et illicite, et la chair des bêtes sacrifiées au nom d’un autre qu’Allah comme les bêtes sacrifiées au nom d’idoles. Quiconque est contraint par la nécessité de manger de ces nourritures illicites, comme en cas de faim extrême, ne commet pas de péché s’il en mange sans plaisir et ne dépasse pas la quantité qui correspond à sa nécessité. Ô Messager, ton Seigneur pardonne et est miséricordieux avec celui qui consomme cette nourriture lorsqu’il en est contraint.
Forbidden Things
Allah commands His servant and Messenger, Muhammad ,
قُلْ
(Say) O Muhammad to those who prohibited what Allah has provided them, claiming this falsehood to be from Allah,
لاَ أَجِدُ فِى مَآ أُوْحِىَ إِلَىَّ مُحَرَّمًا عَلَى طَاعِمٍ يَطْعَمُهُ
(I find not in that which has been revealed to me anything forbidden to be eaten by one who wishes to eat it,) This Ayah means, I do not find any animals that are prohibited, except these mentioned here. We should mention here that the prohibited things mentioned in Surat Al-Ma'idah and the Hadiths on this subject amend the meaning of this Ayah.
أَوْ دَمًا مَّسْفُوحًا
(or blood poured.) Qatadah commented, "Poured blood was prohibited, but the meat that still has some blood in it is allowed." Al-Humaydi said that Sufyan narrated to us that `Amr bin Dinar narrated to us, "I said to Jabir bin `Abdullah, `They claim that the Messenger of Allah ﷺ prohibited the meat of donkeys during (the day of) Khaybar.' He said, `Al-Hakam bin `Amr narrated that from the Messenger of Allah ﷺ. That scholar - refering to Ibn `Abbas - denied it, reciting the Ayah;
قُل لاَ أَجِدُ فِى مَآ أُوْحِىَ إِلَىَّ مُحَرَّمًا عَلَى طَاعِمٍ يَطْعَمُهُ
(Say: "I find not in that which has been revealed to me anything forbidden to be eaten by one who wishes to eat it...")"' Al-Bukhari and Abu Dawud collected it. Abu Bakr bin Marduwyah and Al-Hakim, in his Mustadrak, recorded that Ibn `Abbas said, "During the time of Jahiliyyah, the people used to eat some things and avoid some other things, because they disliked them. Later on, Allah sent His Prophet , revealed His Book, allowed what He allowed, and prohibited what He prohibited. Therefore, whatever Allah allowed is lawful and whatever He prohibited is unlawful. Whatever He did not mention, there is no sin in it." He then recited the Ayah,
قُل لاَ أَجِدُ فِى مَآ أُوْحِىَ إِلَىَّ مُحَرَّمًا عَلَى طَاعِمٍ يَطْعَمُهُ
(Say: "I find not in that which has been revealed to me anything forbidden to be eaten by one who wishes to eat it...") This is the wording with Ibn Marduwyah. Abu Dawud also recorded this statement, and Al-Hakim said, "Its chain is Sahih and they did not record it." Imam Ahmad recorded that Ibn `Abbas said, "A sheep belonging to Sawdah bint Zam`ah died and she said, `O Allah's Messenger! So-and-so (sheep) has died.' He said,
«فَلِمَ لَا أَخَذْتُمْ مَسْكَهَا؟»
(Why did you not use its skin) She said, `Should we use the skin of a sheep that has died' Allah's Messenger ﷺ said,
«إِنَّمَا قَالَ اللهُ:
قُل لاَ أَجِدُ فِى مَآ أُوْحِىَ إِلَىَّ مُحَرَّمًا عَلَى طَاعِمٍ يَطْعَمُهُ إِلاَ أَن يَكُونَ مَيْتَةً أَوْ دَمًا مَّسْفُوحًا أَوْ لَحْمَ خِنزِيرٍ
وَإِنَّكُمْ لَا تَطْعَمُونَهُ أَنْ تَدْبَغُوهُ فَتَنْتَفِعُوا بِه»
(Allah only said, (Say: "I find not in that which has been revealed to me anything forbidden to be eaten by one who wishes to eat it, except Maytah (a dead animal) or blood poured forth, or the flesh of swine....) You will not be eating it if you tan its skin and benefit from it.) So she had the sheep skinned, the skin was tanned and made into a water skin that she kept until it wore out." Al-Bukhari and an-Nasa'i collected a similar Hadith. Allah said,
فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلاَ عَادٍ
(But whosoever is forced by necessity without willful disobedience, nor transgressing due limits;) Therefore, whoever is forced by necessity to eat anything that Allah has forbidden in this honorable Ayah, without transgressing his limits, then for him,
فَإِنَّ رَبَّكَ غَفُورٌ رَّحِيمٌ
(certainly, your Lord is Oft-Forgiving, Most Merciful.) We mentioned the explanation of this Ayah in Surat Al-Baqarah. This honorable Ayah contradicts the idolators' innovated prohibitions for certain kinds of wealth, relying merely on their misguided ideas, such as the Bahirah, Sa'ibah, Wasilah and Ham. Allah commanded His Messenger to inform them that he does not find that such types of animals are prohibited in what Allah revealed to him. In this Ayah, Allah only prohibited dead animals, poured blood, the flesh of swine and what has been slaughtered for something other than Allah. Other things were not prohibited here, but rather treated as that which does not have a ruling, i.e., permissible. Therefore, how do you -- idolators -- claim that such items are prohibited, and why did you prohibit them when Allah did not prohibit them
Sabihin mo, O Sugo: "Hindi ako nakatatagpo sa anumang ikinasi ni Allāh sa akin ng isang bagay na ipinagbabawal maliban sa namatay nang walang pagkakatay o dugong dumadaloy o laman ng baboy sapagkat tunay na ito ay isang kasalaulaang ipinagbabawal o ito ay kabilang sa kinatay sa hindi pangalan ni Allāh gaya ng kinatay para sa mga anito nila. Ngunit ang sinumang napilit ng pangangailangan sa pagkain ng mga ipinagbabawal na ito dahil sa tindi ng gutom nang hindi naghahangad ng pagpapasarap sa pagkain nito, hindi lumalampas sa hangganan ng pangangailangan, ay walang kasalanan sa kanya roon. Tunay na ang Panginoon mo, O Sugo, ay Mapagpatawad sa napipilitan kahit nakakain mula sa mga ito, Maawain sa kanya."
Di, Mensajero: “No encuentro nada prohibido en lo que Al-lah me ha revelado, a excepción de lo que muere sin ser sacrificado adecuadamente, la sangre que fluye, la carne de cerdo porque es impuro, o lo que sea sacrificado en nombre de otro que no sea Al-lah (como los animales sacrificados en nombre de los ídolos). Quien por necesidad se vea forzado a comer de estas cosas prohibidas debido al hambre extrema, pero sin la intención de disfrutar de ellas y sin exceder el límite de la necesidad, no incurrirá en pecado por ello. Mensajero, tu Señor es Indulgente y Compasivo con quien se ve obligado a comer de ellas.
-Ey Resul- de ki: "Allah’ın bana vahyettikleri arasında kesilmeden ölmüş hayvanlardan, akan kandan veya haram bir pislik olan domuz etinden veya putlar için kesilen hayvanlar gibi, Allah’ın adı haricinde başkası adına kesilen hayvanlar dışında haram olan bir şey bulamıyorum.” Kim zaruretten ötürü bu haramlardan, lezzet almak için değil de açlığının şiddetinden ötürü ve zaruret sınırını aşmadan yerse bunu yapmasından ötürü ona bir günah yoktur. -Ey Resul!- Şüphesiz Rabbin, mecbur kalmış bir kimsenin onlardan yemiş olması durumunda ona karşı çok bağışlayıcı ve merhametlidir.
O Poslaniče, reci: "U onome što mi je Allah objavio ne nalazim da je zabranjeno osim onoga što je umrlo bez klanja, zatim tekuće krvi, svinjskog mesa - koje je nečisto, ili je zaklano u nečije drugo mimo Allahovog imena, poput onoga što je žrtvovano kipovima. Koga nužda navede da jede nešto od navedenih zabranjenih stvari, a ne želi time da se naslađuje i ne prelazi granice nužde - takav nema grijeha. Doista, Poslaniče, tvoj Gospodar prašta onome ko je prinuđen i milostiv je prema njemu.
Les prohibí a los judíos los animales cuya pezuña no está dividida (como los camellos y las avestruces). Además, les prohibí la grasa de bovinos y ovinos, a excepción de la que se encontraba en sus espaldas o en sus intestinos, o la que estaba adherida al hueso (como la cadera o el flanco). De esta manera les retribuí por su desobediencia. Yo cumplo Mi palabra.
I jevrejima smo zabranili sve životinje čiji prsti nisu odvojeni - poput deva i nojeva (koji ima jedan veliki prst i jedan mali za razliku od većine ptica koje imaju četiri prsta), i zabranili smo im loj krava i ovaca osim onog koji je zakačen za njihova leđa i kojeg nose njihova crijeva, ili onog koji je pomiješan sa kostima poput stražnjice i boka. Time smo ih kaznili zbog njihove nepravde, i Mi istinu govorimo u svemu o čemu obavještavamo.
Foods that were Prohibited for the Jews Because of their Transgression
Allah says, We forbade for the Jews every bird and animal with undivided hoof, such as the camel, ostrich, duck and goose. Allah said here,
وَمِنَ الْبَقَرِ وَالْغَنَمِ حَرَّمْنَا عَلَيْهِمْ شُحُومَهُمَآ
(and We forbade them the fat of the ox and the sheep...) The Jews used to forbid these types of foods saying that Isra'il, or Ya`qub, used to forbid them for himself so they too forbid them. This was mentioned by As-Suddi. `Ali bin Abi Talhah reported that Ibn `Abbas said that,
إِلاَّ مَا حَمَلَتْ ظُهُورُهُمَآ
(except what adheres to their backs) refers to the fat that clings to their backs. Allah said next,
أَوِ الْحَوَايَآ
(or their Hawaya) that is, the entrails, according to Abu Ja`far bin Jarir. He also said, "The meaning here is, `And from ox and sheep, We forbade their fat for the Jews, except the fat on their backs and what the entrails carry." `Ali bin Abi Talhah said that, Ibn `Abbas said that the, Hawaya, are the entrails. Similar was reported from Mujahid, Sa`id bin Jubayr and Ad-Dahhak. Allah's statement,
أَوْ مَا اخْتَلَطَ بِعَظْمٍ
(....or is mixed up with a bone.) means, We allowed the Jews the fat that is mixed with bones. Ibn Jurayj commented, "The fat on the rump that is mixed with the tailbone was allowed for them, and also the fat on the legs, head, eyes and what adheres to the bones." As-Suddi said similarly. Allah said,
ذَلِكَ جَزَيْنَـهُم بِبَغْيِهِمْ
(Thus We recompensed them for their rebellion.) meaning, We imposed this restriction on them as recompense for their rebellion and defying Our commandments. Allah said in another Ayah,
فَبِظُلْمٍ مِّنَ الَّذِينَ هَادُواْ حَرَّمْنَا عَلَيْهِمْ طَيِّبَـتٍ أُحِلَّتْ لَهُمْ وَبِصَدِّهِمْ عَن سَبِيلِ اللَّهِ كَثِيراً
(For the wrongdoing of the Jews, We made unlawful for them certain good foods which had been lawful for them -- and for their hindering many from Allah's way) 4:160. Allah's statement,
وِإِنَّا لَصَـدِقُونَ
(And verily, We are Truthful.) means, We were justified in the penalty We gave them. Ibn Jarir commented, "We are Truthful in what We informed you of, O Muhammad; Our forbidding these foods for them, not as they claimed, that Israel merely forbade these things for himself (so they imitated him, they claimed)."
The Tricks of the Jews, and Allah's Curse
`Abdullah bin `Abbas narrated, "When `Umar bin Al-Khattab was told that Samurah sold liquor, he commented, `May Allah fight Samurah! Did he not know that the Messenger of Allah ﷺ said,
«لَعَنَ اللهُ الْيَهُودَ حُرِّمَتْ عَلَيْهِمُ الشُّحُومُ فَجَمَلُوهَا فَبَاعُوهَا»
(May Allah curse the Jews! The fats were forbidden for them, so they melted the fat and sold it.)" This Hadith is recorded in the Two Sahihs. Jabir bin `Abdullah said, "In the year of the victory of Makkah, I heard Allah's Messenger ﷺ saying;
«إِنَّ اللهَ وَرَسُولَهُ حَرَّمَ بَيْعَ الْخَمْرِ وَالْمَيْتَةِ وَالْخِنْزِيرِ وَالْأَصْنَام»
(Allah and His Messenger have forbidden selling alcoholic drinks (intoxicants), dead animals, swine and idols.) He was asked, `What about the fat of dead animals They are used to dye skins, paint ships and are used as light by the people.' He said,
«لَا هُوَ حَرَام»
(No, it is still unlawful.) He then said,
«قَاتَلَ اللهُ الْيَهُودَ إِنَّ اللهَ لَمَّا حَرَّمَ عَلَيْهِمْ شُحُومَهَا جَمَلُوهُ ثُمَّ بَاعُوهُ وَأَكَلُوا ثَمَنَه»
(May Allah fight the Jews! When Allah forbade them the fats of animals, they melted the fat, sold it and ate its price.)" The Group recorded this Hadith.
Kami haramkan bagi orang-orang Yahudi hewan-hewan yang jari-jari kakinya tidak terpisah-pisah, seperti unta dan burung unta. Kami juga haramkan bagi mereka lemak sapi dan kambing, kecuali yang menempel di punggungnya, atau yang ada di dalam usus, atau yang bercampur dengan tulang pantat dan pinggang. Kami telah membalas kezaliman mereka dengan mengharamkan hal-hal tersebut bagi mereka dan Kami benar-benar serius dengan semua hal yang Kami sampaikan.
Yahudilere deve ve deve kuşu gibi, tırnakları ayrı olmayan hayvanları, inek ve koyunların sırtlarında, bağırsaklarında veya kuyruk ve böğür gibi kemiklere asılı kalan bölgelerinde bulunan yağlar hariç tüm yağları haram kıldık. Bunları haram kılarak kendilerine zulmettikleri için onları cezalandırdık. Muhakkak ki sana haber verdiğimiz her şey doğrudur.
Và TA hạ lệnh cấm người Do Thái dùng thịt của con vật mà móng của chúng dính vào nhau như con lạc đà và đà điểu, và TA cấm họ dùng mỡ bò, mỡ dê cừu ngoại trừ phần mỡ nào dính ở lưng, bao quanh bao tử, bao quanh xương sườn. TA phạt họ vì tội bất công mà họ đã gây nên và chắc chắn, thông tin của TA là chính xác.
E proibimmo agli Ebrei gli animali che possiedono zoccoli, come i cammelli e gli ovini, e proibimmo loro il grasso delle vacche e degli ovini, tranne quello presente sul loro dorso, oppure quello presente nel ventre, oppure quello presente attorno alle ossa, o quello presente nella parte lombare, oppure quello presente sui fianchi; e li abbiamo puniti per la loro trasgressione, proibendo loro tutto ciò. In verità, siamo veritieri in tutto ciò di cui vi informiamo.
I made unlawful for the Jews animals whose toes were not separated (such as camels and ostriches). I also made unlawful for them the fat of cattle and sheep, except for what was attached to their backs or on their intestines or what was mixed with bone (such as the rump or flank). I repaid them for their disobedience by making these things unlawful for them. I am truthful in all that I relate.
Nous avons prohibé aux juifs la chair de bêtes dont les sabots ne sont pas fendus, comme les chameaux et les autruches. Nous leur avons également prohibé la graisse des bovins, des ovins et des caprins sauf celle de leur dos. Leur a également été prohibé ce qui est issu de leurs entrailles ou est mêlée à leurs os comme la croupe et le flanc. Nous avons déclaré tout cela illicite afin de les rétribuer pour leur injustice et Nous sommes véridiques dans tout ce que Nous annonçons.
Nagbawal Kami sa mga hudyo ng anumang hindi nagkakahiwa-hiwalay ang mga daliri gaya ng mga kamelyo at mga ostrits. Nagbawal Kami sa kanila ng mga taba ng mga baka at mga tupa maliban sa kumapit sa mga likod ng dalawang uring ito o nadala ng mga bituka o nahalo sa buto gaya ng pigi at tagiliran. Gumanti nga Kami sa kanila dahil sa kawalang-katarungan nila sa pagbabawal niyon sa kanilang sarili. Tunay na Kami ay talagang Tapat sa bawat ipinababatid Namin.
Kaya kung nagpasinungaling sila sa iyo, O Sugo, at hindi nagpatotoo sa inihatid mo mula sa Panginoon mo ay sabihin mo bilang pag-uudyok sa kanila: "Ang Panginoon ninyo ay may awang malawak. Bahagi ng awa Niya sa inyo ay ang pagpapalugit Niya sa inyo at ang hindi pagmamadali Niya sa inyo sa pagdurusa." Sabihin mo pa sa kanila bilang pagbabala sa kanila: "Tunay na ang parusa Niya ay hindi nabawi buhat sa mga taong gumagawa ng mga pagsuway at mga kasalanan."
"Jika mereka mendustakan kamu, maka katakanlah, 'Tuhan-mu mempunyai rahmat yang luas, dan siksaNya tidak dapat dito-lak dari kaum yang berdosa'." (Al-An'am: 147).
(147) Jika orang-orang musyrik itu mendustakanmu, maka teruslah dalam dakwah dengan targhib dan tarhib (anjuran dan ancaman). Katakan kepada mereka bahwa Allah, ﴾ ذُو رَحۡمَةٖ وَٰسِعَةٖ ﴿ "mem-punyai rahmat yang luas," yakni, umum, yang meliputi seluruh makhluk, maka bersegeralah kepada rahmatNya dengan sebab-sebabnya di mana yang terpenting dan yang menjadi pijakannya adalah membenarkan syariat yang dibawa oleh Muhammad.﴾ وَلَا يُرَدُّ بَأۡسُهُۥ عَنِ ٱلۡقَوۡمِ ٱلۡمُجۡرِمِينَ ﴿ "Dan siksaNya tidak dapat ditolak dari kaum yang berdosa," yakni, orang-orang dengan dosa dan kejahatan yang me-numpuk. Waspadalah terhadap dosa-dosa yang mengantarkan kepada azab Allah, di mana dosa paling besar dan yang menjadi kepalanya adalah mendustakan Muhammad.
If they deny you, O Messenger, and do not accept what you brought from your Lord, then say to them in encouragement: Your Lord is One, possessor of vast mercy. It is because of His mercy that He has given you relief and has not yet taken you to task by punishing you. Also say to them as a warning: His punishment is not averted from those who commit sins.
Si te rechazan, Mensajero, y no aceptan lo que trajiste de tu Señor, entonces aliéntales diciendo: “Su Señor es Uno, poseedor de una gran misericordia. Es debido a Su misericordia que Él les ha dado descanso y aún no los ha reprendido con castigo”. También diles como advertencia: “Su castigo está cercano de quienes cometen pecados”.
O Poslaniče, ako u laž utjeraju tebe i ono sa čim si došao od svog Gospodara, reci im, podstičući ih da prihvate istinu: "Doista je vaš Gospodar milostiv i zato ne žuri da vas kazni", i reci im, upozoravajući ih: "Njegovu kaznu niko ne može odagnati od onih koji čine grijehe (kada odluči da ih kazni)."
Ô Messager, s’ils te rejettent et ne croient pas en ce que tu leur apportes de la part de ton Seigneur, dis-leur afin de susciter leur intérêt : Votre Seigneur possède une immense miséricorde et une des manifestations de Sa miséricorde est qu’Il vous accorde un délai et ne s’empresse pas de vous châtier. Dis-leur aussi en guise d’avertissement : Le châtiment d’Allah ne peut être repoussé de ceux qui commettent des actes de désobéissance et des péchés.
Quả thật, nếu họ cho rằng Ngươi nói dốc - hỡi Thiên Sứ - và họ không tin những gì do Ngươi mang đến từ Thượng Đế của Ngươi thì hãy cho họ biết một điều: Thượng Đế của các ngươi vô cùng khoan dung, trong những hình thức Ngài đã khoan dung là đã trì hoãn không vội vã trừng phạt các ngươi, song hãy cảnh báo họ rằng sự trừng phạt của Ngài khi giáng xuống thì những kẻ tội lỗi và sai quấy không sao tránh khỏi.
According to the divine Shariah (Islamic regulations), the truly forbidden things have always been the same as mentioned in the foregoing verse, viz. carrion, out-pouring blood, the meat of pigs and animals slaughtered in the name of any thing or being other than God. Anything else which is forbidden falls into a sub-group of the above-mentioned as a matter of detail. But along with this, among God’s prohibitory laws, another principle is at work, namely, that when a community blessed with His Book adopts the way of arrogance instead of obedience, it is subjected to new difficulties by way of punishment, i.e. such things as were not originally forbidden them in the Divine Shariah are now banned. One way in which this change comes about is that in such a community, leaders arise who are completely ignorant of the reality of the religion. They are conversant only with its outward formalities. The meticulousness which they should apply to the meaningful realities of religion is reserved by them for outward formalities and rites. The result is that unnecessary hair-splitting over externals becomes a set pattern in religion. Such leaders devise self-made outward standards of religion. By a process of extreme exaggeration, they make a simple commandment complicated and a legitimate thing unlawful. For instance, when arrogance set in among the Jews, certain scholars arose among them who, by their hair-splitting arguments, made the rule that for an animal to be deemed fit to eat, it should possess two qualities—one, that its hooves should be cloven or divided, and second, that it should be a cud-chewing animal. Even if one of these conditions was not fulfilled, that animal, according to them, was forbidden. Due to this self-imposed condition, even animals like the camel and the rabbit, etc., were unnecessarily banned. Similarly, by taking up an extreme position about the importance attached to claws, they unnecessarily placed ostriches, swans and ducks in the forbidden category. These unnatural restrictions narrowed their lives, whereas God had intended to give them wider latitude. After rejecting the Truth, man is not immediately seized upon by God. He finds himself free and his life as full as before. For this reason, he erroneously imagines that he is not going to lose anything by not accepting the Truth. He forgets that if he remains safe, it is simply because of the merciful forbearance of God. In spite of man’s arrogance, God gives him the opportunity to redeem himself till the very last moment. Finally, when he has not changed his behaviour, all of a sudden God swoops down on him—sometimes in this world and sometimes both in this world and the Hereafter.
147- Seni yalanlayacak olurlarsa de ki:“Rabbiniz, geniş rahmet sahibidir. (Ama) O’nun azabı günahkârlar topluluğundan geri çevirilemez.”
147. Yani eğer bu müşrikler seni yalanlayacak olurlarsa sen yine teşvikle ve korkutmayla onları davet etmeye devam et ve onlara şunu haber ver:“Rabbiniz, geniş rahmet sahibidir.”Yani rahmeti bütün mahlukatı kuşatan, genel ve kapsamlı bir rahmettir. O halde siz de sebeplerini yerine getirerek O’nun rahmetine koşun. Bu sebeplerin başı, temeli ve ana maddesi ise Muhammed sallallahu aleyhi ve sellem’in getirdiklerini tasdik etmektir.“O’nun azabı” suçları ve günahları çoğalıp duran “günahkârlar topluluğundan geri çevrilemez.” O halde sizler de Allah’ın azabına götüren günahlardan sakının. Bunların en büyüğü ve başı ise Muhammed sallallahu aleyhi ve sellem’i yalanlamaktır.
Jika mereka mendustakanmu -wahai Rasul- dan tidak percaya kepada apa yang kamu bawa dari Tuhanmu maka katakanlah sebagai dorongan bagi mereka, “Tuhan kalian mempunyai kasih sayang yang luas dan salah satu bentuk kasih sayang-Nya kepada kalian ialah memberikan tenggang waktu kepada kalian dan tidak tergesa-gesa menimpakan azab-Nya kepada kalian.” Lalu peringatkanlah mereka dengan mengatakan, “Sesungguhnya azab-Nya tidak dapat ditolak dari orang-orang yang berbuat maksiat dan dosa.”
-Ey Resul!- Eğer seni yalanlar ve Rabbinden getirdiğini tasdik etmezlerse; onları teşvik ederek şöyle de: “Sizin Rabbiniz çok geniş rahmet sahibidir ve mühlet vererek size azap etmek için acele etmemesi O'nun size olan rahmetindendir. Ayrıca sakındırmak için onlara şöyle de: “Elbette onun azabı, günahlara düşen ve asi olan topluluklardan geri çevrilemez.”
Se ti rinnegano, o Messaggero, e non credono a ciò che hai rivelato per conto del Tuo Dio, di', incitandoli: "Il vostro Dio possiede immensa Misericordia, e parte delle Sua Misericordia nei vostri confronti è il fatto che vi conceda una tregua e non vi indirizzi con la punizione". Di' loro, avvertendoli: "In verità, la Sua punizione è inevitabile per coloro che commettono peccati e misfatti".
فَقُل رَّبُّكُمْ ذُو رَحْمَةٍ وَسِعَةٍ
(Say: "Your Lord is the Owner of vast mercy...") encouraging them to seek Allah's vast mercy and follow His Messenger,
وَلاَ يُرَدُّ بَأْسُهُ عَنِ الْقَوْمِ الْمُجْرِمِينَ
(and never will His wrath be turned back from the people who are criminals.) discouraging them from defying the Messenger, the Final Prophet, Muhammad ﷺ. Allah often joins encouragement with threats in the Qur'an. Allah said at the end of this Surah:
إِنَّ رَبَّكَ سَرِيعُ الْعِقَابِ وَإِنَّهُ لَغَفُورٌ رَّحِيمٌ
(Surely, your Lord is swift in retribution, and certainly He is Oft-Forgiving, Most Merciful.) 6:165 Allah also said,
وَإِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ لِّلنَّاسِ عَلَى ظُلْمِهِمْ وَإِنَّ رَبَّكَ لَشَدِيدُ الْعِقَابِ
(But verily, your Lord is full of forgiveness for mankind in spite of their wrongdoing. And verily, your Lord is (also) severe in punishment.) 13:6, and
نَبِّىءْ عِبَادِى أَنِّى أَنَا الْغَفُورُ الرَّحِيمُ - وَأَنَّ عَذَابِى هُوَ ٱلْعَذَابُ ٱلْأَلِيمُ
(Declare unto My servants, that truly, I am the Oft-Forgiving, the Most Merciful. And that My torment is indeed the most painful torment.) 15:49-50, and
غَافِرِ الذَّنبِ وَقَابِلِ التَّوْبِ شَدِيدِ الْعِقَابِ
(The Forgiver of sin, the Acceptor of repentance, the Severe in punishment.) 40:3 and,
إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ - إِنَّهُ هُوَ يُبْدِىءُ وَيُعِيدُ - وَهُوَ الْغَفُورُ الْوَدُودُ
(Verily, the punishment of your Lord is severe and painful. Verily, He it is Who begins and repeats. And He is Oft-Forgiving, full of love.)85:12-14. There are many other Ayat on this subject.
Những người đa thần họ sẽ biện minh rằng là Allah đã sắp đặt và an bài số phận họ là tổ hợp thần linh khác cùng Ngài: Nếu Allah muốn là chúng tôi, lẫn tổ tiên của chúng tôi đã không tài nào có thể tổ hợp thần linh khác cùng Ngài được, nếu Allah muốn là chúng tôi không thể cấm những thứ mà chúng tôi đã cấm. Và cũng với lời biện minh này mà thế hệ trước họ đã phủ nhận sứ mạng của những Thiên Sứ được gởi đến họ, họ nói: Nếu Allah an bài cho chúng tôi không phủ nhận sứ mạng của Thiên Sứ là chúng tôi đã không thể phủ nhận được họ và họ còn tiếp tục sống trong sự phủ nhận đó mãi đến khi TA giáng hình phạt lên họ. Hãy bảo nhóm đa thần đó - hỡi Thiên Sứ -: Các ngươi có bằng chứng nào là cơ sở rằng Allah hài lòng việc các ngươi tổ hợp thần linh khác cùng Ngài và việc các ngươi cấm điều Allah cho phép và cho phép làm điều Allah cấm? Đó là sự lập luận của các ngươi chứ thật ra đó không phải là bằng chứng mà Allah hài lòng với các ngươi, các ngươi chỉ làm theo cảm tính và bao giờ cảm tính là sự thật cho được, các ngươi vốn là đám người dốc láo.
"Orang-orang yang mempersekutukan Tuhan, akan menga-takan, 'Jika Allah menghendaki, niscaya kami dan bapak-bapak kami tidak mempersekutukanNya dan tidak (pula) kami mengha-ramkan sesuatu apa pun.' Demikian pulalah orang-orang yang sebelum mereka telah mendustakan (para rasul) sampai mereka merasakan siksaan Kami. Katakanlah, 'Adakah kamu mempunyai suatu pengetahuan sehingga kamu dapat mengemukakannya ke-pada kami?' Kamu tidak mengikuti kecuali persangkaan belaka, dan kamu tidak lain hanya berdusta. Katakanlah, 'Allah mem-punyai hujjah yang jelas lagi kuat', maka jika Dia menghendaki, pasti Dia memberi petunjuk kepada kamu semuanya." (Al-An'am: 148-149).
(148) Ini adalah pemberitahuan dari Allah bahwa orang-orang musyrik akan berdalil kepada Qadha` dan Qadar atas ke-syirikan mereka dan pengharaman mereka terhadap sesuatu yang dihalalkan oleh Allah, mereka menjadikan kehendak Allah yang meliputi segala sesuatu, baik yang baik maupun yang buruk seba-gai dalil bagi mereka untuk menepis celaan yang mengarah kepada mereka, mereka telah mengatakan sesuatu yang Allah nyatakan bahwa mereka akan mengatakannya sebagaimana FirmanNya dalam ayat lain,
﴾ وَقَالَ ٱلَّذِينَ أَشۡرَكُواْ لَوۡ شَآءَ ٱللَّهُ مَا عَبَدۡنَا مِن دُونِهِۦ ﴿
"Dan berkatalah orang-orang musyrik, 'Jika Allah menghendaki, niscaya kami tidak akan menyembah sesuatu apa pun selain Dia...'" (An-Nahl: 35).
Allah memberitahukan bahwa dalil ini selalu digunakan oleh umat-umat yang mendustakan para Rasul untuk menolak dakwah mereka, padahal dalil ini sama sekali tidak menolong dan membantu mereka. Begitulah mereka, sampai akhirnya Allah membinasakan mereka dan menimpakan azabNya. Seandainya ia merupakan dalil yang benar, niscaya dalil itu melindungi mereka dari azab, dan niscaya Allah tidak menurunkan azabNya, karena azabNya hanya akan menimpa orang-orang yang berhak mene-rimanya. Dari sini diketahui bahwa berdalil kepada Qadha` dan Qadar atas kekufuran dan kemaksiatan adalah dalil yang rusak dan syubhat yang tidak laku ditinjau dari berbagai segi.
Di antaranya: Allah telah menyatakan bahwa azab telah me-nimpa mereka, seandainya ia adalah dalil yang benar, maka hal itu tidak akan terjadi.
Di antaranya: Dalil itu haruslah dalil yang berpijak kepada ilmu dan bukti. Adapun jika ia hanya berpijak kepada dugaan dan prasangka belaka yang tidak berguna sedikit pun di hadapan kebe-naran, maka ia adalah dalil yang batil. Oleh karenanya, Dia berfir-man, ﴾ هَلۡ عِندَكُم مِّنۡ عِلۡمٖ فَتُخۡرِجُوهُ لَنَآۖ ﴿ "Adakah kamu memiliki suatu pengeta-huan sehingga kamu dapat mengemukakannya kepada kami." Jika mereka memiliki ilmu -sementara mereka adalah musuh yang keras- niscaya mereka akan mengeluarkannya. Kenyataannya mereka tidak me-ngeluarkannya. Ini menunjukkan bahwa mereka memang tidak memiliki ilmu. ﴾ إِن تَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنۡ أَنتُمۡ إِلَّا تَخۡرُصُونَ ﴿ "Kamu tidak mengikuti kecuali persangkaan belaka, dan kamu tidak lain hanya berdusta." Siapa yang melandaskan dalil-dalilnya di atas dugaan dan prasangka, maka dia adalah orang yang mengada-ada lagi merugi. Bagaimana jika dia melandaskannya kepada kedengkian, kebencian, penging-karan, dan kerusakan?
(149) Di antaranya adalah bahwa hujjah yang jelas lagi kuat adalah milik Allah yang tidak memberi peluang bagi siapa pun untuk beralasan, di mana para Nabi, para Rasul, kitab-kitab ilahiyah, hadits-hadits Nabi, akal yang benar, fitrah yang lurus dan akhlak yang terpuji bersepakat di atasnya. Dari sini diketahui bahwa semua yang menyelisihi ayat yang tegas ini adalah batil karena lawan kebenaran tidak lain adalah kebatilan.
Di antaranya adalah bahwa Allah memberi makhluk kemam-puan dan keinginan yang dengannya dia mampu melakukan ke-wajiban yang dibebankan kepadanya. Allah tidak mewajibkan sesuatu kepada seseorang yang tidak mampu dia tunaikan, dan Allah juga tidak mengharamkan sesuatu yang tidak mampu dia tinggalkan. Maka setelah ini berdalil kepada Qadha` dan Qadar adalah kezhaliman murni dan pengingkaran asal.
Di antaranya adalah bahwa Allah tidak memaksa hamba-hamba atas perbuatannya (jabariyah), akan tetapi Dia menjadikan perbuatannya mengikuti keinginannya. Jika mereka mau maka mereka lakukan, jika mereka mau, mereka tinggalkan. Ini adalah perkara nyata, yang mengingkarinya hanyalah orang yang som-bong yang mengingkari sesuatu yang nyata. Semua orang membe-dakan antara gerakan suka rela dengan gerakan terpaksa meskipun semuanya termasuk dalam kehendak dan keinginan Allah.
Di antaranya adalah bahwa orang-orang yang berhujjah dengan Qadha` dan Qadar, maka mereka sendiri memiliki kontradiksi. Mereka tidak mungkin menerapkan hujjah mereka untuk seluruh kondisi. Seandainya ada orang yang berbuat buruk kepadanya dengan memukulnya atau mengambil hartanya lalu dia berdalil kepada Qadha` dan Qadar, niscaya mereka tidak akan menerima-nya, dan mereka akan marah besar. Benar-benar aneh, bagaimana mungkin dalam bermaksiat kepada Allah mereka berdalil kepada Qadha` dan Qadar sementara jika dalil yang sama digunakan untuk sesuatu yang membuat mereka marah, maka mereka tidak mene-rimanya?
Di antaranya adalah bahwa berdalil kepada Qadha` dan Qadar bukanlah target, mereka mengetahui bahwa ia bukanlah dalil, yang mereka targetkan adalah penolakan terhadap kebenar-an. Mereka memandang kebenaran sebagai penyerang berbahaya, maka mereka harus membendungnya dengan segala sesuatu yang terlintas di benak mereka (walaupun mereka mengetahui bahwa ia adalah salah)[67].
Diranno gli associatori, protestando che la loro idolatria sia avvenuta per volontà di Allāh e Sua Potenza: "Se Allāh avesse voluto, non avremmo associato nessuno ad Allāh, né noi né i nostri padri; e se Allāh avesse voluto, non avremmo proibito ciò che abbiamo proibito per nostra volontà". E tale infima scusa venne utilizzata da coloro che li precedettero con i loro messaggeri, dicendo: "Se Allāh avesse voluto, non avremmo rinnegato ciò che abbiamo rinnegato, e perseverarono nel rinnegarli finché non vennero colpiti dalla Nostra punizione". Di', o Messaggero, a questi idolatri: "Avete forse una prova da poter mostrare del fatto che Allāh è compiaciuto che voi associate altri a Lui e che permettiate ciò che Lui ha proibito, e che proibiate ciò che Lui ha permesso? Questa non è una prova del compiacimento di Allāh. In verità, voi seguite solo supposizioni, e le supposizioni non sostituiscono la verità. Non siete che dei bugiardi".
148- Şirk koşanlar:“Eğer Allah dileseydi biz de babalarımız da ortak koşmazdık ve hiçbir şeyi de haram kılmazdık” diyeceklerdir. Onlardan öncekiler de azabımızı tadıncaya kadar işte böyle yalanladılar. De ki:“Yanınızda çıkartıp bize gösterebileceğiniz herhangi bir bilgi var mı? Siz ancak zanna uyuyorsunuz ve yine siz yalnızca yalan söylüyorsunuz.”
149- De ki:“Öyle ise tam ve kesin delil, Allah’ındır. Eğer O, dileseydi elbette hepinizi hidâyete erdirirdi.”
148. Bu buyruklarla Yüce Allah bizlere müşriklerin, şirklerine ve Allah’ın helâl kıldığı şeyleri haram kılmalarına kaza ve kaderi delil göstereceklerini, kendilerine yönelebilecek kınamaları bertaraf etmek maksadıyla Allah’ın hayır olsun şer olsun her şeyi kuşatan meşietini buna delil göstereceklerini haber vermektedir. Nitekim Allah'ın, onların söyleyeceklerini haber verdiği bu sözleri -şu âyet-i kerimede de belirtildiği gibi- gerçekten de söylemişlerdir:“Şirk koşanlar dediler ki: Eğer Allah dileseydi biz de babalarımız da O’ndan başka hiçbir şeye ibadet etmezdik...”(en-Nahl, 16/35)
Yüce Allah bu buyrukları ile bunun, yalanlayan ümmetlerin gösteregeldikleri bir bahane olduğunu ve onların peygamberlerin çağrısına karşı çıkarak bunu delil getirdiklerini haber vermektedir. Ancak böyle bir delil getirmenin onlara hiçbir faydası olmaz. Onlar hep böyle yapageldiler. Nihâyet Allah da onları helak etti ve onlara azabını tattırdı. Bu, delillendirmeleri sağlıklı olsaydı elbette onlara gelecek azabı ve cezayı uzaklaştırırdı. Ve hiç şüphesiz Allah da onları azaba uğratmazdı. Çünkü O’nun azabı ancak hak edeni bulur. Böylelikle bu delillerinin, tutarsız ve itibara alınmayacak bir husus olduğu birkaç yönden ortaya çıkmaktadır:
1. Öncelikle Yüce Allah’ın sözünü ettiği şekilde eğer getirdikleri delil sağlıklı ve doğru olsaydı cezaya çarptırılmazlardı.
2. Diğer taraftan bir delilin mutlaka bilgiye ve belgeye dayalı olması gerekir. Eğer hak namına hiçbir şey ifade etmeyen kuru zan ve tahmine dayalı ise elbetteki getirilen bu delil batıldır. Bu yüzden Yüce Allah:“De ki: Yanınızda çıkartıp bize gösterebileceğiniz herhangi bir bilgi var mı?” buyurmaktadır. Eğer onların bir bilgileri bulunsaydı -azılı hasım olduklarından dolayı- hiç şüphesiz onu ortaya çırarırlardı. Bu, bilgiyi ortaya koymadıklarına göre bu konuda herhangi bir bilgileri olmadığı ortaya çıkmaktadır. “Siz ancak zanna uyuyorsunuz ve yine siz yalnızca yalan söylüyorsunuz.” Kim delilini zan ve tahmine dayandıracak olursa hiç şüphesiz o da batıl bir iddia peşindedir ve hüsrandadır. Bir de bu iddiasını haksızlık, inat, kötülük ve fesada dayandırıyor ise durumu ne olur?
149. Kaza ve kaderi lehlerine delil olarak gösterenlerin bu delillendirmelerinin tutarsız ve yanlış olduğunu ortaya koyan hususlardan birisi de şudur:
3. Hiç kimsenin ileri sürecek bir mazeretinin bulunmasına imkân bırakmayan tam ve kesin delil, Allah’ındır. Öyle ki bütün peygamberler, rasûller, ilâhi kitaplar, peygamberlerin mirası, sağlıklı akıllar, istikamet üzere yürüyen fıtratlar, dosdoğru ahlaklar, Allah’ın bu kesin delilini ittifakla kabul etmektedir. Böylelikle bu kesin delile muhalefet eden her şeyin batıl olduğu da ortaya çıkmaktadır. Çünkü hakkın zıddı ancak batıl olabilir.
4. Yüce Allah her bir insana kudret ve irade vermiştir ki o, bununla mükellef olduğu şeyleri yapabilme imkânını bulur. Yüce Allah, hiçbir kimseye yapmaya güç yetiremeyeceği şeyleri farz kılmadığı gibi terk etme imkânını bulamadığı şeyleri de kimseye haram kılmış değildir. Artık bundan sonra kaza ve kaderi delil diye göstermek, katıksız bir zulüm ve sırf bir inattır.
5. Yüce Allah kulları yaptıkları işlere mecbur tutmaz. Onlar bu işleri kendi tercihlerine bağlı olarak yaparlar. İsterlerse o işi yaparlar, istemezlerse ondan uzak dururlar. Bu, gözle görülen açık bir husustur ve bile bile yanlış iddialarda bulunup somut gerçekleri inkâr eden kimseler dışında bunu kimse inkâr etmez. Çünkü herkes tercih ile yapılan hareket ile zorunlu ve mecburi olarak yapılan hareketi birbirinden ayırt edebilir. Hepsi de Allah’ın meşieti kapsamı içerisinde ve O’nun iradesi altında olmakla birlikte bu, böyledir.
6. Diğer taraftan işledikleri masiyetlere, kaza ve kaderi delil gösterenler bu konuda çelişki içerisindedirler. Çünkü onlar bu iddiaları doğrultusunda hareket etmezler. Aksine bir kimse onlara kötülük yapacak olursa mesela, onları dövse yahut mallarını alsa veya buna benzer bir zarar verse buna karşılık da kaza ve kaderi onlara delil olarak gösterse hiçbir şekilde kendileri böyle bir mazereti kabul etmezler. Yapılan bu kötülükten dolayı alabildiğine kızar ve öfkelenirler. Hayret doğrusu! Nasıl olur da Allah’a isyana ve O’nu gazaplandıran şeylere kaza ve kaderi delil gösterirler de herhangi bir kimsenin kendilerini kızdıracak türden yaptıkları işlere aynı şekilde kaza ve kaderi delil göstermesine razı olmazlar!
7. Onların kaza ve kaderi delil göstermeleri asıl maksatları değildir. Bunun delil olmayacağını da bilirler. Bu delillendirmeden maksatları hakkı reddetmektir. Onlar hakkı, kendilerine haksızca hücum eden kişi gibi görürler. Bu sebeple de hakkı başlarından savmaya çalışırlar. Yanlış olduğunu bilseler bile hatırlarına gelen isabetli isabetsiz her türlü sözü söyleyerek bunu gerçekleştirmeye gayret ederler.
Orang-orang musyrik akan menjadikan kehendak dan ketentuan Allah sebagai alasan untuk membenarkan kemusyrikan mereka dengan mengatakan, “Seandainya Allah menghendaki kami dan para leluhur kami untuk tidak menyekutukan Allah dengan sesuatu, tentu kami tidak akan menyekutukan-Nya dengan apa pun, dan seandainya Allah tidak menghendaki kami mengharamkan apa yang kami haramkan bagi diri kami tentu kami tidak akan mengharamkannya.” Alasan batil semacam itulah yang digunakan oleh orang-orang sebelum mereka yang mendustakan rasul-rasul mereka dengan mengatakan, “Seandainya Allah menghendaki kami untuk tidak mendustakan mereka (para rasul) tentu kami tidak akan mendustakan mereka.” Mereka terus mendustakan para rasul mereka sampai mereka merasakan azab yang Kami timpakan kepada mereka. Katakanlah -wahai Rasul- kepada orang-orang musyrik itu, “Apakah kalian mempunyai dalil yang menunjukkan bahwa Allah merestui untuk kalian menyekutukan-Nya dengan sesuatu dan untuk menghalalkan apa yang diharamkan-Nya atau mengharamkan apa yang dihalalkan-Nya? Terjadinya tindakan itu dari kalian tidak serta merta menunjukkan bahwa Dia merestui perbuatan kalian. Sesungguhnya dalam masalah itu kalian hanya mengikuti prasangka saja, padahal prasangka itu tidak dapat memberikan kebenaran sedikit pun, dan kalian hanya berbohong belaka.”
Los idólatras dirán, usando la voluntad y el decreto de Al-lah para justificar el haber asociado copartícipes con Él: “De no haber sido por la voluntad de Al-lah, ni nosotros ni nuestros ancestros habríamos asociado copartícipes con Él, y si Él no lo hubiera permitido, nosotros no habríamos establecido prohibiciones por nosotros mismos”.
Los que los precedieron también desmintieron a sus mensajeros con pruebas falsas similares, diciendo: “Si Al-lah hubiera querido no lo habríamos hecho”.
Así que persistieron en su rechazo hasta que probaron el castigo que les envié. Mensajero, diles a estos idólatras: “¿Tienen alguna evidencia que indique que Al-lah está complacido de que asocien copartícipes con Él, y que permitan lo que Él ha prohibido y prohíban lo que Él ha permitido?”. Solo porque hicieron estas acciones no significa que Él esté complacido con ellas. Solo se basan en especulaciones y las especulaciones no tienen peso contra la verdad. Tan solo mienten.
A False Notion and its Rebuttal
Here Allah mentioned a debate with the idolators, refuting a false notion they have over their Shirk and the things that they prohibited. They said, surely, Allah has full knowledge of the Shirk we indulge in, and that we forbid some kinds of wealth. Allah is able to change this Shirk by directing us to the faith, - they claimed - and prevent us from falling into disbelief, but He did not do that. Therefore - they said Allah indicated that He willed, decided and agreed that we do all this. They said,
لَوْ شَآءَ اللَّهُ مَآ أَشْرَكْنَا وَلاَحَرَّمْنَا مِن شَىْءٍ
("If Allah had willed, we would not have taken partners (in worship) with Him, nor would our fathers, and we would not have forbidden anything.") Allah said in another Ayah,
وَقَالُواْ لَوْ شَآءَ الرَّحْمَـنُ مَا عَبَدْنَـهُمْ
(And they said: "If it had been the will of the Most Gracious (Allah), we should not have worshipped them (false deities)") 43:20. Similar is mentioned in Surat An-Nahl. Allah said next,
كَذَلِكَ كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ
(Likewise belied those who were before them,) for by using and relying on this understanding, the misguided ones before them were led astray. This notion is false and ungrounded, for had it been true, Allah would not have harmed them, destroyed them, aided His honorable Messengers over them, and made them taste His painful punishment.
