Commentary
Linkage of Surahs
The preceding Surah dealt with the existence of Allah, His Oneness, and His knowledge and power, and adduced, as a positive proof of these attributes, was the fact that Allah is the Creator of death and life, and of the entire universe through whose component parts there runs the beautiful order that pervades the cosmos. He has created man to serve a sublime object and to achieve a noble goal. But man in his ingratitude has always rejected the Divine Message and consequently has been incurring Divine scourge. This is mentioned, in Surah Al-Mulk, with particular reference to the pagans of Makkah. The present Surah deals with the truth of the Holy Prophet's ﷺ claim, and gives sound and solid proof of it. Thus it rebuts the criticisms and taunts of the pagans against the Holy Prophet ﷺ . Their first criticism was that he is [ God forbid!] insane whereas he was perfectly sane person, an embodiment of knowledge and a paragon of virtues. Another reason why they probably called him insane is that whenever an installment of revelation descended upon the Holy Prophet ﷺ ، a physical change came over him. For instance the colour of his face would change and become red, or he would sometimes snore or he would at other times appear to be in grief, or there were times when he would hang his head down. When any of these states was over, he would recite the revealed verses to the people. This matter was beyond the understanding and perception of the pagans. Therefore, they regarded this experience of receiving revelation as insanity. Or they called him insane presumably because he put forward to his people and to the whole world that there is no object worthy of worship except Allah. He put it to them that their self-carved idols cannot be gods because they are insensate and lacking knowledge; and they lack the ability to benefit or harm anyone. His voice of Truth sounded alone yet with this lone voice of Truth without any apparent means and support, he stood unwaveringly against the whole world. People without any insight or foresight did not think that it was possible for him to achieve his goal and they called it insanity. Some called him insane for the sake of calling him insane, without any reason. Having no excuse to refute the teachings of Allah's Messenger ﷺ ، all the pagans could do was to dub him insane. The initial verses of Surah Al-Qalam refute under emphatic oath their false charges.
ن وَالْقَلَمِ وَمَا يَسْطُرُونَ مَا أَنتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ (Nun, by the pen and what they write, with the grace of your Lord, you are not insane....68:1-2). The letter Nun is one of the isolated letters that have been revealed at the beginning of many Surahs. They are the secret signs and symbols and mysteries of Allah. Allah alone knows their hidden meaning, or Allah made their mysterious meanings known to His Messenger. The Ummah is not permitted to investigate the hidden meaning of such isolated letters.
Pen and its Significance
In the phrase wal-qalami, the waw is the particle of oath [ translated here as 'by the pen']. 'Qalam' refers to 'pen', and there are three types of pen: [ 1] the pen of destinies; [ 2] the pen of angels; and [ 3] the pen of human beings. It could refer to any or all of these types of pen. A pen is an object that is used for writing anything [ as is the view of Abu Hatim Al-Busti ]. According to Sayyidna Ibn ` Abbas ؓ ، it specifically refers to the pen of destinies. Sayyidna ` Ubadah Ibn Samit ؓ narrates regarding the pen of destinies that the Messenger of Allah ﷺ said: "The first thing Allah created was the pen, and He told it to write, and when it asked Him what it should write, He told it to write what was predestined, so it wrote what would take place to all eternity." [ Transmitted by At-Tirmidhi, saying that this is a Tradition whose chain of narrators is gharib ]. Sayyidna ` Abdullah Ibn ` Umar ؓ narrated that the Messenger of Allah ﷺ said: "Allah recorded the destiny of all creatures 50, 000 years before creating the heavens and the earth." [ Sahib Muslim ]. Qatadah (رح) says that pen is a great gift of Allah that He has endowed upon His servants. Some scholars say that Allah first created the pen, and that was the pen of decrees which recorded the destinies of the entire universe and all the creatures. Then He created the second pen that is used by the inhabitants of the earth. The second pen is referred to in Surah Iqra' in verse [ 96:4], thus: عَلَّمَ بِالْقَلَمِ '{ He who} taught by the pen'. And Allah knows best!
If qalam 'pen' in the verse under comment refers to the pen of destinies, its greatness and its superiority over everything is quite obvious and swearing by it is quite understandable. If it is taken to refer to all pens in general, including the pen of destinies, the pen of angels, and also the pen of human beings, swearing an oath by it is apt because all great tasks are accomplished by pen. In the conquests of territories, pen play a mighty role: 'The pen is mightier than the sword' goes the famous saying. Abu HatimAl-Busti has encapsulated this idea in two short verses:
اذا اقسم الابطال یوما بسیفھم وَعدّوہ ممّا یکسب المجد وَ الکرم
When the brave people swear by their sword some day,
And count it among things that give honour and veneration to men,
کفٰی قلم الکتاب عزّا ورفعۃ مدی الدّھر انّ اللہ اقسم بالقلم
The writers' pen is sufficient for their honour and superiority
For all times to come, because Allah has sworn oath by the pen
In any case, it is immaterial whether the pen in the verse refers to the pen of destinies or it refers to the pen of creation in general. Then it swears an oath by مَا يَسْطُرُونَ 'what they write [ 1] '.
In other words, swearing an oath by what the pens have written or what they will record in the future, Allah refutes the unbelievers' false charge of madness that they made against the Holy Prophet ﷺ ، thus:
مَا أَنتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ (with the grace of your Lord, you are not insane....68:2). The verse contains the phrases بِنِعْمَةِ رَبِّكَ (with the grace of your Lord....68:2). It states not only the claim, but also evidence to support and substantiate the statement of claim. [ See special note below.] Man is required to turn the pages of history, and he will realize that a person as great as the Messenger of Allah ﷺ ، upon whom Allah has conferred great blessings and grace, cannot be insane. Calling such a sane person insane is itself insanity.
Special Note
Scholars have explained the Qur'anic concept of 'oath': Wherever Allah has sworn an oath by an object or a phenomenon, its subject has been cited as evidence or testimony to support and substantiate the claim. Here the phrase مَا يَسْطُرُونَ 'what they write [ 1] '. Is the proof of the claim, that is, world history has been cited as testimony for critics to look into the pages of history, if they can ever find a person of such lofty calibre as the Messenger of Allah ﷺ ، with high morals insane. He takes care of other people's sanity. The next verse reinforces the subject.
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
ن
(Nun), is like Allah's saying,
ص
(Sad), and Allah's saying,
ق
(Qaf), and similar to them from the individual letters that appear at the beginning of Qur'anic chapters. This has been dis- cussed at length previously and there is no need to repeat it here.
The Explanation of the Pen Concerning
Allah's statement,
وَالْقَلَمِ
(By the pen) The apparent meaning is that this refers to the actual pen that is used to write. This is like Allah's saying,
اقْرَأْ وَرَبُّكَ الاٌّكْرَمُ - الَّذِى عَلَّمَ بِالْقَلَمِ - عَلَّمَ الإِنسَـنَ مَا لَمْ يَعْلَمْ
(Read! And your Lord is the Most Generous. Who has taught by the pen. He has taught man that which he knew not.) (96:3-5) Therefore, this statement is Allah's swearing and alerting His creatures to what He has favored them with by teaching them the skill of writing, through which knowledge is attained. Thus, Allah continues by saying,
وَمَا يَسْطُرُونَ
(and by what they Yastur.) Ibn `Abbas, Mujahid and Qatadah all said that this means, "what they write." As-Suddi said, "The angels and the deeds of the servants they record." Others said, "Rather, what is meant here is the pen which Allah caused to write the decree when He wrote the decrees of all creation, and this took place fifty-thousand years before He created the heavens and the earth." For this, they present Hadiths that have been reported about the Pen. Ibn Abi Hatim recorded from Al-Walid bin `Ubadah bin As-Samit that he said, "My father called for me when he was dying and he said to me: `Verily, I heard the Messenger of Allah ﷺ say,
«إِنَّ أَوَّلَ مَا خَلَقَ اللهُ الْقَلَمُ فَقَالَ لَهُ: اكْتُبْ، قَالَ: يَا رَبِّ وَمَا أَكْتُبُ؟ قَالَ: اكْتُبِ الْقَدَرَ وَمَا هُوَ كَائِنٌ إِلَى الْأَبَد»
(Verily, the first of what Allah created was the Pen, and He said to it: "Write." The Pen said: "O my Lord, what shall I write" He said: "Write the decree and whatever will throughout eternity.")" This Hadith has been recorded by Imam Ahmad through various routes of transmission. At-Tirmidhi also recorded it from a Hadith of Abu Dawud At-Tayalisi and he (At-Tirmidhi) said about it, "Hasan Sahih, Gharib."
Swearing by the Pen refers to the Greatness of the Prophet
Allah says,
مَآ أَنتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ
(You, by the grace of your Lord, are not insane.) meaning -- and all praise is due to Allah -- `you are not crazy as the ignorant among your people claim. They are those who deny the guidance and the clear truth that you have come with. Therefore, they attribute madness to you because of it.'
وَإِنَّ لَكَ لاّجْراً غَيْرَ مَمْنُونٍ
(And verily, for you will be reward that is not Mamnun.) meaning, `for you is the great reward, and abundant blessings which will never be cut off or perish, because you conveyed the Message of your Lord to creation, and you were patient with their abuse.' The meaning of:
غَيْرُ مَمْنُونٍ
(not Mamnun) is that it will not be cut off. This is similar to Allah's statement,
عَطَآءً غَيْرَ مَجْذُوذٍ
(a gift without an end.) (11:108) and His statement,
فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ
(Then they shall have a reward without end.) (95:6) Mujahid said,
غَيْرُ مَمْنُونٍ
(Without Mamnun) means "Without reckoning." And this refers back to what we have said before.
The Explanation of the Statement: "Verily, You are on an Exalted Character."
Concerning Allah's statement,
وَإِنَّكَ لَعَلَى خُلُقٍ عَظِيمٍ
(And verily, you are on an exalted (standard of) character.) Al-`Awfi reported from Ibn `Abbas, "Verily, you are on a great religion, and it is Islam." Likewise said Mujahid, Abu Malik, As-Suddi and Ar-Rabi` bin Anas. Ad-Dahhak and Ibn Zayd also said this. Sa`id bin Abi `Arubah reported from Qatadah that he said concerning Allah's statement,
وَإِنَّكَ لَعَلَى خُلُقٍ عَظِيمٍ
(And verily, you are on an exalted (standard of) character.) "It has been mentioned to us that Sa`d bin Hisham asked `A'ishah about the character of the Messenger of Allah ﷺ, so she replied: `Have you not read the Qur'an' Sa`d said: `Of course.' Then she said: `Verily, the character of the Messenger of Allah ﷺ was the Qur'an."' `Abdur-Razzaq recorded similar to this and Imam Muslim recorded it in his Sahih on the authority of Qatadah in its full length. This means that he would act according to the commands and the prohibition in the Qur'an. His nature and character were patterned according to the Qur'an, and he abandoned his natural disposition (i.e., the carnal nature). So whatever the Qur'an commanded, he did it, and whatever it forbade, he avoided it. Along with this, Allah gave him the exalted character, which included the qualities of modesty, kindness, bravery, pardoning, gentleness and every other good characteristic. This is like that which has been confirmed in the Two Sahihs that Anas said, "I served the Messenger of Allah ﷺ for ten years, and he never said a word of displeasure to me (Uff), nor did he ever say to me concerning something I had done: `Why did you do that' And he never said to me concerning something I had not done: `Why didn't you do this' He had the best character, and I never touched any silk or anything else that was softer than the palm of the Messenger of Allah ﷺ. And I never smelled any musk or perfume that had a better fragrance than the sweat of the Messenger of Allah ﷺ." Imam Al-Bukhari recorded that Al-Bara' said, "The Messenger of Allah ﷺ had the most handsome face of all the people, and he had the best behavior of all of the people. And he was not tall, nor was he short." The Hadiths concerning this matter are numerous. Abu `Isa At-Tirmidhi has a complete book on this subject called Kitab Ash-Shama'il. Imam Ahmad recorded that `A'ishah said, "The Messenger of Allah ﷺ never struck a servant of his with his hand, nor did he ever hit a woman. He never hit anything with his hand, except for when he was fighting Jihad in the cause of Allah. And he was never given the option between two things except that the most beloved of the two to him was the easiest of them, as long as it did not involve sin. If it did involve sin, then he stayed farther away from sin than any of the people. He would not avenge himself concerning anything that was done to him, except if the limits of Allah were transgressed. Then, in that case he would avenge for the sake of Allah." Imam Ahmad also recorded from Abu Hurayrah that the Messenger of Allah ﷺ said,
«إِنَّمَا بُعِثْتُ لِأُتَمِّمَ صَالِحَ الْأَخْلَاق»
(I have only been sent to perfect righteous behavior.) Ahmad was alone in recording this Hadith. In reference to Allah's statement,
فَسَتُبْصِرُ وَيُبْصِرُونَ - بِأَيِّكُمُ الْمَفْتُونُ
(You will see, and they will see, which of you is afflicted with madness.) then it means, `you will know, O Muhammad -- and those who oppose you and reject you, will know -- who is insane and misguided among you.' This is like Allah's statement,
سَيَعْلَمُونَ غَداً مَّنِ الْكَذَّابُ الاٌّشِرُ
(Tomorrow they will come to know who is the liar, the insolent one!) (54:26) Allah also says,
وَإِنَّآ أَوْ إِيَّاكُمْ لَعَلَى هُدًى أَوْ فِى ضَلَـلٍ مُّبِينٍ
(And verily (either) we or you are rightly guided or in plain error.) (34:24) Ibn Jurayj reported from Ibn `Abbas, it means "You will know and they will know on the Day of Judgement." Al-`Awfi reported from Ibn `Abbas;
بِأَيِّكُمُ الْمَفْتُونُ
(Which of you is Maftun (afflicted with madness) means which of you is crazy. This was also said by Mujahid and others as well. The literal meaning of Maftun is one who has been charmed or lured away from the truth and has strayed from it. Thus, the entire statement means, `so you will know and they will know,' or `you will be informed and they will be informed, as to which of you is afflicted with madness.' And Allah knows best. Then Allah says,
إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ
(Verily, your Lord is the best Knower of him who has gone astray from His path, and He is the best Knower of those who are guided.) meaning, `He knows which of the two groups are truly guided among you, and He knows the party that is astray from the truth.'
Nūn. Pembahasan tentang huruf-huruf semacam ini sudah ada di awal surah Al-Baqarah. Allah bersumpah dengan pena dan bersumpah dengan apa yang ditulis oleh manusia dengan pena mereka.
The discussion on similar letters has already passed in Sūrah Al-Baqarah. Allah takes an oath on the Pen and whatever the people write with their pens.
Nun (Một trong các chữ cái tiếng Ả Rập, ý nghĩa của nó đã được giảng giải ở phần mở đầu của chương Al-Baqarah). Allah thề bởi cây viết và thề bởi những gì mà nhân loại ghi chép với những cây viết của họ.
(Nun) Već smo govorili o sličnoj temi na početku sure el-Bekare. Allah Uzvišeni kune se perom i onime što ljudi pišu svojim perima.