قُلْ هَلْ عِندَكُم مِّنْ عِلْمٍ
(Say: "Have you any knowledge...") that Allah is pleased with you and with your ways,
فَتُخْرِجُوهُ لَنَآ
(that you can produce before us.) and make it plain, apparent and clear for us. However,
إِن تَتَّبِعُونَ إِلاَّ الظَّنَّ
(Verily, you only follow the Zann) doubts and wishful thinking,
وَإِنْ أَنتُمْ إِلاَّ تَخْرُصُونَ
(and you do nothing but lie) about Allah in the false claims that you utter. Allah said next,
قُلْ فَلِلَّهِ الْحُجَّةُ الْبَـلِغَةُ فَلَوْ شَآءَ لَهَدَاكُمْ أَجْمَعِينَ
(Say: "With Allah is the perfect proof and argument; had He so willed, He would indeed have guided you all.") Allah said to His Prophet
قُلْ
(Say) O Muhammad, to them,
فَلِلَّهِ الْحُجَّةُ الْبَـلِغَةُ
("With Allah is the perfect proof and argument. ..") the perfect wisdom and unequivocal proof to guide whom He wills and misguide whom He wills.
فَلَوْ شَآءَ لَهَدَاكُمْ أَجْمَعِينَ
(had He so willed, He would indeed have guided you all.) All of this happens accordng to His decree, His will, and His choice. So in this way, He is pleased with the believers, and angry with the disbelievers. Allah said in other Ayat,
وَلَوْ شَآءَ اللَّهُ لَجَمَعَهُمْ عَلَى الْهُدَى
(And had Allah willed, He could have gathered them together (all) on true guidance,) 6:35 and
وَلَوْ شَآءَ رَبُّكَ لآمَنَ مَن فِى الاٌّرْضِ
(And had your Lord willed, those on earth would have believed, all of them together.) 10:99 and,
وَلَوْ شَآءَ رَبُّكَ لَجَعَلَ النَّاسَ أُمَّةً وَاحِدَةً وَلاَ يَزَالُونَ مُخْتَلِفِينَ
إِلاَّ مَن رَّحِمَ رَبُّكَ وَلِذلِكَ خَلَقَهُمْ وَتَمَّتْ كَلِمَةُ رَبّكَ لاَمْلاَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ-
(And if your Lord had so willed, He could surely have made mankind one Ummah, but they will not cease to disagree. Except him on whom your Lord has bestowed His mercy and for that did He create them. And the Word of your Lord has been fulfilled: "Surely, I shall fill Hell with Jinns and men all together.") 11:118-119 Ad-Dahhak said, "No one has an excuse if he disobeys Allah. Surely, Allah has the perfect proof established against His servants." Allah said,
قُلْ هَلُمَّ شُهَدَآءَكُمُ
(Bring forward your witnesses,) produce your witnesses,
الَّذِينَ يَشْهَدُونَ أَنَّ اللَّهَ حَرَّمَ هَـذَا
(who can testify that Allah has forbidden this.) which you have forbidden and lied and invented about Allah in this regard,
فَإِن شَهِدُواْ فَلاَ تَشْهَدْ مَعَهُمْ
(Then if they testify, do not testify with them.) because in this case, their testimony is false and untrue,
وَلاَ تَتَّبِعْ أَهْوَآءَ الَّذِينَ كَذَّبُواْ بِآيَـتِنَا وَالَّذِينَ لاَ يُؤْمِنُونَ بِالاٌّخِرَةِ وَهُم بِرَبِّهِمْ يَعْدِلُونَ
(And do not follow the vain desires of those who belie Our Ayat, and such as believe not in the Hereafter, and they hold others as equal with their Lord.) by associating others with Allah in worship and treating them as equals to Him.
Magsasabi ang mga tagapagtambal habang mga nangangatwiran ng kalooban ni Allāh at pagtatakda Niya sa katumpakan ng pagtatambal nila kay Allāh: "Kung sakaling niloob ni Allāh na hindi kami magtambal mismo ni ang mga magulang namin ay talaga sanang hindi kami nagtambal sa Kanya. Kung sakaling niloob ni Allāh na hindi kami magbawal ng ipinagbawal namin sa mga sarili namin ay talaga sanang hindi kami nagbawal niyon." Sa pamamagitan ng tulad ng katwiran nilang napabubulaanan, nagpasinungaling ang mga nauna pa sa kanila sa mga sugo ng mga iyon, na mga nagsasabi: "Kung sakaling niloob ni Allāh na hindi kami magpasinungaling sa kanila ay talaga sanang hindi kami nagpasinungaling sa kanila." Nagpatuloy sila sa pagpapasinungaling na ito hanggang sa lumasap sila ng parusa Namin na pinababa Namin sa kanila. Sabihin mo, O Sugo, sa mga tagapagtambal na ito: "Mayroon kaya sa ganang inyo na isang patunay na nagpapatunay na si Allāh ay nalugod sa inyo na magtambal kayo sa Kanya at na magpahintulot kayo ng ipinagbawal Niya at magbawal kayo ng ipinahintulot Niya? Ang payak na pagkaganap niyon mula sa inyo ay hindi isang patunay sa pagkalugod Niya sa inyo. Tunay na kayo ay walang sinusunod kaugnay roon kundi ang palagay. Tunay na ang palagay ay hindi naipapalit sa katotohanan sa anuman. Kayo ay walang [ginagawa] malibang nagpapasinungaling."
Les polythéistes brandiront comme prétexte la volonté d’Allah et Son Décret pour justifier leur polythéisme : Si Allah avait voulu que nous et nos ancêtres ne Lui associions aucune divinité, nous ne Lui aurions rien associé et si Allah avait voulu que nous ne nous interdisions pas ce que nous nous sommes interdit, nous nous ne serions rien interdit. C’est en avançant un prétexte semblable à cela que ceux qui les ont précédés ont rejeté leurs messagers. Ils dirent en effet : Si Allah avait voulu que nous ne les rejetions pas, nous ne les aurions pas rejetés. Ils persistèrent à démentir leurs messagers jusqu’à ce qu’ils aient goûté au châtiment que Nous avons fait descendre sur eux. Ô Messager, dis à ces polythéistes: Avez-vous une preuve démontrant qu’Allah est satisfait que vous Lui associiez d’autres divinités, que vous rendiez licite ce qu’Il a déclaré illicite et que vous rendiez illicite ce qu’Il a déclaré licite ? Le simple fait que vous commettiez tout cela ne signifie pas qu’Allah l’agrée puisque vous ne suivez que des conjectures. Or conjecturer ne dispense pas d’apporter des preuves et vous n’êtes que des menteurs.
The idolaters will say, using Allah’s will and decree as proof for their associating partners with Him: If Allah had willed that neither we nor our ancestors associate any partners with Him we would not have done so; and if He had willed that we do not make anything unlawful for ourselves we would not have done so. Those before them also denied their messengers with similar worthless proofs saying: If Allah had willed that we do not prohibit them, we would not have done so. So they persisted in their denial until they tasted My punishment that I sent down on them. Say, O Messenger, to these idolaters: Do you have any evidence that indicates that Allah is pleased that you associate others with Him, and that you make lawful what He has prohibited, and make unlawful what He has allowed? Just because you did these actions does not mean that He is pleased with them. You are following nothing but speculation with respect to this and speculation holds no weight against the truth. You are only lying.
Müşrikler Yüce Allah’ın dilemesi ve kaderini Allah’a ortak koşmalarının doğruluğuna delil olarak göstererek diyecekler ki: “Eğer Allah dileseydi, bizler ve babalarımız, Allah’a ortak koştuklarımızı ortak koşmazdık. Eğer Allah dileseydi, haram kıldıklarımızı kesinlikle kendimize haram kılmazdık.” Buna benzer yalan çürük iddiaları daha önce de peygamberlerini yalanlayanlar ileri sürerek şöyle demişlerdi: "Eğer Allah dileseydi yalanladığımız zaman onları yalanlamazdık." Onlar bu yalanlamalarına, üzerlerine indirdiğimiz azabımızı tadana kadar devam ettiler. -Ey Resul!- O müşriklere de ki: "Sizin, O'na ortak koşmanızdan ve haram kıldıklarını helal kılmanızdan ve helal kıldıklarını haram kılmanızdan Allah’ın razı olduğuna dair bir deliliniz var mı? Bunların sizler tarafından yapılıyor olması Yüce Allah'ın sizden razı olduğuna bir delil değildir. Şüphesiz sizler bu durumda, yalnızca zannınıza ittiba ediyorsunuz. Oysa zan hiçbir şekilde hakkın yerini tutmaz. Sizler ancak yalan söylüyorsunuz.
Višebošci će reći, pravdajući svoj širk Allahovom voljom i Njegovim određenjem: "Da je Allah htio da mi i naši preci ne činimo širk - mi ga ne bismo činili, i da je Allah htio da ne zabranimo sebi ono što smo zabranili - mi ga ne bismo zabranili." Takve ništavne dokaze su navodili i poricatelji poslanika prije njih, pa su govorili: "Da je Allah htio da ih ne utjerujemo u laž - mi ih ne bismo utjerivali u laž", i ustrajali su na tom poricanju sve dok nisu okusili Našu kaznu koju smo na njih spustili. O Poslaniče, reci tim višebošcima: "Da li imate dokaz da je Allah zadovoljan da Mu druge pridružujete i da dozvoljavate ono što je On zabranio? Vaše djelo nije dokaz da je On time zadovoljan vama, vi u tome slijedite samo pretpostavke koje vam ništa neće koristiti i vi ste samo lažovi."
Say, O Messenger, to the idolaters: If you only have these weak arguments, then Allah has a decisive argument against which the excuses you present hold no weight and before which the doubts that you cling to will disappear. If Allah had willed to guide all of you to the truth, O idolaters, He would have done so.
O Poslaniče, reci višebošcima: "Ako nemate drugih mimo ovih slabih dokaza, Allah ima kategorički dokaz koji pobija sve vaše isprike i pobija vaše pretpostavke za koje se vežete. Da je Allah htio da sve vas uputi ka istini - On bi vas uputio."
The unadulterated missionary call for Truth always stands out as something rather strange. On the one hand, there is the customary religion which enjoys prominence in all social institutions. Centuries of traditions are behind it to lend it weight. On the other hand, there is the call for Truth, which has no time-honoured conventions in its favour. It is difficult, therefore, for people to understand that customary religion, which has such an elevated status and great popularity, will not be to God’s liking. The common presumption is that it has been possible for the customary religion to flourish to this extent because it suited God’s will and pleasure: had it not been so, it would not have spread and endured to this extent. They raise the question of whether God’s favoured religion will be one already enjoying a high status everywhere in this world of God or one which has no standing whatsoever.
Mensajero, diles a los idólatras: “Si solo se basan en estos débiles argumentos, entonces Al-lah tiene un argumento decisivo contra el cual las excusas que presentan no tienen peso, y ante las cuales desaparecerán las dudas a las que se aferran. Si Al-lah hubiera querido guiarlos a todos a la verdad, idólatras, lo habría hecho”.
Sabihin mo, O Sugo, sa mga tagapagtambal: "Kung wala kayong mga katwiran maliban sa mga mahinang katwirang ito, tunay na sa kay Allāh ang katwirang pamputol na mapuputol sa harap nito ang mga dahi-dahilan ninyong inilalahad ninyo at mawawalang-saysay sa pamamagitan nito ang mga maling akala ninyong kinakapitan ninyo. Kaya kung sakaling niloob ni Allāh ang pagtutuon sa inyo sa kalahatan sa katotohanan, O mga tagapagtambal, ay talaga sanang nagtuon Siya sa inyo roon."
Ngươi - hỡi Thiên Sứ- hãy nói với người đa thần: Quả thật, các ngươi không có những lập luận nào khác ngoại trừ những lập luận mơ hồ này thì quả thật Allah có lập luận quả quyết sẽ dập tắt đi mọi lập luận mà các ngươi đưa ra và dập tắt luôn những lệch lạc mà các ngươi đã trụ lấy. Nếu Allah muốn là Ngài đã hướng dẫn tất cả các ngươi đến chính đạo rồi - hỡi nhóm người đa thần - chắc chắn Ngài làm được điều đó.
Di', o Messaggero, a tali idolatri: "Se non avete prove oltre queste infime prove, in verità Allāh possiede una prova schiacciante con la quale vanifica tutto ciò che presentate ed il dubbio che vi attanaglia la mente. Se Allāh avesse voluto, vi avrebbe guidati tutti alla Retta Via, o voi idolatri".
-Ey Resul!- Müşriklere de ki: “Eğer sizlerin bu zayıf delillerinizden başka bir hüccetiniz yoksa elbette Yüce Allah’ın kesin kanıtları vardır. Bu kesin kanıtlar ileri sürdüğünüz mazeretlerinizi ortadan kaldırır, ortaya koyduğunuz şüphelerinizi iptal eder. Ey müşrikler! Eğer Allah hepinizin hakka erişmesini dileseydi sizleri buna muvaffak kılardı.
Ô Messager, dis : Si vous n’avez rien d'autre que ces arguments inconsistants, sachez qu’Allah détient l’argument décisif qui met fin à tous les prétextes que vous avez fournis et invalide les ambigüités auxquelles vous êtes attachés. Si Allah avait décidé que vous parveniez tous à la vérité, Il vous l’aurait facilitée ô polythéistes.
Katakanlah -wahai Rasul- kepada orang-orang musyrik itu, “Jika kalian tidak mempunyai dalil selain argumen-argumen yang lemah itu, sesungguhnya Allah mempunyai argumen yang kuat dan tidak terbantahkan, sehingga alasan-alasan yang kalian kemukakan akan dipatahkan dan syubhat-syubhat yang kalian jadikan sebagai pegangan akan terbantahkan. Sekiranya Allah berkehendak membimbing kalian semua -wahai orang-orang musyrik- ke jalan yang benar tentu Dia akan membimbing kalian semua ke jalan yang benar.”
Ô Messager, dis à ces polythéistes qui rendent illicite ce qui a été déclaré licite par Allah et prétendent que c’est Allah qui a déclaré cela illicite : Faites venir des témoins qui attestent qu’Allah déclara illicite ces choses que vous avez rendues illicites. S’ils attestent de cela sans connaissance, n’accorde pas de crédit à leur témoignage ô Messager car il s’agit d’un faux témoignage. Ne suis pas ceux qui jugent selon leurs passions. Ils ont certes démenti nos versets en rendant illicite ce qu’Allah avait déclaré licite. Ne suis pas non plus ceux qui ne croient pas en l’au-delà, associent des à leur Seigneur et les mettent sur un même pied d'égalité avec Lui. En effet, comment suivre ceux qui ont ce genre d’attitudes avec leurs Seigneurs ?
Say, O Messenger, to these idolaters who make unlawful what Allah has allowed and who claim that it is Allah who has made it unlawful: Bring your witnesses to testify that Allah has made these things unlawful. If they testify without any knowledge that Allah has made these things unlawful, then do not believe their testimony, O Messenger, because it is false testimony. Do not follow the desires of those who let their desires rule over them. They denied His verses when they made unlawful what Allah had allowed. Do not follow those who do not have faith in the Afterlife and who associate others with their Lord. How can a person who deals with his Lord in this way be followed?
O Poslaniče, reci tim višebošcima koji zabranjuju ono što je Allah dozvolio i tvrde da je Allah to zabranio: "Dovedite vaše svjedoke koji će svjedočiti da je Allah zabranio ove stvari." Ako budu posvjedočili bez znanja nemoj im vjerovati, jer je to lažno svjedočanstvo. I nemoj slijediti prohtjeve onih koji sude po svojim strastima, oni su Naše ajete u porekli kad su zabranili ono što im je Allah dozvolio. I nemoj slijediti one koji ne vjeruju u Ahiret, u svog Gospodara kojem druge pripisuju, jer takav nije dostojan da slijeđen bude.
Katakanlah -wahai Rasul- kepada orang-orang musyrik yang mengharamkan apa yang Allah halalkan dan mengklaim bahwa Allahlah yang mengharamkannya, “Hadirkanlah saksi-saksi kalian yang menyaksikan bahwa Allah telah mengharamkan apa-apa yang kalian haramkan itu.” Jika mereka bersaksi tanpa dilandasi ilmu yang menyatakan bahwa Allah telah mengharamkannya, janganlah kamu -wahai Rasul- percaya pada kesaksian mereka karena kesaksian mereka itu adalah kesaksian palsu. Janganlah kamu mengikuti orang-orang yang menjadikan hawa nafsu mereka sebagai sumber hukum karena mereka telah mendustakan ayat-ayat Kami ketika mereka mengharamkan apa yang Allah halalkan bagi mereka. Janganlah pula kamu mengikuti orang-orang yang tidak beriman kepada adanya akhirat dan menyekutukan Tuhan mereka serta menyetarakan-Nya dengan yang lain. Bagaimana mungkin orang yang berperilaku seperti itu kepada Tuhannya bisa dijadikan sebagai panutan?
150- De ki:“Haydi, Allah bunu haram kıldığına dair şahitlik edecek şahitlerinizi getirin.” Eğer şahitlik ederlerse sen onlarla beraber şahitlik etme. Âyetlerimizi yalanlayanların, âhirete iman etmeyenlerin ve Rab’lerine (başkalarını) denk tutanların hevâlarına uyma.
150. Yani Allah’ın helâl kıldığını haram kılan ve bu haram kılmayı da Allah’a nispet eden kimselere de ki:“Haydi, Allah bunu haram kıldığına dair şahitlik edecek şahitlerinizi getirin.” Onlara böyle bir söz söylenecek olursa onlar şu iki şık arasında kalırlar: Ya buna şahitlik edebilecek herhangi bir kimseyi getiremeyeceklerdir -ki o takdirde iddiaları boş çıkacak, şahidi ve delili olmayan bir iddia haline gelecektir- yahut da bu konuda lehlerine şahitlik edecek birilerini getireceklerdir. Ancak böyle bir şeye oldukça yalancı ve iftiracı, şahitliği makbul olmayan kimselerden başkasının şahitlik etmesine imkân yoktur. Zira böyle bir şeye adalet sahibi dürüst kimselerin şahitlik etmesi mümkün değildir. Bundan dolayı Yüce Allah peygamberine ve ona tâbi olanlara bu hususta şahitliği yasaklamaktadır:“Eğer şahitlik ederlerse sen onlarla beraber şahitlik etme.”“Âyetlerimizi yalanlayanların, âhirete iman etmeyenlerin ve Rab’lerine (başkalarını) denk tutanların” Yani ortak koştukları putları ve diğerlerini O’na eşit tutanların “hevâlarına uyma.” Onlar âhireti inkâr eden, Allah’ı tevhid etmeyen kimseler olduklarından dolayı hevaları da akidelerine uygun olup şirk ile hakkı yalanlamak arasında gidip gelir. Yüce Allah’ın yarattıklarının en hayırlısına bu nitelikteki bir hevâ ve hevese uymasını yasaklaması ve bu gibi kimselerle birlikte aynı şeye şahitlik etmesini men etmesi gâyet uygun düşmektedir. Böylece şu gerçek de ortaya çıkmaktadır: Onların Allah’ın helâl kıldığı şeyleri haram kılmaları bu gibi sapık heva ve heveslerden kaynaklanmaktadır.
God has made this world like one great examination hall in which He has left it up to man to do well or badly in the questions of right and wrong. Of course, differentiating between Truth and falsehood should always be based on real reasoning and not on conjecture or on references to popular custom. But man is not bound to opt for the path of logic. For, instead of forcibly imposing His will on man, God adopted the method of teaching man about what is right or what is wrong and left it to him to tread the right or the wrong path. This means that in the life of the world, argument (reasoning) is God’s representative. When a man bows before a correct or sound argument, it is as if he is bowing down before God, and when he refuses to do so, it is as if he is rejecting God. The reason why a man does not accede to reasoning is that he is unable to rise above his desires. In order to justify his actions, he is prepared to declare falsehood to be truth. His recklessness goes to the extent of ignoring God’s signs. He becomes careless of the fact that finally God is going to have him in His grasp, and gives to other things the importance which he should give to God alone.
Mensajero, diles a estos idólatras que prohíben lo que Al-lah ha permitido y afirman que es Al‑lah quien lo hizo ilícito: “Traigan a sus testigos para que testifiquen que Al-lah ha vedado estas cosas. Si testifican sin conocimiento que Al-lah ha prohibido estas cosas, entonces no creas en su testimonio, Mensajero, porque es un testimonio falso. No sigas los deseos de aquellos que dejan que sus deseos los dominen. Desmintieron Sus aleyas cuando prohibieron lo que Al-lah había permitido. No sigas a quienes no tienen fe en el Más Allá y que asocian copartícipes con su Señor. ¿Cómo es posible que sigan a una persona que trata con su Señor de esta manera?”.
-Ey Resul!- Allah'ın helal kıldıklarını haram kılıp, bunları Allah'ın haram kıldığını iddia eden o müşriklere de ki: “Haram kıldığınız bu şeyleri Allah'ın haram kıldığına şahitlik edecek şahitlerinizi getirin bakalım.” Eğer onlar ilimsiz bir şekilde bunları Allah’ın haram kıldığına şahitlik ederlerse de yaptıkları şahitlikte onları tasdik etme. Çünkü bu yalancı bir şahitliktir. Hevesleriyle hüküm veren kimselerin heveslerine de uyma. Onlar, Allah’ın onlara helal kıldığı şeyleri kendilerine haram kılarak ayetlerimizi yalanladılar. Rablerine başkalarını denk tutup ortak koşarak ahirete iman etmeyenlere sakın uyma. Rabbine karşı tutumu böyle olan bir kimseye nasıl ittiba edilir?
Dì, o Messaggero di Allāh, a questi politeisti che rendono illecito ciò che Allāh ha permesso, e insinuano che Allāh sia Colui che lo ha proibito: "Portate i vostri testimoni che testimonino che, in verità, Allāh ha proibito queste cose che voi avete proibito". Se testimoniano senza avere alcuna conoscenza del fatto che Allāh lo abbia proibito, non credere, o Messaggero, alla loro testimonianza, poiché si tratta di una falsa testimonianza; e non seguire i capricci di coloro che seguono i propri vizi. Costoro hanno rinnegato i Nostri segni quando proibirono ciò che Allāh rese loro lecito, e non seguire coloro che non credono nell'Aldilà: loro associano altri al loro Dio. Come può essere seguito qualcuno che si comporta in tale modo con il suo Dio?!
Ngươi - hỡi Thiên Sứ - hãy nói với nhóm người đa thần đã cấm điều mà Allah cho phép và khẳng định Allah đã cấm: Các ngươi hãy đem ra những nhân chứng đã khẳng định Allah đã cấm những điều mà các ngươi đã cấm. Nếu họ chỉ khẳng định không dựa trên cơ sở rõ ràng thì đừng tin vào họ - hỡi Thiên Sứ - bởi lời nói của họ là giả dối, Ngươi đừng có chìu theo sở thích của họ. Quả thật, họ đã bác bỏ các lời mặc khải khi họ cấm những gì Allah cho phép nên đừng ùa theo đám người không tí niềm tin vào Đời Sau, và làm sao các ngươi nghe theo đám người đã cố tình thờ phượng thần linh khác cùng Thượng Đế cho được.
"Katakanlah, 'Bawalah kemari saksi-saksi kamu yang dapat mempersaksikan bahwasanya Allah telah mengharamkan (makan-an yang kamu) haramkan ini.' Jika mereka mempersaksikan, maka janganlah kamu ikut (pula) menjadi saksi bersama mereka, dan janganlah kamu mengikuti hawa nafsu orang-orang yang men-dustakan ayat-ayat Kami dan orang-orang yang tidak beriman kepada kehidupan akhirat, sedang mereka mempersekutukan Tuhan mereka." (Al-An'am: 150).
(150) Katakanlah kepada orang-orang yang mengharamkan apa yang dihalalkan oleh Allah dan menisbatkannya kepada Allah, "Datangkanlah saksi-saksimu yang memberi kesaksian bahwa Allah mengharamkan ini?" Jika ucapan ini disodorkan kepada mereka, maka mereka berada di antara dua perkara: Bisa jadi mereka tidak menghadirkan seorang pun yang bersaksi atas itu. Sehingga klaim mereka adalah batil yang tak didukung dengan saksi dan bukti. Bisa jadi mereka mendatangkan saksi yang bersaksi untuk mereka dalam perkara ini, dan tidak mungkin ada yang memberi kesaksian dalam hal ini kecuali pendusta lagi pendosa yang kesaksiannya tidak diterima. Perkara ini bukan termasuk perkara yang mungkin ditetapkan dengan kesaksian orang yang adil. Oleh karena itu, Allah melarang NabiNya dan para pengikutnya dari kesaksian ini.
Dia berfirman, ﴾ فَإِن شَهِدُواْ فَلَا تَشۡهَدۡ مَعَهُمۡۚ وَلَا تَتَّبِعۡ أَهۡوَآءَ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَٰتِنَا وَٱلَّذِينَ لَا يُؤۡمِنُونَ بِٱلۡأٓخِرَةِ وَهُم بِرَبِّهِمۡ يَعۡدِلُونَ ﴿ "Jika mereka mempersaksikan, maka janganlah kamu ikut (pula) menjadi saksi bersama mereka, dan janganlah kamu mengikuti hawa nafsu orang-orang yang mendustakan ayat-ayat Kami dan orang-orang yang tidak beriman kepada kehidupan akhirat, sedang mereka mempersekutukan Tuhan mereka." Maksudnya, mereka menyamakan Allah dengan selainNya dari sesembahan-sesembah-an dan sekutu-sekutu.
Jika mereka tidak beriman kepada Hari Akhir, tidak bertauhid kepada Allah, maka keinginan mereka pun akan sama dengan akidah mereka, ia berkisar di antara kesyirikan dan pendustaan terhadap kebenaran. Maka sudah selayaknya kalau Allah melarang makhlukNya yang terpilih untuk mengikuti hawa nafsu seperti ini dan memberi kesaksian bersama para pendukungnya. Dari sini di-ketahui bahwa pengharaman mereka terhadap apa yang dihalal-kan oleh Allah adalah berasal dari hawa nafsu yang menyesatkan.
Sabihin mo, O Sugo, sa mga tagapagtambal na ito na nagbabawal sa ipinahintulot ni Allāh at nag-aangkin na si Allāh ay ang nagbawal niyon: "Magdala kayo ng mga saksi ninyo na sasaksi na si Allāh ay nagbawal ng mga bagay na ito na ipinagbawal ninyo." Ngunit kung sumaksi sila nang walang kaalaman na si Allāh ay nagbawal niyon, huwag kang maniwala sa kanila, O Sugo, sa pagsasaksi nila dahil ito ay isang pagsaksi sa kabulaanan. Huwag kang sumunod sa mga pithaya ng mga nagpapahatol sa mga pithaya nila sapagkat nagpasinungaling nga sila sa mga tanda ni Allāh nang ipinagbawal nila ang ipinahintulot ni Allāh sa kanila. Huwag kang sumunod sa mga hindi sumasampalataya sa Kabilang-buhay samantalang sila sa Panginoon nila ay nagtatambal saka nagpapantay sila sa Kanya sa iba pa sa Kanya. Papaanong sinusunod ang sinumang ito ang saloobin niya sa Panginoon niya?"
Ngươi - hỡi Thiên Sứ - hãy nói với thiên hạ: Các ngươi hãy đến đây, để Ta đọc cho các ngươi nghe những gì Allah đã cấm, Ngài cấm các ngươi phạm Shirk - thờ phượng ai đó cùng với Ngài -; cấm bất hiếu với cha mẹ, đáng lẽ ra các ngươi phải cung kính đối xử tốt với họ; cấm giết con cái vì lý do nghèo khổ giống như đám người thời tiền Islam đã làm trong khi chính TA mới là Đấng ban phát bổng lộc cho các ngươi và chúng; cấm các ngươi tìm mọi cách đến gần những điều khả ố như tình dục ngoài hôn nhân bằng cách công khai hay thầm kín; cấm các ngươi giết lạm sát người vô tội ngoại trừ vì lý do chính đáng như phạm tội ngoại tình sau khi đã kết hôn sau, phản đạo. Đó là điều mà Allah chỉ thị cho các ngươi để cho các ngươi thông hiểu về giáo lý của Ngài và làm theo mệnh lệnh của Ngài.
In the name of Divine restrictions, people introduce different types of formal and outward restrictions, and by paying particular attention to these formalities, they feel satisfied that they have completely fulfilled their duty to God. But the regulations that God requires man to obey are real and substantial, and are not just formal rites. The first requirement is that man should accept as his God the one and only God. The greatness of anybody except Him should not dominate his mind. He should not have faith in anybody except Him; he should not entertain hopes of anybody except Him; he should not be afraid of anybody except Him; and he should not feel intense love for anybody except Him. If an individual’s parents are weak and needy, while he is strong, and if he treats them well, this is not the outcome of self-interest but of righteousness. In this way, the question of discharging the rights of parents becomes the first test of a man’s adoption of God’s religion, not just at the level of mere talk but as a matter of practical action. If he places emphasis on the parents’ rights rather than on their weakness, if his love for his friends and his wife and children does not take him away from his parents, he has, as it were given the first proof that his behaviour will be subject to principles and regard for rights and not to self-interest and self-consideration. But there are many who, out of greed, act oppressively, in that they do not allow God-created provision to reach all of God’s subjects in the proper manner. Then, when the artificially created problems of scarcity of essential commodities arise, they take the lives of unborn children. All such action amounts to negating God’s system of provision. Moreover, there are many wrongs that are so lewd in nature that no special knowledge is required to understand their evil, and man’s nature and his conscience are enough to indicate that it is not proper for such acts to be perpetrated upon anyone. Under these circumstances, if someone indulges in acts of shamelessness, he proves, as it were, that he is devoid of even the most rudimentary humanity. Every human being’s life is sacred. It is not legitimate to take the life of any man unless he commits a crime in terms of the Creator’s law, in which case it would be legitimate to take his life on the fulfilment of certain conditions. All these things are so clear that no one who exercises his mind could fail to realize this.
Ô Messager, dis aux gens : Venez que je vous récite ce qu’Allah vous déclara illicite : Il vous déclara illicite de Lui associer une de Ses créatures, d’être ingrats avec vos parents envers qui il vous est plutôt prescrit d’être bienfaisants. Il vous déclara illicite de tuer vos enfants par crainte de sombrer dans la pauvreté comme le faisaient les gens de la période antéislamique (jâhiliyyah) car c’est Nous qui vous pourvoyons et les pourvoyons. Il vous déclara illicite d’approcher publiquement ou secrètement des turpitudes, de tuer la vie qu’Allah déclara illicite de tuer sauf pour une raison légiféré comme en cas d’adultère ou d’apostasie. Allah vous recommanda tout cela ; Allez-vous donc comprendre les commandements et les interdits d’Allah ?
151- De ki: “Gelin, Rabbinizin size neleri haram kıldığını okuyayım: O’na hiçbir şeyi ortak koşmayın, ana-babaya iyilik edin, yoksulluk endişesinden dolayı çocuklarınızı öldürmeyin. Çünkü sizin de onların da rızkını biz veririz. Ahlaksızlığın açığına da gizlisine de yaklaşmayın. Haklı (bir gerekçe) olmadıkça Allah’ın (öldürülmesini) haram kıldığı birini öldürmeyin. İşte akledesiniz diye O, size bunları emretmiştir.
152- Yetimin malına rüşdüne erinceye kadar en güzel olandan başka bir şekilde yaklaşmayın. Ölçüyü ve tartıyı adaletle tastamam yapın. Biz kimseye gücünün yettiğinden başkasını yüklemeyiz. Söz söylediğiniz vakit -akrabanız dahi olsa- adaletli olun. Allah’ın ahdini de yerine getirin. İşte düşünüp öğüt alasınız diye O, size bunları emretmiştir.
153- Şüphesiz ki bu, benim dosdoğru yolumdur. O halde ona uyun. Başka yollara uymayın. Sonra onlar sizi O’nun yolundan ayırırlar. İşte takvalı olasınız diye O, size bunları emretmiştir.
151. Yüce Allah peygamberine hitaben şöyle buyurmaktadır: Allah’ın helâl kıldığı şeyleri haram kılan şu kimselere “de ki: Gelin, Rabbinizin size” herkesi kapsayacak şekilde umumi olarak ve yiyecek, içecek, söz, davranış türünden bütün haramları da ihtiva edecek şekilde “neleri haram kıldığını okuyayım: O’na” az veya çok “hiçbir şeyi ortak koşmayın.” Şirkin gerçek mahiyeti Allah’ın yarattığı bir varlığa Allah’a ibadet eder gibi yahut Allah’ı tazim eder gibi ibadet etmek veya tazimde bulunmak ya da rububiyetin ve uluhiyetin bazı özelliklerinin o varlıkta bulunduğunu kabul etmektir. Kul şirki tamamıyla terk edecek olursa bütün hallerinde Allah’a ihlasla yönelen muvahhid bir kimse olur. İşte bu, Allah’ın kulları üzerindeki hakkıdır. O’na ibadet etmeli ve O’na hiçbir şey ortak koşmamalıdırlar.
Daha sonra Yüce Allah kendi hakkından sonra en önemli hakkı söz konusu ederek şöyle buyurmaktadır:“Ana-babaya iyilik edin.” Güzel ve iyi sözler söylemek, güzel davranışlarda bulunmak gibi anne babaya menfaat sağlayan yahut onları sevindiren her türlü söz ve davranış, onlara iyilik demektir. İyiliğin olduğu yerde onlara karşı gelmek ve kötülük etmek ise söz konusu olamaz.
O zalim ve katı cahiliye döneminde olduğu gibi “yoksulluk” fakirlik ve rızıklarını karşılayamamak “endişesinden dolayı” erkek olsun kız olsun “çocuklarınızı öldürmeyin.” Çocuklarını böyle bir durumda öldürmeleri yasak olduğuna göre herhangi bir gerekçe olmaksızın onları öldürmelerinin yahut da başkalarının çocuklarını öldürmelerinin yasak olması daha öncelikle söz konusudur. “Çünkü sizin de onların da rızkını biz veririz.”Biz herkesin rızkını üstlenmişizdir. Çocuklarınızı rızıklandıran sizler değilsiniz. Hatta bizzat kendinizin dahi rızkını siz karşılamıyorsunuz. O nedenle onlardan dolayı sizin için rızık darlığı söz konusu olmaz.“Ahlaksızlığın” burada sözü edilen ahlaksızlık (الفواحش) oldukça çirkin olan büyük günahlar demektir “açığına da gizlisine de yaklaşmayın.”Yani bunların görünenine de görünmeyenine de yaklaşmayın. Yahut da bunlardan zahirle ilgili olanlarına da kalp ve batınla ilgili olanlarına da yaklaşmayın. Ahlaksızlığa yaklaşmanın yasak kılınması, sadece bunların işlenmelerinin yasaklanmasından daha vurgulu ve dikkat çekicidir. Çünkü yaklaşmanın yasaklanışı, onlara hazırlık olan işlerin ve onlara ulaştıran yolların da yasaklanmasını kapsar.“Allah’ın (öldürülmesini) haram kıldığı birini öldürmeyin.” Bu, erkek-kadın, küçük-büyük, iyi-kötü her müslüman kişi ile Müslümanlarla arasında ahit ve antlaşma olan kafir kişidir. “Haklı (bir gerekçe) olmadıkça”muhsan kimsenin zina etmesi, cana karşılık can, dinini terk ederek İslâm cemaatından ayrılan kimseler gibi öldürülmesi haklı bir gerekçeye dayanan kimseler bundan müstesnadır.“İşte akledesiniz diye Allah size bunları” sözü geçen bu hususları “emretti.” Böylelikle Allah’ın bu emrini akledip belleyesiniz sonra da gereğine riâyet edesiniz ve uygulayasınız. Bu da kulun Allah’ın emirlerini aklı oranında yerine getirip ifa edeceğine delildir.
152. “Yetimin malına rüşdüne erinceye kadar” yani yetim ergenlik yaşına gelip reşid oluncaya, malı nasıl kullanacağını bilinceye kadar “en güzel olandan başka” malını yemek yahut kendi çıkarınıza olacak şekilde malî bir muamelede bulunmak ya da sebepsiz yere malını almak gibi “bir şekilde yaklaşmayın.” Mallarını ıslah edecek ve onlardan yararlanmalarını sağlayacak halden başkası ile mallarına yaklaşmayın. Bu da yetimlere zarar verecek yahut da ne zarar ne de fayda sağlamayacak şekilde onların mallarında tasarrufta bulunmanın caiz olmadığına delildir. Yetim ergenlik yaşına varıp rüşdüne erişecek olursa o zaman malı kendisine verilir, o da uygun gördüğü şekilde malında tasarrufta bulunur. Bu, yetimin reşit olmadan önce hacr altında (kısıtlı)bulunduğuna, velisinin onun malında en uygun şekilde tasarrufta bulunacağına ve bu harcın da reşitliğe ulaşmakla sona ereceğine delildir.“Ölçüyü ve tartıyı adaletle tastamam yapın.” Adil bir şekilde ve eksiksiz yapın. Bu hususta gayretinizi ortaya koyduğunuz takdirde hiç şüphesiz “biz kimseye gücünün yettiğinden başkasını yüklemeyiz.”Ona yüklediğimiz ancak takati ve güç yetirebileceği kadarıdır. Her kim ölçü ve tartıyı tam ve eksiksiz yapmak için gayret gösterir de bilgisi dahilinde olmaksızın ve ihmalkarlığından kaynaklanmaksızın herhangi bir kusuru ortaya çıkarsa şüphesiz ki Allah Ğafurdur, Rahîmdir.
Usûl bilginleri bu ve benzeri âyetleri, Yüce Allah’ın hiçbir kimseyi güç yetiremeyeceği şeylerle mükellef tutmadığına, emrolunduğu hususlarda Allah’tan korkup da bu konuda elinden geleni yapan kimse için de gücünün dışında kalan hususlarda herhangi bir vebal söz konusu olmadığına delil göstermişlerdir.“Söz söylediğiniz vakit” insanlar arasında hüküm verirken, haklıyı haksızdan ayırt ederken, birtakım görüş ve haller ile ilgili konuşurken bir şey söyleyecek olursanız “akrabanız dahi olsa adaletli olun.”Söylediğiniz sözlerde sevdiğiniz ve sevmediğiniz herkes hakkında doğruyu ve insafı göz önünde bulundurun, adalete riâyet edin. Açıklanması gereken şeyleri gizlemeyin. Çünkü sevilmeyen birinin aleyhinde söz söylemek yahut onun sözünü eleştirmek sureti ile haktan uzaklaşmak, haram kılınmış zulüm çeşitleri arasında yer alır. Hatta alim bir kimse bid’at ehlinin görüşleri aleyhinde konuşacak olursa ona düşen her hak sahibine hakkını vermektir. Bu bid’at görüşlerdeki hakkı ve batılı açıklamak, onların hakka olan yakınlık ve uzaklıklarını nazar-ı itibara almak bir görevdir. Fukahanın naklettiklerine göre hakimin bakışında ve konuşmasında bile hasımlar arasında adaleti gözetmesi gerekir.“Allah’ın ahdini yerine de getirin.”Bu, kulların Allah’a haklarını yerine getirmeye ve bunlara tastamam riâyet etmeye dair verdikleri sözü de diğer insanlar arasında meydana gelen sözleşmeleri de kapsar. Bunların hepsine tamamıyla riâyet etmek gerekir. Bu ahitlerin bozulması ve ihlal edilmeleri ise haramdır.“İşte” açıklamış olduğu bu hükümleri “düşünüp öğüt alasınız” ve Allah’ın size vermiş olduğu bu emirleri hakkıyla yerine getirip bunlardaki hikmetleri ve hükümleri öğrenesiniz “diye O, size bunları” zikri geçen bu hükümleri “emretmiştir.”
153. Yüce Allah pek büyük emirleri ve oldukça önemli şer’î hükümleri beyan ettikten sonra, hem bunlara hem de bunlardan daha kapsamlı ve genel olan bir hususa işaret ederek şöyle buyurmaktadır:“Şüphesiz ki bu, benim dosdoğru yolumdur.”Yani bu hükümler ve Allah’ın, Kitabında açıklayıp kullarına beyan ettiği benzeri hükümler, Allah’ın hem O’na hem de O’nun lütuf ve ihsan yurduna ulaştıran kısa, kolay ve son derece dengeli yoludur.“O halde ona uyun” ki kurtuluşa ve felaha nail olasınız, umduklarınızı elde edip sevinçlere gark olasınız. Bu yola muhalif olan “başka yollara uymayın, sonra onlar sizi O’nun yolundan ayırırlar.” Bu yoldan sizleri saptırır, sağa sola dağıtırlar. Siz Sırat-ı Müstakîmden (dosdoğru yoldan)sapacak olursanız geriye öünüzde cehenneme ulaştıran yollardan başkası kalmaz.“İşte takvalı olasınız diye O, size bunları emretmiştir.” Eğer sizler Allah’ın açıkladıklarını ilmen ve amelen yerine getirecek olursanız takva sahiplerinden, Allah’ın kurtuluşa eren kullarından olursunuz.
Yüce Allah bu ayette dosdoğru olan yolu tekil olarak zikredip kendisine izafe etmiştir. Çünkü bu O’na ulaştıran tek ve yegane yoldur. Bu yolu izlemek isteyen izleyicilere yardımcı olcak olan da Allah’tır.
Di, Mensajero, al pueblo: “¡Vengan! Les leeré lo que Al-lah ha prohibido. Él ha hecho ilícito que asocien cualquier creación como Su copartícipe, que desobedezcan a sus padres, porque es su deber ser bondadoso con ellos; que maten a sus hijos por temor a la pobreza (como solía hacer la gente durante el período de la ignorancia), Él provee para ustedes y para ellos. También ha prohibido que se acerquen a actos inmorales, ya sea que se hagan en público o en privado, y que maten el alma que Al-lah les ha prohibido matar, a menos que se haga con derecho, como en el caso del asesinato premeditado. Eso es lo que Él ha informado para que comprendan las órdenes y prohibiciones de Al-lah.
Sabihin mo, O Sugo, sa mga tao: "Halikayo, bibigkas ako sa inyo ng ipinagbawal ni Allāh sa inyo: na magtambal kayo sa Kanya ng anuman kabilang sa mga nilikha Niya; na magpakasutil kayo sa mga magulang ninyo, bagkus kinakailangan sa inyo ang paggawa ng maganda sa kanila; na pumatay kayo ng mga anak ninyo dahilan sa karalitaan gaya ng ginagawa noon ng mga tao ng Panahon ng Kamangmangan, si Allāh ay nagtutustos sa inyo at nagtutustos sa kanila; nagbawal Siya na lumapit kayo sa mga malaswa: anumang inihayag mula sa mga ito at anumang inilihim; at na pumatay kayo ng buhay na ipinagbawal ni Allāh na patayin malibang ayon sa karapatan gaya ng pangangalunya matapos makapag-asawa at pagtalikod sa Islām." Ang nabanggit na iyon ay itinagubilin ni Allāh sa inyo, nang sa gayon kayo ay uunawa sa Kanya sa mga ipinag-uutos Niya at mga sinasaway Niya.
Dì, o Messaggero di Allāh, al popolo: "Venite, così che io vi reciti ciò che Allāh ha proibito: Vi è proibito associare a Lui una qualsiasi delle Sue creature, volgere le spalle ai genitori: Al contrario, bisogna trattarli con gentilezza; e non bisogna uccidere i propri figli a causa della povertà, come accadeva nei tempi dell'Ignoranza: Noi sosteniamo voi e loro; e vi ha proibito di avvicinarvi alle nefandezze, manifestamente e segretamente, come l'adulterio dopo il matrimonio e convertirsi abbandonando l'Islām; e vi è proibito uccidere l'anima che Allāh ha proibito di uccidere, se non per giustizia. Le cose menzionate sono ciò che vi è stato raccomandato affinché comprendiate gli ordini di Allāh ed i Suoi avvertimenti.
"Katakanlah, 'Marilah kubacakan sesuatu yang diharamkan atas kamu oleh Tuhanmu, yaitu: Janganlah kamu mempersekutu-kan sesuatu dengan Dia, berbuat baiklah terhadap kedua orang ibu bapak, dan janganlah kamu membunuh anak-anak kamu karena takut kemiskinan. Kami akan memberi rizki kepadamu dan kepada mereka, dan janganlah kamu mendekati perbuatan-perbuatan yang keji, baik yang nampak di antaranya maupun yang tersembunyi, dan janganlah kamu membunuh jiwa yang diharamkan Allah (mem-bunuhnya) melainkan dengan sesuatu (sebab) yang benar.' Demikian itu yang diperintahkan oleh Tuhanmu kepadamu supaya kamu memahami(nya). Dan janganlah kamu mendekati harta anak yatim kecuali dengan cara yang lebih bermanfaat, hingga sampai ia dewasa. Dan sempurnakanlah takaran dan timbangan dengan adil. Kami tidak memikulkan beban kepada seseorang melainkan sekedar kesanggupannya. Dan apabila kamu berkata, maka hendaklah kamu berlaku adil kendati pun dia adalah kerabat(mu), dan penuhi-lah janji Allah. Yang demikian itu diperintahkan Allah kepadamu agar kamu ingat, dan bahwa (yang Kami perintahkan) ini adalah jalanKu yang lurus, maka ikutilah ia, dan janganlah kamu meng-ikuti jalan-jalan (yang lain), karena jalan-jalan itu mencerai-beraikan kamu dari jalanNya. Yang demikian itu diperintahkan Allah kepadamu agar kamu bertakwa." (Al-An'am: 151-153).
(151) Allah berfirman kepada NabiNya, ﴾ قُلۡ ﴿ "Katakanlah," kepada orang-orang yang mengharamkan sesuatu yang dihalalkan oleh Allah, ﴾ تَعَالَوۡاْ أَتۡلُ مَا حَرَّمَ رَبُّكُمۡ عَلَيۡكُمۡۖ ﴿ "Marilah kubacakan sesuatu yang diharamkan atas kamu oleh Tuhanmu." Dengan pengharaman yang bersifat umum, menyeluruh untuk semua orang, mencakup seluruh yang diharamkan, baik itu makanan, minuman, ucapan, dan perbuatan. ﴾ أَلَّا تُشۡرِكُواْ بِهِۦ شَيۡـٔٗاۖ ﴿ "Janganlah kamu mempersekutukan sesuatu." Tidak banyak, tidak pula sedikit.
Hakikat syirik kepada Allah adalah disembahnya makhluk sebagaimana Allah disembah atau dia diagungkan sebagaimana Allah diagungkan atau dia diberi sebagian dari keistimewaan ru-bubiyah dan uluhiyah. Jika seorang hamba meninggalkan seluruh kesyirikan, maka dia menjadi orang yang bertauhid dan ikhlas ke-pada Allah dalam seluruh kondisinya. Ini adalah hak Allah atas hamba-hambaNya yaitu hendaknya mereka menyembahNya dan tidak menyekutukanNya dengan sesuatu pun. Kemudian Allah memulai dengan hak paling kuat setelah hakNya. Dia berfirman, ﴾ وَبِٱلۡوَٰلِدَيۡنِ إِحۡسَٰنٗاۖ ﴿ "Berbuat baiklah terhadap kedua orang ibu bapak," de-ngan ucapan-ucapan yang baik dan perbuatan-perbuatan yang mulia.
Semua perkataan dan perbuatan yang bermanfaat dan mem-bahagiakan kedua orang tua, maka ia termasuk berbuat baik kepada keduanya. Jika ada perbuatan baik, maka hilanglah kedurhakaan. ﴾ وَلَا تَقۡتُلُوٓاْ أَوۡلَٰدَكُم ﴿ "Dan janganlah kamu membunuh anak-anak kamu." Laki-laki dan perempuan ﴾ مِّنۡ إِمۡلَٰقٖ ﴿ "karena takut kemiskinan." Mak-sudnya, disebabkan oleh kesulitan hidup dan kesempitan rizki sebagaimana hal itu terdapat pada masa jahiliyah yang keras lagi zhalim. Jika mereka dilarang membunuhnya dalam kondisi tersebut, sementara mereka adalah anaknya, maka membunuh mereka tanpa alasan atau membunuh anak orang lain adalah lebih layak dan lebih pantas untuk dilarang. ﴾ نَّحۡنُ نَرۡزُقُكُمۡ وَإِيَّاهُمۡۖ ﴿ "Kami akan memberi rizki kepadamu dan kepada mereka." Maksudnya, Kami menjamin semua rizki. Bukan kamu yang memberi rizki kepada anakmu bahkan bukan kamu yang memberi rizki kepada dirimu. Mereka tidak mem-bawamu kepada kesulitan.
﴾ وَلَا تَقۡرَبُواْ ٱلۡفَوَٰحِشَ ﴿ "Dan janganlah kamu mendekati perbuatan-per-buatan yang keji," yaitu dosa-dosa besar yang buruk, ﴾ مَا ظَهَرَ مِنۡهَا وَمَا بَطَنَۖ ﴿ "baik yang nampak di antaranya maupun yang tersembunyi." Mak-sudnya, janganlah kamu mendekati perbuatan keji yang nampak darinya dan yang samar atau yang berkaitan dengan yang lahir dan yang batin. Larangan mendekati perbuatan keji adalah lebih mendalam daripada larangan melakukannya karena ia meliputi larangan terhadap pengantarnya dan sarananya yang menjadi jembatan kepadanya.
﴾ وَلَا تَقۡتُلُواْ ٱلنَّفۡسَ ٱلَّتِي حَرَّمَ ٱللَّهُ ﴿ "Dan janganlah kamu membunuh jiwa yang diharamkan Allah." Yaitu jiwa yang Islam, laki-laki dan wanita, besar dan kecil, orang baik dan orang fasik, dan jiwa orang kafir yang mendapatkan suaka perjanjian dan perdamaian. ﴾ إِلَّا بِٱلۡحَقِّۚ ﴿ "Me-lainkan dengan sesuatu (sebab) yang benar." Seperti pezina muhshan, pembunuh jiwa dengan sengaja dan orang yang murtad yang me-nyelisihi jamaah. ﴾ ذَٰلِكُمۡ ﴿ "Demikian itu," yakni yang disebutkan, ﴾ وَصَّىٰكُم بِهِۦ لَعَلَّكُمۡ تَعۡقِلُونَ ﴿ "yang diperintahkan oleh Tuhanmu kepadamu supaya kamu memahami(nya)." Maksudnya, kamu memahami wasiat dari Allah kemudian kamu menjaganya, memeliharanya, dan melaku-kannya. Ayat ini menunjukkan bahwa pemahaman seorang hamba bergantung kepada pelaksanaannya terhadap perintah Allah.
(152) ﴾ وَلَا تَقۡرَبُواْ مَالَ ٱلۡيَتِيمِ ﴿ "Dan janganlah kamu mendekati harta anak yatim," dengan memakannya atau menukarnya dengan lan-dasan berat sebelah atau mengambil tanpa alasan, ﴾ إِلَّا بِٱلَّتِي هِيَ أَحۡسَنُ ﴿ "kecuali dengan cara yang lebih bermanfaat." Maksudnya, dengan cara yang dengannya harta anak yatim menjadi baik dan mereka meng-ambil manfaat darinya. Ini menunjukkan tidak bolehnya mendekati dan mengambil tindakan padanya dengan cara yang merugikan anak yatim atau dengan cara yang tidak merugikan dan tidak menguntungkan. ﴾ حَتَّىٰ يَبۡلُغَ ﴿ "Hingga ia sampai," maksudnya, anak yatim sampai ﴾ أَشُدَّهُۥۚ ﴿ "dewasa." Yakni sampai ia dewasa, mengerti, dan mengetahui tindakan yang baik. Jika dia sudah mencapai usia dewasa, maka pada saat itu hartanya diserahkan kepadanya, dan dia sendirilah yang bertindak menurut pertimbangannya. Ayat ini mengandung petunjuk bahwa anak yatim tidak boleh bertindak sendiri pada hartanya, dan bahwa walinyalah yang mengurusi har-tanya dengan cara yang lebih baik, dan bahwa ketentuan ini ber-laku sampai dia mencapai usia dewasa.
﴾ وَأَوۡفُواْ ٱلۡكَيۡلَ وَٱلۡمِيزَانَ بِٱلۡقِسۡطِۖ ﴿ "Dan sempurnakanlah takaran dan tim-bangan dengan adil," dengan amanat yang sempurna. Jika kamu telah bersungguh-sungguh, maka ﴾ لَا نُكَلِّفُ نَفۡسًا إِلَّا وُسۡعَهَاۖ ﴿ "Kami tidak memikulkan beban kepada seseorang pun melainkan sekedar kesanggupan-nya." Maksudnya, berdasarkan kemampuannya tanpa menyulitkan-nya. Barangsiapa telah bersungguh-sungguh memenuhi takaran dan timbangan kemudian terjadi kekurangan tanpa disengaja dan tanpa diketahuinya, maka Allah Maha Pengampun lagi Maha Penyayang. Dengan ayat ini dan ayat yang sepertinya para ulama ushul fikih berdalil bahwa Allah tidak membebani sesuatu kepada seseorang yang tidak mampu dilakukannya, dan barangsiapa yang bertakwa kepada Allah dalam perintahNya dan melakukan sesuatu yang dia mampu melakukannya, maka tiada dosa atasnya pada selain itu.
﴾ وَإِذَا قُلۡتُمۡ ﴿ "Dan apabila kamu berkata" suatu perkataan yang dengannya kamu menilai manusia dan memutuskan perkara me-reka serta kamu mengkritik pendapat dan keadaan, ﴾ فَٱعۡدِلُواْ ﴿ "maka hendaklah kamu berlaku adil" pada ucapanmu dengan menjunjung kejujuran pada orang yang kamu cintai dan pada orang yang kamu benci, obyektif tidak menyembunyikan apa yang semestinya di-jelaskan, karena kecenderungan negatif terhadap orang yang kamu benci dalam pembicaraan atau pendapatnya adalah termasuk kezhaliman yang dilarang. Akan tetapi jika seorang ulama berbi-cara tentang pendapat ahli bid'ah, yang wajib atasnya adalah mem-berikan hak kepada yang berhak. Hendaknya dia menjelaskan ke-benaran dan kebatilan yang ada padanya, menimbang kedekatan dan kejauhannya kepada kebenaran.
Para fuqaha menyebutkan bahwa hakim wajib berlaku adil terhadap dua orang yang berseteru pada perhatian dan perkataan-nya. ﴾ وَبِعَهۡدِ ٱللَّهِ أَوۡفُواْۚ ﴿ "Dan penuhilah janji Allah." Ini meliputi perjanjian yang Dia ambil atas hamba-hambaNya dalam bentuk menunaikan hak-hakNya dengan sebaik-baiknya, dan meliputi pula perjanjian yang disepakati di antara manusia. Semuanya wajib dipenuhi dan haram membatalkan serta menelantarkannya. ﴾ ذَٰلِكُمۡ ﴿ "Yang demikian itu," yakni hukum-hukum di atas ﴾ وَصَّىٰكُم بِهِۦ لَعَلَّكُمۡ تَذَكَّرُونَ ﴿ "diperintahkan Allah kepadamu agar kamu ingat" hukum-hukum yang telah dijelaskan kepadamu, dan kamu menunaikan wasiat Allah kepadamu dengan sebaik-baiknya dan kamu mengetahui hikmah-hikmah dan hukum-hukum yang ada padanya.
(153) Manakala Allah menjelaskan perintah-perintah besar dan syariat-syariat yang penting maka Dia memberi isyarat kepada-nya dan kepada yang lebih umum darinya. Dia berfirman, ﴾ وَأَنَّ هَٰذَا صِرَٰطِي مُسۡتَقِيمٗا ﴿ "Dan bahwa (yang Kami perintahkan) ini adalah jalanKu yang lurus." Maksudnya, hukum-hukum ini dan yang sejenis de-ngannya yang dijelaskan oleh Allah di dalam kitabNya dan Dia terangkan kepada hamba-hambaNya adalah jalan Allah yang meng-antarkan kepadaNya dan kepada rumah kemuliaanNya, dan jalan yang seimbang, mudah lagi singkat. ﴾ فَٱتَّبِعُوهُ ﴿ "Maka ikutilah ia," agar kamu beruntung dan menang, dan meraih impian dan kebahagiaan. ﴾ وَلَا تَتَّبِعُواْ ٱلسُّبُلَ ﴿ "Dan janganlah kamu mengikuti jalan-jalan (yang lain)," yaitu jalan-jalan yang menyimpang dari jalan ini. ﴾ فَتَفَرَّقَ بِكُمۡ عَن سَبِيلِهِۦۚ ﴿ "Karena jalan-jalan itu mencerai-beraikan kamu dari jalanNya." Maksud-nya, menyesatkanmu darinya dan memecahkanmu ke kanan dan ke kiri. Jika kamu telah tersesat dari jalan yang lurus, maka yang ada hanyalah jalan menuju Neraka Jahim.
﴾ ذَٰلِكُمۡ وَصَّىٰكُم بِهِۦ لَعَلَّكُمۡ تَتَّقُونَ ﴿ "Yang demikian itu diperintahkan Allah kepadamu agar kamu bertakwa." Karena jika kamu menunaikan sesuatu yang telah dijelaskan oleh Allah kepadamu, baik dari sisi ilmu maupun dari sisi amal, maka kamu termasuk orang-orang yang bertakwa dan hamba Allah yang beruntung. Kata "jalan" disebut-kan dengan kata tunggal dan dinisbatkan kepada Allah karena ia adalah "jalan" yang satu, yang mengantarkan kepadaNya. Dan Allah adalah penolong bagi para peniti untuk menitinya.
Ten Commandments
Dawud Al-Awdy narrated that, Ash-Sha`bi said that, `Alqamah said that Ibn Mas`ud said, "Whoever wishes to read the will and testament of the Messenger of Allah on which he placed his seal, let him read these Ayat,
قُلْ تَعَالَوْاْ أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ أَلاَّ تُشْرِكُواْ بِهِ شَيْئاً
(Say: "Come, I will recite what your Lord has prohibited you from: Join not anything in worship with Him...") until,
لَعَلَّكُمْ تَتَّقُونَ
(...so that you may have Taqwa) 6:153." In his Mustadrak, Al-Hakim recorded that Ibn `Abbas said, "In Surah Al-An`am 6, there are clear Ayat, and they are the Mother of the Book (the Qur'an)." He then recited,
قُلْ تَعَالَوْاْ أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ
(Say: "Come, I will recite what your Lord has prohibited you from...") Al-Hakim said, "Its chain is Sahih, and they did not record it." In his Mustadrak Al-Hakim also recorded that `Ubadah bin As-Samit said, "The Messenger of Allah said,
«أَيُّكُمْ يُبَايِعُنِي عَلَى ثَلَاث»
(Who among you will give me his pledge to do three things) He then recited the Ayah,
قُلْ تَعَالَوْاْ أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ
(Say: "Come, I will recite what your Lord has prohibited you from...") until the end of the Ayat. He then said,
«فَمَنْ وَفَى فَأَجْرُهُ عَلَى اللهِ وَمَنِ انْتَقَصَ مِنْهُنَّ شَيْئًا فَأَدْرَكَهُ اللهُ بِهِ فِي الدُّنْيَا كَانَتْ عُقُوبَتهُ، وَمَنْ أَخَّرَ إِلَى الْآخِرَةِ فَأَمْرُهُ إِلَى اللهِ إِنْ شَاءَ عَذَّبَهُ وَإِنْ شَاءَ عَفَا عَنْه»
(Whoever fulfills (this pledge), then his reward will be with Allah, but whoever fell into shortcomings and Allah punishes him for it in this life, then that will be his recompense. Whoever Allah delays (his reckoning) until the Hereafter, then his matter is with Allah. If He wills, He will punish him, and if He wills, He will forgive him.)" Al-Hakim said, "Its chain is Sahih and they did not record it." As for the explanation of this Ayah, Allah said to His Prophet and Messenger Muhammad ﷺ: Say, O Muhammad, to those idolators who worshipped other than Allah, forbade what Allah provided them with and killed their children, following their opinions and the lures of the devils,'
قُلْ
(Say) to them
تَعَالَوْاْ
(Come) come here, come close
أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ
(I will recite what your Lord has prohibited you from. ) meaning, I will inform you about what your Lord has forbidden for you in truth, not guessing or wishful thinking. Rather, it is revelation and an order from Him.
Shirk is Forbidden
أَلاَّ تُشْرِكُواْ بِهِ شَيْئاً
(Join not anything in worship with Him;) this Allah has ordained, for He said at the end of the Ayah,
ذلِكُمْ وَصَّـكُمْ بِهِ لَعَلَّكُمْ تَعْقِلُونَ
(This He has commanded you that you may understand.) In the the Two Sahihs, it is recorded that Abu Dharr said that the Messenger of Allah ﷺ said,
«أَتَانِي جِبْرِيلُ فَبَشَّرَنِي أَنَّهُ مَنْ مَاتَ لَا يُشْرِكُ بِاللهِ شَيْئًا مِنْ أُمَّتِكَ دَخَلَ الْجَنَّةَ، قُلْتُ وَإِنْ زَنَى وَإِنْ سَرَقَ؟ قَالَ: وَإِنْ زَنَى وَإِنْ سَرَقَ، قُلْتُ: وَإِنْ زَنَى وَإِنْ سَرَقَ؟ قَالَ: وَإِنْ زَنَى وَإِنْ سَرَقَ، قُلْت: وَإِنْ زَنَى وَإِنْ سَرَقَ؟ قَالَ: وَإِنْ زَنَى وَإِنْ سَرَقَ وَإِنْ شَرِبَ الْخَمْر»
(Jibril came to me and conveyed the good news that, "Whoever among your followers dies, worshipping none along with Allah, will enter Paradise." I said, "Even if he stole or committed illegal sexual intercourse" He said, "Even if he stole or committed illegal sexual intercourse." I said, "Even if he stole or committed illegal sexual intercourse" He said, "Even if he stole or committed illegal sexual intercourse." I said, "Even if he stole or committed illegal sexual intercourse" He said, "Even if he stole or committed illegal sexual intercourse or even if drank alcohol.") Some of the Musnad and Sunan compilers recorded that Abu Dharr said that the Messenger of Allah ﷺ said,
«يَقُولُ تَعَالَى: يَا ابْنَ آدَمَ إِنَّكَ مَا دَعَوْتَنِي وَرَجَوْتَنِي فَإِنِّي أَغْفِرُ لَكَ عَلَى مَا كَانَ مِنْكَ وَلَا أُبَالِي،وَلَوْ أَتَيْتَنِي بِقُرَابِ الْأَرْضِ خَطِيئَةً أَتَيْتُكَ بِقُرَابِهَا مَغْفِرَةً مَا لَمْ تُشْرِكْ بِي شَيْئًا، وَإِنْ أَخْطَأْتَ حَتَّى تَبْلُغَ خَطَاَياكَ عَنَانَ السَّمَاءِ ثُمَّ اسْتَغْفَرْتَنِي غَفَرْتُ لَك»
(Allah said, `O Son of Adam! As long as you supplicate to Me and hope of Me, I will forgive whatever you committed, and it will be easy for Me to do that. And even if you brought the earth's fill of sins to Me, I will bring forth its fill of forgiveness, as long as you do not associate anything or anyone in worship with Me. And even if you err and your errors accumulate until they reach the boundaries of the sky and you then ask Me for forgiveness, I will forgive you.') This subject is also mentioned in the Qur'an, for Allah said,
إِنَّ اللَّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَآءُ
(Verily, Allah forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills, sins other than that.) 4:116 Muslim recorded a Hadith in the Sahih that reads,
«مَنْ مَاتَ لَا يُشْرِكُ بِاللهِ شَيْئًا دَخَلَ الْجَنَّـة»
(Whoever dies associating none with Allah will enter Paradise.) There are many Ayat and Hadiths on this subject.
The Order for Kindness to Parents
Allah said next,
وَبِالْوَلِدَيْنِ إِحْسَانًا
(be kind and dutiful to your parents;) meaning, Allah has commanded and ordered you to be kind to your parents. Allah said in another Ayah,
وَقَضَى رَبُّكَ أَلاَّ تَعْبُدُواْ إِلاَّ إِيَّـهُ وَبِالْوَلِدَيْنِ إِحْسَـناً
(And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents.) 17:23 Allah often mentions obeying Him and being dutiful to parents together. Allah said,
وَوَصَّيْنَا الإِنْسَـنَ بِوَلِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْناً عَلَى وَهْنٍ وَفِصَالُهُ فِى عَامَيْنِ أَنِ اشْكُرْ لِى وَلِوَلِدَيْكَ إِلَىَّ الْمَصِيرُ - وَإِن جَـهَدَاكَ عَلَى أَن تُشْرِكَ بِى مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلاَ تُطِعْهُمَا وَصَـحِبْهُمَا فِى الدُّنْيَا مَعْرُوفاً وَاتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَىَّ ثُمَّ إِلَىَّ مَرْجِعُكُمْ فَأُنَبِّئُكُمْ بِمَا كُنتُمْ تَعْمَلُونَ
(Give thanks to Me and to your parents. Unto Me is the final destination. But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not; but behave with them in this world kindly, and follow the path of him who turns to Me in repentance and in obedience. Then to Me will be your return, and I shall tell you what you used to do.) 31:14-15 Therefore, Allah ordered children to be dutiful and kind to their parents, even if they were idolators. Allah also said,
وَإِذْ أَخَذْنَا مِيثَـقَ بَنِى إِسْرءِيلَ لاَ تَعْبُدُونَ إِلاَّ اللَّهَ وَبِالْوَلِدَيْنِ إِحْسَانًا
(And (remember) when We took a covenant from the Children of Israel, (saying): Worship none but Allah and be dutiful and kind to parents.) 2:83 There are several Ayat on this subject. It is recorded in the Two Sahihs that Ibn Mas`ud said, "I asked Allah's Messenger ﷺ about which deed is the best. He said,
«الصَّلَاةُ عَلَى وَقْتِهَا»
(The prayer, when it is performed on time.) I said, `Then' He said,
«بِرُّ الْوَالِدَيْن»
(Being dutiful to parents.) I asked, `Then' He said,
«الْجِهَادُ فِي سَبِيلِ الله»
(Jihad in Allah's cause.) Ibn Mas`ud said, "The Messenger of Allah ﷺ said these words to me, and had I asked him for more, he would have said more."
Killing Children is Forbidden
Allah said,
وَلاَ تَقْتُلُواْ أَوْلَـدَكُمْ مِّنْ إمْلَـقٍ نَّحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ
(Kill not your children because of poverty, We shall provide sustenance for you and for them.) After Allah commanded kindness to parents and grandparents, He next ordered kindness to children and grandchildren. Allah said,
وَلاَ تَقْتُلُواْ أَوْلَـدَكُمْ مِّنْ إمْلَـقٍ
(kill not your children because of poverty,) because the idolators used to kill their children, obeying the lures of the devils. They used to bury their daughters alive for fear of shame, and sometimes kill their sons for fear of poverty. It is recorded in the Two Sahihs that `Abdullah bin Mas`ud said, "I asked the Messenger of Allah ﷺ, `Which sin is the biggest' He said,
«أَنْ تَجْعَلَ للهِ نِدًّا وَهُوَ خَلَقَك»
(To call a rival for Allah, while He Alone created you.) I said, `Then what' He said,
«أَنْ تَقْتُلَ وَلَدَكَ خَشْيَةَ أَنْ يَطْعَمَ مَعَك»
(To kill your son for fear that he might share your food.') I said, `Then what' He said,
«أَنْ تُزَانِي حَلِيلَةَ جَارِك»
(To commit adultery with your neighbor's wife.) Then the Messenger of Allah ﷺ recited the Ayah,
وَالَّذِينَ لاَ يَدْعُونَ مَعَ اللَّهِ إِلَـهَا ءَاخَرَ وَلاَ يَقْتُلُونَ النَّفْسَ الَّتِى حَرَّمَ اللَّهُ إِلاَّ بِالْحَقِّ وَلاَ يَزْنُونَ
(And those who invoke not any other god along with Allah, nor kill such person as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse...) 25:68." Allah's statement,
مِّنْ إمْلَـقٍ
(Because of Imlaq) refers to poverty, according to Ibn `Abbas, Qatadah, As-Suddi and others. The Ayah means, do not kill your children because you are poor. Allah said in Surat Al-Isra',
وَلاَ تَقْتُلُواْ أَوْلادَكُمْ خَشْيَةَ إِمْلَـقٍ
(And do not kill your children for fear from Imlaq.) 17:31, that is, do not kill your children for fear that you might become poor in the future. This is why Allah said,
نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُم
(We shall provide sustenance for them and for you) 17:31, thus mentioning the provision of the children first, meaning, do not fear poverty because of feeding your children. Certainly, their provision is provided by Allah. Allah said,
نَّحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ
(We provide sustenance for you and for them,) thus starting with parents, because this is the appropriate subject here and Allah knows. Allah said next,
وَلاَ تَقْرَبُواْ الْفَوَحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ
(Come not near Al-Fawahish (immoral sins) whether committed openly or secretly) Allah said in a similar Ayah,
قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالإِثْمَ وَالْبَغْىَ بِغَيْرِ الْحَقِّ وَأَن تُشْرِكُواْ بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَـناً وَأَن تَقُولُواْ عَلَى اللَّهِ مَا لاَ تَعْلَمُونَ
(Say: "(But) the things that my Lord has indeed forbidden are Al-Fawahish (immoral sins) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allah for which He has given no authority, and saying things about Allah of which you have no knowledge.") 7:33 We also explained this meaning in the explanation of the Ayah,
وَذَرُواْ ظَـهِرَ الإِثْمِ وَبَاطِنَهُ
(Leave sin, open and secret) 6:120. The Two Sahihs recorded that Ibn Mas`ud said that the Messenger of Allah ﷺ said,
«لَا أَحَدٌ أَغْيَرَ مِنَ اللهِ، مِنْ أَجْلِ ذَلِكَ حَرَّمَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَن»
(None is more jealous than Allah. This is why He has forbidden the immoral sins committed openly or secretly.) `Abdul-Malik bin `Umayr said that Warrad narrated that Al-Mughirah said that Sa`d bin `Ubadah said, "If I see a man with my wife (committing adultery), I will kill him with the sword." When the matter came to the Messenger of Allah ﷺ, he said,
«أَتَعْجَبُونَ مِنْ غَيْرةِ سَعْدٍ؟ فَوَاللهِ لَأَنَا أَغْيَرُ مِنْ سَعْدٍ، وَاللهُ أَغْيَرُ مِنِّي، مِنْ أَجْلِ ذَلِكَ حَرَّمَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَن»
(Do you wonder at Sa`d's jealousy By Allah, I am more jealous than Sa`d, and Allah is more jealous than I. This is why He has forbidden the immoral sins committed openly and in secret.) This Hadith is in the Two Sahihs).
The Prohibition of Unjustified Killing
Allah said,
وَلاَ تَقْتُلُواْ النَّفْسَ الَّتِى حَرَّمَ اللَّهُ إِلاَّ بِالْحَقِّ
(And kill not anyone whom Allah has forbidden, except for a just cause (according to Islamic law).) This part of the Ayah emphasizes this prohibition in specific, although it is included in the immoral sins committed openly and in secret. In the Two Sahihs, it is recorded that Ibn Mas`ud said that the Messenger of Allah ﷺ said,
«لَا يَحِلُّ دَمُ امْرِىءٍ مُسْلِمٍ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ وَأَنِّي رَسُولُ اللهِ، إِلَّا بِإِحْدَى ثَلَاثٍ: الثَّيِّبُ الزَّانِي، وَالنَّفْسُ بِالنَّفْسِ، وَالتَّارِكُ لِدِينِهِ الْمُفَارِقُ لِلْجَمَاعَة»
(The blood of a Muslim person who testifies that there is no deity worthy of worship except Allah and that I am the Messenger of Allah ﷺ is prohibited, except for three offenses: a married person who commits illegal sexual intercourse, life for life, and whoever reverts from the religion and abandons the Jama`ah (the community of faithful believers).) There is a prohibition, a warning and a threat against killing the Mu`ahid, i.e., non-Muslims who have a treaty of peace with Muslims. Al-Bukhari recorded that `Abdullah bin `Amr said that the Prophet said,
«مَنْ قَتَلَ مُعَاهِدًا لَمْ يَرَحْ رَائِحَةَ الْجَنَّةِ، وَإِنَّ رِيحَهَا لَيُوجَدُ مِنْ مَسِيرَةِ أَرْبَعِينَ عَامًّا»
(Whoever killed a person having a treaty of protection with Muslims, shall not smell the scent of Paradise, though its scent is perceived from a distance of forty years. ) Abu Hurayrah narrated that the Prophet said,
«مَنْ قَتَلَ مُعَاهِدًا لَهُ ذِمَّةُ اللهِ وَذِمَّةُ رَسُولِهِ فَقَدْ أَخْفَرَ بِذِمَّةِ اللهِ، فَلَا يَرَحْ رَائِحَةَ الْجَنَّةِ، وَإِنَّ رِيحَهَا لَيُوجَدُ مِنْ مَسِيرَةِ سَبْعِينَ خَرِيفًا»
(Whoever killed a person having a treaty of protection with the Muslims, and who enjoys the guarantee of Allah and His Messenger, he will have spoiled the guarantee of Allah for him. He shall not smell the scent of Paradise though its smell is perceived from a distance of seventy years.) Ibn Majah and At-Tirmidhi recorded this Hadith, and At-Tirmidhi said, "Hasan Sahih." Allah's statement,
ذلِكُمْ وَصَّـكُمْ بِهِ لَعَلَّكُمْ تَعْقِلُونَ
(This He has commanded you that you may understand.) means, this is what He has commanded you that you may comprehend His commandments and prohibitions.
Commentary
Prior to the verses appearing above, for about two to three sections, the recurring theme has been how heedless and ignorant human beings had bypassed the law revealed by the Law Giver and the Creator of whatever there is in the heavens and the earth and, in its place, had taken ancestral and innovated customs as their religion. There were things Allah had made unlawful. They took them as lawful and started using them. Then, there were things Allah had made lawful. They made these unlawful for themselves. Again, they made some things lawful for men and unlawful for women, while some others they declared to be lawful for women but unlawful for men.
There are three verses here (143, 144 and 145) which describe those particular things which have been declared unlawful by Allah Ta` ala. There are nine things mentioned in the detailed statement (151-152). After that, comes the tenth commandment in the words: هَـٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ. That is, this path of Mine is straight. So, follow it - 153. This statement points out to the religion and code (Din and Shariah) brought and taught by the Holy Prophet ﷺ and entrusts the whole field of Halal (lawful) and Haram (unlawful), Ja'iz (permissible) and Na-Ja'iz (impermissible), Makruh (reprehensible) and Mustahabb (recommended) to the standard that everyone should follow the Muhammadi Shari'ah, take what it says is Halal as Halal, and take what it says is Haram as Haram, and let no one go about deciding what is Halal and what is Haram on one's own.
Then, there appears a detailed statement of ten things in these verses where the real objective is to describe things which are Haram - which required that all these be described in the negative case. But, the Holy Qur'an, in the wisdom of its approach, has described some of them positively in the imperative form - which means that acting against it is Haram (Kashshaf). Its wisdom will become evident a little later. However, the ten things the unlawfulness of which appears in these verses are: (1) To associate anyone with Allah Ta` ala in belief, deed, worship or obedience; (2) not be good to parents; (3) to kill children because of poverty; (4) to indulge in shameful doings; (5) to kill someone unjustly; (6) to eat up the orphan's property by false means; (7) to weigh or measure short; (8) to be unjust in witness, judgment or speech; (9) to betray the covenant of Allah; and (10) to avoid the straight path of Allah and follow other ways right and left.
Some Virtues of the Verses
Ka'b al-Ahbar, an accomplished scholar of the Torah, was a Jew before he became a Muslim. He says that these verses of the Holy Qur'an which describe ten unlawful things are with what the Torah, the Book of Allah, begins after Bismillah. It has also been said that these are the ten commandments revealed to Sayyidna Musa (علیہ السلام) .
Commentator of the Qur'an, Sayyidna ` Abdullah ibn ` Abbas ؓ says that these are the ` Verses of Established Meaning' (Muhkam Ayat) mentioned in Surah 'Al-` Imran (3:7). On these, all religious systems brought by prophets ﷺ - from Sayyidna Adam (علیہ السلام) to the Last among Prophets ﷺ۔ have been in agreement and none of these was abrogated in any religion, community or Shari'ah. (Tafsir Al-Bahr Al-Muhit)
These Verses are the Will and Testament of the Holy Prophet
According to a narration of Sayyidna ` Abdullah ibn Masud ؓ reported in Tafsir Ibn Kathir, he said that a person who wishes to see a special will of the Holy Prophet ﷺ with his seal on it, he should recite these verses. Therein lies the will and testament bequeathed under the command of his Lord by the Holy Prophet ﷺ to his Ummah.
Based on a narration of Sayyidna ` Ubadah ibn Samit ؓ has been reported by Hakim that, addressing his Sahabah, the Holy Prophet ﷺ said: ` Who will take a pledge of allegiance at my hands ( بَیعت : bay'ah) on three verses?' After that, he recited these three verses and said: ` A person who fulfills this Bay'ah (pledge of allegiance), his reward stands due with Allah.'
DETAILS OF TEN PROHIBITIONS AND EXPLANATION OF THE THREE VERSES
These verses (151-153) open with the words: قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ (Say, "Come, I recite what your Lord has prohibited for you" ). The word: تَعَالَوْا (ta` alaw) here (translated as ` come,' does carry the essential meaning, but misses the refinement of what it implies in the text - a difficulty technically impossible to surmount in a task of this delicate nature when exact parallels just do not exist - tr.) is an expression used at a time when the caller stands on high ground and calls those beneath to come close to him. The hint thus released is towards the prospect of their rising high and gaining prestige by accepting this invitation. The sense of the sentence where the address is. to the Holy Prophet ﷺ is that he should ask these people to come along so that he may recite to them things which Allah Ta` ala has made Haram for them. at he was going to give them was a message directly from Allah Ta` ala and, as such, there was no intrusion of someone's opinion, estimation or conjecture in it. This was in their interest so that they could get ready to stay safe against them rather than go about branding as Haram what Allah has made Halal.
Though, the address in this verse directly refers to the disbelievers of Makkah, but the subject of the address is general in its nature. It includes the entire humankind, whether believers or disbelievers, Arabs or non-Arabs, or those living now or generations to come in the future. (Al-Bahr Al-Muhit)
The First Grave Sin Forbidden is Shirk
After having addressed with this concern and elegance, the first thing to be identified of all that has been prohibited was: أَلَّا تُشْرِكُوا بِهِ شَيْئًا 1f That you shall not associate anyone or anything with Allah. This was the first task. And do not make idols into God like the polytheists of Arabia, nor call prophets God or son of God like Jews and Christians, nor take angels to be daughters of God like others, nor equate prophets and saints with Allah Ta` ala in His attributes of knowledge and power like the ignorant masses.
Shirk : Definition and Kinds
According to Tafsir Mazhari, the word: شَيْئًا (shai'an: anything), at this place, could also mean that one should not be involved in any kind of Shirk, whether manifest (jaliyy) or concealed (khafiyy). Everyone knows manifest Shirk which is the ascribing of equals or partners to Allah either by associating someone with Allah in worship and obedience or in His exclusive attributes. And concealed Shirk is that one, in his or her vocation in life, in material and religious objectives and in profit and loss, though holds the belief that Allah is the Maker and Mover of things yet, in practice, takes others as such, and pins all efforts and hopes on them, or is a hypocrite in acts of worship, offering prayers correctly to show off before others, or spends in charity to earn a good name for himself, or actually, in practice, takes someone other than Allah to be the controlling authority in profit and loss. The sage, Shaykh Sa'di (رح) has put the idea in a nutshell when he said:
دریں نوعے ازشرک پوشیدہ است کہ زیدم بہ بخشید و عمرم بخست
Concealed here too is a kind of Shirk
That A made me gain and B made me lose.
The reality is no more but that, whatever the gain or loss, it is from that Absolute Master. The supposed names A and B are drapes from behind which comes the manifestation of gain or loss. Otherwise, the truth of the matter, as it appears in Sahib Hadith, is: ` If all Jinns and human beings join up to bring to you a benefit which Allah Ta` ala has not destined for you, they can never dare do that - in the same way, if all Jinns and human beings join up to bring a loss on you which Allah Ta` ala has not willed, this too is not possible for anyone to do.
In brief, one should abstain strictly from both kinds of Shirk, manifest and concealed. The way worshiping idols is included under Shirk, also included thereunder is equating prophets and saints with Allah Ta` ala in His attributes of knowledge and power. If, God forbid, this happens to be the very belief of someone, then, it will be classed as manifest Shirk; and if, such a belief is not there, but this happens to be done in actual practice, then, it will be called concealed Shirk. At this place, the very first instruction given is to stay away from Shirk. The reason is that Shirk is a crime about which the Qur'an has given the decision that, for it, there is no forgiveness. The forgiveness of sins - other than Shirk - is possible depending on different causes. There-fore, as narrated by Sayyidna 'Ubadah ibn Samit ؓ ، and Sayyidna Abu Ad-Darda' ؓ it appears in Hadith that the Holy Prophet ﷺ said:
Do not ascribe anyone as partner with Allah - even if you are dismembered, or hanged, or burnt alive.
The Second Sin : Mistreating Parents
Mentioned after that was: وَبِالْوَالِدَيْنِ إِحْسَانًا (and be good to parents). The purpose at this place is to tell not to be disobedient to parents and not to cause pain to them. But, it is in a way of wisdom that the prohibition has been sublimated as 'be good to parents.' The aim is to point out that, in the matter of parents, it is not enough that one does not disobey parents or does not cause any pain to them, but it is one's duty to keep them pleased with decent, generous and obliging treatment. This has been made more explicit in another verse of the it appears as: وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ Qur'an where 1; which means: For them, lower your shoulders in humility - 17:24 - (an eloquently figurative mode of describing the attitude of love, reverence, readiness and availibity to help out and care for, in all sincerity, and in tenderness at its sublimes, something the Qur'an has itself put in one word, 'mercy', suffixed after the words of the verse quoted above).
It will be noticed that, in this verse, causing pain to parents or exposing them to physical or emotion inconveniences has been placed as the second crime after Shirk. This is similar to the instruction given in another verse of the Holy Qur'an where Allah Ta` ala has combined the duty of being obedient to them, and being responsible to see that they are comfortable, with the obligation to worship Him alone. It was said:
وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا
And your Lord has decreed that you shall not worship anyone other than Him and that you shall be good to parents - 17:23.
Then, in Surah Luqman, it was said:
أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِي
Be grateful to Me, and to your parents, and to Me is the re-turn (meaning: If you do otherwise, you will be punished) - 31:14.
It has been reported from Sayyidna ` Abdullah ibn Masud ؓ ، in the Sahihayn (the two collections of Sahih Ahadith by Al-Bukhari and Muslim) that he asked the Holy Prophet ﷺ ` Which deed is the best?' He said: ` Offering Salah at its due time (Mustahabb : recommended time).' Then, he asked again: ` After that, which deed is the best?' To that, he said: ` Being good to parents.' Once again, he asked: ` Which deed comes after that?' He said: ` Jihad in the way of Allah.'
According to a narration by Sayyidna Abu Hurairah ؓ reported in Sahib Muslim, once the Holy Prophet ﷺ said the words: زغِمَ اَنفُہ رَغَم اَنفُہ three times, that is, 'disgraced is he, disgraced is he, disgraced is he.' The noble Companions submitted: ` Ya Rasul Allah, who is disgraced?' He said: ` The person who found his father and mother, or one of them, in old age and still he did not enter the Jannah.'
It means that serving parents during their old age makes it certain that the server will be admitted to Paradise. And certainly deprived and disgraced is he who has allowed such an easy bargain of Paradise slip out of his hands. This bargain is easy because parents are naturally affectionate to their children on their own. A little consideration here and there would make them all too happy. So, pleasing parents does not depend on or require a major act of grace. The restriction of old age placed here is because parents, when healthy and strong, take care of their needs by themselves - rather, would not hesitate to come to their assistance when needed, financially, physically or morally. At that time, neither do they need being served, nor would that service carry any distinct weight of its own. Serving parents can only be worthwhile and praiseworthy at a time when they need it because of their old age.
The Third Prohibition : Killing Children
The third thing made Haram in these verses is the killing of children. It is relevant in the context because the right of parents due on children was taken up before it - and here, it is the right of children which is due on parents. The worst limit of evil treatment of children was what was practiced in the days of Jahiliyyah when they were killed or buried alive. This verse stops them from doing that. It was said: وَلَا تَقْتُلُوا أَوْلَادَكُم مِّنْ إِمْلَاقٍ ۖ نَّحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ is (and do not kill your children be-cause of poverty - We will give provision to you, and to them as well).
During the pre-Islam days of Arab Jahiliyyah, there was a cruel custom. When a girl was born in a household, they would bury her alive fearing the shame of having to take someone as a son-in-law - and there were occasions when, fearing that they would have difficulties in feeding and providing for children, these cruel people would kill them with their own hands. The Qur'an erased this custom. Then, by saying what was said above, it gave them the treatment they needed against this mental sickness of theirs - because of which, that is, because of their worry as to how they were going to feed them, they committed such a heinous crime. Allah Ta` ala has told them in this verse that they were not the ones really responsible for feeding and providing for them. This was the direct responsibility of Allah Ta` ala. They too, in their food and provisions, were dependent on Him. He gives that to them. Then, they give it to children too. If He does not provide them with it, they could not even think of producing one grain of wheat or rice on their own. Miracles do not work like that. Bringing out a tiny seed by tearing its way through tons of earth on the fields in the form of a tender bud or shoot and then giving it the shape of a tree and then making them sprout with flowers and fruits is a question they should answer. Whose work is that? Can a father and mother do that? Far from it, these are all wonders wrought by the power and wisdom of the Absolute Master. The role human beings play in this phenomena is limited. They can do no more than make the land clean and soft, water the plants when they come out and look after them. But, they have no role in making flowers and fruits come out. This tells us that the idea of parents that they provide for children is wrong. In fact, it is from the unseen treasures of Allah Ta` ala Himself that parents too get their provision, and their children as well. Therefore, by bringing in the mention of parents earlier in the sentence, it was said: 'We will provide for you, and for them as well.' In making the reference to parents precede, the hint given may be that: The provisions are given to you so that you pass it on to children - as it appears in a IIadith of the Holy Prophet , ..Is .l3 where he is reported to have said:
اِنَّمَا تُنصَرُونَ و تُرزَقُونَ بِضُعَفَاءِکُم
It is only for the sake of the weak among you that Allah Ta'ala helps and provides for you too.
The same subject appears in Surah al-Isra' of the Holy Qur'an where, in the matter of Rizq, children have been mentioned before parents by saying: نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُمْ is, 'We shall provide for them, and for you as well -17:31.' Here too, the hint given is that 'deserving of being provided for first, in Our sight, are weak children who cannot do that on their own - it is for their sake that rizq is given to you.'
A Modern Form of Killing Children
It is obvious that the crime of killing children and that it is a grave sin as pointed out in this verse applies to formal killing as such. But, a little thought would prove that the failure to give proper education and training to children as a result of which they remain uninformed or heedless to Allah, His Rasul and the concern for 'Akhirah and, God forbid, fall into immoral and shameless life patterns alien to Islam, then, this attitude too, shall be no less than killing of children. The Qur'an calls a person who does not know Allah and does not obey Him a dead person. This is what has been explained earlier in this very Surah in the verse: أَوَمَن كَانَ مَيْتًا فَأَحْيَيْنَاهُ (Could it be that the one who was dead and We gave him life ... - 6:122). People who do not attend to the grooming of the deeds and morals of their children, leave them open and free (to be hunted by aggressive influences around them, influences which have an ` open season' in our time), or let them go through a system of education as a result of which Islamic morals are ruined, then, they too, in a way, are liable to be charged with the crime of killing their children - for formal killing only ruins what is one's transitory life in the mortal world, but this type of killing ruins what is one's eternal life in the 'Akhirah, a terrible loss indeed.
The Fourth Prohibition : Shameful Acts
The fourth thing declared Haram in these verses is the doing of what is shameful. About it, says the Qur'an: وَلَا تَقْرَبُوا الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ (and do not go near shameful acts, whether they are open or secret-151).
The word: الْفَوَاحِشَ (al-fawahish) is the plural form of: فَاحِشہ (fahishah) and the words: فَحَش (fahsh), فَاحِشہ (fahsha' ) فَحشَاء and فَاحِشہ (fahisha) are all verbal nouns and are usually translated in English as immodest, indecent or shameful acts. In the terminology of the Qur'an and Hadith, these words are used to denote every evil act the vicious and disorderly effects of which reach far and wide. This is the meaning given by Imam Raghib al-Isfahani in Mufradat al-Qur'an and Ibn Kathir in An-Nihayah. The prohibition of Fuhsh and Fahsha' (obscenity, indecency, adultery, fornication, whoredom or abomination or monstrosity of any description) appears time and again in the Holy Qur'an, for example, in Surah An-Nahl, it is said: يَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ (He forbids you from the indecent and the evil -16:90) and, in Surah Al-A` raf, it is said: حَرَّمَ رَبِّيَ الْفَوَاحِشَ (my Lord has forbidden indecent deeds - 7:33).
So, in this general sense of the word used by the Qur'an, included there are all grave sins, whether related to words or deeds, whether committed openly or secretly, in fact, all doings which are counter to good and right and all acts which are counter to modesty and shame. That is why this word is generally used in the sense of shameful deeds. In this verse of the Qur'an, it has been stressed that one should not go even near to what are shameful acts. If this is taken in a broad and general sense, it will become inclusive of all evil traits and sins, whether of speech, or those of hands and feet and the heart. And if it is taken in the commonly and widely understood sense, that is, in the sense of immodesty, then, it would be referring to shameful acts, their preliminaries and their means and motives.
Then, within this verse, there is the explanation of the word ` al-fawahish' when it is said: مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ (whether they are open or secret). Thus, according to the first Tafsir, all outward indecencies would mean all sins committed through speech would be referring to sins which and feet etc., and inward indecencies ungratefulness, forth from the heart, such as, envy, malice, greed, ungratefulness, impatience and others of this nature.
According to the other Tafsir, outward indecencies would mean acts of immodesty indulged in openly while those inward would be the ones done secretly. The open practice of evil includes all its preliminaries and accessories. Looking at some woman with evil intentions, touching her with hands etc., talking to her in that way are all included under it. As for inward indecency, it includes all secret plans made to actualize thoughts and intentions which are put into practice to achieve the evil and indecent end.
Some respectable commentators s common that outward and everyone to shameful acts the evil of which knows what it means. As for inward indecencies, they refer to acts which are immodest in the sight of Allah, though people generally not take them as bad, or common people are not aware that they are Haram, for example, after having divorced a wife thrice, to keep living with her as a wife (which she is not anymore), or marrying a woman marriage with whom is not lawful in Sharl'ah.
In short, this verse, in terms of the real sense of ` al-fawahish', en-compasses all outward and inward sins - and, in terms of the commonly held view, it is inclusive of all open and secret methods of immodesty, indecency and act of shame. Then, the command given in this matter is that one should not go even near things like that. The insistence on ‘not going even near them’ means that one should even abstain from going to a place when there is an apprehension that such a visit would cause the visitor to be smeared with sin, and that one should also abstain from deeds which lead on to ways of sin. In a Hadith, the Holy Prophet ﷺ has been reported to have said: مَن حَامَ حَولَ حَمیً اَق شَکَ اَن یَّقَعَ فِیہِ
It is not unlikely that one who keeps roaming around prohibited place might enter it as well.
Therefore, precaution demands that one should not even go near what is prohibited.
The Fifth Prohibition : Killing Unjustly
Of the prohibitions, the fifth is killing unjustly. About it, it was said: yl;Sll'-I I '"'Y' and do not kill a person whom Allah has given sanctity). The details of this right to kill have been given by the Holy Prophet r1..,, LI in a Hadith narrated by Sayyidna ` Abdullah ibn Masud appearing in Al-Bukhari and Muslim. He said: ` Killing a Muslim is not lawful except for three reasons: (1) That he commits adultery despite being married; (2) that he has killed someone unjustly, and is killed in even retaliation (Qisas) for it; and (3) that, by leaving his true faith, he has become an apostate (Murtadd).'
When Sayyidna ` Uthman al-Ghani, the third Rightly-Guided Khali-fah was besieged by rebels who wanted to kill him, he recited this IIadith before them and said: ` With the grace of Allah, I have been free of these things all my life. Not only during my days in Islam, I never indulged in adultery even during the days of Jahiliyyah, nor did I ever kill anyone, nor did the thought that I should leave my faith in Islam ever crossed my mind. Then, on what basis do you want to kill me?'
And the way killing a Muslim is unlawful without valid reason, so it is with the killing of a non-Muslim who lives in an Islamic country as its law-abiding citizen, or is one of those with whom Muslims have a bilateral pact. According to a narration of Sayyidna Abu Hurairah ؓ reported in Tirmidhi and Ibn Majah, the Holy Prophet ﷺ is reported to have said: ` Whoever has killed a Dhimmi (protected non-Muslim citizen of a Muslim country) has broken his covenant with Allah - and a person who has broken the covenant of Allah will never smell even the scent of Jannah, though the scent of Jannah reaches as far as a travel distance of seventy years.'