Nûn: Il a déjà été question de telles lettres séparées au début de Sourate Al-Baqarah. Allah prête serment par la plume et par ce que les gens écrivent avec leurs plumes.
"Nun. Demi pena dan apa yang mereka tulis. Berkat nikmat Rabbmu kamu (Muhammad) sekali-kali bukan orang gila. Dan se-sungguhnya bagi kamu benar-benar pahala yang besar yang tidak putus-putusnya. Dan sesungguhnya kamu benar-benar berbudi pekerti yang agung. Maka kelak kamu akan melihat dan mereka (orang-orang kafir) pun akan melihat, siapa di antara kamu yang gila. Sesungguhnya Rabbmu, Dia-lah Yang Paling Mengetahui siapa yang sesat dari jalanNya; dan Dia-lah Yang Paling Menge-tahui orang-orang yang mendapat petunjuk." (Al-Qalam: 1-7).
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(1-2) Allah سبحانه وتعالى bersumpah dengan pena yang merupakan kata benda umum (isim jenis) yang mencakup seluruh macam pena yang dipakai untuk mencatat berbagai disiplin ilmu dan dipakai untuk menulis prosa dan puisi. Pena dan perkataan apa saja yang ditulis dengan pena merupakan salah satu tanda-tanda kebesaran Allah سبحانه وتعالى yang besar, yang berhak untuk dijadikan obyek sumpah Allah سبحانه وتعالى atas terbebasnya Nabi Muhammad a dari sifat gila yang dituduhkan pada beliau oleh musuh-musuh beliau. Sumpah Allah سبحانه وتعالى ini menafikan sifat gila yang dituduhkan itu karena nikmat dan kebaikan RabbNya, karena Dia menganugerahkan akal yang sem-purna, pandangan yang arif, dan perkataan yang fasih yang meru-pakan hal terbaik yang ditulis pena dan dicatat oleh manusia. Dan inilah kebahagiaan di dunia.
(3) Kemudian Allah سبحانه وتعالى menyebutkan kebahagiaan Nabi Muhammad a di akhirat seraya berfirman, ﴾ وَإِنَّ لَكَ لَأَجۡرًا غَيۡرَ مَمۡنُونٖ ﴿ "Dan sesungguhnya bagi kamu benar-benar pahala yang besar yang tidak putus-putusnya." Yaitu pahala besar sebagaimana yang disebutkan oleh kata nakirah (indevinite) dalam ayat ini. Pahala besar yang tidak ada putusnya, namun tetap mengalir. Hal itu dikarenakan amal shalih, akhlak yang sempurna, dan petunjuk menuju kebaikan yang dilakukan oleh Rasulullah a.
(4) Karena itu Allah سبحانه وتعالى berfirman, ﴾ وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٖ ﴿ "Dan sesungguhnya kamu benar-benar berbudi pekerti yang agung." Maksud-nya, agung dan tinggi dengan budi pekerti yang dikaruniakan Allah سبحانه وتعالى kepadamu. Secara garis besar tentang akhlaknya yang agung dijelaskan oleh Ummul Mukminin, Aisyah i, ketika ditanya tentang akhlak Rasulullah a, ia menjawab,
كَانَ خُلُقُهُ الْقُرْآنَ.
"Akhlaknya adalah al-Qur`an."[124]
Ini semakna dengan Firman Allah سبحانه وتعالى,
﴾ خُذِ ٱلۡعَفۡوَ وَأۡمُرۡ بِٱلۡعُرۡفِ وَأَعۡرِضۡ عَنِ ٱلۡجَٰهِلِينَ 199 ﴿
"Jadilah engkau pemaaf dan suruhlah orang mengerjakan yang ma'ruf, serta berpalinglah dari orang-orang yang bodoh." (Al-A'raf: 199).
﴾ فَبِمَا رَحۡمَةٖ مِّنَ ٱللَّهِ لِنتَ لَهُمۡۖ وَلَوۡ كُنتَ فَظًّا غَلِيظَ ٱلۡقَلۡبِ لَٱنفَضُّواْ مِنۡ حَوۡلِكَۖ فَٱعۡفُ عَنۡهُمۡ وَٱسۡتَغۡفِرۡ لَهُمۡ وَشَاوِرۡهُمۡ فِي ٱلۡأَمۡرِۖ فَإِذَا عَزَمۡتَ فَتَوَكَّلۡ عَلَى ٱللَّهِۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُتَوَكِّلِينَ 159 ﴿
"Maka disebabkan rahmat dari Allah-lah kamu berlaku lemah lembut terhadap mereka. Sekiranya kamu bersikap keras lagi berhati kasar, tentu-lah mereka menjauhkan diri dari sekelilingmu. Karena itu maafkanlah mereka, mohonkanlah ampun bagi mereka, dan bermusyawarahlah dengan mereka dalam urusan itu. Kemudian apabila kamu telah membulatkan tekad, maka bertawakallah kepada Allah. Sesungguhnya Allah menyukai orang-orang yang bertawakal kepadaNya." (Ali Imran: 159).
﴾ لَقَدۡ جَآءَكُمۡ رَسُولٞ مِّنۡ أَنفُسِكُمۡ عَزِيزٌ عَلَيۡهِ مَا عَنِتُّمۡ حَرِيصٌ عَلَيۡكُم بِٱلۡمُؤۡمِنِينَ رَءُوفٞ رَّحِيمٞ 128 ﴿
"Sungguh telah datang kepadamu seorang rasul dari kaummu sen-diri, berat terasa olehnya penderitaanmu, sangat menginginkan (keimanan dan keselamatan) bagimu, amat belas kasihan lagi penyayang terhadap orang-orang Mukmin." (At-Taubah: 128).
Dan ayat-ayat lain yang menunjukkan sifat-sifat mulia Rasu-lullah a dan berbagai ayat yang mendorong untuk berakhlak yang baik.
Beliau memiliki akhlak yang paling sempurna dan agung. Beliau selalu berada di puncak tertinggi pada masing-masing akhlak baik. Rasulullah a adalah sosok lembut, mudah (bergaul) dan dekat dengan orang, mendatangi undangan orang, memenuhi keperluan orang yang meminta sebagai pelipur lara orang yang meminta, beliau selalu memberi dan tidak menolak dalam keadaan gagal (tidak membawa hasil). Apabila sahabat-sahabat beliau menginginkan sesuatu dari Rasulullah a, beliau mengiyakan dan mengikuti mereka jika tidak ada halangan. Jika bertekad melaku-kan sesuatu, beliau tidak pernah memutuskan sendiri, namun berembug dengan para sahabat. Rasulullah a adalah sosok yang menerima kebaikan orang, memaafkan kesalahan orang dan selalu memperlakukan teman secara baik dan sempurna. Beliau tidak pernah bermuka kusam, tidak pernah berkata kasar, tidak bersikap dingin, tidak pernah terselip lidah, tidak pernah dendam dengan perlakuan dingin orang, namun justru dibalas dengan kebaikan dan beliau sangat penyabar, semoga shalawat dan salam terlimpahkan kepada beliau.
(5-6) Karena Allah سبحانه وتعالى menempatkan Rasulullah a di posisi tertinggi dalam berbagai hal sedangkan para musuhnya menuduh sebagai orang gila dan sakit, maka Allah سبحانه وتعالى berfirman, ﴾ فَسَتُبۡصِرُ وَيُبۡصِرُونَ 5 بِأَييِّكُمُ ٱلۡمَفۡتُونُ 6 ﴿ "Maka kelak kamu akan melihat dan mereka (orang-orang kafir) pun akan melihat, siapa di antara kamu yang gila." Jelas sudah, Rasulullah a adalah orang yang paling lurus dan paling sempurna terhadap dirinya dan orang lain, sedangkan musuh-mu-suhnya adalah orang-orang yang paling sesat dan buruk. Mereka adalah orang-orang yang memfitnah dan menyesatkan hamba-hamba Allah سبحانه وتعالى dari jalanNya. Cukuplah Allah سبحانه وتعالى yang mengetahui tentang hal itu, karena Dia-lah yang akan memberi perhitungan dan membalas segala perbuatan.
(7) ﴾ إِنَّ رَبَّكَ هُوَ أَعۡلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ وَهُوَ أَعۡلَمُ بِٱلۡمُهۡتَدِينَ ﴿ "Sesungguhnya Rabbmu, Dia-lah Yang Paling Mengetahui siapa yang sesat dari jalan-Nya; dan Dia-lah Yang Paling Mengetahui orang-orang yang mendapat petunjuk." Dalam ayat ini terdapat ancaman untuk orang-orang zhalim, janji baik untuk mereka yang mendapatkan petunjuk, dan penjelasan tentang hikmah Allah سبحانه وتعالى yang memberi hidayah pada orang yang layak mendapatkannya, bukan pada lainnya.
Nūn. Nauna ang pagtalakay sa mga kapareho ng mga ito sa simula ng Kabanatang Al-Baqarah. Sumumpa si Allāh sa panulat at sumumpa Siya sa anumang isinusulat ng mga tao sa pamamagitan ng panulat nila.
(Nun) Bu hususta benzer bir açıklama Bakara suresinin başında zikredilmiştir. Allah, kaleme ve insanların kalemleriyle yazdıklarına yemin etmiştir.
‘By the pen, and all that they write’ refers to historical record. In historical records of human memoirs accumulated and preserved in the shape of history, the Quran is an exceptional book and the bearer of that book an exceptional personality. This quality of being exceptional cannot be explained unless the Quran is accepted as the book of God and Muhammad as His Prophet.
(Nū-ūn نٓ) Lettere simili sono presenti all'inizio della Surat Al-Baqarah. Allāh giurò sul Calamo e giurò su ciò che le persone scrivono con i loro calami.
1- Nûn. Kaleme ve (kalem tutanların) yazdıkları şeylere andolsun ki;
2- Sen Rabbinin nimeti sayesinde bir deli değilsin.
3- Gerçekten senin için kesintisiz bir mükafat vardır.
4- Şüphe yok ki sen çok yüce bir ahlâka sahipsin.
5- Yakında sen de göreceksin, onlar da görecekler;
6- Deli hanginizmiş?
7- Şüphesiz ki Rabbin, yolundan sapanları en iyi bilendir. O, hidâyette olanları da çok iyi bilendir.
(Mekke’de inmiştir. 52 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1. Yüce Allah, “kaleme” yemin etmektedir. Burada kalem, çeşitli ilimlerin kendileri ile yazıldığı, nesir ve nazım eserlerinin satıra geçirildiği bütün kalemleri kapsayan bir cins/tür ismidir. Bu yeminin sebebi, kalemin ve onunla satır satır yazılan türlü sözlerin, Allah’ın pek büyük âyetlerinden olmasıdır. Bu da peygamberi Muhammed sallallahu aleyhi ve sellem’in düşmanlarının ona nispet ettikleri delilikten uzak olduğuna dair kendisi ile yemin edilmeye değer bir şeydir.
2. Alah onun, Rabbinin üzerindeki nimet ve ihsanı sayesinde delilikten çok uzak olduğunu bildirmektedir. Çünkü Allah, ona kemâl derecesindeki aklı, oldukça sağlam görüşü ve kalemlerin yazdığı şeylerin, insanların satır satır dizdiklerinin en güzeli olan, hakkı batıldan ayırt edici sözü ona ihsan etmiştir. İşte bu, dünyadaki mutluluğun tâ kendisidir.
3. Daha sonra Allah, onun âhiretteki mutluluğunu da söz konusu ederek:“Gerçekten senin için kesintisiz bir mükafat vardır” buyurmaktadır. Yan senin için pek büyük bir mükafat vardır. Nitekim “mükafat” kelimesinin (لَأَجۡرًا ) nekire/belirtisiz gelmesi de bunu ifade etmektedir. Bu mükafatın kesintisi olmayacaktır. Sürekli ve devamlıdır. Buna sebep de Peygamber sallallahu aleyhi ve sellem’in işlemiş olduğu salih ameller, sahip olduğu mükemmel ahlâk ve her türlü hayra yol gösterişidir. Bundan dolayı Yüce Allah şöyle buyurmaktadır:
4. “Şüphe yok ki sen çok yüce bir ahlâka sahipsin.” Ahlâkın pek yücedir, Allah’ın sana lütfetmiş olduğu ahlâk ile sen, alabildiğine yükseklere çıkmışsın.
O’nun pek yüce olan bu ahlâkının özünü mü’minlerin annesi Âişe radıyallahu anha dile getirmiştir. Zira Peygamber’in ahlâkı hakkında kendisine soru soranlara:“Onun ahlâkı Kur’ân idi” diyerek cevap vermiştir.
Nitekim Yüce Allah’ın şu buyrukları da buna örnektir:“Sen af yolunu tut, mâruf olanı emret ve cahillerden yüz çevir!”(el-A’râf, 7/199); “Allah’tan bir rahmet sayesinde sen onlara yumuşak davrandın...”(Âl-i İmrân, 3/159); “Andolsun içinizden size öyle bir peygamber gelmiştir ki sizin sıkıntıya uğramanız ona pek ağır gelir... “ (et-Tevbe, 9/128) Buna benzer Peygamber sallallahu aleyhi ve sellem’in en üstün ahlâkî değerlere sahip olduğunu gösteren daha pek çok âyet-i kerime ile her türlü güzel ahlâka teşvik eden âyet-i kerimeler hep bu türdendir.
Zira o bütün bu ahlâkî faziletlerin en mükemmel ve en değerlisine sahipti. Her bir ahlâkî fazilette en yüksek zirveye çıkmıştı. Gâyet yumuşak huylu idi. İnsanlara yakındı, davet edenlerin davetini kabul ederdi. Bir ihtiyacını karşılamasını isteyenin ihtiyacını görürdü. Kendisinden bir şeyler isteyenin gönlünü ederdi. Onu mahrum etmez ve eli boş çevirmezdi. Arkadaşları ondan bir işi yapmasını istediklerinde onlara muvafakat eder, eğer bir sakıncası yoksa bu konuda onlara uyardı. Bir işe karar verdiği takdirde bunu tek başına alıp onlara dayatmazdı. Aksine onlara danışır ve görüşlerini alırdı. İyilikte bulunanların bu davranışlarını kabul ile karşılar, kötülük işleyeni affederdi. Kiminle oturup kalkmış ve sohbette bulunmuşsa mutlaka ona en güzel ve en mükemmel şekilde davranmıştır. Ona karşı yüzünü ekşitmez, konuştuğu vakit sert ve kaba konuşmazdı. Ona gülümsemeyi esirgemez, yanılarak söylediği sözleri saklayıp yüzüne vurmazdı. Herhangi bir olumsuz davranışı dolayısı ile onu azarlamaz, aksine onlara alabildiğine iyilikte bulunur ve en ileri bir derecede onlara katlanırdı.
5-6. Yüce Allah Peygamberi Muhammed sallallahu aleyhi ve sellem’ı her yönden en üstün bir mevkiye yükselttiği halde düşmanları onun deli olduğunu, cinler tarafından çarpılmış olduğunu söylüyorlardı. Bu yüzden Yüce Allah şöyle buyurmaktadır:“Yakında sen de göreceksin, onlar da görecekler; deli hanginizmiş?” Zira artık insanlar arasında en çok hidâyet üzere olanın, hem kendisi için hem de başkası için en mükemmel ahlâka sahip olanın o olduğu, buna karşılık düşmanlarının da en sapık insanlar, en çok kötülük edenler oldukları ve Allah’ın kullarını fitneye düşürerek O’nun yolundan saptırdıkları açıkça ortaya çıkmış bulunmaktadır. Zaten Allah’ın bunu bilmesi de yeter. Çünkü hesaba çekecek ve amellerin karşılığını verecek olan O’dur:
7. Bu buyrukta haktan sapanlara bir tehdit, hidâyet bulanlara da bir vaat bulunmaktadır. Ayrıca Yüce Allah’ın hikmeti de açıklanmaktadır. Çünkü O, insanlar arasından hidâyet bulmaya elverişli olanları doğru yola iletir.
La explicación sobre las letras inconexas fue expuesta anteriormente en la sura La Vaca. Al-lah jura por la pluma y lo que la gente escribe con ella.
O Messaggero, tu non sei un posseduto a causa della Profezia che Allāh ti ha concesso; al contrario, tu sei lungi dalla follia di cui i miscredenti ti accusano.
Hỡi Thiên Sứ Muhammad, Ngươi chắc chắn không phải là một kẻ điên qua những hồng ân mà Allah ban cho Ngươi từ Sứ Mạng Nabi. Ngươi không phải là một người điên mà những kẻ thờ đa thần đã gán cho Ngươi.
-Ey Resul!- Allah’ın sana verdiği peygamberlik nimetiyle delirmiş değilsin. Sen, müşriklerin iftira ettiği delilikten çok uzaksın.
Ô Messager, par le bienfait de la Prophétie dont Allah t’a fait don, tu n’es pas un dément. Tu es plutôt innocent de l’accusation de démence dont t’accusent les polythéistes.
¡Mensajero! No eres un loco, gracias a la profecía con la que Al‑lah te ha bendecido. Estás exento de la locura de la que te acusan los idólatras.
Kamu -wahai Rasul- bukanlah orang yang gila berkat kenabian yang dikaruniakan kepadamu oleh Allah, justru kamu bebas dari kegilaan yang dituduhkan oleh orang-orang musyrik kepadamu.
Hindi ka, O Sugo, dahil sa ibiniyaya ni Allāh sa iyo na pagkapropeta, isang baliw. Bagkus ikaw ay walang-kaugnayan sa kabaliwan na ipinaratang sa iyo ng mga tagapagtambal.
Ti, o Poslaniče, zbog blagodati vjerovjesništva koje ti je Allah dao, nisi lud, nego si čist od onoga čime te mušrici opisuju.
O Messenger! You are not a madman, due to the messengership Allah has blessed you with. Rather, you are free of the insanity the idolaters accuse you with.
Sungguh, kamu benar-benar akan mendapatkan pahala yang besar tanpa terputus atas penderitaan yang kamu rasakan karena menyampaikan risalah kepada manusia dan tidak ada jasa yang diberikan orang lain kepadamu.
Indeed, there is definitely a great, everlasting reward for you for your conveying the message to the people, without there being a favour outstanding upon you for anyone.
Quả thật, Ngươi - hỡi Thiên Sứ Muhammad - chắc chắn sẽ được ban thưởng một phần thưởng không bao giờ hết bởi những gì mà Ngươi đã chịu đựng trong sứ mạng rao truyền Bức Thông Điệp của Allah cho nhân loại.
Şüphesiz insanlara bu mesajı taşımandan ötürü çektiğin çileye karşılık sana kesintisiz ve hiç kimseye onun için minnet etmeyeceğin bir mükâfat vardır.
Il y a pour toi une récompense ininterrompue pour le Message que tu transmets aux gens et pour lequel personne ne peut te rappeler la faveur.
Tunay na ukol sa iyo ay talagang isang gantimpala sa ipinagdurusa mo dahil sa pagpasan ng mensahe tungo sa mga tao, na hindi mapuputol, at hindi isang kagandahang-loob ng isa man sa iyo.
En verdad, hay una gran y eterna recompensa para ti por transmitir el mensaje a la gente, nadie te hace un favor al seguirte.
In verità, otterrai una ricompensa per aver sopportato il peso di portare il messaggio alla gente senza arrenderti: nessun altro può rivendicare il merito che ti spetta.
وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍ (And you will definitely have a reward that will never end....68:3). The verse exposes the absurdity of the charge of madness. It purports to say that the actions of a madman produce no useful result, but the Holy Prophet will eminently succeed in fulfilling the object of his Divine mission, and in bringing about a wonderful revolution in the lives of his degenerate and demented people. This is the significance of the words in the verse 'and for you is a reward that will never end.' No insane person is ever rewarded for his actions. The next verse constitutes a further eloquent comment on the charge of insanity imputed to the Holy Prophet ﷺ ، thus:
Zbog toga što prenoseći poslanicu ljudima trpiš i doživljavaš, imat će nagradu koja nikada neće nestati i niko ti zbog nje neće prigovarati.
Ti si najljepšeg morala, onako kako se u Kur'anu spominje i tim svojstvima si opisan na najpotpuniji način.
En verdad eres de una naturaleza y moral grandiosas, tal como lo enseña el Corán. Representas el Corán en la forma más perfecta.
Having a sublime character means rising above the standard of others’ behaviour. It should not be the believer’s way to deal badly with those who are not good to him, while giving fair treatment to those who are good to him. On the contrary, he should do good to everybody, even though others may not do the same for him. The character of the Prophet was of the latter type, which proves that he was a man of principle. He was not a product of circumstances, but of his own high principles. His sublime character was consistent with his claim to be a prophet.
E, in verità, tu possiedi un'elevata conoscenza che il Corano ha rivelato e la applichi nel migliore dei modi.
Tunay na ikaw ay talagang nasa kaasalang sukdulan na inihatid ng Qur'ān sapagkat ikaw ay nag-aasal ayon sa nasa Qur'ān sa pinakaganap na paraan.
Tu te conformes certainement à la moralité éminente apportée par le Coran et tu t’y tiens de la manière la plus parfaite.
Şüphesiz sen, Kur’an’ın getirdiği çok büyük bir ahlak üzeresin. Onun içinde bulunanları en eksiksiz şekilde ahlak edinmişsin.
Quả thật, Ngươi - hỡi Thiên Sứ Muhammad - được phú cho những phẩm chất đạo đức vĩ đại mà Qur'an mang đến. Bởi vậy, Ngươi là một người mang những phẩm chất đạo đức tốt đẹp và hoàn hảo nhất.
Sesungguhnya engkau berada di atas akhlak yang agung yang dibawa oleh Al-Qur`ān, bahkan engkau berakhlak dengan nilai-nilai Al-Qur`ān secara sempurna.
And indeed, you are definitely on the greatest of character that the Qur’ān has brought; you are embodied with it to the most perfect degree.
وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ (And you are surely on exalted quality of character 68:4). In this verse, the demented people are invited to think carefully about the lofty morals of the Holy Prophet ﷺ .
The Holy Prophet's Exalted Quality of Character
Sayyidna Ibn ` Abbas ؓ has said that 'exalted quality of character' signifies a 'great religion, and it is Islam, a religion dearest to Allah'. Sayyidah ` A'ishah ؓ was asked about the Holy Prophet's ﷺ character. She replied: "The Holy Prophet's ﷺ character was the Qur'an itself'. In other words, he is the living example of the Qur'an that teaches high morals. Sayyidna ` Ali ؓ said that 'exalted quality of character' signifies the 'good manners which the Qur'an has taught'. All these interpretations have almost the same significance. That is to say, not only that the Holy Prophet ﷺ is not an insane person, but he is the sublime and noblest of men possessing in full measure all the moral excellence that combine to make their possessor a perfect image of his Creator. The Holy Prophet's ﷺ humanity was of the most perfect character. He was a complete embodiment of all good moral qualities that a man is capable of possessing. The Holy Prophet ﷺ himself said:
بعثت لاتمم مکارم الاخلاق
"I have only been sent to perfect noble character/conduct." [ Abu Hayyan ].
Sayyidna Anas ؓ said:
"I served Allah's Messenger ﷺ for ten years, and he never said a word of displeasure to me, nor did he ever say to me concerning something I had done: 'Why did you do that?' And he never said to me concerning what I had not done: 'Why did you not do this?'" [ Bukhari and Muslim ].
Obviously, a ten-year period is a long time during which some unpleasant or objectionable thing might have happened.
Sayyidna Anas ؓ said:
"As a result of the Holy Prophet's noble character, any slave-girl of Madinah would hold his hand and take him wherever she would like to."
Sayyidah ` A'ishah ؓ said: "Allah's Messenger ﷺ never struck anyone with his hands except when he was fighting in jihad in the cause of Allah." It is confirmed that when he fought jihad in the cause of Allah, he killed unbelievers. Otherwise he did not hit any servant, nor any woman. He would never take revenge for any harm or mistake done. He would only implement Shar’ i punishment on those who violated Allah's laws. [ Transmitted by Muslim ].
Sayyidna Jabir ؓ says that the Messenger of Allah ﷺ was never asked for anything for which he said 'No'. [ Bukhari and Muslim ].
Sayyidah ` A'ishah ؓ said:
"Allah's Messenger ﷺ was never vulgar, never pretended to be vulgar and he never shouted in the marketplaces. He never responded to evil by evil, but always pardoned and overlooked."
Sayyidna Abu-d-Darda' ؓ narrates that Allah's Messenger ﷺ said:
"Noble character will be the heaviest thing on a Muslim's scale of good deeds on the Day of Resurrection. Allah detests the rude and foul-mouthed person." [ Transmitted by Tirmidhi, grading it as a Tradition which is 'hasan'].
Sayyidah ` A'ishah ؓ narrates that Allah's Messenger ﷺ "said:
"Indeed by virtue of good character, a believer can attain the status of votaries who spend their nights in worship and their days in fasting." [ Abu Dawud ].
Sayyidna Mu'dh Ibn Jabal ؓ narrates that when he placed his foot into the stirrup of his mount, as he was departing for Yemen as the governor of that province, Allah's Messenger ﷺ advised him:
یا مَعَاذ اَحسِن خُلُقَکَ لِلنَّاس
"0 Mu` adh, display your best character with people." [ Transmitted by Malik ].
All narratives cited here have been adopted from Tafsir Mazhari.
So you will soon see, and these rejectors will also see.
Rồi đây, Ngươi - hỡi Thiên Sứ Muhammad - sẽ sớm thấy và những kẻ phủ nhận này cũng sẽ sớm thấy.
Sende göreceksin, o yalanlayanlar da görecekler.
Kaya makakikita ka mismo at makakikita ang mga tagapagpasinungaling na ito
I ti ćeš vidjeti, a vidjeće i ovi koji poriču
E vedrai tu, e questi rinnegatore vedranno,
فَسَتُبْصِرُ وَيُبْصِرُونَ بِأَييِّكُمُ الْمَفْتُونُ (So, you will see, and they will see which of you is demented....68:5-6]. The word maftun, in this context, means 'demented'. In the preceding verses, the Holy Prophet ', was accused of being an insane and demented. This verse turns tables upon the accusers of the Holy Prophet , and making a prophecy, tells them in challenging words that time will show whether it was he or they who suffered from insanity, or whether his claim to be Allah's Messenger ﷺ was the outpouring of heated brain, or whether they themselves were so demented as not to read the signs of time, and thus refuse to believe in him. These were the unfortunate, wretched ones who did not see the light of Truth and were thus disgraced and defeated in this world. But, on the other hand, there were thousands of other lucky ones who, at first did not see the light of Truth and denounced him as demented, soon saw the light and embraced the Faith of Islam. They took the love and obedience of the Holy Prophet as the capital asset of success, prosperity and happiness.
Así que pronto verás, y los que te rechazan también lo verán.
Tu verras et ces polythéistes verront
Sungguh, kamu akan melihat dan orang-orang yang mendustakanmu itu juga akan melihat.
When the truth is revealed, who from amongst you was actually a madman.
Kada se razotkrije istina i postane vidljiva, biće jasno ko je od vas lud, a ko nije.
Hakikat ortaya çıktığı zaman hanginizin delirmiş olduğu ortaya çıkacak.
lorsque la vérité apparaîtra,qui de vous est dément.
kapag nabunyag ang katotohanan ay liliwanag kung nasa alin sa inyo ang kabaliwan.
Khi chân lý được phơi bày thì sẽ rõ ai trong các ngươi mới là kẻ mắc chứng điên khùng.
Cuando se revele la verdad, quién de ustedes era en realidad un insensato.
Ketika kebenaran terkuak dan terbuka siapa di antara kalian yang tertimpa kegilaan.
quando verrà rivelata la verità sarà chiarito chi di voi è il posseduto!
Sesungguhnya Tuhanmu -wahai Rasul- mengetahui siapa yang menyimpang dari jalan-Nya dan Dia paling mengetahui siapa yang mendapat petunjuk ke jalan-Nya, sehingga Dia mengetahui bahwa mereka termasuk orang-orang yang tersesat dari jalan-Nya dan sesungguhnya kamu termasuk yang mendapat petunjuk ke jalan-Nya.
In verità, il tuo Dio, o Messaggero, è Consapevole di chi ha deviato dalla Sua Via ed Egli è Consapevole di chi la percorre; Egli sa che essi ne sono sviati e che tu vi sei guidato.
¡Mensajero! Tu Señor sabe quién se extravía de Su camino y quiénes siguen la guía. Al-lah sabe que ellos se han desviado del camino y que tú sigues el camino recto.
Ô Messager, ton Seigneur sait qui dévie de Son chemin et sait le mieux qui y est guidé. Il sait donc qu’eux sont égarés et que toi y est guidé.
Tunay na ang Panginoon mo, O Sugo, ay nakaaalam sa kung sino ang lumihis palayo sa landas Niya. Siya ay higit na maalam sa mga napatnubayan doon sapagkat nalalaman Niya na sila ay ang mga naligaw palayo roon at na ikaw ay ang napatnubayan doon.
-Ey Rasul!- Şüphesiz Rabbin; yolundan sapanları da, o yolu bulmuş olanları da çok iyi biliyor. Ayrıca onların yoldan sapmış kimselerden olduğunu ve senin de onun doğru yolu üzerine olduğunu da çok iyi biliyor.
O Messenger! Indeed, your Lord knows of whoever deviates from His path, and He is best aware of those who are guided to it. Therefore, He knows that they are the ones who have deviated from it, and that you have been guided to it.
Hỡi Thiên Sứ Muhammad, quả thật Thượng Đế của Ngươi biết rất rõ ai là kẻ lạc khỏi con đường Chính Đạo của Ngài và Ngài hoàn toàn biết rõ ai là người được hướng dẫn đúng với con đường đó. Bởi thế, Ngài biết rõ chính họ - những kẻ thờ đa thần - là những kẻ lạc khỏi con đường Chính Đạo còn Ngươi - Thiên Sứ Muhammad - là người được hướng dẫn đến với con đường Chính Đạo.
Tvoj Gospodar, o Poslaniče, zna ko je skrenuo sa Njegovog puta, a zna i one koji se na njemu nalaze. On zna da su oni zalutali, a zna i da si ti na Pravom putu.