In this one verse - after having described five of the ten prohibitions - it was said: ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَعْقِلُونَ (This is what He has emphasized for you so that you may understand).
-Ey Resul!- İnsanlara de ki: "Gelin Allah’ın sizlere haram kıldıklarını okuyayım. O sizlere yaratmış olduğu canlılardan bir şeyi ortak koşmanızı, anne ve babalarınıza kötülük etmenizi haram kıldı. Bilakis onlara iyilikte bulunmanız gerekir. Cahiliye halkının yaptığı gibi fakirlik sebebiyle evlatlarınızı öldürmenizi de haram kıldı. Biz size de, onlara da rızık veririz. Açık veya gizlice olan fuhşa yaklaşmak ve evlilik yaptıktan sonra zina etmek, İslam’a girdikten sonra dinden çıkmak gibi (günahlar sebebiyle ölüm cezası vermenin dışında), haksız olarak Allah’ın öldürülmesini yasakladığı canı almayı da haram kıldı. İşte bu zikredilenler sizlere emirleridir. Umulur ki, Allah’ın emirlerini ve yasaklarını düşünürsünüz.
Katakanlah -wahai Rasul- kepada manusia, “Kemarilah! Aku akan membacakan untuk kalian apa yang telah Allah haramkan. Dia telah mengharamkan kalian menyekutukan-Nya dengan makhluk-Nya; durhaka kepada orang tua kalian, justru kalian wajib berbakti kepadanya; dan membunuh anak-anak kalian karena takut miskin seperti yang dilakukan oleh orang-orang jahiliah karena Kamilah yang memberikan rezeki kepada kalian dan kepada mereka. Allah juga mengharamkan kalian mendekati perbuatan keji, baik secara terang-terangan maupun tersembunyi, serta mengharamkan kalian membunuh orang yang nyawanya dilindungi oleh Allah, kecuali ada alasan yang dibenarkan, seperti orang yang berzina dan statusnya telah menikah atau orang yang murtad sesudah memeluk Islam. Hal-hal tersebut adalah wasiat Allah kepada kalian agar kalian mengerti perintah-perintah dan larangan-larangan-Nya.
O Poslaniče, reci ljudima: "Dođite da vam kažem ono što je Allah zabranio: zabranio vam je da Mu druge pridružujete od Njegovih stvorenja, i da se prema roditeljima loše odnosite a obaveza vam je da im dobročinstvo činite, i da vašu djecu ubijate zbog siromaštva, kao što se činili prije islama - Mi opskrbljujemo i vas i njih -, i zabranio vam je da se razvratu približavate, javno i tajno, i da ljudsko biće ubijete osim sa pravom, kao što je smrtna kazna za oženjenog bludnika i otpadnika od islama. Ovo spomenuto vam Allah oporučuje kako biste shvatili Njegove naredbe i zabrane."
Say, O Messenger, to the people: Come! I will read to you what Allah has made unlawful. He has made it unlawful that you associate any creation as partner to Him; that you disobey your parents – for it is your duty to be good to them; that you kill your children due to poverty – as the people during the period of ignorance used to do – I provide for you and for them. He has also made it unlawful that you go near immoral acts, whether they are done openly or in secret; and that you kill the soul that Allah has prohibited you from killing, unless it is done rightfully (such as in the case of adultery and apostasy). He has instructed you with what was mentioned so that you understand Allah’s instructions and prohibitions.
Vi è stato proibito di appropriarvi del patrimonio dell'orfano, ovvero colui che ha perduto il padre prima di raggiungere l'età adulta, se non allo scopo di portargli beneficio o aumentare il suo patrimonio, finché non raggiunga l'età adulta e non vi rendiate conto che è in grado di amministrarlo. Non manipolate i pesi; al contrario, dovete essere giusti nella vendita e nell'acquisto. Noi non induciamo un'anima a fare ciò che non è in grado di sopportare. Quante alle cose su cui non avete alcun controllo, sia aumentando che lesinando, non vi è rimprovero per questo; e vi ha proibito di dire cose ingiuste sia nel fornire informazioni che nel testimoniare, favorendo parenti o amici; e vi ha proibito di tradire un giuramento fatto in nome di Allāh, se fate un giuramento in nome di Allāh; piuttosto siete tenuti ad adempiere al giuramento. Quello che è stato citato è un ordine definitivo da parte di Allāh: Siete tenuti a rammentare le conseguenze delle vostre azioni.
"I Allah vam je zabranio da sa imetkom siročeta - a to je onaj koji ostane bez oca prije punoljetstva -postupate osim onako kako je dobro za njega, sve dok ne odraste i postane razborita osoba, i zabranio vam je zakidanje pri mjerenju težine ili zapremine robe čime vam naređuje da budete pravedni pri kupoprodaji. On nikog ne zadužuje preko njegovih mogućnosti, i ne kažnjava za (sitne) nepravilnosti pri mjerenju od kojih se čovjek ne može sačuvati. I zabranio vam je da neispravno govorite pri obavještavanju o nečemu ili pri svjedočenju, kao kada neko to čini zbog naklonosti prema rođaku ili prijatelju, i zabranio vam je da kršite zavjete date Allahu ili date ljudima Allahovim imenom. To morate ispoštovati! Sve to su Allahove čvrste odredbe kako biste vodili računa o tome kako ćete skončati."
Nagbawal si Allāh na makialam kayo sa ari-arian ng ulila (ang nawalan ng ama niya bago nagbinata o nagdalaga) kundi ayon sa may dulot itong kabutihan, pakinabang sa kanya, at karagdagan sa ari-arian niya hanggang sa umabot siya sa kahustuhang gulang at matalos mula sa kanya ang katinuan ng isip. Nagbawal Siya sa inyo ng pang-uumit sa pagtatakal at timbangan, bagkus kinakailangan sa inyo ang katarungan sa pagkuha at pagbibigay sa pagtitinda at pagbili. Hindi Siya nag-aatang sa isang kaluluwa malibang ayon sa kakayahan nito. Kaya ang anumang hindi maaaring maiwasan na pagkadagdag o pagkakabawas sa mga takalan at iba pa sa mga ito ay walang paninisi roon. Nagbawal Siya sa inyo na magsabi kayo ng iba pa sa tama kaugnay sa pag-uulat o pagsasaksi, nang walang pagkiling sa isang kaanak o isang kaibigan. Nagbawal Siya sa inyo ng pagkalas sa kasunduan sa Kanya kapag nakipagkasunduan kayo sa Kanya, bagkus kinakailangan sa inyo ang paglubus-lubos niyon. Ang naunang nabanggit na iyon ay nag-utos sa inyo si Allāh ng isang utos na binibigyang-diin, sa pag-asang magsaalaala kayo sa kahihinatnan ng lagay ninyo.
He has prohibited you from becoming involved with the wealth of orphans – those who lose their father before maturity – until they became mature and are considered to be sensible, unless you do so in a manner that brings benefit and an increase in that wealth. He has also prohibited you from giving short measure or weight; rather, it is necessary that you are fair and just when taking or giving anything in a purchase and sale transaction. He does not burden a soul more than it can bear, and you will not be taken to task for any increase or decrease in measure that is unintentional. He has, likewise, prohibited you from saying that which is false when relating an incident or giving testimony, displaying unfair preference to a relative or friend. He has, too, prohibited you from breaking Allah’s pledge. If you make a pledge with Allah or in Allah’s name, then such pacts must be fulfilled. Allah has instructed you with the above in the hope that you would ponder over the outcomes of your actions.
Dia mengharamkan bagi kalian mengusik harta anak yatim (yaitu anak yang ayahnya meninggal sebelum ia akil balig) kecuali dengan tujuan mengurus dan mengembangkan hartanya hingga ia balig dan benar-benar dewasa. Allah juga mengharamkan kalian mengurangi takaran dan timbangan. Kalian harus berlaku adil dalam mengambil dan menyerahkan barang dalam transaksi jual-beli. Kami tidak pernah memberikan beban kepada seseorang melainkan sebatas kemampuannya. Adapun tambahan atau kekurangan yang sulit dihindari dalam urusan penakaran dan lain-lain tidak dikenakan sanksi apa pun. Allah juga mengharamkan kalian mengucapkan kata-kata yang tidak benar, baik dalam memberikan informasi maupun kesaksian, tanpa keberpihakan kepada kerabat atau teman. Allah juga mengharamkan kalian melanggar perjanjian dengan Allah, jika kalian berjanji kepada Allah atau berjanji atas nama Allah, bahkan kalian wajib menunaikannya. Hal-hal tersebut; Allah perintahkan kepada kalian dengan perintah yang kuat dengan harapan kalian mengingat akibat yang akan diterima di kemudian hari.
With the advent of the explosion of Doomsday, all hidden realities will reveal themselves to the people. At that time, man will be compelled to accept God and act only at His behest, but acceptance at that time will have no value. Only that acceptance is real acceptance which takes place at the stage of the Almighty still being unseen. True faith lies in accepting, without seeing, that which one is compelled to accept after seeing. One who accepts after seeing has, as it were, not accepted at all.
Và Ngài cấm các ngươi chạm vào tài sản của trẻ mồ côi - đó là đứa trẻ mất cha trước tuổi trưởng thành - ngoại trừ cải thiện tốt hơn, làm tăng thêm lợi nhuận từ tài sản cho nó đến khi đứa trẻ trưởng thành và khôn ngoan; cấm các ngươi gian lận trong cân và đo lường, đúng hơn là Ngài bắt buộc các ngươi phải trung thực trong mua bán, Ngài chỉ bắt mỗi linh hồn gánh vác tùy theo sức lực của nó, và khi các ngươi bất lực kiểm soát việc thừa và thiếu trong cân đo thì các ngươi vô tội; cấm các ngươi ăn nói không đúng sự thật về nguồn thông tin hoặc thiên vị khi làm chứng; cấm các ngươi vi phạm những giao ước mà Ngài đã giao ước với các ngươi hoặc các ngươi giao ước với Ngài, đúng hơn là Allah bắt buộc các ngươi hoàn thành nó. Đó là những mệnh lệnh mà Ngài muốn nhấn mạnh với các ngươi, mong rằng các ngươi biết suy nghĩ về kết quả cho hành động của mình.
Al-lah les ha prohibido acercarse a la riqueza de los huérfanos (aquellos que pierden a su padre antes de la madurez) hasta que alcancen la madurez y sean considerados sensatos, a menos que lo hagan con el fin de beneficiarlos e incrementar esos bienes.
También les ha prohibido engañar al pesar o medir, es necesario que sean justos y equitativos cuando tomen o entreguen algo en una transacción de compra y venta. Al-lah no carga a un alma más de lo que esta puede soportar, y no se les reprenderá en caso de aumentar o disminuir la medida cuando sea sin intención.
Así mismo, Al-lah les ha prohibido mentir cuando relaten un incidente o den testimonio, mostrando una preferencia injusta hacia un familiar o amigo.
También les ha prohibido romper sus promesas con Al-lah. Si hacen una promesa con Al-lah o en nombre de Al-lah, entonces esos pactos deben cumplirse. Al-lah les ha instruido con lo anterior con la esperanza de que reflexionen sobre las consecuencias de sus acciones.
Yetimin malına -büluğ çağına erişmeden babasını kaybeden kimse- malının ıslahı, faydası ve arttırılması dışında, büluğ çağına erinceye ve reşit olduğu hissedilinceye kadar müdahale etmenizi de haram kılmıştır. Sizlere ölçü ve tartıda haksızlık etmeyi de haram kılmıştır. Bilakis alışveriş esnasında alırken veya verirken adil olmanız gerekir. Biz, her bir nefse ancak gücünün yettiği kadar sorumluluk yükleriz. Tartı ve bunun dışında kullanılan ölçülerde fazlalık veya noksanlık hususunda kaçınılması mümkün olmayan miktarda bir sorumluluk yoktur. Sizlere bir yakın yahut arkadaşın hatırını göz önünde bulundurarak doğru olmayan sözler söylemenizi ya da şahitlikte bulunmanızı da haram kıldı. Allah’a söz verdiğiniz veya Allah adına söz verdiğiniz zaman Allah’ın ahdini bozmanızı da haram kıldı. Bilakis sizin buna vefa göstermeniz gerekir. Bu zikredilenleri Yüce Allah sizlere, sonunuzu düşünüp, öğüt almanız için kesin bir emirle emretti.
The Prohibition of Consuming the Orphan's Property
`Ata' bin As-Sa'ib said that Sa`id bin Jubayr said that Ibn `Abbas said, "When Allah revealed,
وَلاَ تَقْرَبُواْ مَالَ الْيَتِيمِ إِلاَّ بِالَّتِى هِىَ أَحْسَنُ
(And come not near to the orphan's property, except to improve it.) and,
إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَلَ الْيَتَـمَى ظُلْماً
(Verily, those who unjustly eat up the property of orphans.) those who were guardians of orphans separated their food from the orphans' food and their drink from their drink. When any of that food or drink remained, they used to keep it for the orphan until he or she ate it or it spoiled. This became difficult for the companions and they talked about it to the Messenger of Allah ﷺ, and Allah sent down the Ayah,
وَيَسْـَلُونَكَ عَنِ الْيَتَـمَى قُلْ إِصْلاَحٌ لَّهُمْ خَيْرٌ وَإِن تُخَالِطُوهُمْ فَإِخْوَنُكُمْ
(And they ask you about orphans. Say: "The best thing is to work honestly in their property, and if you mix your affairs with theirs, then they are your brothers.") 2:220 Thereafter, they mixed their food and drink with food and drink of the orphans." Abu Dawud collected this statement. Allah's statement,
حَتَّى يَبْلُغَ أَشُدَّهُ
(until he (or she) attains the age of full strength;), refers to reaching the age of adolescence, according to Ash-Sha`bi, Malik and several others among the Salaf.
The Command to Give Full Measure and Full Weight with Justice
Allah's statement,
وَأَوْفُواْ الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ
(and give full measure and full weight with justice.) is a command to establish justice while giving and taking. Allah has also warned against abandoning this commandment, when He said,
وَيْلٌ لِّلْمُطَفِّفِينَ - الَّذِينَ إِذَا اكْتَالُواْ عَلَى النَّاسِ يَسْتَوْفُونَ - وَإِذَا كَالُوهُمْ أَوْ وَّزَنُوهُمْ يُخْسِرُونَ - أَلا يَظُنُّ أُوْلَـئِكَ أَنَّهُمْ مَّبْعُوثُونَ - لِيَوْمٍ عَظِيمٍ - يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَـلَمِينَ
(Woe to Al-Mutaffifin. Those who, when they have to receive by measure from men, demand full measure. And when they have to give by measure or weight to (other) men, give less than due. Do they not think that they will be resurrected (for reckoning). On a Great Day The Day when (all) mankind will stand before the Lord of all that exists) 83:1-6. Allah destroyed an entire nation that was accustomed to giving less in weights and measures. Allah said next,
لاَ نُكَلِّفُ نَفْسًا إِلاَّ وُسْعَهَا
(We burden not any person, but that which he can bear.) that is, whoever strives while pursuing his rights and giving other peoples' full rights, then there is no sin on him if he commits an honest mistake after trying his best and striving to do what is right.
The Order for Just Testimony
Allah said;
وَإِذَا قُلْتُمْ فَاعْدِلُواْ وَلَوْ كَانَ ذَا قُرْبَى
(And whenever you give your word, say the truth even if a near relative is concerned.) This is similar to His statement,
يَـأَيُّهَآ الَّذِينَ ءَامَنُواْ كُونُواْ قَوَّامِينَ للَّهِ شُهَدَآءَ بِالْقِسْطِ
(O you who believe! Stand out firmly for Allah as just witnesses.) 5:8 And there is a similar Ayah in Surat An-Nisa'. So Allah commands justice in action and statement, with both near relatives and distant relatives. Indeed, Allah orders justice for everyone at all times and in all situations.
The Command to Follow Allah's Straight Path and to Avoid All Other Paths
`Ali bin Abi Talhah reported that Ibn `Abbas commented on Allah's statements,
وَلاَ تَتَّبِعُواْ السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ
(And follow not (other) paths, for they will separate you away from His path.), and,
أَنْ أَقِيمُواْ الدِّينَ وَلاَ تَتَفَرَّقُواْ فِيهِ
((Saying) that you should establish religion and make no divisions in it.) 42:13, and similar Ayat in the Qur'an, "Allah commanded the believers to adhere to the Jama`ah and forbade them from causing divisions and disputes. He informed them that those before them were destroyed because of divisions and disputes in the religion of Allah." Similar was said by Mujahid and several others. Imam Ahmad bin Hanbal recorded that `Abdullah bin Mas`ud said, "The Messenger of Allah ﷺ drew a line with his hand (in the sand) and said,
«هَذَا سَبِيلُ اللهِ مُسْتَقِيمًا»
(This is Allah's path, leading straight.) He then drew lines to the right and left of that line and said,
«هَذِهِ السُّبُلُ لَيْسَ مِنْهَا سَبِيلٌ إِلَّا عَلَيْهِ شَيْطَانٌ يَدْعُو إِلَيْه»
(These are the other paths, on each path there is a devil who calls to it.) He then recited,
وَأَنَّ هَـذَا صِرَطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلاَ تَتَّبِعُواْ السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ
(And verily, this is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path.)6:153" Al-Hakim also recorded this Hadith and said; "Its chain is Sahih, but they did not record it." Imam Ahmad and `Abd bin Humayd recorded (and this is the wording of Ahmad) that Jabir said; "We were sitting with the Prophet when he drew a line in front of him and said,
«هَذَا سَبِيلُ الله»
(This is Allah's path.) He also drew two lines to its right and two lines to its left and said,
«هَذِهِ سُبُلُ الشَّيْطَان»
(These are the paths of Shaytan.) He then placed his hand on the middle path and recited this Ayah;
Allah déclara illicite de disposer des biens de l’orphelin (le mot yatîmun désigne celui dont le père est décédé avant qu’il n’atteigne la puberté) sauf si cela lui permet d’en tirer bénéfice, lui est profitable et augmente sa richesse. Cela est permis jusqu’à ce qu’il atteigne la puberté et devienne mature. D’autre part, Allah vous déclara illicite de frauder dans les poids et mesures. Vous êtes plutôt tenus d’être équitables lorsque vous prenez comme lorsque vous donnez, lorsque vous vendez comme lorsque vous achetez. Nous ne chargeons une âme que de ce qu’elle peut supporter. Ainsi, aucun reproche ne sera fait concernant les surplus et les déficits qu’on ne peut éviter. Il vous a aussi déclaré illicite de faire preuve de favoritisme envers vos proches ou vos amis par les fausses nouvelles ou les faux témoignages. Il vous a déclaré illicite de manquer à l’engagement pris avec Allah ou au nom d'Allah. Vous vous devez plutôt de l’honorer. Tel est ce qu’Allah vous ordonne, allez-vous réfléchir à ce qu’il adviendra de vous?
Và Ngài cấm các ngươi đi vào con đường lầm lạc và sai quấy, đúng hơn là Ngài bắt buộc các ngươi đi theo con đường ngay chính không uẩn khúc của Ngài. Còn đi con đường lầm lạc nó sẽ làm cho các ngươi lệch khỏi con đường chính đạo. Việc bám theo con đường ngay chính của Allah là mệnh lệnh của Ngài mong rằng các ngươi biết kính sợ mà làm theo những gì Ngài đã ra lệnh cũng như tránh xa những gì Ngài đã cấm
Nagbawal Siya sa inyo na sumunod kayo sa mga landas ng pagkaligaw at mga daan nito, bagkus kinakailangan sa inyo ang pagsunod sa daang tuwid ni Allāh na walang kabaluktutan doon. Ang mga daan ng pagkaligaw ay nagpapahantong sa inyo sa pagkakahati-hati at pagkakalayo sa daan ng katotohanan. Ang pagsunod na iyon sa daang tuwid ni Allāh ay ang itinagubilin Niya sa inyo, sa pag-asang mangilag kayong magkasala sa Kanya sa pamamagitan ng pagsunod sa ipinag-utos Niya at pag-iwas sa sinaway Niya.
"I zabranio vam je da idete putevima koji vode zabludi, i naredio vam je da idete pravim putem, kojeg je Allah odredio. Putevi zablude vode vašem razjedinjavanju i udaljenosti od istine. Allah vam oporučuje slijeđenje pravog puta kako biste se Njegove kazne sačuvali, činjenjem onoga što vam je naredio i klonjenjem onoga što vam je zabranio."
e vi è stato proibito di seguire le vie della Perdizione; piuttosto, dovete seguire la Retta Via di Allāh, che non presenta tortuosità, mentre la via della Perdizione vi porta allo scisma e alla lontananza dalla Retta Via. Seguire la Retta Via di Allāh è ciò che Allāh vi ha raccomandato. Siete tenuti a temerLo obbedendo ai Suoi ordini e rispettando i Suoi divieti.
He has prohibited you from following the paths of misguidance. You are required to follow Allah’s straight path, in which there is no crookedness. The paths of misguidance will lead you far away from the path of truth. Allah instructs you to follow the straight path in the hope that you will become mindful of Him by fulfilling His instructions and staying away from His prohibitions.
Allah vous déclara illicite de suivre les voies de l’égarement. Vous êtes plutôt tenus de suivre la voie droite d’Allah qui ne comporte aucune tortuosité puisque les voies de l’égarement vous mènent à la dispersion et vous éloignent de la voie de la vérité. Ce suivi du droit chemin est ce qu’Allah vous recommande, allez-vous le craindre en vous conformant à ce qu’Il vous ordonne et vous abstenir de ce qu’Il vous défend ?
The Sixth Prohibition : Eating up the Property of the Orphan by False Means
About the unlawfulness of devouring the property of the orphan by false means - the sixth command given in the second verse (152) - it was said: وَلَا تَقْرَبُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ حَتَّىٰ يَبْلُغَ أَشُدَّهُ (And do not approach the property of the orphan except with the best possible conduct, until he reaches maturity). The address here is to the guardians of orphaned children who are minors. The guardians have been told that they should treat the property of orphans as if it was fire. They should not go near it to take from it or eat of it unlawfully. What is said here appears in another verse of the Qur'an in the same words: وَلَا تَقْرَبُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ حَتَّىٰ يَبْلُغَ أَشُدَّهُ (17:34) and also in Surah Al-Nis-a' (4:10): 'Surely, those who eat up the property of the orphans, unjustly, they only eat fire into their bellies, and they shall soon enter a blazing hell.)
However, protecting the property of the orphan and investing it in a permissible business where the danger of loss does not customarily exist is fair enough, even necessary. Guardians of the orphaned children should do so.
After that, specified was the limit until when the property of the orphan was to be guarded: حَتَّىٰ يَبْلُغَ أَشُدَّهُ (until he reaches maturity), that is, when the orphan reaches maturity, the responsibility of the guardian ends and his property should be entrusted to him.
The word: أَشُدَّهُ (ashudd) really means strength. According to the majority of ` Ulama, it begins with puberty. When signs of puberty appear in a child, or when he reaches the age of full fifteen years, that will be the time, he will be considered legally mature.
Still, after his having attained physical maturity, it will be seen whether or not he has acquired the ability to protect his property and spend out of it correctly and satisfactorily. If this ability is found in him, his property should be entrusted to him. If he does not seem to have that ability in him at that time, it is the responsibility of the guardian to keep protecting his property until the age of twenty five years. At any time during this period, whenever he picks up the ability to protect his property and manage his living through business or vocation, his property can be handed over to him. And if - even upto the age of twenty five years, such ability does not show up in him - then, according to Imam Abu Hanifah (رح) ، his property should, after all, be given to him, but this would be subject to the condition that this lack of ability on his part should have not reached the limits of insanity. And, according to some Imams, his property should not be entrusted in his hands even then, instead of which, the Qadi or Judge of an Islamic Court should entrust the responsibility of protecting his property to a trustworthy and responsible person.
Once again, what has been said here is based on a statement of the Holy Qur'an appearing in another verse where it was said: فَإِنْ آنَسْتُم مِّنْهُمْ رُشْدًا فَادْفَعُوا إِلَيْهِمْ أَمْوَالَهُمْ (... if you perceive in them proper understanding, hand over to them their property - 4:6). It means: When the orphaned children become mature and you see in them the ability to protect their property by themselves and invest it gainfully, entrust the property to them. This verse has told us that becoming mature is not sufficient as justification for entrusting the property of the orphan to him, instead, it is conditioned by the ability to protect property and to in-vest it gainfully.
The Seventh Prohibition : Weighing and Measuring Short
The seventh command in this verse is to give full weight and full measure in all fairness. The word: بِالقِسطِ (bi al-qist), translated as ` in all fairness,' applies to a transaction in which the giver does not decrease anything from what is due to be received by the other party - and the receiver does not take anything more than what is due to come to him from the Over (Ruh al-Ma'ani).
Weighing and measuring short in common give and take of things has been sternly forbidden by the Qur'an. Severe warning to those who do that appears in Surah Al-Mutaffifin (83).
Commentator of the Qur'an, Sayyidna ` Abdullah ibn ` Abbas ؓ reports that, addressing those who weigh and measure in business, the Holy Prophet ﷺ said: Weighing and measuring is a line of duty being unfair in which has caused many communities before you to be destroyed by Divine punishment (so, be fully cautious in this matter). (Tafsir ibn Kathir)
Officials and Workers who fall short in Set Duties come under this Qur'anic Ruling
It should be borne in mind that weighing and measuring short called تَطفِیفُ "Tatfif' in the Qur'an is not simply restricted to weighing short and measuring less. In fact, falling short in giving the other person his right is also included under تَطفِیفُ ` Tatfif as illusrated by a report from Sayyidna ` Umar ؓ appearing in the Mu'atta' of Imam Malik (رح) . When Sayyidna ` Umar ؓ noticed someone making the required movements of his Salah short, he said: 'You made تَطفِیفُ ` Tatfif,' meaning thereby that he did not fulfill the right of Salah as it was due and obligatory. After having reported this incident, Imam Malik says: لِکُلِّ شَیءً وَفَاُء وَتَطفِیفُ that is, giving the full measure due, and giving short of it, applies to everything and not in weights and measures only.
This tells us that an employee who does not discharge his duties as required, steals time or delays work; and a wage earner who falls short in delivering the service agreed to; and for that matter anyone - a minister of government or his peon, an assistant in an office, or a scholar or religious worker - shall all be included under the Qur'anic term, "Al-Mutaffifin," if they fall short in fulfilling the right of others due against them.
After that, it was said: لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا (We do not obligate anyone beyond his capacity). In some narrations of Hadith, it has been explained as a hint of exception, that is, a person who does everything possible within his control to give full consideration to the need of giving full weight and measure as due and, in case, some insignificant increase or decrease takes place inadvertently, then, that would stand excused because that is beyond his power and control.
According to Tafsir Mazhari, the addition of this sentence in between indicates that it is better to give a little more while fulfilling what is due so that there remains no doubt of being short in giving - as it was when the Holy Prophet ﷺ on a similar occasion, ordered a person weighing: زن وَ اَرجِح (zin wa arjih) that is, ` weigh and be liberal' (literally, weigh and tilt the balance in favour of the receiver). (Ahmad, Abu Dawud, and Tirmidhi following a narration of Sayyidna Suwayd ibn Qaiys)
And this was the usual practice of the Holy Prophet ﷺ himself. Whenever he had a right of someone due against him, and when came the time for him to pay it back, he liked to pay more than what the right of the other person was. Then, there is a Hadith in Al-Bukhari based on a narration by Sayyidna Jabir ؓ in which the Holy Prophet ﷺ is reported to have said:
` May the mercy of Allah Ta` ala be on the person who is lenient when selling by giving more than the due; and is also lenient by not taking more than the due - instead, accepts in good grace, even if it happens to be somewhat short of it.'
But, this is an ethical rule - that one gives more when giving and, accepts less when taking, avoids a quarrel. There is nothing legal involved here which would compel one to do so. It is to point out to this very aspect that it was said in the Qur'an that "We do not obligate anyone beyond his capacity." In other words, giving the other person more than it was his due; and to be satisfied with any decrease in what was one's own due, was not a mandatory command because it is not easy for common people to do so.
The Eighth Commandment :
BE JUST - Doing Otherwise is حَرَام haram
The verse says: وَإِذَا قُلْتُمْ فَاعْدِلُوا وَلَوْ كَانَ ذَا قُرْبَىٰ (and when you speak, be just, even if there be a relative). It will be noticed that nothing particular has been mentioned at this place. Therefore, the majority of commentators hold the view that the statement includes everything said - whether it is a witness given in some case, or a judgment from a judge, or an order from a ruling official, or whatever different kinds of things said to each other. About all such things, the command of the Qur'an is that one should abide by the criterion of truth and justice when saying what one has to say - everywhere, on all occasions and under all conditions. As for the sense of abiding by truth and justice when appearing as a witness in some case, it is fairly obvious - that is, the witness should tell what he knows for certain - frankly and clearly - without adding or subtracting one word on his own, or injecting his guess or conjecture in it, or worrying about whom it would benefit and whom it would hurt. Similar is the situation of a judge who has to decide a case. He will examine witnesses according to the Islamic legal norms, take what they offer and look at them in conjunction with what stands proved through other kinds of approaches and, then, give his decision. Be it a witness, or be it a judgment, nothing should stop one from saying what is right, true and just - not friendship and love, not enmity and hostility, nothing. For this reason, added here was the sen-tence: وَلَوْ كَانَ ذَا قُرْبَىٰ (even if there be a relative). It means: Even if the person, in whose case you are appearing as a witness, or a judge, be a relative of yours - even then, you should not let truth and justice slip out of your hands, neither in witness, nor in the judgment.
The purpose in this verse is to stop false witness and unjust judgement. About false witness, Abu Dawud and Ibn Majah have reported the following saying of the Holy Prophet ﷺ
` False witness is equal to Shirk'. He said it three times and, then, recited this verse:
فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ - حُنَفَاءَ لِلَّـهِ غَيْرَ مُشْرِكِينَ بِهِ
So, avoid the filth of idols, and avoid saying the false, being upright for Allah, without being associators (of partners) with Him - 22:30.
Similarly, about deciding against truth and justice, there is a saying of the Holy Prophet ﷺ which has been reported by Abu Dawud on the authority of a narration by Sayyidna Buraydah ibn Husayb رضی اللہ تعالیٰ عنہ . It says:
` There are three kinds of Qadis (judges): One of them would go to Jannah while the other two, to Jahannam. The one who arrived at the truth by investigating into the case according to the Shari` ah, then gave his decision in the light of the truth, he belongs in Jannah - and he who investigated and did find out the truth, but knowingly gave his judgement against it, his place is in Hell. And similarly, a Qadi who did not know, or fell short on investigation and deliberation, and gave a decision in that state of ignorance, he too will go to Jahannam.'
The same subject has appeared in other verses of the Holy Qur'an more explicitly and emphatically, enjoining that there should be no trace or effect of friendship, kinship or any other relation based on mutual interest - or enmity and hostility - in witness, or judgment. For example, in Surah An-Nisa,' it was said:
وَلَوْ عَلَىٰ أَنفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالْأَقْرَبِي
( O those who believe, be upholder of justice - witnesses for Allah) 'even though against yourselves or the parents and the relatives.' - 4:135.
In the same vein, there is another command given in Surah al-Ma'idah which says:
وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا
(0 those who believe, be steadfast for Allah as witnesses for justice). 'And malice against a people should not bid you to not doing justice' - 5:8.
It means that enmity with a people should not make you willing to witness or to judge against the dictate of justice. Finally, as for up-holding truth and justice in matters other than witness and judgment, such as, mutual conversations referred to earlier, the best policy is not to lie, not to speak ill of anyone behind his back, not to say anything which would hurt others, or cause physical or financial loss to anyone.
The Ninth Command: To Fulfill the Covenant of Allah - i.e., Breach of Pledge is Haram
The ninth command given in this verse is to fulfill the covenant of Allah and avoid breaking the solemn pledge given. It was said: وَ بِعَھدِ اللہِ اَوفوا (and fulfill the covenant of Allah). The 'covenant of Allah' could mean the pledge that was taken from every human being at the begin ning of life when all human beings were asked: الَستُ برَبِّکُمَ ('Am I not your Rabb, your Lord?' ). All of them said: بَلٰی ('Bala': yes), that is, 'there is no doubt that You are our Rabb, our Lord.' This pledge demands but that we do not disobey any command given by our Lord, our creator, cherisher, nurturer and caretaker. Consider everything He has asked to do at the level of the highest possible priority and take it to be the most important of all that we do. And as for things He has asked us not to do, we should not go even near them - even stay away from falling in doubts about them. Thus, the essence of this covenant is that we should obey Allah Ta'ala totally and perfectly.
It is also possible that 'covenant' here means the particular pledges mentioned in the Qur'an on different occasions - out of which are these verses the Tafsir of which is before you (and in which ten injunctions have been described emphatically).
` Ulama say that, in this pledge, included there is the fulfilling of vows (nadhr or mannat), a way through which one gives a pledge to Allah Ta` ala that he or she would do something. In another verse of the Holy Qur'an, this has also been mentioned more explicity by saying:
يُوفُونَ بِالنَّذْرِ that is, ` the righteous servants of Allah fulfill their nadhr (vow).
In short, it can be said that this command is, though ninth in the series, but in terms of its reality, it encompasses all imperatives and prohibitions of Islamic legal injunctions.
It will be noticed that, at the end of this second verse (152) too, there appears a sentence of persuasion, that is: ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَذَكَّرُونَ (This is what He has emphasized for you, so that you may observe the advice).
Then comes the third verse (153) where the tenth injunction has been described as follows: وَأَنَّ هَـٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ (And: This is My path [ headed ] straight. So, follow it, and do not follow the [ other ] ways, lest it should take you away from His way).
In this verse, the word: ھٰذا (hadha: this) denotes the religion of Is-lam, or the Qur'an. Also possible is that the reference may be to Surah Al-An'am itself because, here too, the full range of the fundamentals of Islam - Tauhid, Risalah and principles governing injunctions of the Shari’ ah - find mention. As for the word: مُستَقیَماً (mustaqiman), it is a distinctive adjunct of this path of the religion of Islam and which has been used as an adverb in the syntactical arrangement to indicate that being مُستَقِیم 'mustaqim' (straight) is an integral attribute of Islam as a religion. After that, it was said: فَاتَّبِعُوہُ (So, follow it). It means: 'when you have come to know that the religion of Islam is My path, and that alone is the straight path, you have before you the only path headed towards the desired destination, therefore, this is the path you shall follow.
After that, it was said: وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ (and do not follow the [ other ] ways, lest it should take you away from His way). The word: سُبُل (subul) is the plural form of sabil which also means ` way.' The sense of the statement is that the real and true way of reaching Allah Ta` ala, and achieving His pleasure (rids' ) is just one. But, people in this world have carved out different ways on their own depending on what they think it is, or should be. The advice being given is: You do not follow any of these ways because these ways are really not the ways to reach Allah and therefore, whoever walks these ways shall go astray far away from the path of Allah.
It is said in Tafsir Mazhari that the purpose of sending the Qur'an and the Prophet of Islam ﷺ is to make people subordinate their ideas, intentions and proposals to the Qur'an and Sunnah and cast their lives into the blessed model offered by them. But, what is happening is that people are bent on molding the Qur'an and Sunnah into the frame of their ideas and proposals. As a result, an Ayah of the Qur'an, or a Hadith of the Prophet ﷺ which does not meet their fancy, or is found to be contrary to what they would like it to be, would become the target of their so-called interpretation until it fits into the mold of their desires. This is the starting point from where emerge other ways which lead people astray - ways which throw them in doubts and innovations in established religion (shubhat and bid` at). These are the ways from which people have been instructed to stay away in this verse.
Based on a narration from Sayyidna ` Abdullah ibn Mas'ud ؓ there is a report in Musnad of Darimi which says: ` Once the Holy Prophet ﷺٍ drew a vertical line and said: "This is the path of Allah." Then, he drew other lines on its right and left and said: "These are سُبُل subul" (that is, the ways following which has been prohibited in this verse) and, then, he said: "Set upon every one of these ways there is a Shaytan who, after enticing people away from the straight path, welcomes them to this" (the ways under the charge of Shaytan, as shown in the drawing). After that, as proof, he recited this verse (153).'
Then, once again towards the end of the verse, it was said: ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَتَّقُون (That is what He has emphasized for you, so that you may be God-fearing).
This completes the Tafsir of these three verses and the ten prohibitions delineated therein. Finally, have a look at the significant style the Holy Qur'an employs when described at this place were ten injunctions. They do not appear here as ten Articles of Law, something modern law books would love to do. Instead of doing something like that, first it describes five injunctions, then says: ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَعقِلُون (That is what He has emphasized for you, so that you may understand). Then, after having described four more injunctions, it repeats the same sentence with the difference that it says: تَذَكَّرُونَ (observe the advice) in place of: (understand) at the end. And after that, described there is the last injunction in a separate Ayah (verse), and once again, repeated there is the same core sentence with the difference that said here is: تَتَّقُون (be God-fearing) in place of: تَذَكَّرُونَ (observe the advice) at the end.
There are many elements of wisdom in this subtle style of the Holy Qur'an:
First of all, the Holy Qur'an is not simply a coercive law like the usual laws of this world. In fact, it is a law which is genuinely generous and patronizing in the essential sense. That is why, with every law, suggestions are given which would make them come easy. Then, knowing Allah Ta` ala and having the concern for 'Akhirah are the most effective enforcers of law, in public or in private, and are the only solution human beings have in their problems with law. Therefore, at the end of all the three verses, introduced there are words which would steer human orientation away from the material world and fix it to-wards Allah. Ta` ala and the 'Akhirah.
There are five injunctions described in the first verse (151), that is: (1) To avoid Shirk, (2) to avoid being disobedient to parents, (3) To avoid killing children, (4) To avoid shameful acts, and (5) to avoid killing unjustly. What is used at their end is the word: تَعقِلُون (understand) because the people of Jahiliyyah just did not think that there was anything wrong with them. Therefore, it was suggested that they would do well by forsaking their blind following of ancestral customs and their own whims, if they used a little reason.
The second verse (152) describes four injunctions, that is: (1) Not to eat up the property of the orphan by false means, (2) not to weigh or measure short, (3) to be true and just in speech, and (4) to fulfill the covenant of Allah.
These are things, even these ignorant ones knew to be necessary - some of them would even act likewise. But, mostly these were not heeded to. The only remedy of heedlessness is what is called: تَذکِرَہ (tazkirah: remembrance) that is, the remembrance of Allah and 'Akhirah. Therefore, at the end of this verse, the word used was: تَذَكَّرُونَ (observe the advice).
The third verse (153) contains the instruction to follow the straight path and to avoid doing the contrary by following other ways. Since, there is nothing more authentic but the fear of Allah which would tear a human being away from the clutches of his misguiding thoughts and desires, therefore, at the end of it, said there was: لَعَلَّكُمْ تَتَّقُون ' (so that you may be God-fearing).
Finally, at all these three places, the word used was: وَصِیَّہ ; (wasiyyah) which is an order to do something. Therefore, as cited earlier, some noble sahabah ؓ said: Whoever wishes to see the sealed will and testament of the Holy Prophet ﷺ let him recite these three verses.
Imam Ahmad, Ibn Majah, in the Book of the Sunnah in his Sunan, and Al-Bazzar collected this Hadith. Ibn Jarir recorded that a man asked Ibn Mas`ud, "What is As-Sirat Al-Mustaqim (the straight path)" Ibn Mas`ud replied, "Muhammad ﷺ left us at its lower end and its other end is in Paradise. To the right of this Path are other paths, and to the left of it are other paths, and there are men (on these paths) calling those who pass by them. Whoever goes on the other paths will end up in the Fire. Whoever takes the Straight Path, will end up in Paradise." Ibn Mas`ud then recited the Ayah;
وَأَنَّ هَـذَا صِرَطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلاَ تَتَّبِعُواْ السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ
(And verily, this is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path.)'" Imam Ahmad recorded that, An-Nawwas bin Sam`an said that the Messenger of Allah ﷺ said,
«ضَرَبَ اللهُ مَثَلًا صِرَاطًا مُسْتَقِيمًا، وَعَنْ جَنْبَي الصِّرَاطِ سُورَانِ فِيهِمَا أَبْوَابٌ مُفَتَّحَةٌ، وَعَلَى الْأَبْوَابِ سُتُورٌ مُرْخَاةٌ وَعَلَى بَابِ الصِّرَاطِ دَاعٍ يَدْعُو: يَا أَيَّهَا النَّاسُ هَلُمُّوا ادْخُلُوا الصِّرَاطَ الْمُسْتَقِيمَ جَمِيعًا وَلَا تَفَرَّقُوا وَدَاعٍ يَدْعُو مِنْ فَوْقِ الصِّرَاطِ فَإِذَا أَرَادَ الِإنْسَانُ أَنْ يَفْتَحَ شَيْئًا مِنْ تِلْكَ الْأَبْوَابِ قَالَ وَيْحَكَ لَا تَفْتَحْهُ فَإِنَّكَ إِنْ فَتَحْتَهُ تَلِجْهُ فَالصِّرَاطُ الإِسْلَامُ وَالسُّورَانِ حُدُودُ اللهِ وَالْأَبْوَابُ الْمُفَتَّحَةُ مَحَارِمُ اللهِ وَذَلِكَ الدَّاعِي عَلَى رَأْسِ الصِّرَاطِ كِتَابُ اللهِ، وَالدَّاعِي مِنْ فَوْقِ الصِّرَاطِ وَاعِظُ اللهِ فِي قَلْبِ كُلِّ مُسْلِم»
(Allah has given a parable of the straight path, and on the two sides of this path, there are two walls containing door ways. On these door ways, there are curtains that are lowered down. on the gate of this path there is a caller heralding, `O people! come and enter the straight path all together and do not divide. ' There is also another caller that heralds from above the path, who says when a person wants to remove the curtain on any of these doors, `Woe to you! Do not open this door, for if you open it, you will enter it. The (straight) path is Islam, the two walls are Allah's set limits, the open doors lead to Allah's prohibitions, the caller on the gate of the path is Allah's Book (the Qur'an), while the caller from above the path is Allah's admonition in the heart of every Muslim.) At-Tirmidhi and An-Nasa'i also recorded this Hadith, and At-Tirmidhi said, "Hasan Gharib." Allah's statement,
فَاتَّبِعُوهُ وَلاَ تَتَّبِعُواْ السُّبُلَ
(so follow it, and follow not (other) paths...) describes Allah's path in the singular sense, because truth is one. Allah describes the other paths in the plural, because they are many and are divided. Allah said in another Ayah,
اللَّهُ وَلِيُّ الَّذِينَ ءامَنُواْ يُخْرِجُهُم مِّنَ الظُّلُمَـتِ إِلَى النُّورِ وَالَّذِينَ كَفَرُواْ أَوْلِيَآؤُهُمُ الطَّـغُوتُ يُخْرِجُونَهُم مِّنَ النُّورِ إِلَى الظُّلُمَـتِ أُوْلَـئِكَ أَصْحَـبُ النَّارِ هُمْ فِيهَا خَـلِدُونَ
(Allah is the Wali (Protector or Guardian) of those who believe. He brings them out from darknesses into light. But as for those who disbelieve, their supporters are Taghut (false deities), they bring them out from light into darknesses. Those are the dwellers of the Fire, and they will abide therein forever.) 2:257
The orphan is the least likely to receive good treatment, because he is the weakest member of any society. In his case, any of the factors which would predispose an individual to behave well towards others are unlikely to come into play. Shouldering responsibility in the case of an ‘orphan’ can be done only by one who has become a man of character purely out of principle and not on the basis of self-interest. Such a person who is the well-wisher of an orphan will also give exceptionally good treatment to other people. All things in the universe are so interrelated as to ensure that giving and taking are done on an equitable basis and are mutually beneficial. This very principle has to be adopted by man in his life. If an individual has to measure out something for others, he should measure it out properly and, if he has to weigh out something, he should weigh it out properly. It should never happen that he uses one scale for himself and a different scale for others. It happens from time to time that a man is required to express an opinion against somebody. On such occasions, the way to win God’s approval is to utter such views as meet the standards of justice. Whether the person in question is one of his own or a stranger; whether his relations with him are friendly or inimical, whether or not his interests are linked with him, he should remain uninfluenced by all these factors and should say only what is right and proper. Every man is bound by certain vows. Some are in writing and others are purely verbal. But a man’s Faith, his humanity and his nobility demand that right action should be taken in the fulfilment of pledges of any form. The Muslim is duty- bound to fulfil both the written and the verbal kind—all this is very clear. Heavenly revelation and man’s mind both bear testimony to this being proper. But, only that person will learn a lesson from divine revelation who himself wants to learn. These commandments (verses 151- 53) are basic sections of the divine Shariah. To follow these within their strict and direct meaning is in fact to follow the straight highway of God. But if, by means of hair-splitting, different by-ways are introduced and if all emphasis is laid on them, this amounts to going astray on various paths (other than the straight highway) which will never lead a man towards God.
Sizlere, dalalet yollarına ve sebeplerine uymanızı da haram kıldı. Bilakis, hiçbir çarpıklık bulunmayan Allah’ın dosdoğru yoluna uymanız gerekir. Dalalet yolları sizleri hak yoldan ayrılmaya ve uzaklaşmaya sürükler. İşte Allah emirlerini yerine getirip yasakladığı şeylerden sakınarak takva sahibi olmanızı dilemiş ve bu dosdoğru olan yola ittiba etmenizi emretmiştir.
Allah juga mengharamkan kalian mengikuti jalan-jalan kesesatan. Kalian harus mengikuti jalan Allah yang lurus dan tidak bengkok karena jalan-jalan kesesatan akan membawa kalian kepada perpecahan dan menjauh dari jalan yang benar. Perintah mengikuti jalan Allah yang lurus itu adalah wasiat dari Allah agar kalian bertakwa kepada-Nya dengan melaksanakan perintah-Nya dan menjauhi larangan-Nya.
Al-lah les ha prohibido seguir los caminos de desobediencia. Deben seguir el camino recto de Al‑lah, en el que no hay desviaciones. Los caminos del extravío los llevarán lejos del camino de la verdad. Al-lah les ordena seguir el camino recto con la esperanza de que puedan honrarlo al cumplir Sus órdenes y mantenerse alejados de Sus prohibiciones.
Setelah memberitahukan hal-hal tersebut di atas, Kami beritahukan bahwa Kami telah memberikan Kitab Taurat kepada Musa untuk menyempurnakan nikmat yang Kami berikan sebagai balasan atas amal baiknya, untuk menjelaskan segala hal yang dibutuhkannya dalam masalah agama dan juga untuk menunjukkan kebenaran serta sebagai wujud kasih sayang-Nya supaya mereka beriman akan perjumpaan dengan Tuhan mereka di hari Kiamat. Dengan demikian mereka akan bersiap-siap untuk menyambut hari itu dengan melakukan amal saleh.