So, O Messenger, do not follow the rejectors in what you have brought.
Non obbedire, o Messaggero, a coloro che rinnegano ciò che hai comunicato.
8- O halde yalanlayanlara itaat etme!
9- Onlar senin (kendilerine ve dinlerine karşı) yumuşak davranmanı arzu ederler ki kendileri de (sana karşı) yumuşak davransınlar.
10- Sen itaat etme o çokça yemin eden, aşağılık her kişiye;
11- Kötüleyip duran, durmadan laf taşıyana,
12- Hayra sürekli engel olan, haddi aşan ve çok günahkâr olana;
13- Kaba saba, üstelik soysuz olana;
14- Mal ve oğullara sahiptir diye…
15- Ona âyetlerimiz okunduğunda:“Öncekilerin masalları!” der.
16- Biz onu burnundan damgalayacağız.
8. Yüce Allah peygamberine hitaben şöyle buyurmaktadır: Seni yalanlayan ve hakka karşı inatlaşan kimselere “itaat etme!” Onlar itaate değmezler. Çünkü onlar, ancak hevâlarına uygun düşen şeyleri emrederler. Onlar batıldan başka bir şey istemezler. Onlara itaat eden kimse, kendisine zararlı olacak şeylere yöneliyor demektir.
Bu, yalanlayan her kişi hakkında ve yalanlamaktan kaynaklanan her türlü itaat hakkında geçerlidir. İfade her ne kadar özel bir konu hakkında ise de bu, böyledir. Bu özel konu ise şudur: Müşrikler Peygamber sallallahu aleyhi ve sellem’den ilâhlarını ve dinlerini eleştirip kötülememesi talebinde bulunmuşlardı. Buna karşılık kendileri de susacaklar, ona ses çıkarmayacaklardı. Bundan dolayı Yüce Allah şöyle buyurmaktadır:
9. “Onlar” yani müşrikler “senin (kendilerine ve dinlerine karşı) yumuşak davranmanı arzu ederler” İzlemekte oldukları yolda kısmen de olsa sözlü yahut filli olarak kendilerine muvafakat etmeni veya hakkında söz söylenilmesi gereken hususlarda susmak sureti ile göz yummanı isterler. “ki kendileri de (sana karşı) yumuşak davransınlar.” Ancak sen, Allah’ın emrini açıkça dile getir ve İslâm’ı açıkça ilan et! Çünkü onun tam anlamı ile açıklanması, onun zıddı olan şeylerin çürütülmesi ve onunla çelişen şeylerin de yerilmesi demektir.
10. “Sen itaat etme o çokça yemin eden” çünkü çokça yemin eden ancak yalan söylediği için yemin eder. Çokça yalan söyleyen kimse de ancak “aşağılık” olduğu için bunu yapa. Yani o, hem şahsı itibari ile hem de hikmetsiz tasarruflarda bulunması nedeniyle değersiz bir kimsedir. Böylesi hayrı istemez, aksine onun tüm istekleri, aşağılık nefsinin arzularının gerçekleşmesinden ibarettir.
11. “Kötüleyip duran”Yani insanları çokça ayıplayan, onlara gıybet, alay ve başka yollarla dil uzatıp kötüleyen;“durmadan laf taşıyana” Yani insanlar arasında nemîne/koğuculuk yapan demektir ki bu da kimi insanların sözünü kimine aktarmakla olur. Bundan maksat ise insanların aralarını bozmak, aralarında düşmanlık ve kinin baş göstermesini sağlamaktır.
12. “Hayra sürekli engel olan”yerine getirmesi gereken farz harcamaları, keffaretleri, zekâtı ve bunun dışındaki hayırları yerine getirmeyip bunlara engel olan;“Haddi aşan”canlarında, mallarında, namus, şeref ve haysiyetlerinde insanlara haksızlık eden;“Ve çok günahkâr olan” Allah’ın hakkını ilgilendiren pek çok günahları bulunan;
13. “Kaba saba” kötü huylu, katı, hakka boyun eğmeyen; “üstelik soysuz” yani başkası tarafından nesebine katılmış, hayır yapacak bir aslı, asaleti ve özelliği bulunmayan, aksine en kötü ahlâka sahip olan ve kendisinin kurtuluşu da asla umulmayan, üstelik de kendisini tanıtıcı kötülük alâmeti taşıyan bir kimseye itaat etme!
Hülasa Yüce Allah, çokça yemin eden, çok yalan söyleyen, aşağılık, kötü huylu, özellikle de kendisini beğenmek, hakka ve yaratılmışlara karşı büyüklenmek, gıybet etme, laf götürüp getirme ve dil uzatma suretiyle insanları hakir görmek ve çokça günah işlemek özelliklerine sahip olan hiçbir kimseye itaat etmemeyi emretmekte ve böylelerine itaati yasaklamaktadır.
14-15. “Mal ve oğullara sahiptir diye… Ona âyetlerimiz okunduğunda: “Öncekilerin masalları!” der” Yani böyle bir kimse mal ve evladı çoktur diye azgınlık etmiş, hakka karşı büyüklenmiş, hak kendisine geldiğinde onu elinin tersi ile itmiş ve bu hakkı doğru da yalan da olması mümkün olan “öncekilerin masalları” gibi değerlendirmiştir.
Bu âyet-i kerimeler, Yüce Allah’ın “Mal ve oğullara sahiptir diye… Ona âyetlerimiz okunduğunda: “Öncekilerin masalları!” der” buyrukları dolayısı ile el-Velid b. el-Muğîre veya başka bir müşrik hakkında nazil olmuş olsa dahi bu niteliklere sahip herkes hakkında umumidirler. Çünkü Kur’ân-ı Kerîm, bütün insanların hidâyeti için inmiş bir Kitaptır. Bunun kapsamına bu ümmetin ilkleri de sonrakileri de girer. Genel bir kaidenin açıklık kazanması ve bu yolla genel meselelerin kapsamına giren diğer cüzi örneklerin bilinmesi için bazı âyetler, bazı sebepler ve şahıslar dolayısı ile nazil olmuştur.
16. Daha sonra Yüce Allah, belirtilen işleri yapan ve belirtilen niteliklere sahip olan kimselerin burnundan damgalamakla tehdit etmektedir. Yani Yüce Allah, bir azap ile burnunu damgalayacak ve ona izleri açıkça belli olacak şekilde azap edecektir. Bu azabın alâmeti de kişinin yüzünde görülecektir ki bu, onun için en ağır alamettir.
Thế nên, Ngươi - hỡi Thiên Sứ Muhammad - chớ đi theo những kẻ phủ nhận những gì Ngươi mang đến.
Onima koji negiraju Objavu koju donosiš, ne pokoravaj se, o Poslaniče.
فَلَا تُطِعِ الْمُكَذِّبِينَ وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ (So, do not obey those who reject [ the true faith ]. They wish that you become flexible [ in your faith ], and they will become flexible [ in their hostile attitude.]....68:8-9]. The interpretation of this verse as adopted in this translation is based on the interpretation of Sayyidna Ibn ` Abbas ؓ as reported by Qurtubi.
Ruling
This verse indicates that any such compromise with the unbelievers is tantamount to mudahanah fid-din, flexibility in religion, and this is forbidden. [ Mazhari ]. Such a pact of leniency in matters of religion is not permissible, unless compelled by necessity.
Por lo tanto, Mensajero, no obedezcas a los que desmienten lo que traes.
Sebab itu, janganlah kamu -wahai Rasul- mengikuti orang-orang yang mendustakan ajaran yang kamu bawa.
Prohibition of giving in to the Pressure of the Disbelievers and Their Suggestions, and that They like to meet in the Middle of the Path
Allah says, `just as We have favored you and given you the upright legislation and great (standard of) character,'
فَلاَ تُطِعِ الْمُكَذِّبِينَ - وَدُّواْ لَوْ تُدْهِنُ فَيُدْهِنُونَ
(So, do not obey the deniers. They wish that you should compromise with them, so they (too) would compromise with you.) Ibn `Abbas said, "That you would permit them (their idolatry) and they also would permit you (to practice your religion)." Mujahid said,
وَدُّواْ لَوْ تُدْهِنُ فَيُدْهِنُونَ
(They wish that you should compromise with them, so they (too) would compromise with you.) "This means that you should be quiet about their gods and abandon the truth that you are upon." Then Allah says,
وَلاَ تُطِعْ كُلَّ حَلاَّفٍ مَّهِينٍ
(And do not obey every Hallaf (one who swears much) Mahin (liar or worthless person).) This is because the liar, due to his weakness and his disgracefulness, only seeks protection in his false oaths which he boldly swears to while using Allah's Names, and he uses them (false oaths) all the time and out of place (i.e., unnecessarily). Ibn `Abbas said, "Al-Mahin means the liar." Then Allah says,
هَمَّازٍ
(A Hammaz, ) Ibn `Abbas and Qatadah both said, "This is slander."
مَّشَّآءِ بِنَمِيمٍ
(going about with Namim,) This refers to the one who goes around among people instigating discord between them and carrying tales in order to corrupt relations between people when they are good and pleasant. It is confirmed in the Two Sahihs that Mujahid reported from Tawus that Ibn `Abbas said, "The Messenger of Allah ﷺ once passed by two graves and he said,
«إِنَّهُمَا لَيُعَذَّبَانِ وَمَا يُعَذَّبَانِ فِي كَبِيرٍ، أَمَّا أَحَدُهُمَا فَكَانَ لَا يَسْتَتِرُ مِنَ الْبَوْلِ، وَأَمَّا الْاخَرُ فَكَانَ يَمْشِي بِالنَّمِيمَة»
(Verily, these two are being punished, and they are not being punished for something major. One of them was not careful about protecting himself from urine (when relieving himself). The other one used to spread Namimah.)" This Hadith has been recorded by the Group in their books through routes of transmission that are all on the authority of Mujahid. Imam Ahmad recorded that Hudhayfah said, "I heard the Messenger of Allah ﷺ saying,
«لَا يَدْخُلُ الْجَنَّةَ قَتَّات»
(The slanderer will not enter into Paradise.)" This Hadith has been reported by the Group except for Ibn Majah. Concerning Allah's statement,
مَّنَّاعٍ لِّلْخَيْرِ مُعْتَدٍ أَثِيمٍ
(Hinderer of good, transgressor, sinful,) it means, he refuses to give and withholds that which he has of good.
مُعْتَدٍ
(transgressor,) this means, in attaining that which Allah has made permissible for him, he exceeds the legislated bounds.
أَثِيمٍ
(sinful,) meaning, he delves into the forbidden things. Concerning Allah's statement,
عُتُلٍّ بَعْدَ ذَلِكَ زَنِيمٍ
(`Utul, and moreover Zanim.) `Utul means one who is cruel, harsh, strong, greedy and stingy. Imam Ahmad recorded from Al-Harithah bin Wahb that the Messenger of Allah ﷺ said,
«أَلَا أُنَبِّئُكُمْ بِأَهْلِ الْجَنَّةِ؟ كُلُّ ضَعِيفٍ مُتَضَعِّفٍ لَوْ أَقْسَمَ عَلَى اللهِ لَأَبَرَّهُ. أَلَا أُنَبِّئُكُمْ بِأَهْلِ النَّارِ؟ كُلُّ عُتُلَ جَوَّاظٍ مُسْتَكْبِر»
(Shall I inform you of the people of Paradise (They will be) every weak and oppressed person. When he swears by Allah, he fulfills his oath. Shall I inform you of the people of the Fire Every `Utul (cruel person), Jawwaz and arrogant person.) Al-Waki` said, "It (`Utul) is every Jawwaz, Ja`zari and arrogant person." Both Al-Bukhari and Muslim recorded this in their Two Sahihs, as well as the rest of the Group, except for Abu Dawud. All of its routes of transmission are by way of Sufyan Ath-Thawri and Shu`bah who both reported it from Sa`id bin Khalid. The scholars of Arabic language have said that Ja`zari means rude and harsh, while Jawwaz means greedy and stingy. Concerning the word Zanim, Al-Bukhari recorded from Ibn `Abbas that he said concerning the Ayah,
عُتُلٍّ بَعْدَ ذَلِكَ زَنِيمٍ
(`Utul (cruel), and moreover Zanim.) "A man from the Quraysh who stands out among them like the sheep that has had a piece of its ear cut off." The meaning of this is that he is famous for his evil just as a sheep that has a piece of its ear cut off stands out among its sister sheep. In the Arabic language the Zanim is a person who is adopted among a group of people (i.e., he is not truly of them). Ibn Jarir and others among the Imams have said this. Concerning Allah's statement,
أَن كَانَ ذَا مَالٍ وَبَنِينَ - إِذَا تُتْلَى عَلَيْهِ ءَايَـتُنَا قَالَ أَسَـطِيرُ الاٌّوَّلِينَ
((He was so) because he had wealth and children. When Our Ayat are recited to him, he says: "Tales of the men of old!") Allah is saying, `this is how he responds to the favors that Allah has bestowed upon him of wealth and children, by disbelieving in Allah's Ayat and turning away from them while claiming that they are a lie that has been taken from the tales of the ancients.' This is similar to Allah's statement,
ذَرْنِى وَمَنْ خَلَقْتُ وَحِيداً - وَجَعَلْتُ لَهُ مَالاً مَّمْدُوداً - وَبَنِينَ شُهُوداً - وَمَهَّدتُّ لَهُ تَمْهِيداً - ثُمَّ يَطْمَعُ أَنْ أَزِيدَ - كَلاَّ إِنَّهُ كان لاٌّيَـتِنَا عَنِيداً - سَأُرْهِقُهُ صَعُوداً - 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 - سَأُصْلِيهِ سَقَرَ - وَمَآ أَدْرَاكَ مَا سَقَرُ - لاَ تُبْقِى وَلاَ تَذَرُ - لَوَّاحَةٌ لِّلْبَشَرِ - عَلَيْهَا تِسْعَةَ عَشَرَ
(Leave Me alone (to deal) with whom I created lonely (without any wealth and children etc.). And then granted him resources in abundance. And children to be by his side. And made life smooth and comfortable for him. After all that he desires that I should give more. Nay! Verily, he has been opposing Our Ayat. I shall oblige him to face a severe torment! 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!" I will cast him into Hellfire. And what will make you know what Hellfire is It spares not (any sinner), nor does it leave (anything unburned)! Burning and blackening the skins! Over it are nineteen (angels as keepers of Hell).) 74:11-30 Then Allah said here,
سَنَسِمُهُ عَلَى الْخُرْطُومِ
(We shall brand him on the snout!) Ibn Jarir said, "We will make his matter clear and evident so that they will know him and he will not be hidden from them, just as the branding mark on the snouts (of animals)." Others have said,
سَنَسِمُهُ
(We shall brand him) This is the mark of the people of the Hell-fire; meaning, `We will blacken his face on the Day of Judgement,' and the face has been referred to here as snout.
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
Kaya huwag kang tumalima, O Sugo, sa mga tagapagpasinungaling sa inihatid mo.