154- Sonra Biz, güzelce uygulayanlara tamamlamak, her şeyi ayrı ayrı açıklamak, bir hidâyet ve bir rahmet olmak üzere Musa’ya Kitabı verdik ki onlar Rab’lerine kavuşacaklarına iman etsinler.
155- İşte bu, indirdiğimiz mübarek bir Kitaptır. Öyleyse ona uyun ve korkup sakının ki merhamet olunasınız.
156- “Kitap yalnızca bizden önceki iki topluluğa indirildi ve biz, onların okuduklarından habersiz kimseler idik” demeyesiniz diye.
157- Yahut da:“Bize de kitap indirilseydi elbette onlardan daha çok hidâyet üzere olurduk” demeyesiniz diye. İşte size Rabbinizden apaçık bir belge, bir hidâyet ve bir rahmet gelmiştir. Artık Allah’ın âyetlerini yalanlayan ve onlardan yüz çevirenden daha zalim kim olabilir? Biz âyetlerimizden yüz çevirenleri, bu yan çizmeleri sebebi ile çok kötü bir azapla cezalandıracağız.
154. “Sonra” bu edat burada zaman itibari ile bir sıralamayı ifade etmek kastı ile kullanılmamıştır. Çünkü Musa’nın aleyhisselam çağı Allah Rasûlü Muhammed sallallahu aleyhi ve sellem’in bu Kitabı insanlara okumasından daha öncedir. Bundan maksat verilen haberde bir sıralamadır. İşte Yüce Allah şöyle haber vermektedir: “Musa’ya Kitabı” yani Tevrat’ı, Musa’nın ümmeti içinden “güzelce uygulayanlara” nimetini “tamamlamak”ihsanını da kemale erdirmek üzere verdik. Çünkü Yüce Allah onlardan ihsan eden kimselere sayılamayacak kadar nimetler vermiştir. Bu nimetlerden biri ve bunların tamamlayıcı unsuru da Tevrat’ın onlara indirilmesidir. Böylelikle Allah’ın, üzerlerindeki nimeti tamamlanmış, onların da bu nimetin şükrünü eda etmeleri gerekmiş oluyordu.“Her şeyi” yani açıklanmasına ihtiyaç duydukları helâl, haram, emir, yasak, akaid vb. bütün hususları “ayrı ayrı açıklamak”; itikadî meselelerde ve fer’i hususlarda onları hayra ileten ve onlara kötülükleri açıklayan “bir hidâyet ve” kendisi vasıtası ile mutluluğu, rahmeti ve pek çok hayrı elde edebilecekleri “bir rahmet olmak üzere… verdik ki onlar” üzerlerine Kitabı ve açıklayıcı belgeleri indirmemiz sebebi ile “Rab’lerine kavuşacaklarına iman etsinler.” Çünkü bu Kitap öldükten sonra dirilişe, amellerin karşılıklarının görüleceğine ve Rab’lerine kavuşacaklarına iman etmelerini ve bunun için hazırlanmalarını gerektirecek kat’i delilleri içeren bir kitaptı.
155. “İşte bu” Kur’an-ı Azim ve Zikr-i Hakîm “indirdiğimiz mübarek bir Kitaptır.”Onda pek çok hayır ve pek bol ilim vardır. Sair ilimler ondan alınır, bereketler ondan çıkartılır. Ne kadar hayır varsa bu Kitap ona çağırmış, onu teşvik etmiş ve ona sevk edecek hikmet ve maslahatları da söz konusu etmiştir. Ne kadar kötülük varsa onu da yasaklamış, ondan sakındırmış, o kötülüğü işlemekten uzaklaştırıcı sebepleri ve onların vahim sonuçlarını dile getirmiştir.“Öyleyse” emir ve yasaklarında “ona uyun” dininizin esaslarını da fer’i hükümlerini de ona dayandırın, onun üzerine bina edin “ve” Yüce Allah’ın herhangi bir emrine muhalefet etmekten “korkup sakının ki” o Kitaba uyduğunuz takdirde “merhamet olunasınız.” Gerçekten de Allah’ın rahmetine nail olmanın en büyük sebebi, ilmen ve amelen bu Kitaba uymaktır.
156. “Kitap yalnızca bizden önceki iki topluluğa indirildi ve biz, onların okuduklarından habersiz kimseler idik” demeyesiniz diye” size de bu mübarek Kitabı indirdik. Bundan maksat sizin ileri süreceğiniz delili ve mazereti ortadan kaldırmak ve sizin: Kitap bizden önceki iki kesime yani yahudilerle hıristiyanlara indirildi, dememenizdir. “biz onların okuduklarından habersiz kimseler idik” yani: Sen bize bir kitap indirmedin. Bundan önce o iki kesime indirmiş olduğun kitaplardan da bizim herhangi bir bilgimiz ve malumatımız yoktu, demeyesiniz diye üzerinize öyle bir kitap indirdik ki semadan ondan daha kapsamlı, daha açık ve daha açıklayıcı bir kitap inmemiştir.
157. “Yahut da: “Bize de kitap indirilseydi elbette onlardan daha çok hidâyet üzere olurduk” demeyesiniz diye.” Yani sizler ya kendinize hidâyetin kaynağının hiç ulaşmadığını ileri sürerek mazeret bildirecektiniz yahut da bunun mükemmel ve eksiksiz olmadığını söyleyerek mazeret açıklayacaktınız. İşte size indirilen bu kitap ile hidâyetin kaynağını da mükemmel şeklini de elde etmiş bulunuyorsunuz. Zira:“İşte size Rabbinizden apaçık bir belge” hakkı açıklayan her bir şey bunun kapsamına dahildir “bir hidâyet” sapıklıktan kurtarış “ve bir rahmet” sizin için dininiz ve dünyanızda mutluluk kaynağı “gelmiştir.” İşte bu, sizin onun hükümlerine bağlanmanızı ve verdiği haberlere iman etmenizi gerektirmektedir. Kim buna aldırış etmeyip onu yalanlayacak olursa hiç şüphesiz o en büyük zalimdir. Nitekim devamla şöyle buyrulmuştur:“Allah’ın âyetlerini yalanlayan ve onlardan yüz çevirenden” yani onlardan uzaklaşıp yan çizenlerden “daha zalim kim olabilir? Biz âyetlerimizden yüz çevirenleri” bu yan çizmeleri ve hem kendilerini hem de başkalarını alıkoymaları sebebi ile “çok kötü” kişinin hiç hoşuna gitmeyen ve ona pek ağır gelen “bir azapla cezalandıracağız.” Bu ceza, kötü amellerine bir karşılıktır. Yoksa “Rabbin elbette ki kullara zulmedici değildir”(Fussilet, 41/46)
Bu âyet-i kerimeler, Kur’an ilminin ilimlerin en üstünü, en mübareği ve en kapsamlısı olduğuna, Kur’an-ı Kerim ile dosdoğru yola tam anlamı ile hidâyetin gerçekleşeceğine, onunla birlikte ne kelamcıların tahlillerine, ne filozofların düşüncelerine, ne de bunların dışında kalan öncekilerin ya da sonrakilerin ilimlerine ihtiyaç olmadığına delildir.
Bilindiği gibi Kur’an’dan önceki ilahî kitaplar yalnızca yahudi ve hıristiyan diye bilinen iki gruba indirilmiştir. Bu yüzden mutlak olarak Kitap ehli denilince akla onlar gelir. Diğer kesimler -Mecusiler ya da başka gruplar- bu kapsama girmez.
Yine bu buyrukta Kur’an-ı Kerim’in indirilmesinden önce cahiliye dönemi insanlarının çok büyük bir bilgisizlik içinde olduklarına, o dönemde ilmin kaynağına sahip olan Kitap ehli nezdinde bulunanları bilmediklerine ve onların kitaplarını okumaktan gafil olduklarına da delil vardır.
Después de todo esto, les informo que le entregué la Torá a Moisés u como una gracia y una recompensa por sus buenas acciones, para dejar en claro todo lo que la religión requiere, y como misericordia con la esperanza de que crean en el encuentro con su Señor en el Día del Juicio, y que se preparen para ello con buenas acciones.
Après avoir annoncé ce qui précède, Nous annonçons que Nous avons donné à Moïse la Torah afin de parachever le bienfait sur lui, de le rétribuer pour son excellence dans ses œuvres, afin d’exposer sans défaut ce dont on a besoin en religion, afin de guider à la vérité, et en guise de miséricorde de la part d’Allah. Vont-ils finir par croire qu’ils rencontreront leur Seigneur le Jour de la Résurrection et se préparer à cela en accomplissant de bonnes œuvres ?
Zikredilen bu şeylerin haberinin ardından size, Musa’ya nimetimizi tamamlamak ve güzel amellerine karşılık olarak, dinde ihtiyaç duyduğu her şeyi belirlemek ve hakka giden yolu göstermek için bir rahmet olarak Tevrat’ı verdiğimizi de haber veriyoruz. Umulur ki, kıyamet günü Rableriyle karşılaşacaklarına iman eder ve salih amellerle buna hazırlanırlar.
"Kemudian Kami telah memberikan al-Kitab (Taurat) kepada Musa untuk menyempurnakan (nikmat Kami) kepada orang-orang yang berbuat kebaikan, dan untuk menjelaskan segala sesuatu dan sebagai petunjuk dan rahmat, agar mereka beriman (bahwa) mereka akan menemui Tuhan mereka. Dan al-Qur`an itu adalah kitab yang Kami turunkan, yang diberkati, maka ikutilah ia dan bertakwa-lah, agar kamu diberi rahmat. (Kami turunkan al-Qur`an itu) agar kamu (tidak) mengatakan bahwa kitab itu hanya diturunkan ke-pada dua golongan saja sebelum kami, dan sesungguhnya kami tidak memperhatikan sesuatu yang mereka baca.' Atau agar kamu (tidak) mengatakan, 'Sungguh jikalau kitab itu diturunkan kepada kami, tentulah kami lebih mendapat petunjuk dari mereka.' Sesungguhnya telah datang kepadamu keterangan yang nyata dari Tuhanmu, petunjuk dan rahmat. Maka siapakah yang lebih zhalim daripada orang yang mendustakan ayat-ayat Allah dan berpaling darinya? Kelak Kami akan memberi balasan kepada orang-orang yang berpaling dari ayat-ayat Kami dengan siksaan yang buruk, disebabkan mereka selalu berpaling." (Al-An'am: 154-157).
(154) ﴾ ثُمَّ ﴿ "Kemudian" di sini tidak menunjukkan urutan waktu, karena waktu Musa mendahului waktu pembacaan Rasu-lullah, Muhammad ﷺ terhadap kitab ini, akan tetapi yang dimak-sud adalah urutan pemberitahuan. Allah memberitahukan bahwa Dia telah memberi ﴾ مُوسَى ٱلۡكِتَٰبَ ﴿ "Al-Kitab kepada Musa," yaitu Taurat, ﴾ تَمَامًا ﴿ "untuk menyempurnakan" nikmatNya dan pelengkap kebaik-anNya ﴾ عَلَى ٱلَّذِيٓ أَحۡسَنَ ﴿ "kepada orang-orang yang berbuat kebaikan," dari kalangan umat Musa. Karena Allah telah memberi nikmat kepada orang-orang yang berbuat baik di antara mereka dengan nikmat-nikmat yang tidak terhitung, di mana salah satu dari kesempurna-annya adalah diturunkannya Taurat kepada mereka, maka sem-purnalah nikmat Allah kepada mereka dan mereka wajib mensyu-kurinya. ﴾ وَتَفۡصِيلٗا لِّكُلِّ شَيۡءٖ ﴿ "Dan untuk menjelaskan segala sesuatu," berupa halal, haram, perintah, larangan, akidah dan lain-lain, yang perinciannya diperlukan oleh mereka, ﴾ وَهُدٗى ﴿ "dan sebagai petunjuk." Maksudnya, memberi mereka petunjuk kepada kebaikan dan me-ngenalkan keburukan kepada mereka dalam perkara-perkara dasar dan cabang. ﴾ وَرَحۡمَةٗ ﴿ "Dan sebagai rahmat," dengannya mereka men-dapatkan kebahagiaan, rahmat dan kebaikan yang banyak. ﴾ لَّعَلَّهُم ﴿ "Agar mereka," dengan diturunkannya kitab dan penjelasan kepada mereka, ﴾ بِلِقَآءِ رَبِّهِمۡ يُؤۡمِنُونَ ﴿ "beriman (bahwa) mereka akan menemui Tuhan mereka." Karena ia meliputi dalil-dalil yang pasti tentang balasan amal dan kebangkitan, yang mengharuskan mereka beriman ke-pada pertemuan dengan Allah dan bersiap diri karenanya.
(155) ﴾ وَهَٰذَا ﴿ "Dan al-Qur`an itu," adalah al-Qur`an yang agung dan dzikir yang bijak ﴾ كِتَٰبٌ أَنزَلۡنَٰهُ مُبَارَكٞ ﴿ "adalah kitab yang Kami turunkan, yang diberkati." Maksudnya, di dalamnya terdapat kebaik-an yang banyak dan ilmu yang melimpah. Darinyalah seluruh ilmu bersumber dan darinyalah seluruh keberkahan dikeluarkan. Tidak ada kebaikan kecuali ia (al-Qur`an) telah menyerukan dan mendo-rong kepadanya. Ia menyebutkan hikmah-hikmah dan kemaslahatan yang mendorong kepadanya. Tidak ada keburukan kecuali ia telah melarangnya, memperingatkannya dan menjelaskan sebab-sebab yang menghindarkannya dari melakukannya dan akibat buruknya. ﴾ فَٱتَّبِعُوهُ ﴿ "Maka ikutilah ia," pada apa yang diperintahkan dan dila-rang, bangunlah perkara-perkara agamamu, baik yang ushul maupun yang furu' di atasnya. ﴾ وَٱتَّقُواْ ﴿ "Dan bertakwalah" kepada Allah dan jangan menyelisihi perintahNya. ﴾ لَعَلَّكُمۡ ﴿ "Agar kamu," jika meng-ikutinya ﴾ تُرۡحَمُونَ ﴿ "diberi rahmat." Penyebab terbesar mendapatkan rahmat Allah adalah mengikuti kitab ini dari segi ilmu dan peng-amalan.
(156) ﴾ أَن تَقُولُوٓاْ إِنَّمَآ أُنزِلَ ٱلۡكِتَٰبُ عَلَىٰ طَآئِفَتَيۡنِ مِن قَبۡلِنَا وَإِن كُنَّا عَن دِرَاسَتِهِمۡ لَغَٰفِلِينَ ﴿ "(Kami turunkan al-Qur`an itu) agar kamu (tidak) mengatakan bahwa kitab itu hanya diturunkan kepada dua golongan saja sebelum kami, dan sesungguhnya kami tidak memperhatikan apa yang mereka baca." Mak-sudnya, Kami turunkan kepadamu kitab yang penuh berkah ini secara pasti sebagai hujjah bagimu dan sebagai antisipasi bahwa kamu akan menyatakan bahwa kitab hanya diturunkan kepada dua golongan dari orang-orang sebelum kami yaitu orang-orang Yahudi dan Nasrani. ﴾ وَإِن كُنَّا عَن دِرَاسَتِهِمۡ لَغَٰفِلِينَ ﴿ "Dan sesungguhnya kami tidak memperhatikan apa yang mereka baca." Maksudnya, kamu mengata-kan, "Engkau belum menurunkan kitab kepada kami sedangkan kitab-kitab yang Engkau turunkan kepada orang-orang Yahudi dan Nasrani, maka kami tidak memiliki pengetahuan dan ilmu tentang-nya." Maka Kami turunkan sebuah kitab kepadamu. Tiada kitab yang turun dari langit yang lebih komplit, lebih jelas, dan lebih terang darinya.
(157) ﴾ أَوۡ تَقُولُواْ لَوۡ أَنَّآ أُنزِلَ عَلَيۡنَا ٱلۡكِتَٰبُ لَكُنَّآ أَهۡدَىٰ مِنۡهُمۡۚ ﴿ "Atau agar kamu (tidak) mengatakan, 'Sesungguhnya jikalau kitab itu diturunkan kepada kami, tentulah kami lebih mendapat petunjuk dari mereka'." Bisa jadi kamu beralasan tidak sampainya dasar petunjuk kepadamu dan bisa pula kamu beralasan bahwa petunjuk itu tidak lengkap dan tidak sempurna, maka dengan kitabmu ini terpenuhilah dasar petunjuk dan kesempurnaannya. Oleh karena itu, Allah berfirman, ﴾ فَقَدۡ جَآءَكُم بَيِّنَةٞ مِّن رَّبِّكُمۡ ﴿ "Sungguh telah datang kepada kamu keterangan yang nyata dari Tuhanmu." Ini adalah kata benda yang meliputi segala jenis, maka segala sesuatu yang menjelaskan kebenaran ter-masuk di dalamnya. ﴾ وَهُدٗى ﴿ "Dan petunjuk" dari kesesatan ﴾ وَرَحۡمَةٞۚ ﴿ "dan rahmat." Maksudnya, kebahagiaanmu dalam agama dan du-niamu. Ini mewajibkanmu tunduk kepada hukum-hukumnya dan beriman kepada berita-beritanya, dan bahwa siapa yang tidak mengangkat kepalanya dengannya dan mendustakannya, maka dia adalah orang yang paling zhalim.
Oleh karena itu, Dia berfirman, ﴾ فَمَنۡ أَظۡلَمُ مِمَّن كَذَّبَ بِـَٔايَٰتِ ٱللَّهِ وَصَدَفَ عَنۡهَاۗ ﴿ "Maka siapakah yang lebih zhalim daripada orang yang mendustakan ayat-ayat Allah dan berpaling dari padanya?" Maksudnya, berpaling dan menyingkir darinya. ﴾ سَنَجۡزِي ٱلَّذِينَ يَصۡدِفُونَ عَنۡ ءَايَٰتِنَا سُوٓءَ ٱلۡعَذَابِ ﴿ "Kelak Kami akan memberi balasan kepada orang-orang yang berpaling dari ayat-ayat Kami dengan siksaan yang buruk." Maksudnya, azab yang memperburuk orang yang tertimpa olehnya dan memberatkannya. ﴾ بِمَا كَانُواْ يَصۡدِفُونَ ﴿ "Disebabkan mereka selalu berpaling," untuk diri mereka dan untuk selain mereka, sebagai balasan kepada mereka atas per-buatan buruk mereka, dan Tuhanmu tiada sedikit pun menzhalimi hamba-hambaNya.
Ayat-ayat ini mengandung dalil bahwa ilmu al-Qur`an adalah ilmu paling mulia, paling berkah, dan paling luas. Dengannya diraih petunjuk kepada jalan yang lurus secara sempurna, di mana bersa-manya tidak lagi memerlukan bualan pakar ilmu kalam (mutakallim), pemikiran ahli filsafat dan tidak pula selain itu dari ilmu orang-orang terdahulu dan yang terakhir.
Sudah dikenal bahwa kitab (selain al-Qur`an; pent) tidak di-turunkan kecuali kepada dua golongan: Yahudi dan Nasrani. Mereka itulah Ahli Kitab secara mutlak. Kelompok-kelompok lain tidak termasuk kepadanya, tidak orang-orang Majusi dan tidak pula se-lainnya.
Di dalamnya terdapat keterangan tentang apa yang meraja-lela di masa jahiliyah sebelum al-Qur`an turun, yaitu kebodohan besar dan ketidaktahuan terhadap ilmu yang dimiliki oleh Ahli Kitab serta kelalaian mereka mempelajari kitab mereka.
Sau những nguồn tin đã thông báo, TA đã ban cho Musa Kinh Tawrah (Cựu Ước) nhằm hoàn chỉnh ân huệ làm phần thưởng cho việc ngoan đạo của Người, trong Nó giải thích cặn kẻ mọi điều cần thiết trong tôn giáo và là bằng chứng khẳng định chân lý và nhân từ hi vọng các ngươi tin tưởng vào cuộc trình diện Thượng Đế các ngươi ở Đời Sau, vì vậy các ngươi phải chuẩn bị cho việc thực hiện hành đạo tốt đẹp
Commentary
The reason of being ` ignorant of (or heedless to) what they studied - 156' was not that the Torah and the Injil were non-existent in the Arabic language because it is possible to become informed of the contents through a translation, in fact, this happens. Instead, this is because the people of the Book never took steps to educate and inform the people of Arabia in the mores of monotheism. That something falls within hearing distance casually is customarily ineffective as a meaningful warning - though, this much note of warning makes search and consideration obligatory, and on this basis, the coming of Divine punishment against the abandonment of Tauhid (the belief in the Oneness of Allah) was possible. However, this raises no doubts about the universal nature of the prophetic mission of Sayyidna Musa (علیہ السلام) and Sayyidna ` Isa (علیہ السلام) because the particularization of this universality of message is with our master, may the blessing of Allah be upon him, and peace - and this particularization is in terms of the totality of fundamentals and subsidiaries, otherwise, in fundamentals, following all prophets is obligatory on all peoples. So, the punishment would have been proper on this basis. But, this would have been an excuse advanced initially. Now that too is no more valid. The argument of Allah is already established.
As for their second saying: لَوْ أَنَّا أُنزِلَ عَلَيْنَا الْكِتَابُ لَكُنَّا أَهْدَىٰ مِنْهُمْ (If the Book had been sent down to us, we would have been more adhering to the right path than they' ), a question and its answer has already appeared under the commentary on verse 19 of Surah A-Ma'idah earlier in this volume. This concerns the hope of salvation during the period of Fatrah or gap between prophets.
Nakon navedenog, Allah spominje da je objavio Musau cijeli Tevrat kao blagodat i nagradu za njegova djela. U Tevratu je bilo objašnjenje za sve što je potrebno da znaju o vjeri i ono što ukazuje na istinu i milost. Allah im je poslao Tevrat kako bi vjerovali u susret sa Gospodarom svojim na Sudnjem danu pa da se pripreme za taj susret činjenjem dobrih djela.
Karagdagan, matapos ng pagpapabatid sa nabanggit, nagpapabatid Kami na Kami ay nagbigay kay Moises ng Torah bilang pagbubuo sa biyaya, bilang ganti sa paggawa niya ng maganda sa gawain, bilang paglilinaw para sa bawat bagay na kakailanganin niya sa relihiyon, bilang katunayan sa katotohanan, at bilang awa, sa pag-asang sumampalataya sila sa pakikipagkita sa Panginoon nila sa Araw ng Pagbangon para maghanda sila para sa Kanya ng gawang maayos.
After all this, I relate to you that I gave the Torah to Moses as a completion of My favour and a reward for his good actions, to make everything required in religion clear, and as a mercy in the hope that they would have faith in the meeting with their Lord on the Day of Judgement and prepare for it with good actions.
Dopo avervi informato di quanto è stato menzionato, vi informiamo che, in verità, concedemmo a Mūsā la Torāh al fine di completare la Grazia, come ricompensa per le sue buone azioni, e al fine di chiarire ogni cosa di cui la religione abbia bisogno, e come prova della Verità e Misericordia. Siete tenuti a credere al fatto che incontrerete il vostro Dio nel Giorno del Giudizio: Preparatevi al Suo incontro con le buone azioni.
Praising the Tawrah and the Qur'an
After Allah described the Qur'an by saying,
وَأَنَّ هَـذَا صِرَطِي مُسْتَقِيمًا فَاتَّبِعُوهُ
(And verily, this is My straight path, so follow it...) He then praised the Tawrah and its Messenger,
ثُمَّ ءاتَيْنَا مُوسَى الْكِتَـبَ
(Then, We gave Musa the Book...) Allah often mentions the Qur'an and the Tawrah together. Allah said,
وَمِن قَبْلِهِ كِتَـبُ مُوسَى إِمَاماً وَرَحْمَةً وَهَـذَا كِتَـبٌ مُّصَدِّقٌ لِّسَاناً عَرَبِيّاً
(And before this was the Scripture of Musa as a guide and a mercy. And this is a confirming Book in the Arabic language.) 46:12. Allah said in the beginning of this Surah,
قُلْ مَنْ أَنزَلَ الْكِتَـبَ الَّذِى جَآءَ بِهِ مُوسَى نُوراً وَهُدًى لِّلنَّاسِ تَجْعَلُونَهُ قَرَطِيسَ تُبْدُونَهَا وَتُخْفُونَ كَثِيراً
(Say: "Who then sent down the Book which Musa brought, a light and a guidance to mankind which you have made into paper sheets, disclosing (some of it) and concealing (much)") 6:91, and
وَهَـذَا كِتَـبٌ أَنزَلْنَـهُ مُبَارَكٌ
(And this is a blessed Book which we have sent down. ..) 6:92 Allah said about the idolators,
فَلَمَّا جَآءَهُمُ الْحَقُّ مِنْ عِندِنَا قَالُواْ لَوْلا أُوتِىَ مِثْلَ مَآ أُوتِىَ مُوسَى
(But when the truth has come to them from Us, they say: "Why is he not given the like of what was given to Musa") 28:48. Allah replied,
أَوَلَمْ يَكْفُرُواْ بِمَآ أُوتِىَ مُوسَى مِن قَبْلُ قَالُواْ سِحْرَانِ تَظَـهَرَا وَقَالُواْ إِنَّا بِكُلٍّ كَـفِرُونَ
("Did they not disbelieve in that which was given to Musa of old" They say: "Two kinds of magic the Tawrah and the Qur'an, each helping the other!" And they say: "Verily, in both we are disbelievers.") 28:48 Allah said about the Jinns that they said,
يقَوْمَنَآ إِنَّا سَمِعْنَا كِتَـباً أُنزِلَ مِن بَعْدِ مُوسَى مُصَدِّقاً لِّمَا بَيْنَ يَدَيْهِ يَهْدِى إِلَى الْحَقِّ
("O our people! Verily, we have heard a Book sent down after Musa, confirming what came before it, it guides to the truth.") 46:30 Allah's statement,
تَمَامًا عَلَى الَّذِى أَحْسَنَ وَتَفْصِيلاً
(...complete for that which is best, and explaining all things in detail...") means; `We made the Book that We revealed to Musa, a complete and comprehensive Book, sufficient for what he needs to complete his Law.' Similarly, Allah said in another Ayah,
وَكَتَبْنَا لَهُ فِى الاٌّلْوَاحِ مِن كُلِّ شَىْءٍ
(And We wrote for him on the Tablets the lesson to be drawn from all things. ) 7:145 Allah's statement,
عَلَى الَّذِى أَحْسَنَ
(for that which is best,) means: `as a reward for his doing right and obeying Our commands and orders.' Allah said in other Ayat,
هَلْ جَزَآءُ الإِحْسَـنِ إِلاَّ الإِحْسَـنُ
(Is there any reward for good other than what is best)55:60,
وَإِذِ ابْتَلَى إِبْرَهِيمَ رَبُّهُ بِكَلِمَـتٍ فَأَتَمَّهُنَّ قَالَ إِنِّى جَـعِلُكَ لِلنَّاسِ إِمَامًا
(And (remember) when the Lord of Ibrahim tried him with (certain) commands, which he fulfilled. He (Allah) said (to him), "Verily, I am going to make you an Imam for mankind.") 2:124 and,
وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُواْ وَكَانُواْ بِـَايَـتِنَا يُوقِنُونَ
y(And We made from among them (Children of Israel), leaders, giving guidance under Our command, when they were patient and believed with certainty in Our Ayat.) 32:24 Allah said;
وَتَفْصِيلاً لِّكُلِّ شَىْءٍ وَهُدًى وَرَحْمَةً
(and explaining all things in detail and a guidance and a mercy) praising the Book that Allah sent down to Musa, while,
ثُمَّ ءاتَيْنَا مُوسَى الْكِتَـبَ تَمَامًا عَلَى الَّذِى أَحْسَنَ وَتَفْصِيلاً لِّكُلِّ شَىْءٍ وَهُدًى وَرَحْمَةً لَّعَلَّهُم بِلِقَآءِ رَبِّهِمْ يُؤْمِنُونَ - وَهَـذَا كِتَـبٌ أَنزَلْنَـهُ مُبَارَكٌ فَاتَّبِعُوهُ وَاتَّقُواْ لَعَلَّكُمْ تُرْحَمُونَ
(. ..that they might believe in the meeting with their Lord. And this is a blessed Book (the Qur'an) which We have sent down, so follow it and have Taqwa so that you may receive mercy.) This calls to following the Qur'an. Allah encourages His servants to follow His Book (the Qur'an) and orders them to understand it, adhere to it and call to it. He also describes it as being blessed, for those who follow and implement it in this life and the Hereafter, because it is the Firm Rope of Allah.
Ang Qur'ān na ito ay isang Aklat na pinababa Namin, na marami ang pagpapala dahil sa nilalaman nito na mga pakinabang panrelihiyon at pangmundo, kaya sumunod kayo sa pinababa rito at mag-ingat kayo sa pagsalungat dito, sa pag-asang kaawaan kayo.
And this Qur’ān is a book that I have revealed and is full of blessings because of the religious and worldly benefits it contains. So follow what is revealed in it, and be mindful of going against it, in the hope that you will be shown mercy.
Ovaj Kur'an je knjiga koju smo objavili, u njemu je veliki blagoslov zbog toga što sadrži dunjalučke i vjerske koristi. Zato slijedite ono što je u njemu objavljeno i čuvajte se kršenja toga, kako bi vam milost bila ukazana.
Adapun Al-Qur`ān ini adalah kitab suci yang Kami turunkan dengan limpahan berkah yang banyak karena Al-Qur`ān ini berisi banyak hal yang bermanfaat terkait masalah agama dan dunia. Oleh sebab itu, ikutilah apa yang diturunkan di dalamnya dan jangan melanggarnya agar kalian mendapatkan kasih sayang-Nya.
Questo Corano è un Libro che abbiamo rivelato, colmo di Benedizione per i benefici religiosi e mondani in esso contenuti. Seguite ciò che viene menzionato in esso e state in guardia dal deviare da esso affinché possiate ottenere la Misericordia.
Bu Kur'an, içerdiği dinî ve dünyevi faydalardan ötürü çok bereketli olarak indirdiğimiz bir kitaptır. Merhamet olunmayı umarak içinde bulunanlara ittiba edin ve ona muhalefet etmekten sakının!
El Corán es un libro que he revelado y está lleno de bendiciones debido a los beneficios espirituales y terrenales que contiene. Así que sigan lo que se revela en él, y tengan cuidado de contradecirlo, con la esperanza de que alcancen la misericordia divina.
Ce Coran est un Livre que Nous avons révélé et qui contient une immense bénédiction en raison des connaissances utiles sur le bas monde et l’au-delà qu’il renferme. Suivez donc ce qui y a été révélé et prenez garde à ne pas l’enfreindre, peut-être vous sera-t-il fait miséricorde ?
Và đây là Thiên Kinh Qur'an mà Ta đã mặc khải xuống có rất nhiều hồng ân, bởi trong Nó hàm chứa rất nhiều điều tốt đẹp cho tôn giáo và trần tục, các ngươi hãy tuân thủ theo Nó và tránh nghịch lại Nó, có thế các ngươi mới có hi vọng được Ngài thương xót.
-Ey Arap müşrikleri!- "Muhakkak Allah, bizden önce Tevrat ve İncil'i, Yahudi ve Hristiyanlara indirdi ve bize bir kitap indirmedi. Biz onların kitabını okumayı bilmiyoruz. Çünkü o kitaplar onların dilindedir, bizim dilimizde değildir." dememeniz için (size Kur’ân’ı indirdik).
This Book was revealed so that you, idolaters, do not say: Allah only revealed the Torah and the Gospel to the Jews and the Christians before us and He did not reveal any scripture to us. I do not know how to read their scriptures as they are in their language and not in ours.
Agar kalian -wahai orang-orang musyrik Arab- tidak berkata, “Sesungguhnya Allah hanya menurunkan Kitab Taurat dan Injil kepada orang-orang Yahudi dan orang-orang Nasrani yang hidup sebelum kami, dan tidak menurunkan kitab suci apa pun kepada kami, sehingga kami tidak bisa membaca kitab-kitab suci mereka itu karena menggunakan bahasa mereka dan tidak menggunakan bahasa kami.”
e affinché non diciate: "O idolatri tra gli Arabi, in verità Allāh ha rivelato la Torāh ed il Vangelo agli Ebrei e ai Nazareni, in precedenza, mentre a noi non ha rivelato alcun Libro, e noi non siamo in grado di leggere i loro Libri poiché sono scritti nelle loro lingue, che non è la nostra lingua".
upang hindi kayo magsabi, O mga tagapagtambal ng mga Arabe: "Nagbaba lamang si Allāh ng Torah at Ebanghelyo sa mga Hudyo at mga Kristiyano bago pa namin at hindi Siya nagbaba sa amin ng isang kasulatan. Tunay na kami ay hindi nakaaalam ng pagbigkas ng mga kasulatan nila dahil ang mga ito ay nasa wika nila at hindi nasa wika namin."
Để các ngươi đừng nói - hỡi nhóm đa thần Ả-rập -: Allah chỉ ban xuống Kinh Tawrah - Cựu Ước - và Kinh Injil - Tân Ước - cho người Do Thái và người Thiên Chúa trước chúng tôi mà thôi, chớ không ban cho chúng tôi một kinh sách nào, và thật sự chúng tôi không biết đọc kinh sách của họ, bởi đó là ngôn ngữ của họ chứ không phải ngôn ngữ của chúng tôi.
The Qur'an is Allah's Proof Against His Creation
Ibn Jarir commented on the Ayah, "The Ayah means, this is a Book that We sent down, so that you do not say,
إِنَّمَآ أُنزِلَ الْكِتَـبُ عَلَى طَآئِفَتَيْنِ مِن قَبْلِنَا
("The Book was sent down only to two sects before us.") This way, you will have no excuse. Allah said in another Ayah,
وَلَوْلا أَن تُصِيبَهُم مُّصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ فَيَقُولُواْ رَبَّنَا لَوْلا أَرْسَلْتَ إِلَيْنَا رَسُولاً فَنَتِّبِعَ ءايَـتِكَ
(Otherwise, they would have suffered a calamity because of what their hands sent forth, and said: "Our Lord! Why did You not send us a Messenger We would then have followed Your Ayat.")28:47." The Ayah,
عَلَى طَآئِفَتَيْنِ مِن قَبْلِنَا
(to two sects before us) refers to the Jews and Christians, according to `Ali bin Abi Talhah who narrated it from Ibn `Abbas. Similar was reported from Mujahid, As-Suddi, Qatadah and several others. Allah's statement,
وَإِن كُنَّا عَن دِرَاسَتِهِمْ لَغَـفِلِينَ
("...and for our part, we were in fact unaware of what they studied.") meaning: `we did not understand what they said because the revelation was not in our tongue. We, indeed, were busy and unaware of their message,' so they said. Allah said next,
أَوْ تَقُولُواْ لَوْ أَنَّآ أُنزِلَ عَلَيْنَا الْكِتَـبُ لَكُنَّآ أَهْدَى مِنْهُمْ
(Or lest you should say: "If only the Book had been sent down to us, we would surely, have been better guided than they.") meaning: We also refuted this excuse, had you used it, lest you say, "If a Book was revealed to us, just as they received a Book, we would have been better guided than they are." Allah also said.
وَأَقْسَمُواْ بِاللَّهِ جَهْدَ أَيْمَـنِهِمْ لَئِن جَآءَهُمْ نَذِيرٌ لَّيَكُونُنَّ أَهْدَى مِنْ إِحْدَى الاٍّمَمِ
(And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them).) 35:42 Allah replied here,
فَقَدْ جَآءَكُمْ بَيِّنَةٌ مِّن رَّبِّكُمْ وَهُدًى وَرَحْمَةٌ
(So now has come unto you a clear proof from your Lord, and a guidance and a mercy.) Allah says, there has come to you from Allah a Glorious Qur'an revealed to Muhammad ﷺ, the Arab Prophet. In it is the explanation of the lawful and unlawful matters, guidance for the hearts and mercy from Allah to His servants who follow and implement it. Allah said;
فَمَنْ أَظْلَمُ مِمَّن كَذَّبَ بِآيَـتِ اللَّهِ وَصَدَفَ عَنْهَا
(Who then does more wrong than one who rejects the Ayat of Allah and Sadafa away therefrom) This refers to the one who neither benefited from what the Messenger brought, nor followed what he was sent with by abandoning all other ways. Rather, he Sadafa from following the Ayat of Allah, meaning, he discouraged and hindered people from following it. This is the explanation of As-Suddi for Sadafa, while Ibn `Abbas, Mujahid and Qatadah said that Sadafa means, he turned away from it.
O arapski višebošci, da ne biste rekli: "Allah je objavio Tevrat jevrejima i Indžil kršćanima prije nas, a nama nije objavio nikakvu knjigu, dok mi ne znamo čitati njihove knjige, koje su na njihovom jeziku."
Este libro fue revelado para que los idólatras no puedan decir: “Al-lah solo reveló la Torá y el Evangelio a los judíos y a los cristianos que nos precedieron, pero no nos reveló ninguna escritura. No entendemos las escrituras ya que están en su idioma y no en el nuestro”.
Ceci, afin que vous, ô Arabes polythéistes, ne disiez pas : Allah ne révéla la Torah et l’Evangile qu’aux juifs et aux chrétiens qui nous ont précédés, tandis qu’Il ne nous révéla aucun livre. Nous ne sommes pas capables d’étudier leurs livres car ils sont écrits dans leur langue et non dans la nôtre.
Del mismo modo, envié este Libro para que no digan: “Si Al-lah nos hubiera revelado un mensaje, así como lo hizo con los judíos y los cristianos, habríamos sido más rectos que ellos”.
Por eso Al-lah le ha revelado el Libro a su profeta Mujámmad r en su idioma, para que sea una prueba clara, una guía y misericordia para toda la nación. Así que no ofrezcan falsas excusas ni den razones inválidas para rechazarlo. El mayor pecador es la persona que niega los signos de Al-lah y se aleja de ellas. Al-lah castigará a quienes se aparten de Su palabra con un castigo severo, al hacer que entren al fuego del Infierno como retribución por su alejamiento y rechazo.
The Book which is revealed on behalf of God contains many details, but its purpose is but one and that is that man should firmly believe that he has to face God. In other words, he should spend life in the world in such a way that he should always treat himself as being answerable to God for his each and every action. His life should be a responsible life and not a free and unrestricted life. This was the purpose of previous Books and this is likewise the aim of the Quran. God has given full freedom to human beings, while keeping the rest of the world under His direct orders and subject to His regulation. The method devised by Him for human guidance is to make people aware of Truth and falsehood through the Prophets as well as His Books which are couched in the language of reason.In the world, God’s will appears before the people in the shape of reasoning. Here, acceptance of this reasoning means acceptance of God and rejection of this reasoning amounts to rejection of God.
Juga supaya kalian -wahai orang-orang musyrik- tidak berkata, “Sekiranya Allah menurunkan kitab suci kepada kami seperti yang diturunkan-Nya kepada orang-orang Yahudi dan orang-orang Nasrani, niscaya kami akan lebih baik dari mereka.” Padahal kalian telah didatangi kitab suci yang Allah turunkan kepada Nabi kalian, Muhammad -ṣallallāhu 'alaihi wa sallam- dengan menggunakan bahasa kalian, dan itu adalah hujah yang jelas, petunjuk ke jalan yang benar, dan rahmat bagi umat. Oleh karena itu, janganlah kalian mengajukan alasan-alasan yang lemah dan dalih-dalih yang batil. Tidak ada orang yang lebih zalim dari orang yang mendustakan ayat-ayat Allah dan berpaling darinya. Kelak Kami akan menghukum orang-orang yang berpaling dari ayat-ayat Kami dengan hukuman yang sangat keras, yaitu dengan memasukkan mereka ke dalam neraka Jahanam sebagai balasan atas tindakan mereka yang telah berpaling dari ayat-ayat Kami dan mengabaikannya.
Affinché non diciate: "Se solo Allāh ci avesse rivelato un Libro come lo ha rivelato agli Ebrei e ai Nazareni, saremmo stati più retti di loro!" Vi è giunto un Libro che Allāh ha rivelato al vostro Profeta Muħammed, pace e benedizione di Allāh su di luiﷺ, nella vostra lingua; ed esso è una chiara prova, guida alla Retta Via e Misericordia per la gente. Non accampate scuse vane e non utilizzate false giustificazioni; non vi è qualcuno più ingiusto di colui che rinnega i segni di Allāh e volta loro le spalle. Puniremo coloro che voltano le spalle ai Nostri segni con una dura punizione, introducendoli nel Fuoco dell'Inferno per aver voltato le spalle e perché vi furono avversi.
Afin que vous ne disiez pas non plus : Si Allah nous avait révélé un livre comme Il en a révélé un aux juifs et aux chrétiens, nous serions plus droits qu’eux. Or il vous est parvenu un livre qu’Allah révéla à votre Prophète dans la langue qui est la vôtre. Il est un argument évident, une orientation qui guide à la vérité et une miséricorde pour la communauté. N’avancez donc pas de prétextes futiles ni d’excuses invalides. Personne n’est plus injuste que celui qui dément les versets d’Allah et s’en détourne. Nous ferons subir à ceux qui se détournent de Nos versets et les rejettent une punition terrible en les faisant entrer dans le Feu de l’Enfer.
Likewise, I sent this Book so that you do not say: If Allah had revealed a scripture to us, just as He did to the Jews and Christians, we would have been more upright than them. So now has Allah revealed the Book to your prophet, Muhammad (peace be upon him), in your language: a clear proof, guidance, and a mercy for the entire nation. Then do not offer false excuses and give invalid reasons for rejecting it. Surely the greatest wrongdoer is the person who denies Allah’s ayahs and turns away from them. Allah will punish those who turn away from His words with a severe punishment, by causing them to enter the fire of Hell as a repayment for their turning away from and ignoring them.
Upang hindi kayo magsabi: "Kung sakaling nagbaba si Allāh sa amin ng isang kasulatan gaya ng pinababa Niya sa mga Hudyo at mga Kristiyano ay talaga sanang kami ay naging higit sa pagkamatuwid kaysa sa kanila," sapagkat may dumating nga sa inyo na isang aklat na pinababa ni Allāh sa Propeta ninyong si Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – sa wika ninyo. Iyon ay isang katwirang maliwanag, isang paggabay tungo sa katotohanan, at isang awa para sa Kalipunang Islām. Kaya huwag kayong magpalusot sa pamamagitan ng mga mahinang palusot at magdahilan sa pamamagitan ng mga bulaang dahilan. Walang isa mang higit na mabigat sa kawalang-katarungan kaysa sa nagpasinungaling sa mga tanda ni Allāh at lumihis sa mga ito. Magpaparusa Siya sa mga lumilihis sa mga tanda Niya ng isang matinding parusa sa pamamagitan ng pagpapasok sa kanila sa Apoy ng Impiyerno bilang isang ganti sa paglihis nila at pag-ayaw nila sa mga ito.
Và để các ngươi đừng nói: Nếu Allah ban cho chúng tôi một kinh sách như Ngài đã ban cho Do Thái và Thiên Chúa thì chắc chắn chúng tôi sẽ ngay chính hơn họ. Nhưng Allah đã ban Kinh Sách cho vị Nabi của các ngươi Muhammad rồi mà, bằng chính ngôn ngữ của các ngươi, đó là một minh chứng rõ ràng và một chỉ đạo hướng đến chân lý và là lòng nhân từ dành cho cộng đồng. Cho nên sẽ không chấp nhận bất cứ lý do mơ hồ nào mà các ngươi đã biện minh nữa, quả thật không có điều bất công nào hơn sự bất công bác bỏ mọi giáo lý của Allah và ngoãnh mặt với nó, TA sẽ tống cổ những kẻ đã ngoãnh mặt với các lời mặc khải của TA vào Hỏa Ngục, một phần thưởng dành cho đám người đó.
...i da ne biste rekli: "Da je Allah nama objavio knjigu kao što je objavio jevrejima i kršćanima mi bismo bolje postupali od njih." Došla vam je knjiga od Allaha koju je On objavio poslaniku koji je vama poslat - Muhammedu, sallallahu 'alejhi ve sellem, na vašem jeziku. U tome je jasan dokaz i putokaz ka istini, i milost za ljude, pa nemojte se pravdati ništavnim opravdanjima, a niko nije veći zulumćar od onoga ko Allahove ajete poriče i od njih se okreće. Mi ćemo žestoko kazniti one koji se okreću od Naših ajeta uvodeći ih u Džehennem kao kaznu za ta njihova djela!
Ve; “Allah, Yahudi ve Hristiyanlara indirdiği gibi bize de bir kitap indirseydi, elbette bizler onlardan daha fazla istikamet sahibi olurduk.” dememeniz içindir. Kesinlikle sizlere Allah’ın peygamberiniz Muhammed -sallallahu aleyhi ve selem-'e indirdiği kendi dilinizde bir kitap geldi. İşte bu kitap hakka apaçık bir delil, bir irşat ve ümmete bir rahmettir. Sudan bahaneleri mazeret olarak getirmeyin ve batıl sebeplerle avunmayın. Hiç kimse, Allah’ın ayetlerini yalanlayan ve onlardan yüz çevirenlerden daha büyük bir zulüm içinde olamaz. Ayetlerimizden kaçanları, ayetlerimizden kaçarak yüz çevirmelerinden ötürü, onları cehennem ateşine sokarak şiddetli bir cezayla cezalandıracağız.
Cosa aspettano coloro che accusano di menzogna, che arrivi l'angelo della morte ed i suoi compagni ad afferrare loro le anime in questa vita, o che venga il tuo Dio, nel Giorno del Giudizio, o Messaggero, in modo da giudicarli; o che giungano alcuni Segni del vostro Dio che mostrino l'arrivo dell'Ora?! Il giorno che giungeranno alcuni Segni dal vostro Dio, come il sorgere del sole dall'Occidente, in quel Giorno al miscredente non sarà utile credere, né un credente che non avrà fatto il bene potrà trarre beneficio dalle proprie azioni. Di', o Messaggero, a questi idolatri che accusano di menzogna: "Attendete uno di questi Segni; noi li stiamo aspettando"
Those who deny the truth are not waiting for anything but for the angel of death and his assistants to come to them in order to take away their souls in the world; or for their Lord to come on the Day of Decision in the Afterlife, O Messenger, in order to make the final decision about them; or for some of the Lord’s signs that indicate the approach of the Final Hour. to come. On the day when some of your Lord’s signs come – such as the rising of the sun in the West – the faith of a disbeliever will not be of any benefit to him, nor will the good action of a believer who did not do good previously be of benefit to him. Say, O Messenger, to these idolaters who deny this, ‘Wait for one of these things; I am also waiting’.