"Maka janganlah kamu ikuti orang-orang yang mendusta-kan (ayat-ayat Allah). Maka mereka menginginkan supaya kamu bersikap lunak lalu mereka bersikap lunak (pula kepadamu). Dan janganlah kamu ikuti setiap orang yang banyak bersumpah lagi hina, yang banyak mencela, yang kesana kemari menghambur fitnah, yang sangat enggan berbuat baik, yang melampaui batas lagi banyak dosa, yang kaku kasar, selain dari itu, yang terkenal kejahatannya, karena dia mempunyai (banyak) harta dan anak. Apabila dibacakan kepadanya ayat-ayat Kami, ia berkata, '(Ini adalah) dongeng-dongengan orang-orang dahulu kala.' Kelak akan Kami beri tanda dia di belalai(nya)." (Al-Qalam: 8-16).
(8) Allah سبحانه وتعالى berfirman kepada Nabi Muhammad a, ﴾ فَلَا تُطِعِ ٱلۡمُكَذِّبِينَ ﴿ "Maka janganlah kamu ikuti orang-orang yang mendustakan (ayat-ayat Allah)," yakni, orang-orang yang mendustakanmu dan menentang kebenaran, karena mereka adalah orang-orang yang tidak patut untuk diikuti, karena mereka hanya memerintah sesuai kehendak hawa nafsu mereka. Yang mereka inginkan hanyalah kebatilan. Orang yang menaati mereka adalah orang yang mem-persembahkan marabahaya pada dirinya sendiri. Hal ini bersifat umum pada setiap pendusta dan dalam setiap ketaatan yang ber-sumber dari kebohongan, meski tekstual ayat berlaku pada masa-lah khusus, yaitu ketika orang-orang musyrik meminta Nabi a agar tidak mencela tuhan-tuhan dan agama mereka.
(9) Karena itu Allah سبحانه وتعالى berfirman, ﴾ وَدُّواْ ﴿ "Maka mereka meng-inginkan," yakni, orang-orang musyrik, ﴾ لَوۡ تُدۡهِنُ ﴿ "supaya kamu bersi-kap lunak," maksudnya, setuju terhadap sebagian keyakinan mereka, baik dengan perkataan, tindakan, maupun bersikap diam dari apa yang seharusnya dikatakan, ﴾ فَيُدۡهِنُونَ ﴿ "lalu mereka bersikap lunak (pula kepadamu)." Tapi tegaklah dengan perintah Allah سبحانه وتعالى dan tam-pakkan Agama Islam, karena kesempurnaan penampakan Islam adalah kebalikan dari lawannya dan mencela agama yang menen-tangnya.
(10) ﴾ وَلَا تُطِعۡ كُلَّ حَلَّافٖ ﴿ "Dan janganlah kamu ikuti setiap orang yang banyak bersumpah," yaitu orang yang sering bersumpah. Karena hal itu hanya dilakukan oleh pendusta. Dan pendusta itu adalah orang ﴾ مَّهِينٍ ﴿ "hina," yakni buruk jiwanya, kecil semangatnya, dan tidak memiliki keinginan untuk kebaikan, tapi seluruh keinginan-nya hanya untuk kepentingan syahwat dirinya yang tercela.
(11) ﴾ هَمَّازٖ ﴿ "Yang banyak mencela," yaitu banyak mencela dan menuduh orang dengan cara ghibah, mengolok-olok atau yang lainnya. ﴾ مَّشَّآءِۭ بِنَمِيمٖ ﴿ "Yang kesana kemari menghambur fitnah," maksud-nya, menyebarkan namimah (adu domba) di antara sesama manu-sia. Namimah adalah menukil perkataan sebagian orang untuk di-sampaikan pada orang lain dengan tujuan untuk merusak hubungan di antara mereka serta menimbulkan permusuhan dan kebencian.
(12) ﴾ مَّنَّاعٖ لِّلۡخَيۡرِ ﴿ "Yang sangat enggan berbuat baik," yang seha-rusnya dilakukan, seperti nafkah wajib, kaffarat, zakat, dan lainnya, ﴾ مُعۡتَدٍ ﴿ "yang melampaui batas" terhadap sesama dengan cara men-zhalimi darah, harta, maupun kehormatan, ﴾ أَثِيمٍ ﴿ "lagi banyak dosa," yakni banyak dosa yang berkaitan dengan hak-hak Allah سبحانه وتعالى.
(13) ﴾ عُتُلِّۭ بَعۡدَ ذَٰلِكَ ﴿ "Yang kaku kasar, selain dari itu," yakni kasar dan berperangai kaku, keras, tidak tunduk pada kebenaran. ﴾ زَنِيمٍ ﴿ "Yang terkenal kejahatannya," yaitu orang jahat yang tidak memiliki pangkal serta kesiapan untuk melakukan kebaikan namun perangainya adalah akhlak yang paling buruk dan tidak bisa diha-rapkan adanya keberuntungan darinya serta memiliki tanda-tanda keburukan yang dikenal.
(14) Kesimpulannya, Allah سبحانه وتعالى melarang untuk menaati orang-orang tukang bersumpah, pendusta, berjiwa dan berperangai buruk, khususnya perangai yang mencakup rasa ujub terhadap diri sendiri, bersikap sombong terhadap kebenaran dan sesama manusia, menghina orang lain dengan ghibah dan namimah, menu-duh orang lain, dan banyak berbuat maksiat.
(15) Ayat-ayat ini meski turun berkenaan dengan perihal sebagian orang-orang musyrik seperti al-Walid bin al-Mughirah atau lainnya,[125] berdasarkan Firman Allah سبحانه وتعالى, ﴾ أَن كَانَ ذَا مَالٖ وَبَنِينَ 14 إِذَا تُتۡلَىٰ عَلَيۡهِ ءَايَٰتُنَا قَالَ أَسَٰطِيرُ ٱلۡأَوَّلِينَ 15 ﴿ "karena dia mempunyai (banyak) harta dan anak. Apabila dibacakan kepadanya ayat-ayat Kami, ia berkata, '(Ini adalah) dongeng-dongengan orang-orang dahulu kala'," yaitu disebab-kan oleh banyaknya harta dan anak, ia pun melampaui batas dan bersikap sombong terhadap kebenaran serta menolaknya ketika kebenaran itu datang padanya dan dianggap sebagai dongeng orang-orang dahulu yang bisa dipercaya dan juga bisa didustakan, tapi ayat ini bersifat umum dan berlaku pada siapa saja yang me-miliki sifat serupa, karena al-Qur`an turun untuk memberi petun-juk pada seluruh manusia, sehingga umat yang pertama dan yang terakhir masuk dalam cakupan ayat-ayat ini yang bisa saja sebagian ayat-ayat al-Qur`an turun karena sebab tertentu atau permasalahan sebagian orang, agar kaidah umum bisa terlihat jelas sehingga masalah-masalah cabang yang tercakup dalam permasalahan-permasalahan umum bisa diketahui.
(16) Kemudian Allah سبحانه وتعالى mengancam orang yang sifat-sifat-nya sesuai dengan yang disebutkan Allah سبحانه وتعالى di atas akan diberi tanda ﴾ عَلَى ٱلۡخُرۡطُومِ ﴿ "di belalai(nya)," di dalam siksaan, di mana Allah akan menyiksanya secara nyata hingga menjadi tanda pada sesuatu yang paling berat baginya, yaitu wajahnya.
Ô Messager, n’obéis pas à ceux qui traitent de mensonge ce que tu apportes.
-Ey Rasul!- Sakın senin getirdiklerini yalanlayanlara itaat etme!
Chúng - những kẻ thờ đa thần - mong muốn rằng nếu Ngươi nhân nhượng để đạt đến một sự thỏa thuận về tôn giáo thì họ cũng sẽ nhân nhượng với Ngươi.
They wish that you were soft and compromising towards them in matters of religion, so they can be soft and kind to you in return.
Nagmithi sila na kung sana nagpakalambot ka sa kanila at nagpakabait ka sa kanila kapalit ng kapinsalaan ng Relihiyon, saka magmamalambot sila sa iyo at magpapakamabait sila sa iyo.
Desiderarono che tu li assecondassi nella fede e che andassi loro incontro a spese della religione, in modo che essi, a loro volta, ti assecondassero e ti trattassero con riguardo.
Ils souhaiteraient que tu transiges au détriment de la religion afin qu’ils transigent eux aussi de leur côté.
Mereka berkeinginan kamu bersikap lemah dan lembut kepada mereka dalan urusan agama, sehingga mereka juga bersikap lemah dan lembut kepadamu.
Din adına onlara yumuşak davranmanı ve iyilik yapmanı arzu ederler ki, böylece onlar da sana yumuşak davranıp iyilik yapsınlar.
Desearían que fueras transigente con ellos en cuestiones de religión, para que, a cambio, puedan ser amables contigo.
Oni iščekuju i nadaju se da ti prema njima budeš blag i da popustiš na račun vjere, pa bi i oni nakon toga prema temi popustili i bili blagi.
Yalan yere çokça yemin eden hakir kimseye asla itaat etme!
Nemoj se pokoravati i nemoj slušati nikoga ko se zbog neistine mnogo zaklinje i ko je ponižen i prezren.
Huwag kang tumalima sa bawat marami ang panunumpa sa kabulaanan, na kalait-lait,
E non obbedire a qualunque miserabile che fa molti falsi giuramenti
No sigas a nadie que hace juramentos falsos con frecuencia y es despreciable como persona.
N’obéis à aucun individu méprisable qui jure souvent mensongèrement.
لَا تُطِعْ كُلَّ حَلَّافٍ مَّهِينٍ ﴿10﴾ هَمَّازٍ مَّشَّاءٍ بِنَمِيمٍ ﴿11﴾ مَّنَّاعٍ لِّلْخَيْرِ مُعْتَدٍ أَثِيمٍ ﴿12﴾ عُتُلٍّ بَعْدَ ذَٰلِكَ زَنِيمٍ ﴿13﴾
(And do not obey any contemptible one who swears much, a slanderer who goes about with calumnies, one who prevents good, [ and who is ] transgressor, sinful, harsh, [ and ] after all that, notorious,.. _68:10-13)
The word zanim refers to 'a person whose legitimate birth from a father is not proved'. The person referred to in this verse was of doubtful birth or his lineage was uncertain.
The preceding verse prohibited any compromise with the unbelievers in general in matters of religion. The current verse prohibits specifically yielding to such mean leader of falsehood as Walid Ibn Mughirah, who possessed the base characteristics as listed in verses [ 10] to [ 13], the worst mischief-maker. [ As transmitted by Ibn Jarir on the authority of Ibn ` Abbas ؓ . Having described this person's bad manners and his arrogance in several verses that follow, verse [ 16] says:
سَنَسِمُهُ عَلَى الْخُرْطُومِ (We will soon brand him on the snout...68:16). That is, as, disbelievers, out of pride and false sense of power rejected the Divine Message in this world, Allah will disgrace and humiliate them on the Day of Resurrection so that the earlier and later generations will be able to see it. His nose has been described by way of reproach as khurtum (snout). This refers specifically to the long nose of a pig or a trunk of an elephant.
لَا تُطِعْ كُلَّ حَلَّافٍ مَّهِينٍ ﴿10﴾ هَمَّازٍ مَّشَّاءٍ بِنَمِيمٍ ﴿11﴾ مَّنَّاعٍ لِّلْخَيْرِ مُعْتَدٍ أَثِيمٍ ﴿12﴾ عُتُلٍّ بَعْدَ ذَٰلِكَ زَنِيمٍ ﴿13﴾
(And do not obey any contemptible one who swears much, a slanderer who goes about with calumnies, one who prevents good, [ and who is ] transgressor, sinful, harsh, [ and ] after all that, notorious,.. _68:10-13)
The word zanim refers to 'a person whose legitimate birth from a father is not proved'. The person referred to in this verse was of doubtful birth or his lineage was uncertain.
The preceding verse prohibited any compromise with the unbelievers in general in matters of religion. The current verse prohibits specifically yielding to such mean leader of falsehood as Walid Ibn Mughirah, who possessed the base characteristics as listed in verses [ 10] to [ 13], the worst mischief-maker. [ As transmitted by Ibn Jarir on the authority of Ibn ` Abbas ؓ . Having described this person's bad manners and his arrogance in several verses that follow, verse [ 16] says:
Namun, janganlah kamu ikuti setiap orang yang banyak bersumpah dengan kebatilan dan orang yang hina.
Và Ngươi - Thiên Sứ Muhammad - chớ nghe lời của từng tên thề thốt giả dối và đáng khinh.
And do not follow anyone who frequently takes false oaths, and is vulgar.
Kẻ luôn nói xấu sau lưng người khác và chuyên tới lui mách lẻo giữa mọi người để gây sự xung đột.
Who frequently backbites the people, and bears tales between them to cause division between them.
Onoga ko mnogo ljude ogovara, o njima priča, i njihove riječi prenosi kako bi ih razdvojio i smutnju među njima napravio.
Yaitu dia yang banyak menggunjing dan menyebarkan adu domba di antara manusia untuk memecah belah mereka.
İnsanların çokça arkasından konuşan, bolca laf taşıyarak aralarını açan kimseye.
marami ang panlilibak sa mga tao, marami ang paglalako ng satsat sa gitna nila upang magpawatak-watak sa kanila,
e che spesso diffonde pettegolezzi e diffama gli altri cercando di dividerli,
A quien con frecuencia difama a las personas, y siembra la discordia para causar división entre ellas.
Habitué à médire des gens et à colporter des ragots entre eux afin de les diviser.
Dia yang banyak menghalangi perbuatan baik, melampaui batas pada harta, kehormatan, dan jiwa manusia, serta banyak dosa dan maksiat.
Il s’abstient souvent de faire le bien, s’en prend aux propriétés, aux réputations et aux personnes des gens et commet souvent des péchés.
e che fa di tutto per ostacolare il bene, oltraggiando le persone nei loro beni, nel loro onore e nel loro aspetto; costui commette molti peccati,
marami ang pagkakait ng kabutihan; tagalabag sa mga tao sa mga ari-arian nila, mga dangal nila, at mga buhay nila; marami ang mga kasalanan at mga pagsuway,
Hayra çokça mani olan; insanların mallarına, ırzlarına ve canlarına kast eden, çok günah ve suç sahibi kimseye.
Onoga ko mnogo ljudima zabranjuje činjenje dobra, napada na ljudske imetke, časti i živote i koji mnogo griješi.
Who often prevents goodness and oppresses the people in their wealth, their dignity and their lives; who is a habitual sinner and disobeyer.
Kẻ chuyên ngăn cản điều thiện tốt, xâm phạm đến tài sản, danh dự và tính mạng của thiên hạ, và làm nhiều tội lỗi.
A quien a menudo se niega a hacer el bien y oprime a las personas en sus propiedades, su dignidad y sus vidas. Quien es un pecador habitual y transgresor.
Il a un cœur dur et est en plus de cela connu parmi les siens pour être un bâtard.
Onoga ko je grub i osor i ko je u svome narodu prepoznatljiv po zlu.
Who is stubborn and rude, one residing among his people without being related to them.
Sert, hoyrat ve kavmiyle sözde bir bağı olan kimseye.
Dia yang bertabiat kaku dan kasar, dikenal keburukannya di tengah kaumnya.
A quien es grosero y arrogante, simulador entre su gente.
ed è rozzo, burbero e malvoluto dal suo popolo.
Kẻ xấu xa quá mức và còn hạ lưu thấp kém.
magaspang na malupit, bastardo sa mga kalipi niya, sampid.
Poiché possedeva ricchezze e figli, si è posto al di sopra della fede in Allāh e nel Suo Messaggero.
Serveti ve evlatları olması sebebiyle kibirlenip Allah’a ve resulüne iman etmedi.
Just because he is a person of wealth and many sons, he is too arrogant to have faith in Allah and in His Messenger.
Pour être doté de richesse et d’une progéniture prolifique, il dédaigne croire en Allah et en Son Messager.
Hal itu karena dia mempunyai harta dan anak, dia sombong dengan menolak beriman kepada Allah dan Rasul-Nya.
Vì y giàu có và nhiều con cái nên y mới tự cao tự đại cự tuyệt đức tin nơi Allah và Thiên Sứ của Ngài.
Zbog toga što ima mnogo imetka i djece, on se oholi i zbog oholosti odbija povjerovati u Allaha i Njegova Poslanika.
Solo porque es una persona rica y tiene muchos hijos, es demasiado arrogante para creer en Al-lah y en Su Mensajero.
Yayamang siya ay naging tagapagtaglay ng yaman at mga anak, nagpakamalaki siya palayo sa pagsampalataya kay Allāh at sa Sugo Niya.
Lorsque Nos versets lui sont récités, il dit: Ce sont les mythes des anciens qui sont écrits là.
Khi mà những Lời Phán của TA (Allah) được đọc lên thì y nói rằng đây chỉ là những câu chuyện cổ tích của người xưa.
Kada mu se ajeti naši uče, on govori da su to samo izmišljena kazivanja drevnih naroda.
Quando gli vengono recitati i nostri versetti, dice: "Non sono altro che miti del passato".
kapag binibigkas sa kanya ang mga tanda Namin, nagsasabi siya: "Ito ay ang isinasatitik mula sa mga mitolohiya ng mga sinauna."
Ona ayetlerimiz okunduğu zaman şöyle der: “Bunlar öncekilerin yazdığı hurafelerdir.”
When My verses are read to him, he says, “This are the tales written of the people of the past.”
Jika dibacakan kepadanya ayat-ayat Kami dia berkata, “Ini adalah yang ditulis dari khurafat-khurafat orang-orang terdahulu.”
Cuando le recitan las aleyas de Al-lah, dice: “Estas son las fábulas de los ancestros”.
Biz onun burnuna, onu lekeleyen ve ona yapışıp kalan bir alamet koyacağız.
Al-lah pondrá una marca en su nariz que lo marcará y lo hará evidente.
Nous lui apposerons une marque ineffaçable sur le nez.
Marchieremo il suo naso con un segno che lo renderà di brutto aspetto e che non potrà essere rimosso.
‘Do not give in to the deniers of truth’ means that the words of those who deny the truth are not worthy of acceptance. On the one hand, there is the upholder of Truth, who has taken his stand by virtue of reasoning. There is no contradiction between his words and his actions. On the other hand, there are his opponents who are of low character and have nothing to their credit except for false utterances. The missionary of Truth relies on Truth, whereas his opponents rely on their material status. The missionary of Truth is a follower of principles, unlike his opponents who are unprincipled, and whose views are highly inconsistent. For one who has a sound mind, this difference is enough to show who is on the right path and who is not.
Kami akan menaruh tanda yang menjelekkan dirinya di atas hidungnya dan melekat padanya.
TA (Allah) sẽ đóng con dấu lên cái mõm của y (bao gồm mũi, miệng và cằm).
Mi ćemo dati na njegovom nosu znak koji će ga unakazati, pratiti i uvijek sa njim biti.
Maglalagay Kami ng isang palatandaan sa ilong niya, na magpapangit sa kanya at kakapit sa kanya.
سَنَسِمُهُ عَلَى الْخُرْطُومِ (We will soon brand him on the snout...68:16). That is, as, disbelievers, out of pride and false sense of power rejected the Divine Message in this world, Allah will disgrace and humiliate them on the Day of Resurrection so that the earlier and later generations will be able to see it. His nose has been described by way of reproach as khurtum (snout). This refers specifically to the long nose of a pig or a trunk of an elephant.
I will place a mark on his nose which will stick with him and disfigure him.
Indeed, I have tested these idolaters with drought and hunger, just as I tested the people of the garden when they swore that they will quickly harvest its fruits in the morning, so that the poor cannot eat from them.
Meyvelerden fakirlerin yememesi için bahçelerinin meyvelerini sabah vakti alelacele toplayacaklarına dair yemin eden bahçe sahiplerini imtihan ettiğimiz gibi, o müşrikleri de kıtlık ve açlıkla imtihan ettik.
Mi smo ove mušrike iskušali sušom i glađu, kao što smo vlasnike jedne bašče iskušali kada su se zakleli da će ujutro što prije obrati njene plodove, kako siromasi ne bi ništa dobili.
إِنَّا بَلَوْنَاهُمْ كَمَا بَلَوْنَا أَصْحَابَ الْجَنَّةِ (We have tested them as We had tested the Owners of the Garden....68:17). The preceding verses rebutted the criticisms of pagan Arabs levelled against Allah's Messenger and gave reasons why the charges are not only unfounded, but also absurd. The present set of verses mentions a story of the past and the unbelievers of Makkah are threatened with punishment. 'Testing them' could refer to the forthcoming story, in which the owners of a garden were blessed with Divine favours, but they behaved ungratefully. As a result, a punishment came upon them and the favours were destroyed. The greatest Divine favour upon the Makkans was the advent of the Holy Messenger t. Besides, their businesses flourished and they prospered. This was a test for them to see whether they would behave gratefully to Allah and believe in Him and in His Messenger ﷺ ، or whether they would obstinately persist in disbelief. In the other case, they should draw lessons from the story of the owners of the orchard, lest they be visited by a similar punishment on account of ingratitude. This interpretation would apply even in the case where these verses are taken as Makki, but most commentators take them to be Madani. The 'test' referred to here is the terrible famine that held Makkah in its grip, as a result of the Holy Prophet's prayer against them, for several years during which time people died of hunger and starvation, they were forced to eat carrion and leaves of trees till the Makkans begged the Holy Prophet ﷺ to pray for their deliverance from the scourge. This incident took place after the migration.
The Story of the Owners of a Garden
Some elders, such as Sayyidna Ibn ` Abbas ؓ ، mentioned that this orchard was in Yemen. According to one version of Sayyidna Said Ibn Jubair's narration, it was about six miles away from San` a', the famous capital city of Yemen. Other scholars think that it was in Ethiopia [ formerly known as Abyssinia ] [ Ibn Kathir ]. They were from amongst the People of the Book. This incident took place a while after the Ascension of Sayyidna Isa (علیہ السلام) [ Qurtubi ].
They are referred to as the 'Owners of the Garden' in the above verse. The description of the story given in the verses indicates that they did not only have a garden, but they also had large tracts of land which they cultivated and had fields of crops. Possibly, side by side with the orchard there were tracts of cultivated land and fields of crops in between the trees. However, they were called the owners of the garden on account of the popularity of the garden. The incident is reported according to the narration of Muhammad Ibn Marwan on the authority of Sayyidna Ibn ` Abbas ؓ as follows: There was a garden about two farsakhs (six miles) away from San` a' of Yemen. Its name was Darawan. This garden was set up by a pious and righteous person. His practice was to pick the fruits or harvest the crops with sickle. He would give some of the crop to the poor and indigent who gathered grains for themselves and did their living.
Likewise, when the crop was thrashed, and the grain separated from the chaff, he would leave the grain for the poor. So also when fruits were picked from the trees of the orchard, some fruits would fall down, and he would leave them for the indigent. For this reason, the poor always gathered at the orchard at the time of picking the fruit, and separating the grain from the chaff. When the righteous person passed away, he had three sons who inherited the orchard and crop-fields. They held a family meeting and discussed that their family has grown large, and the produce of the orchard and land is not sufficient for them. Therefore, it is no longer possible for them to spare any fruit or grain for the poor. According to other narratives, these boys, like other youngsters, felt that their father was a fool to give so much of fruits and grains to them. They thought it was necessary to put a stop to this. The rest of the story is told in the following verses of the Qur'an.
إِذْ أَقْسَمُوا لَيَصْرِمُنَّهَا مُصْبِحِينَ (...when they had sworn an oath that they would pluck its fruits on the next morning, and did not make any exception (by saying 'insha'Allah' ).... 68:17-18). In other words, they swore that they would harvest very early in the morning and return with it before the throng of poor people could arrive at the garden. They had so much of confidence in their plan that they did not say the redeeming words 'If Allah wills' whereas it is sunnah to say 'insha'Allah' when one mentions that one will do a particular work tomorrow.
17- Gerçek şu ki Biz, bahçe sahiplerini sınadığımız gibi bunları da sınadık. Hani (o bahçe sahipleri) sabahleyin mahsulü kesinlikle devşireceklerine dair yemin etmişlerdi.
18- Üstelik inşaallah da demiyorlardı.
19- Onlar uyurlarken Rabbin tarafından gönderilen bir azap bahçenin dört bir yanını sardı da;
20- Nihayet o, kapkara kesiliverdi.
21- Sabahleyin birbirlerine seslendiler:
22- “Madem devşirecekseniz mahsulünüzün başına erkenden gidin” diye.
23- Derken yola koyuldular. Bir yandan da aralarında fısıldaşıyorlardı:
24- “(Dikkat edin) Sakın bugün hiçbir yoksul bahçeye girip de yanınıza sokulmasın” diye.
25- (Yoksulları mahsülden) alıkoyma güç ve azmi içinde gittiler.
26- Ama bahçeyi görünce dediler ki:“Biz kesinlikle yolumuzu şaşırdık.”
27- “Hayır, aksine biz mahrum bırakıldık.”
28- En mutedil olanları:“Ben size ‘Allah’ı tesbih etsenize!’ dememiş miydim?” dedi.
29- Onlar da:“Rabbimizi tesbih ederiz; gerçekten biz zalim kimselermişiz!” dediler.
30- Derken birbirlerini kınamaya başladılar;
31- Dediler ki:“Yazıklar olsun bize! Gerçekten biz azgın kimselermişiz!”
32- “Umarız Rabbimiz, bize o (bahçe) yerine daha hayırlısını verir. Şüphesiz biz yalnızca Rabbimize ümit bağlıyoruz.”
33- İşte azap böyledir. Âhiret azabı ise elbette daha büyüktür. Keşke bilselerdi.
17-18. Yüce Allah, şöyle buyurmaktadır: Bizler hayrı yalanlayan bu kimseleri sınadık ve onlara mühlet verdik. Onlara dilediğimiz şekilde mal, evlat, uzun ömür ve buna benzer şeyler nasip ettik. Bizim bu verdiklerimiz, onların isteklerine de uygundu. Ancak onlar, nezdimizde değerli oldukları için bunları onlara vermedik. Hatta bu, kendileri için bir istidrâc (farkına varmadıkları bir yerden derece derece azaba yaklaştırma) bile olabilir.
İşte bunların bizim kendilerine mühlet verişimize aldanmaları, tıpkı bahçe sahiplerinin aldanışlarına benzer. Bu bahçe sahiplerinin ortak bir bahçeleri vardı. Ağaçlarının meyve verme zamanı gelmiş, meyveleri olgunlaşmış ve toplanma zamanı gelmişti. Onlar da artık bunları toplayıp elde edeceklerine kesin gözüyle bakmış ve buna engel olacak bir şeyin bulunmadığını zannetmişlerdi. Bu sebeple de inşaallah demek sureti ile istisnâ yapmaksızın sabah vakti mutlaka bu meyveleri toplayıp devşireceklerine yemin etmişlerdi.
Ancak Yüce Allah’ın onları gözetlemekte olduğunun farkına varmadılar. Azabın arkalarından bu bahçeyi gelip bulacağını ve kendileri meyveleri devşirmeden önce orayı kuşatacağını bilemediler.
19-20. “Onlar uyurlarken Rabbin tarafından gönderilen bir azap” yani ona geceleyin gökten inen bir azap “bahçenin dört bir yanını sardı da nihayet o,” koyu karanlık bir gece gibi “kapkara kesiliverdi.” Böylelikle ağaçlar ve meyveler yok oldu.
21-22. Onlar bahçelerini büsbütün kuşatan bu afetin farkında değillerdi. O nedenle de sabah olduğunda birbirlerine dediler ki:“Madem devşirecekseniz mahsulünüzün başına erkenden gidin.”
23. “Derken” bahçeye gitmek üzere “yola koyuldular. Bir yandan da aralarında fısıldaşıyorlardı” Kendi aralarında Allah’ın hakkını vermeme niyetinde konuşmalar yaptılar ve şöyle dediler:
24. “(Dikkat edin) Sakın bugün hiçbir yoksul bahçeye girip de yanınıza sokulmasın.” Yani insanlar evlerinden çıkıp etrafa yayılmadan önce çabucak bahçenize gidin. Böylece fakir ve yoksullara bir şey vermemeyi birbirlerine tavsiye ettiler. İleri derecedeki cimriliklerinden birileri seslerini işitip fakirlere haber verir korkusu ile bu sözleri gizlice fısıldaşarak söylemişlerdi.
25. Bu oldukça çirkin, katı ve merhametsizce halleri içerisinde “alıkoyma” Allah’ın hakkını engelleme “güç ve azmi içinde” buna güçlerinin yeteceğine inanarak “gittiler.”
26. “Fakat bahçeyi” Yüce Allah’ın sözünü ettiği şekilde “kapkara kesilmiş” bir halde “görünce” hayret ve dehşet ile “dediler ki: Biz kesinlikle yolumuzu şaşırdık.” Yolumuzu kaybettiğimiz için bahçemizi bulamadık, bu geldiğimiz yer başka bir yer olsa gerek!
27. Ancak onun kendi bahçeleri olduğunu anlayıp da akılları başlarına geldiğinde:“Hayır, aksine biz” ondan “mahrum bırakıldık” dediler ve böylelikle bunun bir ceza olduğunu idrâk ettiler.
28. “En mutedil olanları” yani orta yollu olanları, yol ve görüş itibariyle en iyi olanları, “Ben size ‘Allah’ı tesbih etsenize!’ dememiş miydim? dedi.” Allah’ı O’na yakışmayan hususlardan tenzih etmelisiniz ki bağımsız olarak kudret sahibi olduğunuzu zannetmeniz de bunlardan birisidir. Şâyet istisna yapıp da “inşaallah” demiş olsaydınız ve iradenizin O’nun iradesine tabi olduğunu dile getirseydiniz, bunlar başınıza gelmezdi.
29. “Onlar da: Rabbimizi tesbih ederiz; gerçekten biz zalimlik etmişiz, dediler.” Yani bundan sonra kusurlarını telafi ettiler; ancak bahçelerine kaldırılması söz konusu olmayan azap geldikten sonra bunu yaptılar. Ama onların bu tesbihlerinin, kendileri hakkında zalimlik ettiklerini itiraf edişlerinin günahlarını hafifletmekte kendilerine bir faydası olabilir ve bu, bir tevbe kabul edilebilir.