Quienes desmienten la verdad, ¿acaso esperan que el ángel de la muerte y sus ayudantes vengan a ellos para quitarles sus almas, o que su Señor se presente ante ellos, o que se presenten algunos de los signos del Señor que indiquen la aproximación de la Hora Final? En el día en que aparezcan algunos de los signos de su Señor (como la salida del Sol por el occidente) la fe del incrédulo no le será de ningún beneficio, ni tampoco le será de beneficio la buena acción al creyente que no hizo el bien anteriormente. Mensajero, diles a estos idólatras que desmienten esto: “Sigan esperando alguna de estas cosas, yo también estoy esperando”.
-Ey Resul!- O yalanlayıcılar ancak dünyada ölüm meleği ve yardımcılarının onların ruhlarını almak için onlara gelmesini veya Rabbinin, ahirette aralarındaki davalara hükmetmek üzere kıyamet günü gelmesini veyahut kıyamet gününe işaret eden Rabbinin bazı alametlerinin gelmesini bekliyorlar. Oysa güneşin batıdan doğması gibi, Rabbinin ayetlerinden bazılarının geleceği gün, kâfir olan kimsenin iman etmesi ona bir fayda sağlamayacaktır. Mümin olan kimsenin de daha önce yapmadığı hayırlı bir ameli o vakitten sonra yapmasının artık bir faydası olmayacaktır. -Ey Resul!- O yalanlayan müşriklere de ki: “Bunlardan herhangi birisinin gelmesini bekleyip durun bakalım. Bizler de bekliyoruz.”
Nhóm phủ nhận đức tin không chờ đợi điều gì ngoài việc Thần Chết, cùng với nhóm Thiên Thần đến rút hồn họ trên trần gian này hoặc Thượng Đế của Ngươi sẽ đến gặp họ vào ngày Phán Xét ở Đời Sau - hỡi Thiên Sứ - để phân xử bọn họ, hoặc một số dấu hiệu từ Thượng Đế của Ngươi đến để báo trước thời khắc tận thế - như việc mặt trời mọc lên từ hướng tây - lúc đó niềm tin Iman của người Kafir không còn lợi ích gì và việc làm ngoan đạo của người có đức tin cũng trở nên vô giá trị lúc đó. Ngươi hãy bảo - hỡi Thiên Sứ - với nhóm người đa thần phủ nhận đức tin: Các ngươi hãy chờ đợi một trong những điều đó xảy ra đi và Ta cũng đang chờ đợi điều đó.
Naghihintay kaya ang mga tagapasinungaling maliban pa na pumunta sa kanila ang anghel ng kamatayan at ang mga tagatulong nito para kunin ang mga kaluluwa nila sa Mundo; o pumunta ang Panginoon mo sa Araw ng Pagpapasya sa Kabilang-buhay, O Sugo, para sa pagpapasya ng husga sa pagitan nila; o pumunta ang ilan sa mga tanda ng Panginoon mo na nagpapatunay sa Huling Sandali? Sa araw na pupunta ang ilan sa mga tanda ng Panginoon mo, gaya ng pagsikat ng araw mula sa kanluran nito, ay hindi magpapakinabang sa isang tatangging sumampalataya ang pananampalataya nito at hindi magpapakinabang sa isang mananampalataya ang gawain nito [kung] hindi siya gumawa ng isang kabutihan bago pa nito. Sabihin mo, O Sugo, sa mga tagapagtambal na tagapasinungaling na ito: "Maghintay kayo sa isa sa mga bagay na ito; tunay na Kami ay mga naghihintay."
The Disbelievers Await the Commencement of the Hereafter, or Some of its Portents
Allah sternly threatens the disbelievers, those who defy His Messengers, deny His Ayat and hinder from His path,
هَلْ يَنظُرُونَ إِلاَ أَن تَأْتِيهُمُ الْمَلَـئِكَةُ أَوْ يَأْتِىَ رَبُّكَ
(Do they then wait for anything other than that the angels should come to them, or that your Lord (Allah) should come...) on the Day of Resurrection,
أَوْ يَأْتِىَ بَعْضُ ءَايَـتِ رَبِّكَ يَوْمَ يَأْتِى بَعْضُ ءَايَـتِ رَبِّكَ لاَ يَنفَعُ نَفْسًا إِيمَانُهَا
(or that some of the signs of your Lord should come! The day that some of the signs of your Lord do come no good will it do to a person to believe then.) Before the commencement of the Day of Resurrection, there will come signs and portents of the Last Hour that will be witnessed by the people living at that time. In a section explaining this Ayah, Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«لَا تَقُومُ السَّاعَةُ حَتَّى تَطْلُعَ الشَّمْسُ مِنْ مَغْرِبِهَا فَإِذَا رَآهَا النَّاسُ آمَنَ مَنْ عَلَيْهَا فَذَلِكَ حِين»
(The Last Hour will not commence until the sun rises from the west. When the people witness that, they will all believe. This is when.
لاَ يَنفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ ءَامَنَتْ مِن قَبْلُ
(no good will it do to a person to believe then, if he believed not before.)) Ibn Jarir recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«ثَلَاثٌ إِذَا خَرَجْنَ لَا يَنْفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْل أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا، طُلُوعُ الشَّمْسِ مِنْ مَغْرِبِهَا وَالدَّجَّالُ وَدَابَّةُ الْأَرْض»
(Three, if they appear, then a soul will not benefit from its faith, if it had not believed before or earned good in its faith: when the sun rises from the west, Ad-Dajjal and the Beast of the earth.) Ahmad also recorded this Hadith, and in his narration, the Prophet mentioned the Smoke. Imam Ahmad recorded that `Amr bin Jarir said, "Three Muslim men sat with Marwan in Al-Madinah and they heard him talking about the signs (of the Last Hour). He said that the first sign will be the appearance of Ad-Dajjal. So these men went to `Abdullah bin `Amr and told him what they heard from Marwan about the signs. Ibn `Amr said, Marwan said nothing. I remember that I heard the Messenger of Allah ﷺ saying,
«إِنَّ أَوَّلَ الْآياتِ خُرُوجًا طُلُوعُ الشَّمْسِ مِنْ مَغْرِبِهَا وَخُرُوجُ الدَّابَّةِ ضُحًى فَأَيَّتُهُمَا كَانَتْ قَبْلَ صَاحِبَتِهَا فَالْأُخْرَى عَلَى أَثَرِهَا»
(The first of the signs to appear are the sun rising from the west and the Beast that appears in the early morning. Whichever comes before the other, then the second sign will appear soon after it.") Then `Abdullah said - and he used to read the Scriptures - "And I think the first of them is the sun rising from the west. That is because when it sets it comes under the Throne, prostrates and seeks permission to return. So it is permitted to return until Allah wants it to rise from the west. So it does as it normally would, it comes beneath the Throne, it prostrates and seeks permission to return. But it will get no response. Then it will seek permission to return again, but it will get no response, until what Allah wills of the night to pass goes by, and it realizes that if it is permitted to return it would not be able to reach the east. It says; `My Lord! The east is so far, what good would I be to the people' Until the horizons appear as a lightless ring, it seeks permission to return and is told; `Rise from your place,' so it rises upon the people from where it set." Then he recited,
لاَ يَنفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ ءَامَنَتْ مِن قَبْلُ
(no good will it do to a person to believe then, if he believed not before,) This was also recorded by Muslim in his Sahih, and Abu Dawud and Ibn Majah in their Sunans. Allah's statement,
لاَ يَنفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ ءَامَنَتْ مِن قَبْلُ
(no good will it do to a person to believe then, if he believed not before,) means, when the disbeliever believes then, it will not be accepted from him. As for those who were believers before, if they earned righteous deeds, they will have earned a great deal of good. If they had not done good nor repented before then, it will not be accepted from them, according to the Hadiths that we mentioned. This is also the meaning of Allah's statement,
أَوْ كَسَبَتْ فِى إِيمَـنِهَا خَيْرًا
(...nor earned good through his faith. ) meaning, one's good deeds will not be accepted from him unless he performed good deeds before. Allah said next,
قُلِ انتَظِرُواْ إِنَّا مُنتَظِرُونَ
(Say: "Wait you! We (too) are waiting.") This is a stern threat to the disbelievers and a sure promise for those who delay embracing the faith and repenting until a time when faith or repentance shall not avail. This will occur when the sun rises from the west because the Last Hour will then be imminent and its major signs will have begun to appear. Allah said in other Ayat,
فَهَلْ يَنظُرُونَ إِلاَّ السَّاعَةَ أَن تَأْتِيَهُمْ بَغْتَةً فَقَدْ جَآءَ أَشْرَاطُهَا فَأَنَّى لَهُمْ إِذَا جَآءَتْهُمْ ذِكْرَاهُمْ
(Do they then await (anything) other than the Hour, that it should come upon them suddenly But some of its portents have already come; and when it is upon them, how can they benefit then by their reminder) 47:18, and,
فَلَمَّا رَأَوْاْ بَأْسَنَا قَالُواْ ءَامَنَّا بِاللَّهِ وَحْدَهُ وَكَـفَرْنَا بِمَا كُنَّا بِهِ مُشْرِكِينَ فَلَمْ يَكُ يَنفَعُهُمْ إِيمَـنُهُمْ لَمَّا رَأَوْاْ بَأْسَنَا
(So when they saw Our punishment, they said: "We believe in Allah alone and reject (all) that we used to associate with Him as partners." Then their faith could not avail them when they saw Our punishment.) 40:84-85
With the advent of the explosion of Doomsday, all hidden realities will reveal themselves to the people. At that time, man will be compelled to accept God and act only at His behest, but acceptance at that time will have no value. Only that acceptance is real acceptance which takes place at the stage of the Almighty still being unseen. True faith lies in accepting, without seeing, that which one is compelled to accept after seeing. One who accepts after seeing has, as it were, not accepted at all. If those enjoying the power to choose today make themselves subject to God’s will, they will be rewarded by God with Paradise. But, if they bow down before God only after the arrival of Doomsday, their bowing down will amount to proving their guilt with more force. This will mean that, by their own admission, they did not accept something which was really worth accepting; they did not perform such tasks as were really worth performing.
158- Onlar, ille de kendilerine meleklerin gelmesini yahut Rabbinin gelmesini veya Rabbinin (kıyamete dair) alametlerinden birisinin gelmesini mi bekliyorlar? Rabbinin alametlerinden biri geldiği gün, daha önce iman etmemiş yahut imanında bir hayır kazanmamış olan kimseye imanı fayda vermez. De ki:“Bekleyin, biz de beklemekteyiz.”
158. Yüce Allah şöyle buyurmaktadır: Şu zulüm ve inatları devam edip giden bu kimseler neyi bekliyorlar? “Kendilerine” azabın öncüleri ve âhiretin habercileri olmak üzere “meleklerin” ruhlarını kabzetmek üzere “gelmesini” ki bu duruma gelecek olurlarsa imanın da salih amellerin de onlara faydası olmayacaktır “yahut Rabbinin” kullar arasında hüküm vermek ve iyilikte bulunanları mükâfaatlandırıp kötülükte bulunanları da cezalandırmak üzere “gelmesini, yahut Rabbinin” kıyametin yaklaştığına delil olan “alametlerinden birisinin gelmesini mi bekliyorlar?”“Rabbinin” artık kıyametin kopmasının yaklaştığının ve âhiret hayatının başlamasının yakın olduğunun kendisi ile bilineceği olağanüstü “alametlerinden biri geldiği gün, daha önce iman etmemiş yahut imanında bir hayır kazanmamış olan kimseye imanı fayda vermez.” Yani Allah’ın âyetlerinden herhangi birisi ortaya çıkacak olursa kâfire artık bundan sonra iman etmesinin faydası olmayacağı gibi, iyilikte kusuru bulunan mü’minlerin de hayrını daha çok artırmaya çalışmasının bir faydası olmayacaktır. Ona sadece bundan önce sahip olduğu imanın ve bu âyetlerden herhangi birisinin gelmesinden önce işlemiş olduğu hayırların faydası dokunacaktır.
Bundaki hikmet de gâyet açıktır. Çünkü iman ancak görülmediği halde inanıldığında ve kulun kendi ihtiyarı (seçim ve tercihi) ile olduğu takdirde fayda verir. Bu âyetlerin ortaya çıkmasından sonra ise artık her şey gözle ayan beyan görülür. Bu durumda iman etmenin bir faydası olmaz. Çünkü bu, suda boğulmak üzere yahut yangında yanmak üzere vb. durumda olup da ölümü gördüğü vakit içinde bulunduğu kötü halden vazgeçen kimsenin imanı gibi zaruret halinde mecburiyetten kaynaklanan bir imana benzer. Nitekim Yüce Allah şöyle buyurmaktadır:“Onlar bizim azabımızı gördüklerinde: Bir olarak Allah’a inandık, O’na eş tutmakta olduğumuz şeyleri de inkâr ettik, dediler. Ama bizim azabımızı gördüklerinde imanları onlara fayda vermedi. Bu, Allah’ın kulları hakkında geçerli olagelen sünnetidir/kanunudur.”(el-Mü’min, (40/84-85)
Peygamber sallallahu aleyhi ve sellem’den gelen pek çok sahih hadiste belirtildiğine göre bu kıyamete dair alametlerin birisinden kasıt, güneşin batıdan doğmasıdır. İnsanlar bunu göreceklerinde iman edecekler fakat imanlarının onlara faydası olmayacaktır. İşte o vakit de tevbe kapısı kapatılmış olacaktır.[8] Bu, Rasûlullah sallallahu aleyhi ve sellem’i yalanlayanlara gelmesi beklenen bir tehdit olduğundan ve onlar da hem peygambere hem de ona tâbi olanlara zamanla birtakım musibetlerin gelmesini beklediklerinden dolayı:“De ki: Bekleyin, biz de beklemekteyiz” hangimizin güven duymaya layık oldğunu bileceksiniz, diye buyrulmuştur.
Bu âyet-i kerimede Ehl-i Sünnet ve’l-Cemaatin, yaratılmışların sıfatlarına benzetme söz konusu olmaksızın istiva, nüzul (inme) ve gelme gibi ihtiyarî fiillerin Yüce Allah hakkında söz konusu olduğu yönündeki görüşüne delil vardır. Kitap ve sünnette bu anlamda pek çok buyruk vardır.
Yine bu ayetten kıyamet alametlerinden birinin güneşin batıdan doğması olduğu da anlaşılmaktadır. Hikmeti sonsuz Yüce Allah’ın kanunu, imanın ancak -az önce geçtiği gibi- mecburi değil de ihtiyarî olması halinde fayda vereceği şeklindedir. İnsan, hayrı imanı ile elde eder. İtaat, iyilik ve takva ancak kulun imana sahip olması halinde fayda verir ve artar. Kalpte iman bulunmayacak olursa bunların hiçbirisinin kişiye faydası olmaz.
Qu’Attendent donc les dénégateurs Ô Messager? Que l’Ange de la Mort (malaku l-mawti) et ses aides viennent saisir leurs âmes dans le bas monde ? Que ton Seigneur vienne le Jour du Jugement dans l’au-delà afin de juger entre eux ? Ou que certains signes de ton Seigneur indiquant l’imminence de l’Heure se manifestent ? Sache que lorsque certains signes de ton Seigneur se manifesteront, comme le lever du Soleil à l’Ouest, embrasser la foi et accomplir de bonnes œuvres sera alors inutile au mécréant comme au musulman qui n’en accomplissait pas auparavant. Ô Messager, dis à ces polythéistes dénégateurs : Faites comme nous, attendez l’un de ces trois évènements.
Poricatelji samo čekaju da im dođe melek smrti i njegovi pomoćnici da im duše uzmu na ovom svijetu, ili da dođe tvoj Gospodar na Sudnjem danu na Ahiretu da među njima presudi, ili da im dođu neki znakovi Gospodara tvog koji ukazuju na nastupanje Sudnjeg dana. Kada dođu znakovi tvog Gospodara koji ukazuju na nastupanje Sudnjeg dana - poput izlaska Sunca sa zapada - nevjernicima neće koristiti ako postanu vjernici, niti će vjerniku biti od koristi ako tada počne činiti neka dobra djela koja prije toga nije činio. Reci, o Poslaniče, tim višebošcima poricateljima: "Čekajte jednu od ovih pojava, a i mi ćemo čekati!"
"Yang mereka nanti-nanti tidak lain hanyalah kedatangan malaikat kepada mereka (untuk mencabut nyawa mereka), atau kedatangan Tuhanmu atau kedatangan sebagian tanda-tanda Tuhanmu. Pada hari datangnya sebagian tanda-tanda Tuhanmu, iman seseorang tidaklah bermanfaat lagi bagi dirinya sendiri yang belum beriman sebelum itu, atau dia (belum) mengusahakan kebaikan dalam masa imannya. Katakanlah, 'Tunggulah olehmu, sesungguhnya kami pun menunggu (pula)'." (Al-An'am: 158).
(158) Allah berfirman, "Tiada yang mereka nanti-nantikan di atas kezhaliman dan pengingkaran mereka hanya ﴾ أَن تَأۡتِيَهُمُ ﴿ "ke-datangan" mukadimah azab dan mukadimah akhirat kepada mereka dengan datangnya ﴾ ٱلۡمَلَٰٓئِكَةُ ﴿ "malaikat" kepada mereka untuk men-cabut nyawa mereka. Jika mereka telah sampai pada keadaan ini maka iman dan amal shalih tidaklah berguna bagi mereka. ﴾ أَوۡ يَأۡتِيَ رَبُّكَ ﴿ "Atau kedatangan Tuhanmu," untuk memberikan keputusan di antara manusia dan memberikan balasan kepada orang-orang yang ber-buat baik dan orang-orang yang berbuat buruk. ﴾ أَوۡ يَأۡتِيَ بَعۡضُ ءَايَٰتِ رَبِّكَۗ ﴿ "Atau kedatangan sebagian tanda-tanda Tuhanmu," yang menunjukkan dekatnya Kiamat. ﴾ يَوۡمَ يَأۡتِي بَعۡضُ ءَايَٰتِ رَبِّكَ ﴿ "Pada hari datangnya sebagian tanda-tanda Tuhanmu," yang luar biasa yang dengannya diketahui bahwa Kiamat telah dekat dan bahwa Kiamat sudah di ambang pintu. ﴾ لَا يَنفَعُ نَفۡسًا إِيمَٰنُهَا لَمۡ تَكُنۡ ءَامَنَتۡ مِن قَبۡلُ أَوۡ كَسَبَتۡ فِيٓ إِيمَٰنِهَا خَيۡرٗاۗ ﴿ "Iman seseorang tidaklah bermanfaat lagi bagi dirinya sendiri yang belum beriman sebelum itu, atau dia (belum) mengusahakan kebaikan dalam masa imannya." Maksudnya, jika sebagian tanda-tanda Allah telah muncul, maka iman orang kafir tidak berguna jika dia beriman, begitu pula orang-orang Mukmin yang lalai, tidak berguna lagi penambahan kebaikannya sesudah itu. Yang berguna baginya adalah imannya yang telah dia miliki sebe-lum itu, dan kebaikan yang dia laksanakan sebelum munculnya sebagian tanda-tanda tersebut. Hikmah masalah ini sangat jelas. Iman berguna bagi seorang hamba jika ia merupakan iman kepada yang ghaib dan dilakukan atas dasar kemauan seorang hamba. Ada-pun jika tanda-tanda Kiamat telah datang, perkaranya bisa dilihat oleh mata, maka iman tiada lagi berguna, karena ia sama dengan iman terpaksa seperti imannya orang yang tenggelam, imannya orang yang terbakar dan yang sepertinya yang melihat kematian di depan mata, maka dia pun meninggalkan kemaksiatan yang da-hulu dilakukannya sebagaimana Firman Allah,
﴾ فَلَمَّا رَأَوۡاْ بَأۡسَنَا قَالُوٓاْ ءَامَنَّا بِٱللَّهِ وَحۡدَهُۥ وَكَفَرۡنَا بِمَا كُنَّا بِهِۦ مُشۡرِكِينَ 84 فَلَمۡ يَكُ يَنفَعُهُمۡ إِيمَٰنُهُمۡ لَمَّا رَأَوۡاْ بَأۡسَنَاۖ سُنَّتَ ٱللَّهِ ٱلَّتِي قَدۡ خَلَتۡ فِي عِبَادِهِۦۖ ﴿
"Maka tatkala mereka melihat azab Kami, mereka berkata, 'Kami beriman hanya kepada Allah saja dan kami kafir kepada sesembahan-sesembahan yang telah kami persekutukan dengan Allah'. Maka iman mereka tiada berguna bagi mereka tatkala mereka telah melihat siksa Kami. Itulah sunnah Allah yang telah berlaku terhadap hamba-hambaNya." (Al-Mu`min: 84-85).
Banyak hadits-hadits shahih dari Nabi[68] yang menjelaskan bahwa yang dimaksud dengan "ayat" (sebagian tanda Allah) adalah terbitnya matahari dari barat. Bahwa jika manusia telah melihatnya, niscaya mereka semuanya beriman, tetapi iman mereka tidak lagi berguna pada hari itu, dan pintu taubat ditutup. Manakala ini adalah ancaman bagi orang-orang yang mendustakan Rasulullah yang ditunggu-tunggu sementara mereka juga menunggu Nabi dan para pengikutnya tertimpa kesulitan dan musibah kehidupan, maka Allah berfirman, ﴾ قُلِ ٱنتَظِرُوٓاْ إِنَّا مُنتَظِرُونَ ﴿ "Katakanlah, 'Tunggulah olehmu, sesung-guhnya kami pun menunggu (pula)'." Maka kamu akan mengetahui siapa yang berada di atas kebenaran.
Ayat ini mengandung dalil bagi madzhab Ahlus Sunnah wal Jama'ah dalam menetapkan perbuatan sukarela (ikhtiyariyah) bagi Allah seperti istiwa` (bersemayam), nuzul (turun) dan ityan (datang) bagi Allah tanpa menyamakannya dengan sifat makhluk. Dan dalil seperti ini sangat banyak di dalam al-Qur`an dan as-Sunnah.
Ayat ini mengandung penjelasan bahwa sebagian tanda-tanda Kiamat adalah terbitnya matahari dari barat.
Bahwasanya Allah Mahabijaksana, dan sunnatullah itu ber-laku, bahwa iman itu berguna selama ia dilakukan secara sukarela bukan terpaksa seperti yang telah dijelaskan, bahwa manusia men-dapatkan kebaikan dengan imannya. Ketaatan, kebaikan dan ke-takwaan hanyalah berguna dan berkembang jika seorang hamba memiliki iman. Jika hati kosong dari iman, maka semua itu sedikit pun tidaklah berguna.
Commentary
The major portion of Surah Al-An` am has been revealed to correct the beliefs and deeds of the people of Makkah and the disbelievers of Arabia and to remove their doubts and to answer questions raised by them.
All through the Surah, specially in the previous verses, the people of Makkah and the rest of Arabia were given to understand that they had seen open signs and miracles at the hands of the Holy Prophet ﷺ . They had heard about the prophesies of past books and prophets about him. Then, they had themselves listened to the recitation of the Qur'an from one totally unlettered (Ummiyy) - a standing miracle on its own. Now the avenues of truth lay open before them. The argument of Allah Ta` ala stood conclusively established against them. Believing was all they needed to do. What else could it be they were waiting for before they would do that?
This subject was eloquently put in the cited verse by saying:
هَلْ يَنظُرُونَ إِلَّا أَن تَأْتِيَهُمُ الْمَلَائِكَةُ أَوْ يَأْتِيَ رَبُّكَ أَوْ يَأْتِيَ بَعْضُ آيَاتِ رَبِّكَ
(They are waiting for nothing less than that the angels come to them or comes your Lord or come some signs of your Lord).
In other words, it means: ` Are these people waiting to believe only when the angels of death reach them, or are they waiting to be on the plains of Resurrection when Allah Ta` ala will come to decide destinies, or are they waiting to see some last signs of the coming of the fateful Day of Doom. That the most exalted Rabb of all shall appear on the Judgment Day has been mentioned in several verses of the Holy Qur'an. Speaking in the same terms, a verse from Surah Al-Baqarah says:
هَلْ يَنظُرُونَ إِلَّا أَن يَأْتِيَهُمُ اللَّـهُ فِي ظُلَلٍ مِّنَ الْغَمَامِ وَالْمَلَائِكَةُ وَقُضِيَ الْأَمْرُ
They are looking forward to nothing but that Allah comes upon them in canopies of clouds with the angels ter is closed - 2:210.
The state in which Allah Ta` ala shall appear on the Judgment Day cannot be conceived by human imagination. Therefore, in the case of such verses, the standard creed of the noble ha-bah and righteous elders of the Muslim Ummah is that one should believe in what has been mentioned in the Qur'an, have faith in it, then resign the matter of how it shall come to pass to Divine knowledge. For instance, in the case of the verse quoted above, one should be certain that Allah Ta` ala will be present on the Day of Judgment - without having to worry about the state and orientation in which this would happen.
Next in the verse, it was said:
يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَبِّكَ لَا يَنفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِن قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا
(The day some signs of your Lord come, the believing of a per-son will be of no use to him who had never believed before, or had not earned some good through his faith).
The warning given here is that, as soon as some of these signs of Allah appear, the doors of Taubah (repentance) will be closed. Anyone who had not come to believe before this happens will find his or her declaration of faith after that as unacceptable. As for a person who had believed before but had done nothing by way of good deeds will find that his or her act of Taubah and the resolve to be good in future deeds - after these signs - are not acceptable. In short, that will be ominous time when the Taubah of a disbeliever from his disbelief and the Taubah of a sinner from his sin and disobedience, even if offered, will not be accepted.
The reason is that 'Iman (faith) and Taubah (repentance) can be accepted only upto the time it remains within the choice of a person. Once Divine punishment and the reality of the-life-to-come become open to perception, every human being stands compelled to believe and abstain from sin. A faith under duress and a repentance under threat are not acceptable.
There are many verses of the Qur'an which mention how the people condemned to Hell will start wailing on arrival there. They will make big promises that should they be returned back to the mortal world, they would do nothing but believe and be good in deeds. But, the answer given to them will be: The time for belief and deed is over. What you are saying now is because you have no other choice. This is not valid.
Explaining this verse, the Holy Prophet ﷺ is reported to have said : When comes the last among the signs of the Qiyamah and the sun will rise from the West instead of the East seeing which the disbelievers of the whole world will start saying that they now believe. All those who had been disobedient will turn into the obedient ones. But, at that time, no believing and no repenting will remain worth accepting. (Al-Baghawi on authority from Sayyidna Abu Hurairah ؓ .
However, what we do know from the Qur'anic explanation is the fact that there will be the manifestation of some signs following which the door of Taubah (repentance) will be closed - no Taubah from a disbeliever or sinner will be accepted after that. But, the Qur'an itself has not made it clear as to what that sign is.
In the Tafsir of this verse, there is a Hadith narrated by Sayyidna Abu Hurairah رضی اللہ تعالیٰ عنہ appearing in Sahih al-Bukhari where the Holy Prophet ﷺ has been reported to have said:
` Qiyamah will not stand established until passes the event that the sun rises from the West. When people see this sign, they will all believe. This will be the time about which the Qur'an says - believing then will not benefit anyone.'
The following details about it have been reported in Sahib Muslim as based on a narration from Sayyidna Hudayfah ibn Usayd ؓ .
Once the Sahabah were talking among themselves about the signs of Qiyamah when the Holy Prophet ﷺ came in. At that time, he said: Qiyamah will not come in fact until you have seen ten signs: (1) The sun rising from the West, (2) a particular kind of smoke, (3) the animal of the earth, (4) the coming out of Gog and Magog, (5) the coming of ` Isa (علیہ السلام) (6) the coming of Anti-Christ (Dajjal), (7) the sinking of land at three places - in the East ..., (8) in the West, and ... (9) in the Arabian Peninsula, and (10) a fire which will emerge from an abyss in Eden and will move driving people ahead of it.
And in the Musnad of Ahmad, it has been reported on the authority of Sayyidna Ibn ` Umar ؓ that the Holy Prophet ﷺ said: Out of these signs, the first to come will be the rising of the sun from the West, and the appearance of the animal of the earth.
Imam Al-Qurtubi, in his Tazkirah, and Hafiz ibn Hajar, in Sharh al-Bukhari, while citing a narration from Sayyidna ` Abdullah ibn ` Umar ؓ have also reported that the Holy Prophet ﷺ said: After this event, that is, after the rising of the sun from the West, the world will keep surviving for one hundred and twenty years. (Ruh al Ma'ani)
After these details, there is a question. According to authentic religious reports, when Sayyidna ` Isa (علیہ السلام) will return to the world, he will invite people to believe. People would believe. Islam will become the religion of the world. It is obvious that, should believing at that time remain unacceptable, this call and the entry of people in the fold of Islam would become meaningless.
In Tafsir Ruh al-Ma'ani, commentator Alusi answers this by saying that the event of the sun rising from the West will take place after the passage of a long time since the appearance of Sayyidna ` Isa (علیہ السلام) - and that would be the time when the door of Taubah will close.
` Allamah Balqini and others say that it is not improbable that this prohibition of faith and repentance being unacceptable, as tied with the rising of the sun from the West, may not remain operative through the last period. It could be that this restriction changes after the pas-sage of some time, and faith and repentance start being acceptable again. (Ruh al-Ma'ani) (Allah knows best)
To sum up, it can be said that: Though, the sign after the appearance of which Taubah will not be acceptable has not been clarified in the present verse, but, from the statement of the Holy Prophet ﷺ ، it has become evident that it means the rising of the sun from the West.
Then, remains the question: Why has the Qur'an itself left it un-clarified? According to Tafsir Al-Bahr Al-Muhit, the very ambiguity of the Qur'an at this place is more suited to the task of putting heedless human beings on alert so that they could draw their essential lesson from all forthcoming events of ominous nature and hasten to repent and correct their course of life.
In addition to that, in this ambiguity and brevity, there is the ad-vantage that everyone will be alerted to the danger that the way the door of repentance shall be closed when the sun rises from the West for all human beings, the same way it happens in a miniaturized form when, for everyone personally and individually, the door of Taubah is shut close for one at the time of death. This phenomena has been de-scribed in another verse of the Holy Qur'an clearly as well:
وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ حَتَّىٰ إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّي تُبْتُ الْآنَ
And Taubah is not accepted from those who keep committing sins until death visits one of them and they say, ` now I repent - 4-18.'
Explaining this, the Holy Prophet ﷺ said:
اِنَّ تَوبۃَ العَبدِ تُقبَلُ مَا لَم یُغرغِر
The Taubah of a servant of Allah continues being accepted until comes the agony of death (when Ruh comes into the throat and creates a recognizable, parting, hurtling, sound).
This tells us that at the time when man is taking his last breath and the soul is about to depart from the body - since angels of death come in sight - even then, repentance is not accepted. It is obvious enough that this state of affairs too is a significant sign from Allah. Therefore, included under this verse is this time of death as well as it is also in the saying of some ` Ulama' and other pious elders reported in Al-Bahr Al-Muhit: مَن مَاتَ فقَد قامت قِیَامَتہ that is, ` whoever dies, his Day of Doom (Qiyamah) has dawned at that very instant.' This is so because the place and time of deeds is all over. What one expects in return for his deeds in his mortal life, he would start seeing a sample from it right from the time he has been lowered into his grave. The Persian poet, Sa'ib has put it pithily in poetry:
تَوبَہ ہارا نفس باز پسیں دست زدست بیخبر دیر رسیدی درمحمل بستند
Your repentance after the last breath stands rejected Unaware man, you are late, the door of the beloved is closed.
Worth noting here is the nuance of the Arabic language in that it was first said in the verse اَوْ يَأْتِيَ بَعْضُ آيَاتِ رَبِّكَ (or come some signs of your Lord) and then, by repeating the same sentence, it was said: يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَبِّكَ لَا يَنفَعُ نَفْسًا إِيمَانُهَا (The day come some signs of your Lord, the believing of a person shall be of no use to him). It will be noticed that no pronoun has been used here to make the statement brief. This seems to suggest that: بَعْضُ آيَاتِ (Ba` edu Ayat: some signs) mentioned first are not the same as those mentioned in: بَعْضُ آيَاتِ (Ba` edu Ayat: some signs) of the second sentence, that is, they are different from each other. This may be a hint towards the substance of the narration from Sayyidna Hudhayfah ibn Usayd ؓ you have read a little earlier in which he has enumerated ten important signs of the coming of Qiyamah, the last of them being the rising of the sun from the West which is symbolic of the discontinuation of the acceptance of Taubah.
At the end of the verse, it was said: قُلِ انتَظِرُوا إِنَّا مُنتَظِرُونَ (Say, "Wait, of course, we are waiting" ). The address here is to the Holy Prophet ﷺ . He is being asked to tell those people that they, despite the arguments of Allah conclusively established against them, still wish to wait for death or the Day of Doom (Qiyamah), then, they are welcome to it. They can wait if they must. As for us, we too shall be waiting to see what their Rabb decides to do with them.
Orang-orang kafir itu hanya menunggu kedatangan Malaikat Maut dan para pembantunya untuk mencabut nyawa mereka di dunia, atau menunggu kedatangan Tuhanmu -wahai Rasul- di akhirat untuk menjatuhkan keputusan yang tegas kepada mereka, atau menunggu datangnya sebagian tanda-tanda dari Tuhanmu yang menunjukkan akan datangnya hari Kiamat. Pada hari datangnya sebagian tanda-tanda dari Tuhanmu -seperti terbitnya matahari dari barat- imannya orang yang kafir tidak akan berguna baginya, dan amal baik seorang mukmin tidak akan berguna baginya apabila ia belum pernah berbuat baik sedikit pun sebelumnya. Katakanlah -wahai Rasul- kepada orang-orang yang musyrik serta mendustakanmu itu, “Tunggulah salah satu dari hal-hal tersebut. Sesungguhnya Kami pun sedang menunggunya.”
Sesungguhnya orang-orang yang membuat agama mereka terpecah belah, yaitu orang-orang Yahudi dan orang-orang Nasrani yang mengambil sebagian agamanya dan mengabaikan sebagian yang lain, dan mereka terpecah belah menjadi kelompok-kelompok yang berselisih paham itu sama sekali bukan golonganmu, wahai Rasul. Kamu sama sekali tidak bertanggung jawab atas kesesatan mereka. Tugasmu hanyalah memberikan peringatan kepada mereka karena urusan mereka diserahkan kepada Allah. Kemudian pada hari Kiamat kelak Allah akan memberitahukan kepada mereka perihal apa yang telah mereka perbuat di dunia, lalu Dia akan memberikan balasan yang setimpal kepada mereka.
159- Dinlerini parça parça edip fırka fırka ayrılanlar var ya, senin onlarla hiçbir ilişkin yoktur. Onların işi ancak Allah’a aittir. Sonra da O, yaptıklarını kendilerine haber verecektir.
160- İyilikle gelene onun on misli (mükafat) vardır. Kötülükle gelen de ancak onun misli ile cezalandırılır. Onlara zulmedilmez.
159. Yüce Allah, burada birilerini tehdit etmektedir. Bunlar, dinlerini parça parça eden, yani onu kısım kısım ayırıp dinleri hususunda tefrikaya düşen, bunun sonucunda da yahudilik, hristiyanlık, mecusilik gibi dinden sadece kişiye hiçbir fayda sağlamayacak birtakım isimleri pay edip alanlardır. Ya da şeriatın sadece bir bölümünü alıp onu din kabul etmeleri ve onun benzerini yahut da ondan daha da önemlisini terk etmeleri suretiyle imanları kâmil olmayan kimselerdir. Nitekim ümmeti bölen bid’at ve dalâlet ehli fırkaların durumu bu şekildedir. Buna göre ayet-i kerime dinin bir araya gelmeyi ve kaynaşmayı emrettiğine, buna karşılık din hususunda, dinin usulünde ve fer’î meselelerinde tefrikaya düşmenin yasakladığına delil vardır.
Devamla Yüce Allah dinlerini parça parça edip tefrikaya düşenlerden uzak kalmasını emrederek:“Senin onlarla hiçbir ilişkin yoktur” buyurmaktadır. Yani sen onlardan değilsin, onlar da senden değildirler. Çünkü onlar sana muhalefet etmiş ve sana karşı inatlaşmış kimselerdir. “Onların işi ancak Allah’a aittir.” O’na döndürüleceklerdir ve O da amellerinin karşılığını onlara verecektir. “Sonra da O, yaptıklarını kendilerine haber verecektir.”
160. Daha sonra Yüce Allah amellerine verilecek karşılığın niteliğini belirterek şöyle buyurmaktadır: Sözlü ve fiilî, gizli ve açık, Allah’ın hakkı ile ilgili veya kullarının hakkı ile ilgili olsun herhangi bir “iyilikle gelene bunun on misli (mükafat) vardır.”Bu iyiliğe verilecek olan kat kat mükâfaatın en alt sınırıdır.“Kötülükle gelen de ancak onun misli ile cezalandırılır.” Bu da Yüce Allah’ın eksiksiz adalet ve ihsanının bir neticesidir. O, zerre ağırlığı kadar bile zulmetmez. Bundan dolayı:“Onlara zulmedilmez” buyurmuştur.
Ceux parmi les juifs et les chrétiens qui ont émietté leur religion, en en prenant une part et en en rejetant une autre, et se sont divisés en sectes, tu n’en es en rien fautif ô Messager et tu es
certes innocent de leur égarement. Tu n’es tenu que de les avertir et il appartient à Allah de juger leur cas. C’est Lui ensuite qui les informera de ce qu’ils faisaient dans le bas monde et les rétribuera en conséquence.
Criticizing Division in the Religion
Mujahid, Qatadah, Ad-Dahhak and As-Suddi said that this Ayah was revealed about the Jews and Christians. Al-`Awfi said that Ibn `Abbas commented,
إِنَّ الَّذِينَ فَرَّقُواْ دِينَهُمْ وَكَانُواْ شِيَعًا
(Verily, those who divide their religion and break up into sects...) "Before Muhammad was sent, the Jews and Christians disputed and divided into sects. When Muhammad was sent, Allah revealed to him,
إِنَّ الَّذِينَ فَرَّقُواْ دِينَهُمْ وَكَانُواْ شِيَعًا لَّسْتَ مِنْهُمْ فِى شَىْءٍ
(Verily, those who divide their religion and break up into sects, you have no concern with them in the least.) It is apparent that this Ayah refers to all those who defy the religion of Allah, or revert from it. Allah sent His Messenger with guidance and the religion of truth so that He makes it victorious and dominant above all religions. His Law is one and does not contain any contradiction or incongruity. Therefore, those who dispute in the religion,
وَكَانُواْ شِيَعاً
(...and break up into sects,) religious sects, just like those who follow the various sects, desires and misguidance - then Allah has purified His Messenger from their ways. In a similar Ayah, Allah said,
شَرَعَ لَكُم مِّنَ الِدِينِ مَا وَصَّى بِهِ نُوحاً وَالَّذِى أَوْحَيْنَآ إِلَيْكَ
(He (Allah) has ordained for you the same religion which He ordained for Nuh, and that which We have revealed to you.)42:13 A Hadith reads,
«نَحْنُ مَعَاشِرُ الْأَنْبِيَاءِ أَوْلَادُ عَلَّاتٍ دِينُنَا وَاحِد»
(We, the Prophets, are half brothers but have one religion.) This, indeed, is the straight path which the Messengers have brought and which commands worshipping Allah alone without partners and adhering to the Law of the last Messenger whom Allah sent. All other paths are types of misguidance, ignorance, sheer opinion and desires; and as such, the Messengers are free from them. Allah said here,
لَّسْتَ مِنْهُمْ فِى شَىْءٍ
(You have no concern with them in the least...) 6:159. Allah's statement,
إِنَّمَآ أَمْرُهُمْ إِلَى اللَّهِ ثُمَّ يُنَبِّئُهُم بِمَا كَانُواْ يَفْعَلُونَ
(Their affair is only with Allah, Who then will tell them what they used to do.) is similar to His statement,
إِنَّ الَّذِينَ ءَامَنُواْ وَالَّذِينَ هَادُواْ وَالصَّـبِئِينَ وَالنَّصَـرَى وَالْمَجُوسَ وَالَّذِينَ أَشْرَكُواْ إِنَّ اللَّهَ يَفْصِلُ بَيْنَهُمْ يَوْمَ الْقِيـمَةِ
(Verily, those who believe, and those who are Jews, and the Sabians, and the Christians, and the Majus, and those who worship others besides Allah; truly, Allah will judge between them on the Day of Resurrection.) 22:17 eAllah then mentioned His kindness in His decisions and His justice on the Day of Resurrection, when He said,
"Sesungguhnya orang-orang yang memecah-belah agamanya dan mereka (terpecah) menjadi beberapa golongan, maka tidak ada sedikit pun tanggung jawabmu terhadap mereka. Sesungguhnya urusan mereka hanyalah (terserah) kepada Allah, kemudian Allah akan memberitahukan kepada mereka apa yang telah mereka per-buat. Barangsiapa membawa amal yang baik, maka baginya (pahala) sepuluh kali lipat amalnya, dan barangsiapa yang membawa per-buatan yang jahat, maka dia tidak diberi pembalasan melainkan yang seimbang dengan kejahatannya, sedang mereka sedikit pun tidak dianiaya (dirugikan)." (Al-An'am: 159-160).
(159) Allah mengancam orang-orang yang memecah-belah agamanya sehingga mereka telah terpecah-belah di dalamnya, ma-sing-masing orang mengambil nama yang tidak berguna baginya dalam agamanya seperti Yahudi, Nasrani dan Majusi, atau iman-nya tidak sempurna dengannya seperti dengan cara mengambil sesuatu dari syariat dan menjadikannya sebagai agamanya dan meninggalkan yang semisal dengannya atau yang lebih utama darinya sebagaimana yang dilakukan oleh pemecah-belah umat dari kalangan ahli bid'ah dan kesesatan yang memecah belah umat. Ayat yang mulia ini menunjukkan bahwa agama memerintahkan kepada kesatuan dan persatuan, dan melarang perpecahan dan perselisihan dalam agama dan persoalan-persoalan prinsip mau-pun cabang. Agama memerintahkan untuk melepaskan diri dari orang-orang yang memecah-belah umatnya.
Dia berfirman, ﴾ لَّسۡتَ مِنۡهُمۡ فِي شَيۡءٍۚ ﴿ "Tidak ada sedikit pun tanggung jawabmu terhadap mereka." Maksudnya, kamu tidak termasuk mereka dan mereka tidak termasuk kamu, karena mereka menyelisihi dan menentangmu. ﴾ إِنَّمَآ أَمۡرُهُمۡ إِلَى ٱللَّهِ ﴿ "Sesungguhnya urusan mereka hanya-lah (terserah) kepada Allah." Mereka kembali kepadaNya dan Dia membalas mereka sesuai dengan amal mereka.
﴾ ثُمَّ يُنَبِّئُهُم بِمَا كَانُواْ يَفۡعَلُونَ ﴿ "Kemudian Allah akan memberitahukan kepada mereka apa yang telah mereka perbuat."
(160) Kemudian Allah menyebutkan sifat balasan. Dia ber-firman, ﴾ مَن جَآءَ بِٱلۡحَسَنَةِ ﴿ "Barangsiapa membawa amal yang baik," perka-taan dan perbuatan, lahir dan batin yang berkait dengan hak Allah dan hak hamba-hambaNya, ﴾ فَلَهُۥ عَشۡرُ أَمۡثَالِهَاۖ ﴿ "maka baginya (pahala) se-puluh kali lipat amalnya." Ini adalah pelipatgandaan minimal.﴾ وَمَن جَآءَ بِٱلسَّيِّئَةِ فَلَا يُجۡزَىٰٓ إِلَّا مِثۡلَهَا ﴿ "Dan barangsiapa yang membawa perbuatan yang jahat, maka dia tidak diberi pembalasan melainkan yang seimbang dengan kejahatannya." Ini adalah keadilan dan kebaikan Allah yang sempur-na dan bahwa Dia tidak berlaku zhalim sedikit pun. Oleh karena itu dia berfirman, ﴾ وَهُمۡ لَا يُظۡلَمُونَ ﴿ "Sedang mereka sedikit pun tidak dianiaya (dirugikan)."
Quả thật, những ai đã phân chia phe phái giống như Do Thái và Thiên Chúa, chỉ tuân theo một số giáo lý và bác bỏ số giáo lý còn lại thì Ngươi - hỡi Thiên Sứ - không thuộc nhóm họ, Ngươi vô can với mọi điều lầm lạc họ đã làm, chẳng qua Ngươi chỉ là người cảnh báo trước cho chọ, hãy bỏ mặc việc làm của họ cho Allah, nhất định vào Ngày Sau Allah sẽ cho họ biết cụ thể về việc làm của họ ở trần gian và ban thưởng xứng đáng cho họ.
-Ey Resul!- Dinlerinin bir kısmını uygulayıp, bir kısmını terk etmek suretiyle onu paramparça kılan ve birçok ayrı fırkalara bölünen Yahudi ve Hristiyanlarla senin bir ilişkin yoktur. Sen onların içinde bulundukları sapıklıklardan berîsin. Senin sorumluluğun onları uyarmaktan başka bir şey değildir. Onların durumları Allah’a kalmıştır. Sonrasında kıyamet günü gelince dünyada yapmış oldukları şeyleri onlara bildirecek ve yaptıklarının karşılığını verecektir.
In verità, coloro che hanno abbracciato una parte della loro religione abbandonandone un'altra, Ebrei o Nazareni, erano già gruppi divisi. Ciò che fanno non ti riguarda, o Messaggero, tu non sei responsabile della loro perdizione: Non devi fare altro che avvertirli; la loro questione è nelle mani di Allāh. Dopodiché, nel Giorno del Giudizio, li informerà di ciò che compievano in questa vita e li retribuirà per ciò.
Tunay na ang mga gumawa sa relihiyon nila na nagkahati-hati kabilang sa mga Hudyo at mga Kristiyano yayamang kumuha sila ng isang bahagi nito at nag-iwan sila ng isang bahagi nito at sila ay naging mga sektang nagkaiba-iba, ikaw, O Sugo, ay hindi kabilang sa kanila sa anuman sapagkat ikaw ay walang-kaugnayan sa anumang taglay nilang pagkaligaw. Walang kailangan sa iyo kundi ang pagbibigay-babala sa kanila sapagkat ang nauukol sa kanila ay nakatalaga kay Allāh. Pagkatapos Siya, sa Araw ng Pagbangon, ay magpapabatid sa kanila hinggil sa anumang dati nilang ginagawa sa Mundo para gumanti Siya sa kanila roon.
O Messenger, have nothing to do with those Jews and Christians who divided their religion, by taking part of it and leaving out another part, and turned into various sects. You are innocent of the misguidance that they adopt. Your duty is only to warn them. Their matter is entrusted to Allah and then, on the Day of Judgement, He will tell them about what they used to do in the world and repay them for that.
Doista oni jevreji i kršćani koji su svoju vjeru rasparčali uzimajući jedan dio a ostavljajući drugi, i koji su se u razne skupine podijelili nemaju ništa sa tobom, o Poslaniče, i ti si čist od njihove zablude. Tvoje je samo da ih upozoriš, a Allahu prepusti njihov slučaj. Zatim, na Sudnjem danu, On će ih obavijestiti o onome što su radili na dunjaluku i dat će im ono što su zaslužili.
Commentary
As pointed out earlier, a major portion of Surah Al-An'am is devoted to addressing the disbelievers of Makkah and answering questions asked by them. They were told that the straight path to Allah was following the Qur'an and the Holy Prophet ﷺ . Before him, during the time of past prophets, salvation depended on following their books and code of laws. The same thing is true today. Today, salvation lies in following nothing but the Shari` ah brought by him. So, they were asked to become reasonable, take the straight path and avoid exchanging it with paths of error right and left. If they did that, they were warned, these ways of error will throw them far away from the way of Allah.
The first (159) of the two verses carries a general address included wherein are the disbelievers of Arabia, the Jews and Christians and Muslims, all of them. Addressing them, stated there is the sad end of those who turn away from the straight path of Allah - and the instruction given to the Holy Prophet ﷺ is that he should have nothing to do with those who take to the ways of error. Then, out of these, there are those ways of error which take one in a direction totally opposite to what the straight path is, such as the ways of the disbelievers, polytheists and the people of the Book. Then, there are other ways too, which do not, though, take one all the way in the opposite direction, but misguide them any way by pulling them away from the straight path and putting them on ways to the right and left. These are ways of 'doubts' and 'innovations' in the true and settled faith (Shubhat and Bid'at). They too lead one astray.
So, it was said: إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا لَّسْتَ مِنْهُمْ فِي شَيْءٍ ۚ إِنَّمَا أَمْرُهُمْ إِلَى اللَّـهِ ثُمَّ يُنَبِّئُهُم بِمَا كَانُوا يَفْعَلُونَ ﴿159﴾ (Surely, those who have made divisions in their religion and turned into factions, you have nothing to do with them. Their case rests with Allah alone; then He will tell them what they have been doing).
In this verse, made clear first was that the Messenger of Allah was free of any responsibility concerning those who land themselves into the ways of error. The noble Prophet, may the blessings of Allah, and peace be upon him, had nothing to do with them. Then, they were given the notice of warning that their case was, sufficient to say, in the hands of Allah Ta` ala, and it was He who would punish them on the day of Qiyamah.
As for ` having made divisions in religion and turning into factions' mentioned in the verse is concerned, it refers to the practice of not following the basic principles of established religion, rather electing to follow personal whims and desires, or become willing victims of Satanic instigations and deceptions, as an outcome of which, one would add something new to it, or leave some of that which is already there.
Stern Warnings against Making Additions in Established Religion
According to Tafsir Mazhari, included here are the peoples of the past communities as well, those who had abandoned their basic religion and had added to it things on their own - and with them, there are the deviators and innovators (the partisans of Bid'ah) of this Ummah too, who keep adding baseless things, on their own, into the Din of Islam. About this, the Holy Prophet ﷺ has said:
` My Ummah will face the same conditions faced by the Bani Isra'il. The kind of evil practices in which they got involved will also affect the people of my Ummah. The Bani Isra'il had split into seventy two sects. My Ummah will break up into seventy three sects - all of them will go to Hell, except one. The Sahabah asked about the group which would be so blessed with salvation. He said: مَا اَنَا عَلَیہِ اَصحَابِی (ma ana 'alaihi wa ashabi : That on which am I and my Companions) ' - that is, the collective body of people which follows my way and the way of my Sababah will be blessed with salvation. (This narration from Sayyidna ibn ` Umar ؓ عنہما has been reported by Tirmidhi and Abu Daud)
Al-Tabarani has reported on sound authority from Sayyidna Faruq al-A'zam ؓ ، that he told Sayyidnah ` A'ishah ؓ that the sects mentioned in this verse are the people of Bid'ah (innovators in established religion) who, following their whims and desires, invent new ways in religion. The same view has been reported from Sayyidna Abu Hurairah ؓ with sound authority. Therefore, the Holy Prophet ﷺ has emphatically prohibited the invention and introduction of new methods in religion on one's own.
Based on a narration from Sayyidna Al-` Irbad ibn Sariyah, Imam Ahmad, Abu Dawud, Tirmidhi رحمۃ اللہ علیہم and others have reported that the Holy Prophet ﷺ said:
` Those who live after me will see many differences. Therefore, (I order you that) you should, abiding by my Sunnah (way) and the Sunnah of my rightly-guided successors (Khulafa' ar-Rashidin) strictly, keep doing what you do while adhering to nothing but these, avoid the temptation of falling for new methods because everything introduced anew into the religion is Bid'ah, and every Bid'ah is error and straying.'
In another Hadith, he said: ` One who stood separated from the Jama` ah, even to the measure of a span between the extended thumb and the little finger, he has taken out the band of allegiance to Islam from around his neck. (Abu Dawud and Ahmad)
According to Tafsir Mazhari, ` Jama` ah' in this Hadith means ` the Jama` ah of Sahabah,' that is, the collective body or group of the noble Companions of the Holy Prophet ﷺ . The reason is that Allah Ta` ala sent our master, Muhammad al-Mustafa ﷺ as His Rasul, and gave him the Qur'an, and blessed him with another (kind of) Wahy (revelation) - which is called the Hadith or Sunnah. Then, there are many difficult or brief or ambiguous verses in the Qur'an. For their Tafsir or explanation, Allah Ta` ala promised that He shall have these clarified through His Rasul. The statement: ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ ﴿19﴾ ' (After that, to make it clear to you is on Us - 75:19) means exactly this.
So, the Holy Prophet ﷺ explained the difficulties and ambiguities of the Qur'an and groomed his direct disciples, that is, the Sababah into the many modes of his Sunnah through his word and deed. Therefore, the conduct of the Sahabah as a major collective entity (placed by Divine design into a trail-blazing role as mirrors of their blessed master) is in itself the statement and the explanation of the Divinely-ordained Shari'ah of Islam.
Therefore, it is the good fortune of a Muslim that he or she should follow the Kitab of Allah and the Sunnah of the Rasul of Allah - and whenever one faces a doubt in the meaning of an 'Ayah of the Qur'an or the sense of a Hadith, one should go by the meaning and sense preferred by the noble Sahabah.
Unfortunately, as a result of people ignoring this sacrosanct rule of conduct, Islam had to see the emergence of different sects which would set aside the proven conduct and explanations of the Sahabah and take the liberty of saying what they wished and declare it to be the very meaning of the Qur'an and Sunnah. These are the ways of error the Holy Qur'an has repeatedly warned against and the Holy Prophet ﷺ has emphatically prohibited it throughout his blessed life, at times, even castigated those acting against this rule with la'nah.
Sayyidah ` A'ishah As-Siddiqah ؓ reports that the Holy Prophet ﷺ said that on six persons he casts his la'nah, and may the la'nah of Allah be upon them: (1) The person who has added something to the Book of Allah from his side (that is, whether added some words, or carried the meaning to such excessive limits as is contrary to the Tafsir of the Sahabah), (2) the person who has denied the Divinely-ordained destiny, (3) the person who hoists himself into a position of authority over the Muslim Ummah by force (or deceit) so that he would honour the person disgraced by Allah, and disgrace the person given honour by Allah, (4) the person who took as Halal what Allah had made Haram, that is, indulged in killing at the sacred precincts of the Harm in Makkah, or, hunted there, (5) the person who dishonoured my family and children, and (6) the person who abandoned my Sunnah.
Mensajero, no tienes nada que ver con aquellos judíos y cristianos que dividieron su religión, al tomar una parte de ella y dejar de lado otras, creando sectas y grupos. Eres inocente de esa desviación. Tu deber es solo advertirles. Su asunto está en manos de Al-lah y luego, en el Día del Juicio, Él les informará sobres sus acciones en este mundo y los retribuirá por ellas.
Svaki vjernik koji na Sudnjem danu dođe sa dobrim djelima - Allah će mu ih udesetorostručiti, a ko dođe sa lošim djelima - biće kažnjen za to djelo shodno njegovoj težini ali bez umnogostručavanja. Njima na Sudnjem danu neće biti učinjena nepravda ni kroz umanjivanje zaslužene nagrade ni kroz uvećavanje zaslužene kazne.
A aquellos creyentes que realicen una buena acción, Al-lah se la multiplicará por diez veces en el Día del Juicio. Quien se presente con una acción mala solo será castigado con su cantidad equivalente, pero no más que eso. En el Día del Juicio no serán disminuidas sus buenas acciones, ni acrecentadas sus malas acciones.
Said in the second (160) verse is: مَن جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا ۖ وَمَن جَاءَ بِالسَّيِّئَةِ فَلَا يُجْزَىٰ إِلَّا مِثْلَهَا وَهُمْ لَا يُظْلَمُونَ ﴿160﴾ (Whoever comes with a good deed, receives ten times as much, and whoever comes with an evil deed, he will not be recompensed by anything but its equal, and they shall not be wronged).
Stated in the previous verse (159) was that the punishment for the evil deeds of those who turn away from the straight path rested with Allah alone.
In the present verse, the generous procedure of reward and punishment in the Hereafter has been described by saying that a person who does one good deed will get ten times more in return - and a person who commits one sin, the return for him will be equal to that of one sin.
As reported in the Sahih of Al-Bukhari and Muslim and in Nasa'i and the Musnad of Ahmad, the Holy Prophet ﷺ said: Most Exalted and Very Merciful is your Rabb. A person who intends to do a good deed has one good recorded in his Book of Deeds - even if he does not get around to do it. Following that, when he gets to do that good deed, ten good deeds are recorded in his Book of Deeds. And if a person intends to do a sin, then stays back and does not do it, still a good is recorded for him - and if he were to actually commit a sin, still what he gets registered in his name is one sin, or that too is erased. With this showering of grace and mercy in the presence of Allah, who can apprehend total destruction? Unless, of course, there be that rare person who is determined to be destroyed. (Ibn Kathir)
In a Hadith Qudsi narrated by Sayyidna Abu Dharr ؓ it is said:
` A person who does one good deed gets the reward of ten, even more - and a person who commits one sin will get its punishment equal to one sin only, or I shall forgive even that. And a person who comes to Me with sins which would fill the whole earth, and still seeks forgiveness, I shall treat him with matching forgiveness. And a person who comes closer towards Me to the measure of one hand finger-span, I step one hand-span towards him. And a person who steps one hand-span toward Me, I come towards him by the measure of one Ba' (the stretch of both hands). And the person who comes walking towards Me, towards him I come running.'
From these Hadith narrations, we can see that the increase of ten times for one good deed as mentioned in this verse is actually a description of its base limit - and Allah Ta` ala, in His mercy and generosity, may give even more than that, and shall give, as proved by other narrations which place it upto the level of seventy times or seven hundred times.
In the words of the verse, it is noteworthy that the expression used جَاءَ بِالْحَسَنَةِ (` comes with a good deed' ) and not: عَمِلَ بِالْحَسَنَةِ (does a good deed). According to Tafsir Al-Bahr Al-Muhit, this indicates that such reward or punishment will not be awarded just on having done something good or bad. Instead of that, the condition is that to deserve reward or punishment, a good or bad deed must survive as such until the time of death. The outcome is that a person who has done a good deed, but it gets destroyed because of the misfortune of some sin, then, he no longer remains deserving of reward against this deed. An example of it is, God forbid, that of Shirk and Kufr which, in fact, destroy all good deeds. In addition to that there are many other sins which make some good deeds turn false and ineffectual - as it appears in the Holy Qur'an: لَا تُبْطِلُوا صَدَقَاتِكُم بِالْمَنِّ وَالْأَذَىٰ (do not nullify your charities by boasting about favour, and teasing -2:264).
This tells us that the good deed of charity (sadaqah) gets nullified and wasted by boasting about the favour done or by causing hurt through teasing and underrating the recipient. Similarly, it appears in Hadith that sitting in the Masjid and talking about worldly things eats up good deeds as fire eats up the wood. This tells us that good deeds, such as, Nafl, Tasbih and Dhikr, go to waste by indulging in mundane conversation.
Similar is the case of evil deeds which, if repented from, become the cause of the sin being erased from the Book of Deeds - it does not keep sticking to a person until the time of death. Therefore, not said in the verse was something like: ` does any deed, good or bad, for which there will be punishment or reward.' Instead, what was said, in effect, was: Whoever brings to Us a good deed will get a reward ten times as much and whoever brings to Us an evil deed, then, it will be only one deed he will be punished for. The point is that this act of bringing to Allah Ta` ala can become possible only when this deed remains intact and unharmed right through the end. The crucial thing is that it survives, that nothing happens in between which will cause the good deed to be spoiled or wasted - and of course, the method is to keep repenting and seeking the forgiveness of Allah Ta` ala from falling into any evil deed.
At the end of the verse, it was said: وَهُمْ لَا يُظْلَمُونَ (and they shall not be wronged). It means that this is no human court. This is the Highest of the high. No probability of any injustice to anyone exists there, nor can there be a decrease in the return for someone's good deed, nor is there any possibility of an increase in the punishment for someone's evil deed.
Whoever of the believers brings a good action on the Day of Judgement, Allah will multiply it for them ten times. Whoever brings an evil action will only be punished with its equivalent amount, and not more than that. On the Day of Judgement, they will not be wronged by a reduction in the reward of good actions, nor by an increase in the punishment for evil actions.
Ang sinumang naghatid sa Araw ng Pagbangon ng isang gawang maganda kabilang sa mga mananampalataya ay pag-iibayuhin ito ni Allāh para sa kanya na maging sampung magandang gawa. Ang sinumang naghatid ng isang gawang masagwa ay hindi siya parurusahan maliban ng tulad nito sa gaan at bigat, hindi higit kaysa rito. Sila, sa Araw ng Pagbangon, ay hindi lalabagin sa katarungan sa pamamagitan ng pagbawas sa gantimpala sa mga magandang gawa ni ng pagdagdag sa parusa sa mga masagwang gawa.
Adherence to religion requires that the individual should not give a higher status to anyone in his life than God. He should build relations on the basis of recognition of the Truth and not on the basis of self-interest, and the first symbol of that is the proper treatment of parents. He should consider the provision made by God as a divine gift and should not meddle with His system. In this connection a man’s misguidance leads him into the foolishness of the killing of children. He should be shown deeds of shamelessness so that his heart’s sensitivity to evil remains alive. He should not exploit the weak: the acid test of this is how he treats an orphan. In the discharge of duties and in matters of give and take, he should strike a just balance. He should always speak with justice. He should spend his life with the feeling that he is bound by a divine pledge, and that he is never free of its responsibilities. This is the straightforward way for a man to spend his life—one which is liked by God. Man should keep himself on this straight path without deviating to the right or left. The Ten Commandments mentioned above (verses 151-153) are simple and natural. Every man’s mind testifies to their truth. If stress is laid on these things, there can never be differences or sectarianism. But when communities decline, such leaders are born among them as wilfully misinterpret these straightforward precepts and this is what fragments religious unity. If unnecessary discussions are introduced into the Faith of monotheism—e.g. whether God has a body or is bodyless; if there is hair-splitting on the subject of orphans, i.e. what is the definition of orphanhood; if the point is raised that Divine commands cannot be carried out unless the government is overthrown and as such the first task is changing the ‘un-Islamic’ government—there will be no end to the difficulties created and it will be impossible to achieve a general consensus on these points. Then different schools of thought will form; separate sects will take shape; long-established unity will turn into internal discord. To devote one’s full attention to this simple and natural religion is the best act of righteousness. But for this purpose, a man has to fight with his self; even if the atmosphere is unpropitious, one has to remain firm by exercising patience and making sacrifices. This is an arduous task, and that is why the reward for it is multiplied many times over by God. Those who practice evil, those who adopt paths other than that specified by God, indulge in the worst type of crime. However, God does not take excessive measures against them. He gives them a punishment commensurate with their crime.
The Good Deed is Multiplied Tenfold, While the Sin is Recompensed with the Same
This Ayah explains the general Ayah;
مَن جَآءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِّنْهَا
(Whoever comes with good, then he will receive better than that.)28:84 There are several Hadiths that are in agreement with the apparent wording of this honorable Ayah. Imam Ahmad bin Hanbal recorded that Ibn `Abbas said that the Messenger of Allah ﷺ said about his Lord,
«إِنَّ رَبَّكُمْ عَزَّ وَجَلَّ رَحِيمٌ مَنْ هَمَّ بِحَسَنَةٍ فَلَمْ يَعْمَلْهَا كُتِبَتْ لَهُ حَسَنَةً فَإِنْ عَمِلَهَا كُتِبَتْ لَهُ عَشْرًا إِلَى سَبْعِمِائَةٍ إِلَى أَضْعَافٍ كَثِيرَةٍ. وَمَنْ هَمَّ بِسَيِّئَةٍ فَلَمْ يَعْمَلْهَا كُتِبَتْ لَهُ حَسَنَةً فَإِنْ عَمِلَهَا كُتِبَتْ لَهُ وَاحِدَةً أَوْ يَمْحُوهَا اللهُ عَزَّ وَجَلَّ وَلَا يَهْلِكُ عَلَى اللهِ إِلَّا هَالِك»
(Your Lord is Most Merciful. Whoever intends to perform a good deed and does not do it, it will be written for him as a good deed. If he performs it, it will be written for him as ten deeds, to seven hundred, to multifold. Whoever intends to commit an evil deed, but does not do it, it will be written for him as a good deed. If he commits it, it will be written for him as a sin, unless Allah erases it. Only those who deserve destruction will be destroyed by Allah.) Al-Bukhari, Muslim and An-Nasa'i also recorded this Hadith. Ahmad also recorded that Abu Dharr said that the Messenger of Allah ﷺ said,
«يَقُولُ اللهُ عَزَّ وَجَلَّ:مَنْ عَمِلَ حَسَنَةً فَلَهُ عَشْرُ أَمْثَالِهَا وَأَزِيدُ وَمَنْ عَمِلَ سَيِّئَةً فَجَزَاؤُهَا مِثْلُهَا أَوْ أَغْفِرُ وَمَنْ عَمِلَ قُرَابَ الْأَرْضِ خَطِيئَةً ثُمَّ لَقِيَنِي لَا يُشْرِكُ بِي شَيْئًا جَعَلْتُ لَهُ مِثْلَهَا مَغْفِرَةً، وَمَنِ اقْتَرَبَ إِليَّ شِبْرًا اقْتَرَبْتُ إِلَيْهِ ذِرَاعًا وَمَنِ اقْتَرَبَ إِلَيَّ ذِرَاعًا اقْتَرَبْتُ إِلَيْهِ بَاعًا وَمَنْ أَتَانِي يَمْشِي أَتَيْتُهُ هَرْوَلَة»
(Allah says, `Whoever performs a good deed, will have tenfold for it and more. Whoever commits a sin, then his recompense will be the same, unless I forgive. Whoever commits the earth's fill of sins and then meets Me while associating none with Me, I will give him its fill of forgiveness. Whoever draws closer to Me by a hand's span, I will draw closer to him by a forearm's length. Whoever draws closer to Me by a forearm's length, I will draw closer to him by an arm's length. And whoever comes to Me walking, I will come to him running.') Muslim also collected this Hadith. Know that there are three types of people who refrain from committing a sin that they intended. There are those who refrain from committing the sin because they fear Allah, and thus will have written for them a good deed as a reward. This type contains both a good intention and a good deed. In some narrations of the Sahih, Allah says about this type, "He has left the sin for My sake." Another type does not commit the sin because of forgetfulness or being busy attending to other affairs. This type of person will neither earn a sin, nor a reward. The reason being that, this person did not intend to do good, nor commit evil. Some people abandon the sin because they were unable to commit it or due to laziness, after trying to commit it and seeking the means that help commit it. This person is just like the person who commits the sin. There is an authentic Hadith that states,
«إِذَا الْتَقَى الْمُسْلِمَانِ بِسَيْفَيْهِمَا فَالْقَاتِلُ وَالْمَقْتُولُ فِي النَّار»
(When two Muslims meet with their swords, then the killer and the killed will be in the Fire.) They said, "O Allah's Messenger! We know about the killer, so what about the killed" He said,
«إِنَّهُ كَانَ حَرِيصًا عَلَى قَتْلِ صَاحِبِه»
(He was eager to kill his companion.) Al-Hafiz Abu Al-Qasim At-Tabarani said that Abu Malik Al-Ash`ari said that the Messenger of Allah ﷺ said,
«الْجُمُعَةُ كَفَّارَةٌ لِمَا بَيْنَهَا وَبَيْنَ الْجُمُعَةِ الَّتِي تَلِيهَا وَزِيَادَةُ ثَلَاثَةِ أَيَّامٍ، وَذَلِكَ لأَنَّ اللهَ تَعَالَى قَالَ:
مَن جَآءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا
»
(Friday (prayer) to the next Friday (preayer), plus three more days, erase whatever was committed (of sins) between them. This is because Allah says: Whoever brings a good deed shall have ten times the like thereof to his credit) Abu Dharr narrated that the Messenger of Allah ﷺ said,
«مَنْ صَامَ ثَلَاثَةَ أَيَّامٍ مِنْ كُلِّ شَهْرٍ فَقَدْ صَامَ الدَّهْرَ كُلَّه»
(Whoever fasts three days every month, will have fasted all the time.) Ahmad, An-Nasa'i, and Ibn Majah recorded this Hadith, and this is Ahmad's wording. At-Tirmidhi also recorded it with this addition;
«فأنزل الله تصديق ذلك في كتابه»
(So Allah sent down affirmation of this statement in His Book, )
مَن جَآءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا
(Whoever brings a good deed shall have ten times the like thereof to his credit,)
«اليوم بعشرة أيام»
(Therefore, a day earns ten days.) At-Tirmidhi said; "This Hadith is Hasan". There are many other Hadiths and statements on this subject, but what we mentioned should be sufficient, Allah willing, and our trust is in Him.
Orang mukmin yang datang pada hari Kiamat dengan membawa satu kebajikan akan dilipatgandakan pahalanya oleh Allah sebanyak sepuluh kali lipat. Sebaliknya, orang yang datang dengan membawa satu keburukan hanya akan dihukum berdasarkan besar atau kecilnya keburukan tersebut, tidak akan dilebihkan dari itu. Pada hari Kiamat nanti mereka tidak akan dizalimi dengan cara dikurangi (pahala) kebajikannya maupun ditambah hukuman keburukannya.
Le Jour de la Résurrection, le croyant qui viendra avec une bonne action, Allah la décuplera et le croyant qui viendra avec une mauvaise action ne subira qu’un châtiment équivalent en gravité à cette mauvaise action. Le Jour de la Résurrection, on ne sera pas injuste envers les croyants en les privant de la récompense de leurs bonnes actions, ou en augmentant la punition pour les mauvaises.
Kıyamet günü Müminlerden her kim bir iyilikle gelirse, Allah o iyiliği on misliyle mükâfatlandıracaktır. Her kim de bir kötülükle gelirse, daha fazlasıyla değil, ancak ağırlık ve büyüklük olarak yaptığının misliyle cezalandırılacaktır. Kıyamet günü onlar iyiliklerinin sevabı azaltılarak yahut kötülüklerinin günahı artırılarak herhangi bir zulme uğratılmayacaklardır.
Đối với người có đức tin nào mang đến việc làm tốt đẹp sẽ được Allah nhân lên đến mười lần, còn ai mang đến điều tội lỗi thì chỉ bị trừng phạt tương ứng với tội lỗi đó, không chịu nặng hơn. Trong Ngày Tận Thế họ không hề bị bất công như được hưởng ân phước ít hơn việc đã làm hoặc bị trừng phạt nặng hơn tội lỗi.
I credenti che si presenteranno, nel Giorno del Giudizio, con una buona azione, Allāh la moltiplicherà per dieci; mentre chi giungerà con un peccato, non sarà punito che per il singolo peccato, in base alla sua gravità e alla sua grandezza, e nulla più. Nel Giorno del Giudizio non vi sarà fatto torto, diminuendo il beneficio delle buone azioni o aumentando la punizione per i peccati commessi.
Ngươi - hỡi Thiên Sứ - hãy nói với nhóm người đa thần dối trá: Quả thật,Thượng Đế của Ta đã chỉ dẫn Ta đến con đường ngay chính của một tôn giáo hoàn chỉnh toàn mỹ trong sự tốt đẹp trên trần gian lẫn Ngày Sau. Đó là tính ngưỡng của Ibrahim một con đường chính thống hướng đến chân lý không hề có sự tổ hợp trong nó.
Di', o Messaggero, a questi idolatri che accusano di menzogna: "In verità, il mio Dio mi ha guidato alla Retta Via, ed essa è la Via basata sulle cose benefiche, sia nella vita che nell'Aldilà; ed essa è la dottrina di Ibrāhīm, che tende verso la verità, e lui non era mai stato un idolatra. "
Ô Messager, dis à ces polythéistes dénégateurs : C’est mon Seigneur qui m’a orienté dans le droit chemin, celui de la religion qui concilie les intérêts du bas monde et de l’au-delà. Cette religion fut également celle d’Abraham, l’homme qui chemina vers la vérité et qui ne fut point du nombre des polythéistes.
Sabihin mo, O Sugo, sa mga tagapagtambal na tagapasinungaling na ito: "Tunay na ako ay ginabayan ng Panginoon ko tungo sa daang tuwid, ang daan ng relihiyong nagtataguyod sa mga kapakanan ng Mundo at Kabilang-buhay. Ito ay ang kapaniwalaan ni Abraham na nakakiling sa katotohanan, na hindi naging kabilang sa mga tagapagtambal kailanman."
Mensajero, diles a estos idólatras que desmienten: “Mi Señor me ha guiado a un camino recto, que es el camino de la religión que mantiene un equilibrio entre los intereses de este mundo y los del Más Allá. Es la fe de Abraham u, que se inclinó a la verdad y que nunca fue idólatra”.
Katakanlah -wahai Rasul- kepada orang-orang yang musyrik dan mendustakanmu itu, “Sesungguhnya aku dibimbing oleh Tuhanku menuju jalan yang lurus, yaitu jalan agama yang menegakkan kemaslahatan dunia dan akhirat. Agama itu adalah agama Ibrahim yang senantiasa cenderung kepada kebenaran dan ia sama sekali tidak termasuk golongan orang-orang musyrik.
Islam is the Straight Path
Allah commands His Prophet , the chief of the Messengers, to convey the news of being guided to Allah's straight path. This path is neither wicked, nor deviant,
دِينًا قِيَمًا
(a right religion...) that is, established on firm grounds,
مِلَّةَ إِبْرَهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ
(The religion of Ibrahim, Hanifan and he was not of the Mushrikin.) Allah said in similar Ayat,
وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَهِيمَ إِلاَّ مَن سَفِهَ نَفْسَهُ
(And who turns away from the religion of Ibrahim except him who deludes himself) 2:130, and,
وَجَـهِدُوا فِى اللَّهِ حَقَّ جِهَـدِهِ هُوَ اجْتَبَـكُمْ وَمَا جَعَلَ عَلَيْكمْ فِى الدِّينِ مِنْ حَرَجٍ مِّلَّةَ أَبِيكُمْ إِبْرَهِيمَ
(And strive hard in Allah's cause as you ought to strive. He has chosen you, and has not laid upon you in religion any hardship: it is the religion of your father Ibrahim.) 22:78, and,
إِنَّ إِبْرَهِيمَ كَانَ أُمَّةً قَـنِتًا لِلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ - شَاكِراً لانْعُمِهِ اجْتَبَـهُ وَهَدَاهُ إِلَى صِرَطٍ مُّسْتَقِيمٍ - وَءاتَيْنَـهُ فِى الْدُّنْيَا حَسَنَةً وَإِنَّهُ فِى الاٌّخِرَةِ لَمِنَ الصَّـلِحِينَ - ثُمَّ أَوْحَيْنَآ إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ
(Verily, Ibrahim was an Ummah (or a nation), obedient to Allah, a Hanif, and he was not one of the Mushrikin. (He was) thankful for His (Allah's) favors. He (Allah) chose him (as an intimate friend) and guided him to a straight path. And We gave him good in this world, and in the Hereafter he shall be of the righteous. Then, We have sent the revelation to you (saying): "Follow the religion of Ibrahim, (he was a) Hanif, and he was not of the Mushrikin") 16:120-123. Ordering the Prophet to follow the religion of Ibrahim, the Hanifiyyah, does not mean that Prophet Ibrahim reached more perfection in it than our Prophet . Rather, our Prophet perfectly established the religion and it was completed for him; and none before him reached this level of perfection. This is why he is the Final Prophet, the chief of all the Children of Adam who holds the station of praise and glory, the honor of intercession on the Day of Resurrection. All creation (on that Day) will seek him, even Ibrahim the friend of Allah, peace be upon him to request the beginning of Judgement. Imam Ahmad recorded that Ibn `Abbas said, "The Messenger of Allah ﷺ was asked, `Which religion is the best with Allah, the Exalted' He said,
«الْحَنِيفِيَّةُ السَّمْحَة»
(Al-Hanifiyyah As-Samhah (the easy monotheism))"
The Command for Sincerity in Worship
Allah said next,
قُلْ إِنَّ صَلاَتِى وَنُسُكِى وَمَحْيَاىَ وَمَمَاتِى للَّهِ رَبِّ الْعَـلَمِينَ
(Say: "Verily, my Salah, my sacrifice, my living, and my dying are for Allah, the Lord of the all that exists.") Allah commands the Prophet to inform the idolators who worship other than Allah and sacrifice to something other than Him, that he opposes them in all this, for his prayer is for Allah, and his rituals are in His Name alone, without partners. Allah said in a similar statement,
فَصَلِّ لِرَبِّكَ وَانْحَرْ
(Therefore turn in prayer to your Lord and sacrifice.) 108:2, meaning, make your prayer and sacrifice for Allah alone. As for the idolators, they used to worship the idols and sacrifice to them, so Allah commanded the Prophet to defy them and contradict their practices. Allah, the Exalted, commanded him to dedicate his intention and heart to being sincere for Him alone. Mujahid commented,
إِنَّ صَلاَتِى وَنُسُكِى
(Verily, my prayer and my Nusuk...) refers to sacrificing during Hajj and `Umrah.
Islam is the Religion of all Prophets
The Ayah,
وَأَنَاْ أَوَّلُ الْمُسْلِمِينَ
(and I am the first of the Muslims.) means, from this Ummah, according to Qatadah. This is a sound meaning, because all Prophets before our Prophet were calling to Islam, which commands worshipping Allah alone without partners. Allah said in another Ayah,
وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلاَّ نُوحِى إِلَيْهِ أَنَّهُ لا إِلَـهَ إِلاَّ أَنَاْ فَاعْبُدُونِ
(And We did not send any Messenger before you but We revealed to him (saying): "None has the right to be worshipped but I, so worship Me.") 21:25 Allah informed us that Nuh said to his people,
فَإِن تَوَلَّيْتُمْ فَمَا سَأَلْتُكُمْ مِّنْ أَجْرٍ إِنْ أَجْرِىَ إِلاَّ عَلَى اللَّهِ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ
(But if you turn away, then no reward have I asked of you, my reward is only from Allah, and I have been commanded to be of the Muslims.) 10:72 Allah said,
وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَهِيمَ إِلاَّ مَن سَفِهَ نَفْسَهُ وَلَقَدِ اصْطَفَيْنَـهُ فِي الدُّنْيَا وَإِنَّهُ فِى الاٌّخِرَةِ لَمِنَ الصَّـلِحِينَ - إِذْ قَالَ لَهُ رَبُّهُ أَسْلِمْ قَالَ أَسْلَمْتُ لِرَبِّ الْعَـلَمِينَ - وَوَصَّى بِهَآ إِبْرَهِيمُ بَنِيهِ وَيَعْقُوبُ يَـبَنِىَّ إِنَّ اللَّهَ اصْطَفَى لَكُمُ الدِّينَ فَلاَ تَمُوتُنَّ إَلاَّ وَأَنتُم مُّسْلِمُونَ
(And who turns away from the religion of Ibrahim except him who deludes himself Truly, We chose him in this world and verily, in the Hereafter he will be among the righteous. When his Lord said to him, "Submit (i.e. be a Muslim)!" He said, "I have submitted myself (as a Muslim) to the Lord of the all that exists." And this was enjoined by Ibrahim upon his sons and by Ya`qub (saying), "O my sons! Allah has chosen for you the (true) religion, then die not except as Muslims.")2:130-132. Yusuf, peace be upon him, said,
رَبِّ قَدْ آتَيْتَنِى مِنَ الْمُلْكِ وَعَلَّمْتَنِى مِن تَأْوِيلِ الاٌّحَادِيثِ فَاطِرَ السَّمَـوَتِ وَالاٌّرْضِ أَنتَ وَلِىِّ فِى الدُّنُيَا وَالاٌّخِرَةِ تَوَفَّنِى مُسْلِمًا وَأَلْحِقْنِى بِالصَّـلِحِينَ
(My Lord! You have indeed bestowed on me of the sovereignty, and taught me something of the interpretation of dreams -- the (Only) Creator of the heavens and the earth! You are my Wali (Protector) in this world and in the Hereafter. Cause me to die as a Muslim, and join me with the righteous.) 12:101 Musa said,
وَقَالَ مُوسَى يقَوْمِ إِن كُنتُمْ ءامَنْتُمْ بِاللَّهِ فَعَلَيْهِ تَوَكَّلُواْ إِن كُنْتُم مُّسْلِمِينَ - فَقَالُواْ عَلَى اللَّهِ تَوَكَّلْنَا رَبَّنَا لاَ تَجْعَلْنَا فِتْنَةً لِّلْقَوْمِ الظَّـلِمِينَ - وَنَجِّنَا بِرَحْمَتِكَ مِنَ الْقَوْمِ الْكَـفِرِينَ
(And Musa said: "O my people! If you have believed in Allah, then put your trust in Him if you are Muslims." They said: "In Allah we put our trust. Our Lord! Make us not a trial for the folk who are wrongdoers. And save us by your mercy from the disbelieving folk") 10:84-86 Allah said,
إِنَّآ أَنزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُواْ لِلَّذِينَ هَادُواْ وَالرَّبَّانِيُّونَ وَالاٌّحْبَارُ
(Verily, We did send down the Tawrah, therein was guidance and light, by which the Prophets, who submitted themselves to Allah's will, judged for the Jews. And the rabbis and the priests did also.) 5:44, and,
وَإِذْ أَوْحَيْتُ إِلَى الْحَوَارِيِّينَ أَنْ ءَامِنُواْ بِى وَبِرَسُولِى قَالُواْ ءَامَنَّا وَاشْهَدْ بِأَنَّنَا مُسْلِمُونَ
(And when I (Allah) inspired Al-Hawariyyun (the disciples) of `Isa to believe in Me and My Messenger, they said: "We believe. And bear witness that we are Muslims.") 5:111 Therefore, Allah states that He sent all His Messengers with the religion of Islam, although their respective laws differed from each other, and some of them abrogated others. Later on, the Law sent with Muhammad ﷺ abrogated all previous laws and nothing will ever abrogate it, forever. Certainly, Muhammad's ﷺ Law will always be apparent and its flags raised high, until the Day of Resurrection. The Prophet said, C
«نَحْنُ مَعَاشِرُ الْأَنْبِيَاءِ أَوْلَادُ عَلَّاتٍ دِينُنَا وَاحِد»
(We, the Prophets, are half brothers, but our religion is one.) Half brothers, mentioned in the Hadith, refers to the brothers to one father, but different mothers. Therefore, the religion, representing the one father, is one; worshipping Allah alone without partners, even though the laws which are like the different mothers in this parable, are different. Allah the Most High knows best. Imam Ahmad recorded that `Ali said that when the Messenger of Allah ﷺ used to start the prayer with Takbir saying, "Allahu Akbar" (Allah is the Great) he would then supplicate,
«وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَوَاتِ وَالْأَرْضَ حَنِيفًا وَمَا أَنَا مِنَ الْمُشْرِكِينَ، إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي للهِ رَبِّ الْعَالَمِين»
(I have directed my face towards He Who has created the heavens and earth, Hanifan and I am not among the Mushrikin. Certainly, my prayer, sacrifice, living and dying are all for Allah, Lord of the worlds.)
«اللَّهُمَّ أَنْتَ الْمَلِكُ لَا إِلَهَ إِلَّا أَنْتَ، أَنْتَ رَبِّي وَأَنَا عَبْدُكَ ظَلَمْتُ نَفْسِي وَاعْتَرَفْتُ بِذَنْبِي فَاغْفِرْ لِي ذُنُوبِي جَمِيعًا لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ، وَاهْدِنِي لِأَحْسَنِ الْأَخْلَاقِ لَا يَهْدِي لِأَحْسَنِهَا إِلَّا أَنْتَ، وَاصْرِفْ عَنِّي سَيِّئَهَا لَا يَصْرِفُ عَنِّي سَيِّئَهَا إِلَّا أَنْتَ، تَبَارَكْتَ وَتَعَالَيْتَ، أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْك»
(O Allah! You are the King, there is no deity worthy of worship except You. You are my Lord and I am Your servant. I have committed wrong against myself and admitted to my error, so forgive me all my sins. Verily, You, only You forgive the sins. (O Allah!) Direct me to the best conduct, for none except You directs to the best conduct. Divert me from the worst conduct, for only You divert from the worst conduct. Glorified and Exalted You are. I seek Your forgiveness and repent to You.) This Hadith, which was also recorded by Muslim in the Sahih, continues and mentions the Prophet's supplication in his bowing, prostrating and final sitting positions.
-Ey Resul!- Seni yalanlayan o müşriklere de ki: “Şüphesiz Rabbim beni dosdoğru bir yola irşat etti. Bu yol dinin yoludur. Öyle ki dünya ve ahiretin yararına olan her şeyi içerir. O hakka yönelen İbrahim'in dinidir. İbrahim kesinlikle müşriklerden olmadı.
O Poslaniče, reci tim višebošcima poricateljima: "Mene je moj Gospodar uputio na pravi put, put vjere koja donosi dobrobiti i ovog i ahiretskog života. To je vjera Ibrahimova, istinita, i Ibrahim nikada nije bio višebožac."
Say, O Messenger, to these idolaters who are in denial: My Lord has guided me to a straight path, which is the path of the religion that maintains the interests of this world and the Afterlife. It is the faith of Abraham who inclined to the truth and who was never one of those who associated others with Allah.
161- De ki:“Hiç şüphesiz Rabbim, beni dosdoğru bir yola, dimdik ayakta duran bir dine, hanif olan İbrahim’in dinine iletti. O, müşriklerden değildi.”
162- De ki:“Şüphesiz benim namazım, kurbanım, hayatım ve ölümüm âlemlerin Rabbi olan Allah içindir.
163- O’nun hiçbir ortağı yoktur. Ben bununla emrolundum ve ben müslümanların ilkiyim.”
164- De ki:“Allah her şeyin Rabbi iken ben O’ndan başka bir rab arar mıyım hiç? Herkesin kazandığı yalnız kendisine aittir. Hiçbir günahkar nefis bir başkasının günahını yüklenmez. Nihâyet dönüşünüz ancak Rabbinizedir. O, ayrılığa düştüğünüz şeyleri size haber verecektir.”
165- Sizi yeryüzünün halifeleri yapan ve size verdikleri ile sizi sınamak için kiminizi kiminizden derecelerle üstün kılan O’dur. Şüphesiz Rabbin, hem cezası pek çabuk olandır hem de çok bağışlayan ve pek merhamet edendir.
161. Yüce Allah, peygamberine sahip olduğu hidâyet ve izlemekte olduğu dosdoğru yolu ilan etmesini ve şunu açıklamasını emretmektedir: Onun izlemekte olduğu bu dosdoğru yol, faydalı itikadî hükümleri ve salih amelleri içeren, güzel olan her şeyi emreden ve çirkin olan her şeyi de yasaklayan bir dindir. Bütün peygamberlerin özellikle de haniflerin önderi, vefatından sonra gönderilenlerin atası, Halilurrahman İbrahim aleyhisselam’ın dinidir. Bu din, dosdoğru olmayan, aksine haktan sapan yahudi, hristiyan ve müşriklerin dinlerinden uzaklaşıp Sırat-ı Mustakim’i gösteren hanif dindir.
Bu din genel olarak böyledir. Daha sonra yüce Allah bu dinin ibadetlerinin en şereflilerini ayrıca zikrederek şöyle buyurmaktadır:
162. “De ki: Şüphesiz benim namazım, kurbanım”Bu iki ibadet, yani namaz ve kurban özellikle zikredilmiştir. Çünkü onlar, oldukça şerefli ve faziletli ibadetlerdir. Yüce Allah’a beslenen sevgiye, dini O’na halis kılmaya, kalple, dille ve azalarla Allah'a yakınlaşmaya delildirler. Yine nefsin, sevdiği malı daha çok sevdiği Yüce Allah’a feda etmek demek olan kurban kesmek de O’na yakınlaşmaya en büyük delildir. O nedenle her kim namaz ve kurban ibadetinde ihlaslı hareket ederse, onun bu ihlası diğer amel ve sözlerinde de ihlaslı olmasını beraberinde getirir.“Hayatım ve ölümüm” yani hayatımda yaptığım, Yüce Allah’ın hakkımda takdir ettiği, ölümümde de Allah’ın benim için takdir ettiği her bir şey “âlemlerin Rabbi olan Allah içindir.
163. “O’nun” ibadette “hiçbir ortağı yoktur.” Mülkte (kainata sahip ve egemen oluşunda) ve idaresinde ortağı olmadığı gibi.
Şüphesiz ki Yüce Allah’a karşı bu ihlas, benim uydurduğum bir şey olmadığı gibi kendiliğimden ortaya attığım bir şey de değildir. Aksine “ben bununla” kesin olarak “emrolundum” bu emri yerine getirmedikçe de sorumluluğundan kurtulamam “ve ben” bu ümmet içinde “müslümanların ilkiyim.”
164. “De ki: Allah her şeyin Rabbi iken ben O’ndan başka” yaratılmışlar arasından “bir rab arar mıyım hiç?” Benim O’ndan başka bir rab, kainatı yöneten bir kimse kabul etmem hiç bana yakışır mı? Halbuki Allah her şeyin rabbidir, bütün yaratıklar O’nun rububiyeti altındadır, O’nun emrine bağlıdır. O halde benim de benden başkasının da Allah’ı rab edinmesi ve bunu hoşnutlukla kabul etmesi, diğer taraftan Yüce Allah’a muhtaç ve aciz olan, O’nun rububiyeti altında bulunan herhangi bir kimseye de bağlanmaması şarttır.
Daha sonra Yüce Allah amellerin karşılığını hatırlatarak böyle davranmaya teşvik ederken aksi tutumdan korkutarak şöyle buyurmaktadır:“Herkesin” hayır ve şer kabilinden “kazandığı yalnız kendisine aittir.” Nitekim Yüce Allah bir başka yerde şöyle buyurmaktadır: “Kim salih amel işlerse kendi lehine, kim de kötülük yaparsa kendi aleyhinedir.”(Fussilet, 41/46)“Hiçbir günahkar nefis bir başkasının günahını yüklenmez.”Aksine herkes kendi günah yükünü yüklenir. Eğer herhangi bir kimse, başkasının sapıklığına ve günahına sebep olmuşsa o takdirde fiilen o işi işleyenin günahından bir şey eksilmeksizin sebep olana da sebep olmanın günahı vardır.“Nihâyet” kıyamet gününde “dönüşünüz Ancak Rabbinizedir. O” hayır ya da şer türünden hakkında “ayrılığa düştüğünüz şeyleri size haber verecektir” ve bunların karşılığını da en mükemmel şekilde verecektir.
165. “Sizi yeryüzünün halefleri yapan” Allah sizi yeryüzünde öncekilerden sonra gelen halefler kıldı, zira kiminiz kiminizin arkasından gelir, halefi olur. Orada bulunan her şeyi emrinize verdi ve nasıl amel edeceğinizi ortaya çıkarmak için de sizi sınadı. “Size verdikleri ile sizi sınamak için kiminizi kiminizden derecelerle” güç, sağlık, rızık, yaratılış ve ahlâk itibari ile “üstün kılan O’dur.”Bu verdikleri ile sizi sınamasının bir sonucu olarak da amellerinizin arasında farklılıklar ortaya çıkar.“Şüphesiz Rabbin hem” kendisine isyan edip âyetlerini yalanlayanlara karşı “cezası pek çabuk olandır hem de” kendisine iman edip salih amel işleyen, helak edici büyük günahlardan da tevbe eden kimselere karşı “çok bağışlayan ve pek merhamet edendir.”[9]
***
"Katakanlah, 'Sesungguhnya aku telah ditunjuki oleh Tuhanku kepada jalan yang lurus, (yaitu) agama yang benar, agama Ibrahim yang lurus, dan Ibrahim itu bukanlah termasuk orang-orang yang musyrik.' Katakanlah, 'Sesungguhnya shalatku, ibadahku, hidup-ku dan matiku hanyalah untuk Allah, Tuhan semesta alam, tiada sekutu bagiNya, dan demikian itulah yang diperintahkan kepada-ku, dan aku adalah orang yang pertama-tama menyerahkan diri (kepada Allah).' Katakanlah, 'Apakah aku akan mencari tuhan selain Allah, padahal Dia adalah Tuhan bagi segala sesuatu. Dan tidaklah seseorang membuat dosa melainkan kemudaratannya kembali kepada dirinya sendiri, dan seorang yang berdosa tidak akan memikul dosa orang lain. Kemudian kepada Tuhanmulah kamu kembali, dan akan diberitakanNya kepadamu apa yang kamu perselisihkan?' Dan Dialah yang menjadikan kamu penguasa-penguasa di bumi, dan Dia meninggikan sebagian kamu atas sebagian (yang lain) beberapa derajat, untuk mengujimu tentang sesuatu yang diberikanNya kepadamu. Sesungguhnya Tuhanmu amat cepat siksaanNya, dan sesungguhnya Dia Maha Pengampun lagi Maha Penyayang." (Al-An'am: 161-165).