30-31. Bundan dolayı büyük bir pişmanlık duydular ve “birbirlerini” yaptıkları dolayısı ile “kınamaya başladılar. Dediler ki: Yazıklar olsun bize! Gerçekten biz azgın kimselermişiz.” Gerek Allah’a karşı, gerek kullarının hakları hususunda haddi aşan kimselermişiz.
32. “Umarız Rabbimiz, bize o (bahçe) yerine daha hayırlısını verir. Şüphesiz biz yalnızca Rabbimize ümit bağlıyoruz.” Böylelikle Yüce Allah’tan telef olan bahçelerinin yerine ondan daha hayırlısını vermesini ümit ettiler. Yüce Allah’tan dilekte bulunacaklarını söylediler ve dünyada ona ısrarla dua edecekleri vaadinde bulundular. Eğer dediklerini yaptılarsa görünen o ki Yüce Allah, dünyada kendilerine o bahçelerinden daha iyisini vermiştir. Çünkü samimi olarak Allah’a dua edip de O’na yönelen ve O’na ümit bağlayan kimseye Allah dilediğini verir.
33. Yüce Allah, meydana gelen bu olayın büyüklüğüne dikkat çekerek şöyle buyurmaktadır:“İşte azap böyledir.” Yani azabın sebeplerini yerine getirenlere dünyada böyle azap edilir. Allah, onların azgınlaşmasına ve haddi aşmasına sebep olan, dünya hayatını tercih etmeye götüren şeyi ellerinden alır ve o şeye en çok ihtiyaç duydukları bir zamanda çeker alır. “Âhiret azabı ise” dünya azabından “elbette daha büyüktür. Keşke bilselerdi.” Onlar bunu bilecek olurlarsa, ceza görmelerini ve mükâfattan mahrum kalmalarını gerektiren her bir sebepten uzak dururlardı.
"Sesungguhnya Kami telah mencobai mereka (musyrikin Makkah) sebagaimana Kami telah menguji pemilik-pemilik kebun, ketika mereka bersumpah bahwa mereka sungguh-sungguh akan memetik (hasil)nya di pagi hari, dan mereka tidak menyisihkan (hak fakir miskin), lalu kebun itu diliputi malapetaka (yang datang) dari Rabbmu ketika mereka sedang tidur, maka jadilah kebun itu hitam seperti malam yang gelap gulita, lalu mereka panggil me-manggil di pagi hari, 'Pergilah di waktu pagi (ini) ke kebunmu jika kamu hendak memetik buahnya.' Maka pergilah mereka saling berbisik-bisikan, 'Pada hari ini janganlah ada seorang miskin pun yang masuk ke dalam kebunmu.' Dan berangkatlah mereka di pagi hari dengan niat menghalangi (orang-orang miskin) padahal me-reka mampu (menolongnya). Tatkala mereka melihat kebun itu, mereka berkata, 'Sesungguhnya kita benar-benar orang-orang yang sesat (jalan), bahkan kita dihalangi (dari memperoleh hasilnya).' Berkatalah seorang yang paling baik pikirannya di antara mereka, 'Bukankah aku telah mengatakan kepadamu, hendaklah kamu bertasbih (kepada Rabbmu)?' Mereka mengucapkan, 'Mahasuci Rabb kami, sesungguhnya kami adalah orang-orang yang zhalim.' Lalu sebagian mereka menghadapi sebagian yang lain seraya cela-mencela. Mereka berkata, 'Aduhai celakalah kita; sesungguhnya kita ini adalah orang-orang yang melampaui batas.' Mudah-mu-dahan Rabb kita memberi ganti kepada kita dengan (kebun) yang lebih baik daripada itu; sesungguhnya kita mengharapkan ampunan dari Rabb kita.' Seperti itulah azab (dunia). Dan sungguh azab akhirat lebih besar jika mereka mengetahui." (Al-Qalam: 17-33).
(17-18) Allah سبحانه وتعالى berfirman bahwa Dia menguji orang-orang yang mendustakan dengan kebaikan, Allah سبحانه وتعالى memberi mereka tangguhan dan memberikan berbagai hal yang dikehendakiNya berupa harta, anak, umur panjang dan lainnya yang sesuai dengan hawa nafsu mereka, bukan karena kemuliaan mereka dalam pan-dangan Allah سبحانه وتعالى, bahkan (sebaliknya) bisa jadi merupakan penun-daan (agar mereka mengintrospeksi diri) tapi mereka tidak menya-darinya. Mereka terlena dengan semua itu, mirip dengan keadaan para penghuni surga yang sama-sama diberi berbagai kenikmatan ketika pepohonan surga berbuah, buahnya meranum dan sudah waktunya diketam, mereka memastikan semua nikmat tersebut berada di tangan dan dalam kekuasaan mereka, tidak ada sesuatu pun yang menghalangi mereka untuk semua itu. Karena itu, mereka (orang-orang kafir yang tertipu dengan kesenangan dan kenikmat-an dunia) bersumpah tanpa adanya pengecualian bahwa mereka akan mendapatkannya, sedangkan mereka tidak mengetahui bahwa Allah سبحانه وتعالى mengintai mereka, siksaan akan mereka dapatkan dengan segera.
(19-20) ﴾ فَطَافَ عَلَيۡهَا طَآئِفٞ مِّن رَّبِّكَ ﴿ "Lalu kebun itu diliputi malapetaka (yang datang) dari Rabbmu," maksudnya, azab yang turun pada malam hari, ﴾ وَهُمۡ نَآئِمُونَ ﴿ "ketika mereka sedang tidur." Azab itu membi-nasakan dan melenyapkannya, ﴾ فَأَصۡبَحَتۡ كَٱلصَّرِيمِ ﴿ "maka jadilah kebun itu hitam seperti malam yang gelap gulita," yaitu seperti malam yang gelap; pohon dan buahnya telah sirna.
(21-22) Begitulah, namun mereka tidak merasakan kenya-taan pahit ini. Karena itu mereka saling memanggil satu sama lain di pagi harinya, mereka saling berkata satu sama lain, ﴾ ٱغۡدُواْ عَلَىٰ حَرۡثِكُمۡ إِن كُنتُمۡ صَٰرِمِينَ ﴿ "Pergilah di waktu pagi (ini) ke kebunmu jika kamu hendak me-metik buahnya."
(23-24) ﴾ فَٱنطَلَقُواْ ﴿ "Maka pergilah mereka," menuju perkebunan, ﴾ وَهُمۡ يَتَخَٰفَتُونَ ﴿ "mereka saling berbisik-bisikan," di antara mereka seraya menahan hak Allah سبحانه وتعالى dengan mengatakan, ﴾ لَّا يَدۡخُلَنَّهَا ٱلۡيَوۡمَ عَلَيۡكُم مِّسۡكِينٞ ﴿ "Pada hari ini janganlah ada seorang miskin pun yang masuk ke dalam kebunmu." Maksudnya, ketamlah sesegera mungkin sebelum orang-orang berkeliaran. Terlalu loba dan pelitnya mereka hingga mereka mengutarakan pembicaraan itu secara berbisik-bisik agar tidak didengar oleh seorang pun, supaya berita itu tidak bocor pada orang-orang miskin.
(25) ﴾ وَغَدَوۡاْ ﴿ "Dan berangkatlah mereka di pagi hari," dalam kondisi keji, kasar, dan tidak berbelas kasih seperti ini, ﴾ عَلَىٰ حَرۡدٖ قَٰدِرِينَ ﴿ "dengan niat menghalangi (orang-orang miskin) padahal mereka mampu (menolongnya)." Yakni, mereka menahan hak Allah سبحانه وتعالى yang pasti mereka mampu lakukan.
(26-27) ﴾ فَلَمَّا رَأَوۡهَا ﴿ "Tatkala mereka melihat kebun itu," dalam kondisi seperti yang disebutkan Allah سبحانه وتعالى seperti malam yang gelap, ﴾ قَالُوٓاْ ﴿ "mereka berkata," karena bingung dan resah, ﴾ إِنَّا لَضَآلُّونَ ﴿ "Sesung-guhnya kita benar-benar orang-orang yang sesat (jalan)," bingung tidak mengetahui kebunnya, sepertinya kebun yang lain. Ketika mereka telah memastikan kebunnya telah hangus, mereka kembali berpikir seraya berkata, ﴾ نَحۡنُ مَحۡرُومُونَ ﴿ "Bahkan kita dihalangi (dari memperoleh hasilnya)," yakni hasil panen kebun ini. Pada waktu itu mereka baru menyadari bahwa itu adalah hukuman.
(28) Maka ﴾ قَالَ أَوۡسَطُهُمۡ ﴿ "berkatalah seorang yang paling baik pi-kirannya di antara mereka," yaitu orang yang paling lurus dan baik, ﴾ أَلَمۡ أَقُل لَّكُمۡ لَوۡلَا تُسَبِّحُونَ ﴿ "Bukankah aku telah mengatakan kepadamu, hendaklah kamu bertasbih (kepada Rabbmu)," yaitu memahasucikan Allah سبحانه وتعالى dari sesuatu yang tidak layak bagiNya, di antaranya adalah kalian mengira bahwa kemampuan kalian itu berdiri sendiri. Andai kalian mengecualikan dan mengatakan, "Insya Allah," dan kalian menem-patkan kehendak kalian mengikuti kehendakNya, tentu hal ini tidak akan terjadi.
(29) Maka ﴾ قَالُواْ سُبۡحَٰنَ رَبِّنَآ إِنَّا كُنَّا ظَٰلِمِينَ ﴿ "mereka mengucapkan, 'Maha-suci Rabb kami, sesungguhnya kami adalah orang-orang yang zhalim'." Maksudnya, mereka sadar, hanya saja kesadaran mereka itu baru muncul setelah azab menimpa perkebunan mereka yang tentu saja tidak bisa dihilangkan. Namun, mudah-mudahan tasbih dan pe-ngakuan akan kezhaliman diri mereka berguna bagi mereka agar siksaan mereka diringankan dan menjadi taubat (bagi mereka).
(30-32) Karena itulah mereka amat menyesal, ﴾ بَعۡضُهُمۡ عَلَىٰ بَعۡضٖ يَتَلَٰوَمُونَ ﴿ "lalu sebagian mereka menghadapi sebagian yang lain seraya cela-mencela" atas perbuatan yang telah mereka lakukan. ﴾ قَالُواْ يَٰوَيۡلَنَآ إِنَّا كُنَّا طَٰغِينَ ﴿ "Mereka berkata, 'Aduhai celakalah kita; sesungguhnya kita ini adalah orang-orang yang melampaui batas'," yakni melampaui batas dalam hak Allah سبحانه وتعالى dan hak sesama manusia. ﴾ عَسَىٰ رَبُّنَآ أَن يُبۡدِلَنَا خَيۡرٗا مِّنۡهَآ إِنَّآ إِلَىٰ رَبِّنَا رَٰغِبُونَ ﴿ "Mudah-mudahan Rabb kita memberi ganti kepada kita dengan (kebun) yang lebih baik daripada itu; sesungguhnya kita mengharapkan ampunan dari Rabb kita." Mereka mengharap agar Allah سبحانه وتعالى menggantikan yang lebih baik dan mereka berjanji akan berharap dan terus me-minta pada Allah سبحانه وتعالى di dunia. Jika mereka seperti yang mereka katakan, zahirnya Allah سبحانه وتعالى menggantikan rizki yang lebih baik bagi mereka di dunia, karena orang yang berdoa dengan tulus pada Allah سبحانه وتعالى serta memohon dan mengharapNya, maka Allah سبحانه وتعالى akan mengabulkan permintaannya.
(33) Allah سبحانه وتعالى berfirman membesarkan apa yang terjadi, ﴾ كَذَٰلِكَ ٱلۡعَذَابُۖ ﴿ "Seperti itulah azab (dunia)." Yakni siksa dunia bagi orang yang melakukan perbuatan-perbuatan yang mengundang azab, Allah سبحانه وتعالى akan mencabut nikmat yang menjadikannya angkuh dan lebih mengedepankan kehidupan dunia. Allah سبحانه وتعالى akan melenyapkan nikmat tersebut dari pemiliknya pada saat-saat amat diperlukan. ﴾ وَلَعَذَابُ ٱلۡأٓخِرَةِ أَكۡبَرُۚ ﴿ "Dan sungguh azab akhirat lebih besar," dari azab dunia, ﴾ لَوۡ كَانُواْ يَعۡلَمُونَ ﴿ "jika mereka mengetahui." Siapa pun yang mengetahui hal itu, maka harus menjauhi berbagai hal yang mengundang azab dan mencegah pahala.
Sesungguhnya Kami memberikan cobaan kepada orang-orang musyrik dengan kekeringan dan kelaparan sebagaimana Kami telah memberi cobaan kepada para pemilik kebun ketika mereka bersumpah bahwa mereka pasti memetik hasil kebunnya pada pagi hari dengan segera sehingga orang miskin tidak memakan hasilnya.
Nous avons éprouvé ces polythéistes par la sécheresse et la famine tout comme Nous avons éprouvé les propriétaires du verger lorsqu’ils firent serment de cueillir avec empressement leurs fruits de bon matin afin de n’en donner à personne, pas même à un pauvre.
Él ha puesto a prueba a estos idólatras con sequía y hambre, al igual que probó a los dueños del huerto cuando juraron cosechar rápidamente sus frutos en la mañana, para que los pobres no pudieran comer de ellos.
In verità, abbiamo messo alla prova questi idolatri con la carestia e la fame, così come mettemmo alla prova la gente del giardino, quando giurarono di raccogliere i suoi frutti al mattino di fretta, in modo da non dover nutrire i poveri con questi.
Tunay na Kami ay sumulit sa mga tagapagtambal na ito sa pamamagitan ng tagtuyot at taggutom kung paanong sumulit Kami sa mga may-ari ng pataniman nang sumumpa ang mga ito na talagang puputol nga ang mga ito ng mga bunga niyon sa oras ng umaga habang mga nagdadali-dali upang walang makakain mula roon na isang dukha,
Quả thật, TA (Allah) đã thử thách những kẻ thờ đa thần này bằng hạn hán và nạn đói giống như TA đã thử thách những chủ nhân của một ngôi vườn khi chúng thề rằng chắc chắn chúng sẽ hái hết trái quả của ngôi vườn chỉ trong một buổi sáng với ý định không bố thí cho những người nghèo.
Ellos no atribuyeron el asunto a Al-lah entre ellos, diciendo: “Si es la voluntad de Al-lah”.
Ed essi, nel loro giuramento, trascurarono di dire: "Se Allāh vuole".
They did not attribute the matter to Allah among themselves, by saying: “If Allah wills”.
وَلَا يَسْتَثْنُونَ (and did not make any exception (by saying 'insha'Allah' ). [ 68:18] '. The word isthisna' in the original Arabic means 'to make an exception by saying "insha'Allah"'. However, some scholars interpret this word, in this context, to mean that 'they would devour the entire harvest themselves, with no exception for the poor. [ Mazhari ].