(161) Allah memerintahkan NabiNya agar berkata dan mengumumkan sesuatu yang dipijaknya dalam bentuk hidayah kepada jalan yang lurus, agama yang seimbang yang mengandung akidah-akidah yang berguna, amal yang shalih, perintah kepada semua yang baik, melarang dari segala yang buruk, yang dianut oleh para Nabi dan Rasul Allah, khususnya imam orang-orang yang bertauhid. Bapak para Nabi yang diutus sesudahnya, Khalil ar-Rahman, Ibrahim. Yaitu agama yang lurus yang condong dari semua agama yang tidak lurus yang dianut oleh para penyimpang seperti Yahudi, Nasrani, dan orang-orang musyrik. Ini umum.
(162) Kemudian Dia mengkhususkan dari itu ibadah yang paling mulia. Dia berfirman, ﴾ قُلۡ إِنَّ صَلَاتِي وَنُسُكِي ﴿ "Katakanlah, 'Sesungguh-nya shalatku, sembelihanku,'." Maksudnya, penyembelihanku. Hal itu karena kemuliaan dua ibadah ini serta keutamaannya, dan ke-duanya merupakan petunjuk kecintaan kepada Allah, pengikhlasan agama untukNya, mendekatkan diri kepadaNya dengan hati dan lisan serta anggota badan. Dan dengan penyembelihan yang meru-pakan pengorbanan harta yang dicintai oleh jiwa demi yang lebih dia cintai, yaitu Allah. Dan barangsiapa ikhlas dalam shalat dan penyembelihannya, maka secara otomatis dia akan ikhlas pada amal-amalnya yang lain. FirmanNya, ﴾ وَمَحۡيَايَ وَمَمَاتِي ﴿ "Hidupku dan matiku," yakni apa yang diberikan kepadaku dalam hidupku, apa yang Allah titipkan kepadaku dan apa yang ditakdirkan atasku pada waktu matiku. Semua itu ﴾ لِلَّهِ رَبِّ ٱلۡعَٰلَمِينَ ﴿ "hanyalah untuk Allah, Tuhan semesta alam."
(163) ﴾ لَا شَرِيكَ لَهُۥۖ ﴿ "Tiada sekutu bagiNya" dalam ibadah, seba-gaimana Dia tidak memiliki sekutu dalam hak kepemilikan dan pengaturan. Keikhlasan kepada Allah ini bukanlah sesuatu yang baru dariku, tidak pula sesuatu yang aku ada-adakan dari diriku sendiri. Akan tetapi ﴾ وَبِذَٰلِكَ أُمِرۡتُ ﴿ "itulah yang diperintahkan kepadaku," secara pasti, di mana aku tidak keluar dari tanggung jawab kecuali dengan menaatinya. ﴾ وَأَنَا۠ أَوَّلُ ٱلۡمُسۡلِمِينَ ﴿ "Dan aku adalah orang yang pertama-tama menyerahkan diri (kepada Allah)," dari umat ini.
(164) ﴾ قُلۡ أَغَيۡرَ ٱللَّهِ أَبۡغِي رَبّٗا ﴿ "Katakanlah, 'Apakah aku akan mencari tuhan selain Allah'." Maksudnya, apakah aku akan mencari tuhan selain Allah dari kalangan makhluk. Layakkah itu bagiku. Baikkah itu bagiku kalau aku menjadikan selainNya sebagai pendidik dan pengaturku sementara Dia adalah Tuhan segala sesuatu? Semua makhluk berada di bawah rububiyahNya dan tunduk kepada perin-tahNya, maka wajib atasku dan atas selainku menjadikan Allah sebagai Tuhan, ridha kepadaNya dan agar tidak bergantung kepada para makhluk yang miskin lagi lemah. Kemudian Allah mendo-rong dan memperingatkan kita dengan balasan itu. Dia berfirman, ﴾ وَلَا تَكۡسِبُ كُلُّ نَفۡسٍ ﴿ "Dan tidaklah seseorang membuat sesuatu," yang baik dan yang buruk ﴾ إِلَّا عَلَيۡهَاۚ ﴿ "melainkan kemudaratannya kembali kepada dirinya sendiri." Sebagaimana Firman Allah,
﴾ مَّنۡ عَمِلَ صَٰلِحٗا فَلِنَفۡسِهِۦۖ وَمَنۡ أَسَآءَ فَعَلَيۡهَاۗ ﴿
"Barangsiapa yang mengerjakan amal yang shalih, maka (pahalanya) untuk dirinya sendiri dan barangsiapa yang berbuat jahat, maka (dosanya) atas dirinya sendiri." (Fushshilat: 46).
﴾ وَلَا تَزِرُ وَازِرَةٞ وِزۡرَ أُخۡرَىٰۚ ﴿ "Dan seorang yang berdosa tidak akan memikul dosa orang lain." Akan tetapi masing-masing memikul dosanya sendiri-sendiri. Jika seseorang menjadi penyebab kesesatan dan dosa orang lain, maka dia memikul dosa sebagai penyebab tanpa mengurangi dosa pelaku sedikit pun. ﴾ ثُمَّ إِلَىٰ رَبِّكُم مَّرۡجِعُكُمۡ ﴿ "Kemudian kepada Tuhanmulah kamu kembali," pada Hari Kiamat.﴾ فَيُنَبِّئُكُم بِمَا كُنتُمۡ فِيهِ تَخۡتَلِفُونَ ﴿ "Dan akan diberitakanNya kepadamu apa yang kamu perseli-sihkan." Baik dan buruk, dan membalasmu dengan itu dengan sem-purna.
(165) ﴾ وَهُوَ ٱلَّذِي جَعَلَكُمۡ خَلَٰٓئِفَ ٱلۡأَرۡضِ ﴿ "Dan Dia-lah yang menjadikan kamu penguasa-penguasa di bumi." Maksudnya, sebagian mengganti-kan (sebagai pemimpin) sebagian yang lain. Allah menempatkan-mu di bumi dan Dia menundukkan sesuatu yang ada padanya untukmu. Dia mengujimu untuk melihat bagaimana kamu beramal. ﴾ وَرَفَعَ بَعۡضَكُمۡ فَوۡقَ بَعۡضٖ دَرَجَٰتٖ ﴿ "Dan Dia meninggikan sebagian kamu atas se-bagian (yang lain) beberapa derajat," dalam kekuatan, keselamatan, rizki, penciptaan, dan akhlak.
﴾ لِّيَبۡلُوَكُمۡ فِي مَآ ءَاتَىٰكُمۡۗ ﴿ "Untuk mengujimu tentang apa yang diberikan-Nya kepadamu." Maka amalmu pun berbeda-beda. ﴾ إِنَّ رَبَّكَ سَرِيعُ ٱلۡعِقَابِ ﴿ "Sesungguhnya Tuhanmu amat cepat siksaanNya" kepada orang yang durhaka kepadaNya dan mendustakan ayat-ayatNya. ﴾ وَإِنَّهُۥ لَغَفُورٞ رَّحِيمُۢ ﴿ "Dan sesungguhnya Dia Maha Pengampun lagi Maha Penyayang," bagi yang beriman kepadanya dan beramal shalih serta bertaubat dari perbuatan-perbuatan dosa besar.[69]
Ini adalah akhir tafsir Surat al-An'am. Segala puji dan san-jungan adalah milik Allah. Semoga shalawat dan salam yang banyak terlimpahkan kepada Muhammad, keluarga dan sahabat-sahabatNya sampai Hari Kiamat.
Commentary
These are the last five verses of Surah Al-An'am. It will be recalled from previous verses how people had altered the true religion through a process of excess and deficiency, making many more out of it, and had themselves split into factions and groups. In contrast, the first three of the present verses present an authentic profile of the true religion describing its fundamental principles, and some important subsidiaries and details. The first two verses carry the principle while the third mentions their subsidiaries - and in both, the address is to the Holy Prophet ﷺ where he has been asked to convey the message to these people.
Ngươi - hỡi Thiên Sứ - hãy nói: Chắc rằng lễ nguyện Salah của Ta, việc giết tế của Ta là vì Allah, tên Ngài được nhắc lên nó khi cắt cổ, chứ không vì ai khác ngoài Ngài, kể cả sự sống và cái chết của Ta đều do Allah, Chủ Nhân duy nhất của muôn loài, ngoài Ngài không ai có thẩm quyền đó.
Ô Messager, dis : Ma prière, mon sacrifice pour Allah et au nom d’Allah Seul, ma vie et ma mort appartiennent tous à Allah l’unique Seigneur des créatures et il ne revient quoi que ce soit de cela à personne d’autre que Lui.
Di', o Messaggero: "In verità la mia preghiera ed il mio sacrificio sono in nome di Allāh e di nessun altro, e così la mia vita e la mia morte sono in nome di Allāh, Unico Dio del Creato, e in nome di nessun altro è parte di tutto questo"
-Ey Resul!- De ki: “Şüphesiz benim namazım ve kurbanım Allah içindir. Başkası adına değil, yalnızca Allah adınadır. Benim hayatım ve ölümüm de böyledir. Bütün bunlar tek başına mahlukatın Rabbi olan Allah içindir. Bunlardan hiçbirinde O'ndan başkasına bir pay yoktur.”
Sabihin mo, O Sugo: "Tunay na ang dasal ko, ang pagkakatay para kay Allāh at sa ngalan ni Allāh hindi sa iba pa sa Kanya, ang buhay ko, at ang kamatayan ko, ang lahat ng iyon ay ukol kay Allāh lamang, ang Panginoon ng mga nilikha. Ang iba pa sa Kanya ay walang bahagi roon."
O Poslaniče, reci: "Namaz moj i klanje u ime Boga i sa Njegovim imenom, ne sa drugim, i moj život i moja smrt pripadaju samo Njemu, Gospodaru svih stvorenja, Jedinom, i niko više u tome nema udjela."
Mensajero, di: “Mi oración y sacrificios son para Al-lah y en Su nombre, para nadie más. Mi vida y mi muerte son solo para Al-lah, el Señor de toda la creación, y nadie más recibirá eso de mi parte.
In the first verse it has been said: قُلْ إِنَّنِي هَدَانِي رَبِّي إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ (As for me, my Lord has guided me to a straight path). The hint given here is that he has not taken this path prompted like them by their own ideas or under the weight of ancestral customs. Instead of that, this is a way to which he has been directed by his Lord. Then, by using the word: رَبّ (Rabb, the essential nurturer, benefactor and carer under all conditions, unfortunately not expressed through any equivalent in English), it was indicated that it is the very dictate of His beneficence that He guides to the right path. Those who look for guidance will have guidance from Him.
In the second verse (162), it was said: دِينًا قِيَمًا مِّلَّةَ إِبْرَاهِيمَ حَنِيفًا ۚ وَمَا كَانَ مِنَ الْمُشْرِكِينَ (the straight religion, the faith of Ibrahim, the upright; and he was not of those who associate partners with Allah). Here, the word: قِیَم (qiyam) is a verbal noun in the sense of: قِیَام (qiyam) meaning what stands established on strong and secure foundation. In other words, this religion is fortified. It stands on God-sent basics. This is no compendium of someone's personal ideas. Then, it is not some strange new religion either lending itself to doubting eyebrows. This has been the religion of all past prophets, may peace be upon them all. That the name of Sayyidna Ibrahim (علیہ السلام) has been particularly mentioned here is because all religions in the world admit his greatness and religious patriarchy. Among the groups of the time, the Jews, the Christians and the disbelievers of Arabia - no matter how different from each other they may be - they were still unanimous in paying homage to the great spiritual station of Sayyidna Ibrahim (علیہ السلام) . And this spiritual-station of leadership has been given to him by Allah Ta` ala as a special reward: إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا (I am going to make you an Imam for the people - 2:124).
Then, every sect from them tried to prove that they were staunch adherents of the religion of Ibrahim (علیہ السلام) and were part of his Community. To remove their misgiving, it was said that Ibrahim (علیہ السلام) had the distinction of always abstaining from bowing before anyone other than Allah and he had a distaste for all kinds of Shirk which led people to associate partners in His pristine Divinity. This conduct was the greatest achievement of his life. In sharp contrast to him, here you are all soaked in Shirk. Everyone took someone as partners with Allah - the Jews did that with Sayyidna ` Uzayr ؓ the Christians with Sayyidna ` Isa (علیہ السلام) . and the disbelievers of Arabia were so liberal that they took thousands of rocks to be partners in the Divinity of Allah. In this state of affairs, no one had the right to claim that they were adhering to the ideal of the spiritual community of Sayyidna Ibrahim (علیہ السلام) - except Muslims. They shun Shirk and Kufr.
In the third verse (163), it was said: قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّـهِ رَبِّ الْعَالَمِينَ ﴿162﴾ (Say, "My prayer, my offering, my life and my death are all for Allah, the Lord of all the worlds). The word:' نُسُكِ (nusuk) in this verse means sacrifice. Everything one does in Hajj is also called: Nusuk. So, the rites of Hajj are known as مَنں اسِک Manasik, the plural of Nusuk. Then, this word is also used for ` Ibadah or worship of Allah in the absolute sense.
Therefore, Nasik is used in the sense of ` Abid (one who worships Allah). At this place, any of the meanings given above can be applied. Tafsirs to that effect have been reported from commentators among the Sahabah and Tabi` In. But, ` Ibadah or offering of acts of worship devoted to Allah, taken in the absolute sense, appears to be the more appropriate meaning at this place. In that case, the meaning of the verse would be: ` My prayer, my offerings in ` Ibadah, my life and my death are all for Allah, the Lord of all the worlds.'
Out of the subsidiaries of deeds, the first to be mentioned here was Salah because that is the moving spirit of all good deeds and is, of course, the pillar of the religion. Mentioned briefly after that were all deeds and acts of worship. Then, rising to a wider level, everything done or faced in a lifetime was pointed to. The last to be mentioned was death. After having identified all these, it was admitted that they are only for Allah who is the Lord of all the worlds and who has no associate or partner in His Divinity. And this is the outcome of perfect faith and perfect sincerity. This leads one to think, care and keep in sight, in all states of life and in everything one does, that: ` my Rabb, and the Rabb of the whole wide world is One Rabb. I am His servant. I am in His sight - all the time. Let not my heart, my mind, my eyes, my ears, my tongue, and hands, and feet, nor my pen or step, move in any direction against His pleasure.' This is a simple meditation (Muraqabah) of the highest order, something which, if one trains himself to keep present in one's heart and mind, then, there is no doubt that he or she will become a human being in the real sense. Things like sin and disobedience and crimes will be scared to come anywhere even close to a person that strong.
In Tafsir Ad-Durr Al-Manthur, under the commentary on this verse, it has been reported that the well-known Sahabi, Sayyidna Abu Musa Al-Ash` ari ؓ used to say: "I honestly wish that every Muslim would keep reciting this verse time and again, almost making it the constant formula of his or her life."
In this verse, the statement - that the prayers and the rest of acts of worship are for Allah - very obviously means that these should be free from any Shirk or hypocrisy or any other worldly interest. As for life and death being for Allah, it could also mean : ` When my very life and death are in His control, then, what I do in my physical and spiritual life (a` mal and 'ibadat), has to be for Him alone.' And it could also mean: ` Whatever deeds are tied with life are for Allah alone - such as, Salah, Sawm, rights and duties involved in dealings with people etc. Then, deeds which relate to death - such as, a will (wasiyyah) and the concept of an ideal life one longs for - then, they too are for Allah, the Lord of all the worlds, and subordinate to what He has commanded.'
After that it was said: وَبِذَٰلِكَ أُمِرْتُ وَأَنَا أَوَّلُ الْمُسْلِمِينَ (And this I have been commanded and I am the first one to submit). It means that ` in this Ummah, I am the first Muslim' - because the first Muslim (one who submits) in every Ummah is the Nabiyy (prophet) or Rasul (Messenger) himself to whom the Shari'ah (religious code of guidance) is revealed through Wahy (revelation).
There could be a hint in the expression ` first Muslim,' towards the saying that the first to be created was the blessed Nur (light) of the Holy Prophet ﷺ ، after which the heavens and the earth and the rest of creation came into existence - as it appears in a Hadith with the words: اَوَّل مَا خَلَقَ اللہُ تعالیٰ نُورِی (Ruh a1-Ma` ani).
In the pages of the Quran, God has revealed His religion in the uncorrupted state in which He had given it to Abraham and other prophets. Now, one who wants to be blessed by the Grace of God and His support should adopt this religion. He should dedicate his prayers to God; he should have a relation with God at the level of sacrifice; if he lives, he should live for the sake of God, and when he is overtaken by death, he should by that time have unreservedly become a subject of God, in body and soul. The vast universe with its heavenly bodies follows this religion of obedience to God. Then, how can a man adopt a path other than this? In the world of obedience to God, how can arrogance directed against God lead to success? This is a matter which concerns every individual. Nobody can share another’s reward or suffer another’s punishment. The individual should be as serious about this as he is about all matters which concern him personally.
Say, O Messenger: My prayer and sacrifice is for Allah and in His name, not for anyone else. My life and death is only for Allah, the Lord of all creation, and no one else has any share in that from me.
Katakanlah -wahai Rasul-, “Sesungguhnya salatku, sembelihan yang aku persembahkan untuk Allah dan dengan menyebut nama Allah bukan nama yang lain, serta hidup dan matiku, semuanya untuk Allah, satu-satunya Tuhan yang menguasai segenap makhluk, tidak ada tuhan lain yang memiliki bagian di dalamnya.
Siya – kaluwalhatian sa Kanya at pagkataas-taas Siya – ay walang katambal at walang sinasamba ayon sa karapatan na iba pa sa Kanya. Itong Tawḥīd na dalisay sa Shirk ay ipinag-utos sa akin ni Allāh. Ako ay una sa mga sumusuko sa Kanya kabilang sa Kalipunang ito.
"On, Uzvišeni, nema sudruga, i niko mimo Njega ne zaslužuje da bude obožavan. Allah mi je naredio ovaj čisti monoteizam koji nema primjesa širka, i ja sam prvi pripadnik ovog ummeta koji Mu se predaje."
“Al-lah no tiene asociados. Nadie excepto él es merecedor de adoración. Al-lah me ha ordenado que acepte este monoteísmo puro y soy el primero en reconocerlo”.
“Ve Allah - Subhanehu ve Teâlâ-‘nın hiçbir ortağı yoktur. Onun dışında hak bir mabut yoktur. Allah bana şirkten uzak halis tevhidi emretti. Ben bu ümmetin içinden O'na teslim olanların ilkiyim.”
He, may He be glorified, has no partner. There is no one else worthy of worship besides Him. Allah has instructed me to accept this pure monotheism and I am the first of those who acknowledge Him in this nation.
Dialah -Subḥānahu- satu-satunya Tuhan yang tidak ada sekutu bagi-Nya dan tidak ada tuhan yang berhak disembah selain Dia. Akidah tauhid yang bersih dari unsur syirik inilah yang Allah perintahkan kepadaku dan aku orang pertama di antara umat ini yang mendekatkan diri kepada-Nya.”
E lui, gloria Sua, non ha pari, e in verità nessuno viene realmente adorato all'infuori di Lui. Questa è la pura dottrina, priva di idolatria: Essa mi è stata ordinata da Allāh, ed io sono il primo, di questo popolo, a Lui sottomesso.
Ngài là Đấng Hiển Vinh không có đối tác ngang hàng, không có Thượng Đế đích thực nào ngoài Ngài, đây chính là Tawhid thuyết độc tôn Allah duy nhất mà Ta được Allah ra lệnh phục tùng, và Ta nguyện là một tín đồ Muslim đầu tiên thuần phục Ngài.
Il, exalté soit-Il, n’a pas d’associé et il n’existe pas de divinité méritant d’être adorée autre que Lui. C’est ce monothéisme excluant toute forme de polythéisme qu’Allah m’a ordonné et je suis le premier de cette communauté à m’y soumettre.
Ngươi - hỡi Thiên Sứ - hãy nói với nhóm người đa thần: Há ngoài Allah Ta còn phải tìm một thượng đế khác ư? Trong khi Ngài là Đấng Hiển Vinh, Tối Cao Chủ Nhân của tất cả, Ngài còn là Thượng Đế địch thực đáng được thờ phượng. Không ai gánh tội thay ai cả và rồi tất cả trở về trình diện Ngài ở Đời Sau sẽ được Ngài cho biết cụ thể mọi việc đã từng làm ở trần gian về hành động thờ phượng.
Di', o Messaggero, a questi idolatri: "Volete che chieda un altro Dio all'infuori di Allāh, mentre Lui, gloria Sua, L'Altissimo, è Dio di ogni cosa?! Egli è Dio degli idoli che voi adorate all'infuori di Lui e nessun innocente può farsi carico dei peccati altrui. Dopodiché, solo al vostro Dio sarà il vostro ritorno, nel Giorno del Giudizio: Egli vi informerà sulla fede a cui eravate avversi in vita"
Mensajero, diles a estos idólatras: “¿He de buscar a alguien que no sea Al-lah como Señor, cuando Él es el Señor de todo? El Señor de aquellas cosas a las que adoran además de Él. Ninguna persona inocente llevará el pecado de otro. Finalmente, todos regresarán a su Señor en el Día del Juicio, y Él les informará acerca de los asuntos religiosos en los que solían diferir cuando estaban en el mundo.
One's Burden of Sin Cannot Be Borne By Another
The disbelievers of Makkah al-Mukarramah, with Walid ibn Mughirah among them, used to say to the Holy Prophet ﷺ and to the Muslims in general that they should return to their faith and they will bear the burden of all their sins. This has been answered in the fourth verse (164). It was said: قُلْ أَغَيْرَ اللَّـهِ أَبْغِي رَبًّا وَهُوَ رَبُّ كُلِّ شَيْءٍ Here, the address is to the Holy Prophet ﷺ . He is being asked to tell them: ` Do you want me that I too, like yourself, seek and find some other Rabb, other than Allah, when He is the Lord of everything?. This is error and straying which you should not expect me to accept. As for your saying that you will bear the burden of our sins, this is absurd in itself. A sin committed by a person will be written in that person's record of deeds, and it will be he or she who will deserve its punishment. How can that sin be transferred to your account just by your saying so? And if the idea is that the sins will go in our account and in our Book of Deeds, but the punishment to be given against these will be borne by you, then, that idea is not valid either.' The next sentence in the verse rejects it. It was said: وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ that is, (on the day of Qiyamah) no bearer of burden (of sin) shall bear the burden of another).
As for the disbelievers, this verse does answer their absurd saying in its own way. But, it also tells Muslims at large about the rule that they too should not take the matters of Qiyamah on the analogy of their ways in the mortal world where one person commits a crime and succeeds in putting it on someone else - especially when the other per-son is willing to accept it. But, in the great Court of Allah, there is no room for it. There, the other person can never be caught for the sin committed by someone else. It is based on the authority of this verse that the Holy Prophet ﷺ said that the child born out of wedlock will not be affected by the sin of his or her parents. (This Hadith has been reported by Hakim from Sayyidah ` A'ishah ؓ عنہا based on sound authority).
When Sayyidna ` Abdullah ibn ` Umar ؓ ، saw someone crying at the Janazah of a deceased person, he said that the crying of the living causes punishment to the deceased. Ibn Abi Mulaykah says that, when he reported this saying to Sayyidah ` A'ishah ؓ she said: You are reporting the saying of a person who never lies, nor can there be any doubt in his integrity. But, there are occasions when one does not hear right. In this matter, the decisive verdict of the Qur'an is sufficient for you: وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ , that is, the sin of one person cannot be applied to another. So, how can the crying of a living person cause punishment to descend on a dead person just for no reason? (Ad-burr A1 Manthur)
At the conclusion of the verse, it was said that, finally they have to go to their Lord after all where they will find out the ultimate verdict on all their differences - which means that they would be better off keeping their verbal confrontation in check and devoting more to the end of things.
Ô Messager, dis à ces polythéistes : Chercherais-je un autre seigneur qu’Allah alors qu’Il est le Seigneur de toute chose. Il est en effet le Seigneur des divinités que vous adorez en dehors de Lui. Aucun innocent ne sera inculpé pour le péché d’un autre, c’est vers votre Seigneur Seul que se fera votre retour le Jour de la Résurrection et Il vous informera, concernant votre religion, de ce sur quoi vous divergiez.
O Poslaniče, reci tim višebošcima: "Zar nekog pored Allaha da tražim za gospodara a On, Uzvišeni, je Gospodar svega? On je Gospodar vaših božanstava koja pored Njega obožavate! Nedužan čovjek neće nositi tuđi grijeh, a zatim ćete se samo vašem Gospodaru vratiti na Sudnjem danu, i On će vas obavijestiti ono o čemu ste se na dunjaluku razilazili kad je u pitanju vjera."
Katakanlah -wahai Rasul- kepada orang-orang musyrik itu, “Apakah aku akan mencari tuhan lain selain Allah, sedangkan Dia -Subḥānahu wa Ta'ālā- Tuhan bagi segala sesuatu?! Dia Tuhan bagi tuhan-tuhan yang kalian sembah selain Dia. Orang yang tidak bersalah tidak akan menanggung dosa orang lain, kemudian hanya kepada Allahlah kalian akan dikembalikan di hari Kiamat kelak. Lalu Dia akan memberitahu kalian perihal urusan agama yang kalian perselisihkan di dunia.”
-Ey Resul!- O müşriklere de ki: “Her şeyin Rabbi olan Allah'tan başka bir Rab mi arayayım? O Allah’ın dışında ibadet ettiğiniz bütün mabutların Rabbidir. Suçsuz olan hiç kimse başkasının günahını yüklenmez. Ardından kıyamet günü bir tek olan Rabbinize döneceksiniz ve O dünyada dini meselelerde ayrılığa düşmüş olduğunuz konuları size haber verecek.”
Sabihin mo, O Sugo, sa mga tagapagtambal na ito: "Sa iba pa ba kay Allāh maghahanap ako ng isang Panginoon samantalang Siya – kaluwalhatian sa Kanya at pagkataas-taas Siya – ay Panginoon ng bawat bagay? Siya ay ang Panginoon ng mga sinasambang sinasamba ninyo bukod pa sa Kanya. Hindi magpapasan ang isang inosente ng pagkakasala ng iba pa sa kanya. Pagkatapos tungo sa Panginoon ninyo lamang ang pagbabalik ninyo sa Araw ng Pagbangon saka magbabalita Siya sa inyo hinggil sa anumang kayo noon ay nagkakaiba-iba hinggil doon sa Mundo kabilang sa usapin ng relihiyon."
The Command to Sincerely Trust in Allah
Allah said,
قُلْ
(Say), O Muhammad , to those idolators, about worshipping Allah alone and trusting in Him,
أَغَيْرَ اللَّهِ أَبْغِى رَبًّا
(Shall I seek a lord other than Allah...) 6:164,
وَهُوَ رَبُّ كُلِّ شَىْءٍ
(while He is the Lord of all things ) and Who protects and saves me and governs all my affairs But, I only trust in Him and go back to Him, because He is the Lord of everything, Owner of all things and His is the creation and the decision. This Ayah commands sincerely trusting Allah, while the Ayah before it commands sincerely worshipping Allah alone without partners. These two meanings are often mentioned together in the Qur'an. Allah directs His servants to proclaim,
إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
(You (alone) we worship, and You (alone) we ask for help (for each and every thing).) 1:5 Allah said,
فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ
(So worship Him and put your trust in Him.) 11:123, and
قُلْ هُوَ الرَّحْمَـنُ ءَامَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا
(Say: "He is the Most Gracious (Allah), in Him we believe, and in Him we put our trust".) 67:29, and,
رَّبُّ الْمَشْرِقِ وَالْمَغْرِبِ لاَ إِلَـهَ إِلاَّ هُوَ فَاتَّخِذْهُ وَكِيلاً
(Lord of the east and the west; none has the right to be worshipped but He. So take Him a guardian.) 73:9 There are similar Ayat on this subject.
Every Person Carries His Own Burden
Allah said,
وَلاَ تَكْسِبُ كُلُّ نَفْسٍ إِلاَّ عَلَيْهَا وَلاَ تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى
(No person earns any (sin) except against himself (only), and no bearer of burdens shall bear the burden of another.) thus emphasizing Allah's reckoning, decision and justice that will occur on the Day of Resurrection. The souls will only be recompensed for their deeds, good for good and evil for evil. No person shall carry the burden of another person, a fact that indicates Allah's perfect justice. Allah said in other Ayat,
وَإِن تَدْعُ مُثْقَلَةٌ إِلَى حِمْلِهَا لاَ يُحْمَلْ مِنْهُ شَىْءٌ وَلَوْ كَانَ ذَا قُرْبَى
(And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.) 35:18, and,
فَلاَ يَخَافُ ظُلْماً وَلاَ هَضْماً
(Then he will have no fear of injustice, nor of any curtailment (of his reward).) 20:112 Scholars of Tafsir commented, "No person will be wronged by carrying the evil deeds of another person, nor will his own good deeds be curtailed or decreased." Allah also said;
كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ - إِلاَّ أَصْحَـبَ الْيَمِينِ
(Every person is a pledge for what he has earned. Except those on the Right.) 74:38-39, meaning, every person will be tied to his evil deeds. But, for those on the right -- the believers -- the blessing of their good works will benefit their offspring and relatives, as well. Allah said in Surat At-Tur,
وَالَّذِينَ ءَامَنُواْ وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُم بِإِيمَـنٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَآ أَلَتْنَـهُمْ مِّنْ عَمَلِهِم مِّن شَىْءٍ
(And those who believe and whose offspring follow them in faith, to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything.) 52:21, meaning, We shall elevate their offspring to their high grades in Paradise, even though the deeds of the offspring were less righteous, since they shared faith with them in its general form. Allah says, We did not decrease the grades of these righteous believers so that those (their offspring and relatives) who have lesser grades, can share the same grades as them. Rather Allah elevated the lesser believers to the grades of their parents by the blessing of their parents' good works, by His favor and bounty. Allah said next (in Surat At-Tur),
كُلُّ امْرِىءٍ بِمَا كَسَبَ رَهَينٌ
(Every person is a pledge for that which he has earned.) 52:21, meaning, of evil. Allah's statement here,
ثُمَّ إِلَى رَبِّكُمْ مَّرْجِعُكُمْ فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ
(Then unto your Lord is your return, so He will tell you that wherein you have been differing.) means, work you (disbelievers), and we will also work. Surely, both you and us will be gathered to Allah and He will inform us of our deeds and your deeds and the decision on what we used to dispute about in the life of this world. Allah said in other Ayat,
قُل لاَّ تُسْـَلُونَ عَمَّآ أَجْرَمْنَا وَلاَ نُسْـَلُ عَمَّا تَعْمَلُونَ - قُلْ يَجْمَعُ بَيْنَنَا رَبُّنَا ثُمَّ يَفْتَحُ بَيْنَنَا بِالْحَقِّ وَهُوَ الْفَتَّاحُ الْعَلِيمُ
(Say: "You will not be asked about our sins, nor shall we be asked of what you do." Say: "Our Lord will assemble us all together, then He will judge between us with truth. And He is the Just Judge, the All-Knower of the true state of affairs.") 34:25-26.
Say, O Messenger, to these idolaters: Shall I search for someone other than Allah as a Lord when He, may He be glorified, is the Lord of everything? He is the Lord of those things that you worship besides Him. No innocent person will bear the sin of another. Then your return will be to your Lord alone on the Day of Judgement, and He will inform you about religious matters that you used to differ about when you were in the world.
Allah is the One Who made you successors of those whom came before you on earth, so that you inhabit it after them. He has raised some of you in rank over others – in terms of physical form, livelihood and other aspects – in order to test you through what He has given you. Your Lord, O Messenger, is quick in delivering justice, since anything that is approaching is close. And He is also Forgiving and Compassionate towards those of His servants who repent to Him.
Si Allāh ay ang gumawa sa inyo na humahalili sa nauna sa inyo sa lupa para sa pagsasagawa ng paglinang nito. Nag-angat Siya sa ilan sa inyo sa mga antas sa pagkakalikha, pagtustos, at iba pa sa mga ito higit sa iba upang sumubok Siya sa inyo sa ibinigay Niya sa inyo mula roon. Tunay na ang Panginoon mo, O Sugo, ay mabilis ang parusa sapagkat Siya ay malapit sa bawat dumarating. Tunay na Siya ay talagang Mapagpatawad sa sinumang nagbalik-loob kabilang sa mga lingkod Niya, Maawain dito.
Daha önce yaşamış olanların ardından, yeryüzünü imar edesiniz diye sizleri gönderen Allah’tır. Size vermiş olduğu nimetlerde sizi sınamak için yaratılışınızda, rızıklar göndermede ve birçok diğer hususlarda kiminizi yükselterek diğerlerinize derece bakımından üstün kılmıştır. -Ey Resul!- Muhakkak Rabbin cezalandırması çok hızlıdır ve gelmekte olan her şey yakındır. Muhakkak o tövbe eden kullarına karşı pek affedici ve ona karşı pek merhametlidir.
Allāh ha fatto in modo che voi succedeste a coloro che vi hanno preceduti in terra, allo scopo di popolarla; poi elevò alcuni di voi al di sopra degli altri per quanto riguarda il sostentamento e altro, secondo vari ranghi, al fine di mettervi alla prova in base a ciò che vi ha concesso. In verità, il tuo Dio, o Messaggero, è rapido nel punire: Ogni cosa che deve avvenire è vicina. In verità, Lui è Perdonatore dei Suoi sudditi pentiti, Misericordioso con loro.
Allahlah yang menjadikan kalian sebagai penerus umat-umat sebelum kalian untuk memakmurkan bumi dan meninggikan derajat sebagian dari kalian dari segi fisik, rezeki, dan lain-lain di atas sebagian yang lain untuk menguji kalian di dalam karunia yang Dia berikan kepada kalian. Sesungguhnya Tuhanmu -wahai Rasul- Mahacepat hukuman-Nya. Segala sesuatu yang akan datang adalah dekat bagi-Nya dan Dia Maha Menerima tobat para hamba-Nya, lagi Maha Penyayang terhadap mereka.
The system of this world is that one person goes away and another takes his place. One community is thrust aside and another community takes its place and captures the resources of the land. These incidents remind us again and again that here nobody’s dominance is permanent. But man’s behaviour is strange. When he sees some opportunity to advance himself, he forgets the fate of his forebears. He fabricates different types of arguments to justify oppression and arrogance. But when God lays bare the realities, man will see that his actions—which he had considered strong enough to justify his position—were meaningless. The reason for man’s arrogance in this world is that he thinks of the good things of this life as God’s reward. The fact is that whatever a man receives in this life is meant to be a test and not a reward. If a man considers the good things available to him in this life as his due, this will cause him to be proud, but if he considers them as a means of testing him, this will develop a sense of humility in him. While a proud mentality is marked by haughtiness, a humble attitude is marked by the willingness to obey God.
Allah Made Mankind Dwellers on the earth, Generation After Generation, of Various Grades, in order to Test Them
Allah said,
وَهُوَ الَّذِى جَعَلَكُمْ خَلَـئِفَ الاٌّرْضِ
(And it is He Who has made you generations coming after generations, replacing each other on the earth.) meaning, He made you dwell on the earth generation after generation, century after century and offspring after forefathers, according to Ibn Zayd and others. Allah also said,
وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ
(And if it were Our will, We would have made angels to replace you on the earth) 43:60, and,
وَيَجْعَلُكُمْ حُلَفَآءَ الاٌّرْضِ
(And makes you inheritors of the Earth, generations after generations.) 27:62, and
إِنِّي جَاعِلٌ فِى الأَرْضِ خَلِيفَةً
(Verily, I am going to place (mankind) generations after generations on earth.) 2:30, and,
عَسَى رَبُّكُمْ أَن يُهْلِكَ عَدُوَّكُمْ وَيَسْتَخْلِفَكُمْ فِى الاٌّرْضِ فَيَنظُرَ كَيْفَ تَعْمَلُونَ
(It may be that your Lord will destroy your enemy and make you successors on the earth, so that He may see how you act.) 7:129 Allah's statement,
وَرَفَعَ بَعْضَكُمْ فَوْقَ بَعْضٍ دَرَجَـتٍ
(And He has raised you in ranks, some above others,) means, He has made you different from each other with regards to provision, conduct, qualities, evilness, shapes, color of skin, and so forth, and He has the perfect wisdom in all this. Allah said in other Ayat,
نَحْنُ قَسَمْنَا بَيْنَهُمْ مَّعِيشَتَهُمْ فِى الْحَيَوةِ الدُّنْيَا وَرَفَعْنَا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجَـتٍ لِّيَتَّخِذَ بَعْضُهُم بَعْضاً سُخْرِيّاً
(It is We Who portion out between them their livelihood in this world, and We raised some of them above others in ranks, so that some may employ others in their work.) 43:32, and,
انظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ وَلَلاٌّخِرَةُ أَكْبَرُ دَرَجَـتٍ وَأَكْبَرُ تَفْضِيلاً
(See how We prefer one above another (in this world), and verily, the Hereafter will be greater in degrees and greater in preferment.) 17:21 Allah's statement,
لِّيَبْلُوَكُمْ فِى مَآ ءَاتَـكُم
(that He may try you in that which He has bestowed on you.) means, so that He tests you in what He has granted you, for Allah tries the rich concerning his wealth and will ask him about how he appreciated it. He also tries the poor concerning his poverty and will ask him about his patience with it. Muslim recorded that Abu Sa`id Al-Khudri said that the Messenger of Allah ﷺ said,
«إِنَّ الدُّنْيَا حُلْوَةٌ خَضِرَةٌ وَإِنَّ اللهَ مُسْتَخْلِفُكُمْ فِيهَا فَنَاظِرٌ مَاذَا تَعْمَلُونَ، فَاتَّقُوا الدُّنْيَا وَاتَّقُوا النِّسَاءَ فَإِنَّ أَوَّلَ فِتْنَةِ بَنِي إِسْرَائِيلَ كَانَتْ فِي النِّسَاء»
(Verily, this life is beautiful and green, and Allah made you dwell in it generation after generation so that He sees what you will do. Therefore, beware of this life and beware of women, for the first trial that the Children of Israel suffered from was with women.) Allah's statement,
إِنَّ رَبَّكَ سَرِيعُ الْعِقَابِ وَإِنَّهُ لَغَفُورٌ رَّحِيمٌ
(Surely, your Lord is swift in retribution, and certainly He is Oft-Forgiving, Most Merciful.) this is both discouragement and encouragement, by reminding the believers that Allah is swift in reckoning and punishment with those who disobey Him and defy His Messengers,
وَإِنَّهُ لَغَفُورٌ رَّحِيمٌ
(And certainly He is Oft-Forgiving, Most Merciful.) for those who take Him as protector and follow His Messengers in the news and commandments they conveyed. Allah often mentions these two attributes together in the Qur'an. Allah said,
وَإِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ لِّلنَّاسِ عَلَى ظُلْمِهِمْ وَإِنَّ رَبَّكَ لَشَدِيدُ الْعِقَابِ
(But verily, your Lord is full of forgiveness for mankind in spite of their wrongdoing. And verily, your Lord is (also) severe in punishment) 13:6, and,
نَبِّىءْ عِبَادِى أَنِّى أَنَا الْغَفُورُ الرَّحِيمُ - وَأَنَّ عَذَابِى هُوَ ٱلْعَذَابُ ٱلْأَلِيمُ
(Declare unto My servants, that truly, I am the Oft-Forgiving, the Most Merciful. And that My torment is indeed the most painful torment.) 15:49-50 There are similar Ayat that contain encouragement and discouragement. Sometimes Allah calls His servants to Him with encouragement, describing Paradise and making them eager for what He has with Him. Sometimes, He calls His servants with discouragement, mentioning the Fire and its torment and punishment, as well as, the Day of Resurrection and its horrors. Sometimes Allah mentions both so that each person is affected by it according to his or her qualities. We ask Allah that He makes us among those who obey what He has commanded, avoid what He has prohibited, and believe in Him as He has informed. Certainly, He is Near, hears and answers the supplication, and He is the Most Kind, Generous and Bestowing. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«لَوْ يَعْلَمُ الْمُؤْمِنُ مَا عِنْدَ اللهِ مِنَ الْعُقُوبَةِ مَا طَمِعَ بِجَنَّتِهِ أَحَدٌ، وَلَوْ يَعْلَمُ الْكَافِرُ مَااِعنْدَ اللهِ مِنَ الرَّحْمَةِ مَا قَنَطَ أَحَدٌ مِنَ الْجَنَّةِ، خَلَقَ اللهُ مِائَةَ رَحْمَةٍ فَوَضَعَ وَاحِدَةً بَيْنَ خَلْقِهِ يَتَرَاحَمُونَ بِهَا وَعِنْدَ اللهِ تِسْعَةٌ وَتِسْعُون»
(If the believer knew Allah's punishment, no one will hope in entering His Paradise. And if the disbeliever knew Allah's mercy, no one will feel hopeless of acquiring Paradise. Allah created a hundred kinds of mercy. He sent down one of them to His creation, and they are merciful to each other on that account. With Allah, there remains ninety-nine kinds of mercy.) Muslim and At-Tirmidhi also recorded this Hadith, At-Tirmidhi said "Hasan". Abu Hurayrah narrated that the Messenger of Allah ﷺ said,
«لَمَّا خَلَقَ اللهُ الْخَلْقَ كَتَبَ فِي كِتَابٍ فَهُوَ عِنْدَهُ فَوْقَ الْعَرْشِ إِنَّ رَحْمَتِي تَغْلِبُ غَضَبِي»
(When Allah created the creation, He wrote in a Book, and this Book is with Him above the Throne: `My mercy overcomes My anger.') This is the end of the Tafsir of Surat Al-An`am, all the thanks and appreciation for Allah.
Và Allah là Đấng bổ nhiệm các ngươi việc thừa kế trên trái đất này từ thế hệ trước để duy trì việc dựng lên kiến trúc của nó và Ngài đã ân sủng một số người này hơn một số người kia trong sự tạo hóa, trong bổng lộc và những thứ khác, Ngài còn nâng cao địa vị người này trội hơn người kia để thử thách các ngươi bằng chính thiên ân đã ban ban cho các ngươi. Quả thật, Thượng Đế của Ngươi - hỡi Thiên Sứ - rất nhanh chóng trong sự trừng phạt, tất cả mọi việc diễn ra rất gần và Ngài cũng luôn tha thứ cho ai biết hối cải trong đám nô lệ của Ngài, nhân từ với họ.
Al-lah es Quien los hizo sucesores de los que los precedieron en la Tierra, para que la habitaran después de ellos. Él ha elevado en rango a algunos de ustedes sobre otros, en cuanto a la forma física, al sustento y a otros aspectos, para probarlos a través de lo que Él les ha dado. Mensajero, tu Señor no tarda en hacer justicia. Pero Al-lah también es Perdonador y Compasivo hacia aquellos de Sus siervos que se arrepienten ante él.
Allah je Taj Koji je učinio da jedni druge smjenjujete na Zemlji, kako bi je izgradili, i On je jedne nad drugim odlikovao u izgledu, opskrbi i drugim aspektima, kako bi vas iskušao onim što vam je dao. O Poslaniče, doista tvoj Gospodar brzo kažnjava, a sve što će dođi blizu je, i On doista mnogo prašta onome ko se kaje i milostiv je prema njemu.
In the fifth (164) verse, Surah Al-An` am reaches its end at a comprehensive note of advice. It brings the past history of peoples and their times into focus and invites attention to a projection towards the future by saying: وَهُوَ الَّذِي جَعَلَكُمْ خَلَائِفَ الْأَرْضِ وَرَفَعَ بَعْضَكُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ (And it is He who made you vice-regents of the earth and raised some of you in ranks over some others). Here, the word: خَلَائِفَ (khala'if) is the plural form of khalifah which means vice-regent or deputy. The sense of the verse is:
It is Allah Ta` ala who has let you inhabit places occupied by peoples before you. There is no home, no land which you call your private property today, and believe to be so, which was not, only yesterday, under the ownership of other human beings like you. Allah Ta` ala has, by re-moving them, made you sit in their place. Then, worth keeping in mind all the time is the fact of life that everyone among you too is not alike. One is poor, the other is rich. One is low, the other is high. And equally obvious is the fact that, had being rich or being low been within one's control, who would have chosen to remain poor and low? This distance among steps and this difference in ranks is knocking at your doors to tell you that this power, control and choice is in the hands of some other Being who can make anyone poor, if He so wills; make anyone rich, if He so wills; give honour to whom He wills and let whoever He wills be low.
Towards the end of the verse, it was said: لِّيَبْلُوَكُمْ فِي مَا آتَاكُمْ (so that He may test you in what He has given you). It means: By making you take the place of others, and by making you owners of their wealth and property, and then, by keeping you at different steps in terms of honour and wealth, the very aim is to make you open your eyes to this framework of trial which seeks to determine your reaction to this phenomena that blessings which once belonged to past peoples have now been entrusted in your hands. To be seen is what it would be that of gratitude and obedience, or that of ingratitude and disobedience?
At the conclusion of the fifth and the last (165) verse, the end of both these stances was made clear by saying: إِنَّ رَبَّكَ سَرِيعُ الْعِقَابِ وَإِنَّهُ لَغَفُورٌ رَّحِيمٌ (Surely, your Lord is swift in punishing - and surely He is Most-Forgiving, Very-Merciful). In other words, it means: Your Lord is going to send His punishment on the disobedient soon - and for the obedient, He is Forgiving and Merciful.
Surah Al-An'-am began with Hamd (the praise of Allah) and concluded on Maghfirah (the seeking of forgiveness from Allah). May Allah Ta` ala bless all of us with the Taufiq (ability bestowed by Allah) of Hamd, and honour us with Maghfirah from Him.
It appears in Hadith that the Holy Prophet ﷺ said: Surah Al-An` am, the whole of it, was revealed at one time. Such was the majesty of its revelation that seventy thousand angels followed behind it reciting Tasbih (glorifying Allah). Therefore, Sayyidna Faruq al-A` zam ؓ said: Surah Al-An'-am is one of the highly merited Surahs of the Holy Qur'an.
In some narrations, it has been reported from Sayyidna ` Ali ؓ that Allah Ta` ala would become the healer of the sick person over whom this Surah is recited.
وَآخِرُ دَعوَانَا اَنِ الحمدُ للہِ رَبِّ العٰلَمِینَ
C’est Allah qui vous a fait succéder à ceux qui vous ont précédés sur Terre afin de la peupler. Il éleva certains par rapport à d’autres en degrés dans la perfection de leur création, dans la subsistance ainsi que dans d’autres choses afin de vous éprouver par ce qu’Il vous a accordé. Ô Messager, ton Seigneur est prompt à faire rendre des comptes car tout ce qui aura lieu dans l’avenir est imminent. Il pardonne et est miséricordieux envers les serviteurs qui se repentent.