Ils firent ce serment sans conditionner cela par « Si Allah le veut ».
Hindi sila humihiling ng pahintulot [kay Allāh] sa panunumpa nila sa pamamagitan ng pagsabi ng: Kung niloob ni Allāh.
Oni u svojoj zakletvi nisu naznačili da će to učiniti ako Bog da.
Những chủ nhân của ngôi vườn đã không nói "Insha-Allah" có nghĩa là "Nếu Allah muốn".
Dalam sumpah itu mereka tidak menyebutkan pengecualian dengan ucapan, “Insya Allah.”
Ettikleri yeminlerinde (inşallah) diyerek bir istisna da yapmıyorlardı.
So I sent a fire to the garden which consumed it while its owners were asleep, unable to defend it.
Allah Teâlâ da onlara bir ateş gönderdi. Sahiplerinin uykuda olduğu esnada bahçelerini yutuveren o ateşi uzaklaştıramadılar.
Allah je na tu bašču poslao vatru, pa ju je ona uništila dok su vlasnici spavali, te nisu mogli da je zaštite i spriječe vatru.
Así que envié un fuego al huerto que lo consumió mientras sus dueños dormían, incapaces de defenderlo.
فَطَافَ عَلَيْهَا طَائِفٌ مِّن رَّبِّكَ (Then, there whirled around it a whirl (of calamity) from your Lord, while they were asleep….68:19). The word 'whirl' refers to 'a whirl of calamity' as a result of which Divine punishment overtook the garden in a sudden and swift sweep. Some narratives report that it was a fire which burnt every standing crop, and reduced it to black ashes.
وَهُمْ نَائِمُونَ (...while they were asleep.... 68:19). In other words, the devastating disaster overtook the entire garden while its owners were asleep.
Allāh scagliò su di loro un fuoco che li divorò mentre stavano dormendo, e non avrebbero potuto spegnere il fuoco.
Allah envoya alors sur eux un feu qui dévasta leur verger alors qu’ils étaient endormis et ne pouvaient l’éteindre.
Kaya nagsugo si Allāh doon ng isang apoy, saka lumamon ito roon at sa mga may-ari niyon habang mga tulog, na hindi nakakakaya sa pagtaboy ng apoy palayo roon.
Bởi thế, Allah đã gửi lửa đến thiêu rụi ngôi vườn trong lúc những người chủ khu vườn đang say giấc không thể kịp thời đẩy lùi đàm cháy (và cho dù họ có đối mặt trực diện thì họ cũng không thể chống cự lại được một khi Allah đã muốn).
Allah lantas mengirimkan api ke kebun itu, sehingga ia pun membakarnya, sementara pemiliknya sedang tidur dan tidak mampu memadamkan api dari kebun itu.
فَأَصْبَحَتْ كَالصَّرِيمِ (Thus, on the next morning, it was like a harvested field ….68:20). The word sarim means to harvest or to collect a crop from the fields'. The word sarim in the context of the verse is used in the sense of masrum or maqtu`, meaning 'harvested or cut'. This signifies that the fire burnt the field and stripped it bare. The word sarim also means 'night'. From this point of view, the verse signifies 'the field became burnt up and black like night'. [ Mazhari ].
Vậy là sáng ra cả ngôi vườn biến thành một màu đen giống như bóng tối của màn đêm.
Sebab itu, kebun itu berubah menjadi hitam seperti malam yang gelap.
Bahçeleri bir anda kapkaranlık gece gibi simsiyah oldu.
It became black, like a dark night.
Ona je postala pusta poput crne i tamne noći.
Kaya kinaumagahan iyon ay naging maitim gaya ng gabing dumilim.
Il devint ainsi aussi noir qu’une nuit obscure.
Ed eccolo diventare nero come la notte scura.
Quedó desolado, como una noche oscura.
Lalu sebagian dari mereka menyeru kepada sebagian yang lain pada pagi hari.
In the morning, its owners called on each other.
Por la mañana, sus dueños se llamaban mutuamente.
فَتَنَادَوْا مُصْبِحِينَ (So, they called out each other as the morning broke 68:21). This means that they starting waking up each other in the early morning that they should set out early if they wanted to harvest.
وَهُمْ يَتَخَافَتُونَ (...while they were whispering to each other ... 68:23). They were speaking in a low voice, lest a poor man should hear their talk and accompany them.
Si chiamarono l'un l'altro al mattino,
Kaya nanawagan sila sa isa't isa sa oras ng umaga,
Kada je bilo jutro, oni su počeli da jedni druge dozivaju
Le lendemain matin, ils s’appelèrent les uns les autres.
Rồi khi trời sáng, những người chủ khu vườn đi gọi nhau thức dậy.
Sabah vakti birbirlerine seslendiler.
Mereka saling menyeru sambil berkata, “Keluarlah kalian segera menuju kebun kalian sebelum kedatangan orang-orang fakir jika kalian ingin memetik hasil kebun kalian.”
Disant: Sortez de bonne heure vers vos champs si vous désirez procéder à la récolte, avant que les pauvres ne viennent.
na mga nagsasabi: "Lumisan kayo nang maaga sa pananim ninyo bago ng pagdating ng mga maralita kung kayo ay mga pipitas ng mga bunga niyon."
Họ bảo nhau lúc kêu gọi nhau thức dậy: Các anh phải đi ra vườn cho sớm trước khi những người nghèo kéo đến nếu các anh thực sự muốn hái trái.
Diciendo: “Salgamos temprano hacia la cosecha antes de que lleguen los pobres, si es que quieres recoger tus cosechas”.
dicendo: "Uscite nel vostro giardino presto, prima che arrivino i poveri, se volete raccoglierne i frutti".
Govorili su: Što ranije otiđite do svojih njiva, prije nego siromasi dođu, ako želite da oberete plodove.
Saying, “Leave early towards your crop before the poor people arrive, if indeed, you wish to harvest your crops.”
Şöyle diyorlardı: "Eğer meyveleri toplayacaksanız fakirler gelmeden, mahsulünüz için bir an önce yola çıkın.''
Ils se rendirent donc rapidement à leurs champs, en se parlant à voix basse.
So they made their way towards their crop quickly, talking among themselves in hushed tones.
Lalu mereka berjalan menuju kebun mereka dengan cepat, sebagian dari mereka berkata dengan sebagian yang lain dengan suara yang rendah.
Si affrettarono ad uscire nel loro giardino, parlando sottovoce.
Požurili su prema svojim njivama i usjevima, tiho međusobno pričajući
Những người chủ ngôi vườn nhanh chân đi ra vườn, họ vừa đi vừa nói khẽ với nhau:
Así que se dirigieron hacia la cosecha rápidamente, y hablaban entre ellos en voz baja.
Kaya nagtungo sila sa taniman nila habang mga nagmamatulin habang nag-uusap ang isa't isa sa kanila sa mababang tinig,
Birbiriyle kısık bir sesle konuşarak alelacele mahsullerinin yanına gittiler.
Birbirlerine şöyle diyorlardı: “Bahçede sizin yanınıza hiçbir fakir kesinlikle girmesin.''
Họ bảo nhau: "Hôm nay, các anh chớ để bất kỳ người nghèo nào vào vườn gặp các anh (ở trong đó trong lúc các anh đang hái trái kẻo họ sẽ xin và các anh sẽ khó từ chối).
Jedni drugima su govorili: Neka u bačše danas ne ulazi nijedan siromah
They were saying to one another: “No poor person should come to you at the garden today.”
Si dissero l'un l'altro: "Oggi non vi entrerà nessun povero".
Se decían unos a otros: “Hoy no dejaremos entrar a ningún pobre a nuestro huerto”.
Certains disaient à d’autres: Qu’aucun pauvre n’entre dans le verger aujourd’hui.
na nagsasabi ang isa't isa sa kanila: "Wala ngang papasok sa pataniman sa inyo ngayong araw na isang dukha."
Sebagian berkata kepada sebagian yang lain, “Janganlah ada satu orang miskin pun yang masuk ke dalam kebun kalian pada hari ini.”
Họ nhanh chân ra vườn rất sớm trong ý định không để những người nghèo đến xin xỏ.
They left in the early morning, determined not to let anyone get to their crops.
Mereka pun berangkat pada pagi hari dengan bertekad untuk menghalangi hasil kebun mereka dan menahannya dari orang-orang miskin.
Fakirlerin meyvelerinden almalarını engellemek için kararlı bir halde sabahın ilk vaktinde gittiler.
E uscirono di primo mattino decisi a impedire che i frutti venissero donati.
وَغَدَوْا عَلَىٰ حَرْدٍ قَادِرِينَ And in early hours of the day they rushed quickly, while they were (assuming themselves) powerful (to pluck the fruits and prevent the poor.) [ 68:25] '. The word hard means 'to prevent' and 'to express anger'.5 In other words, they thought they had the power to pick the fruit for themselves and prevent the poor people from having a share in it, and even if they do come to the garden, the owners of the garden decided to chase them out.
(5). This word also means 'to rush quickly'. This meaning of the word has been adopted in the translation of the text. (Muhammad Taqi Usmani)
Nagtungo sila sa unang bahagi ng umaga habang sila, sa pagkakait ng mga bunga nila, ay mga disidido.
Ils partirent de bonne heure, bien décidés à ne rien céder de leurs récoltes.
Odmah, početkom jutra krenuli su, uvjereni da će obrati plodove iz svojih njiva.
Se fueron temprano en la mañana, decididos a no permitir que nadie llegara hasta sus cultivos.
Quando lo videro bruciare, si dissero l'un l'altro: "Ci siamo persi.
Kada su vidjeli zapaljene njive i bašče, jedni drugima su se obratili riječima: Mi smo zalutali, tj. pogriješili smo put do njiva.
Then, when they saw their crops having been burnt, they said to each other, “Surely, we have lost our way?!”
Puis lorsqu’ils virent leur verger consumé, certains dirent à d’autres: Nous nous sommes égarés.
Khi những người chủ của ngôi vườn nhìn thấy ngôi vườn bị thiêu rụi thành một màu đen thì họ không tin vào mắt mình, họ bảo nhau: Chắc chúng ta đã đi lạc rồi (đây không phải là vườn của chúng ta).
Bahçeyi yanmış olarak gördüklerinde birbirlerine şöyle dediler: “Biz bahçenin yolunu şaşırdık.”
Ngunit noong nasaksihan nila iyon na nasusunog ay nagsabi ang isa't isa sa kanila: "Talaga ngang naligaw tayo sa daan niyon;
فَلَمَّا رَأَوْهَا قَالُوا إِنَّا لَضَالُّونَ (But when they saw it [ the place of the ruined garden ], they said, "We have missed the way."....68:26). In other words, when they did not find their garden on that spot, they first thought that they must have lost their way and gone to the wrong place. But when they saw the surroundings, they realized that it was the right place they have gone to, but the garden had been burnt up and destroyed. So, they exclaimed: بَلْ نَحْنُ مَحْرُومُونَ "No, but we are deprived [ of the fruits ]....68:27)
Namun, tatkala mereka menyaksikannya dalam kondisi sudah terbakar, sebagian mereka berkata kepada yang lain, “Sungguh kita telah tersesat dari jalan menuju kebun.
Luego, cuando vieron que sus cultivos habían sido quemados, se dijeron unos a otros: “¡Nos hemos equivocado de camino!”
“¡No! Nos han privado de cosechar nuestros cultivos porque nos propusimos evitar que los pobres también se beneficien de ellos”.
Ma ci è stato impedito di raccoglierne i frutti, e ciò è accaduto perché abbiamo impedito che i poveri ottenessero la loro parte".
“Nay! We have been deprived of harvesting our crops because of us having been determined to prevent the poor from eating them.”
Ou plutôt, nous avons été empêchés de récolter nos fruits en raison de notre détermination à interdire aux pauvres de s’en nourrir.
Nama je uskraćeno da oberemo plodove, jer smo bili odlučni da sirmasima ništa ne damo.
bagkus tayo ay mga pinigilan sa pag-ani ng mga bunga niyon dahil sa nangyari sa atin na pagpapasya sa pagpigil niyon sa mga dukha!"
Bilakis, fakirleri engellemeye dair bizden sadır olan karardan ötürü bahçenin meyvelerini toplamaktan mahrum bırakıldık.
Không, chúng ta đã bị tước mất hết trái quả rồi bởi việc chúng ta không muốn chia sẻ cho những người nghèo.
Bahkan kita telah terhalangi dari memetik hasil kebun itu dikarenakan apa yang kami lakukan yang berupa keinginan untuk melarang orang-orang miskin dari hasil kebun itu.”
Jedan koji je među njima bio najbolji reče: "Kada ste odlučili da siromasima zabranite plodove ove bašče, zar vam nisam kazao: 'Bolje vam je da veličate Allaha i da mu se pokajete?'"
قَالَ أَوْسَطُهُمْ أَلَمْ أَقُل لَّكُمْ لَوْلَا تُسَبِّحُونَ (Said he who was the best among them, "Did I not say to you, 'Why do you not pronounce tasbih (Allah's purity)?"....68:28). The middle brother was the best of them. He was righteous like his father. It used to please him to spend in the cause of Allah. He was not niggardly or stingy like the other brothers. He had advised them to recite tasbih which, literally, means to pronounce Allah's purity. He told them that they were withholding the share of the poor with the fear that their fruit will be depleted and will not be replenished by Allah, if they gave the poor their share. He told them that Allah is pure from such pettiness. Instead, those who spend in the way of Allah, He will not only make their wealth full again or replace what they have spent, but also will give them over and above what they have spent. [ Mazhari ].
Aralarından en iyi olanı dedi ki: "Yoksulları mahsulden mahrum etme kararını verdiğiniz zaman size; Allah’ı tespih edip, O'na tövbe etmeyecek misiniz demedim mi?"
Orang yang paling utama di antara mereka berkata, “Bukankah aku telah katakan kepada kalian ketika kalian bertekad untuk melakukan apa yang kalian inginkan, yaitu menghalangi orang-orang fakir dari hasil kebun itu, 'Kenapa kalian tidak bertasbih kepada Allah dan bertobat kepada-Nya?'”
The most virtuous among them said, “Did I not tell you when you made up your mind to prevent the poor from your crops: “Why do you not glorify Allah and repent to Him?””
El más sensato entre ellos dijo: “¿No les dije cuando decidieron evitar que los pobres recibieran algo de sus cultivos: 'Por qué no glorifican a Al-lah y se arrepienten ante Él?'“
Le meilleur d’entre eux dit: Ne vous ai-je pas demandé, lorsque vous avez décidé de priver les pauvres de vos récoltes, de proclamer la gloire d’Allah et de vous repentir à Lui?
Il migliore di loro disse: "Non vi ho forse detto, quando avete deciso di privarne i poveri: non intendete glorificare Allāh e pentirvi dinanzi a Lui?!"
Nagsabi ang pinakamainam sa kanila: "Hindi ba nagsabi ako sa inyo nang nagpasya kayo ng ipinasya ninyo na pagkakait niyon sa mga maralita: bakit kaya hindi kayo nagluluwalhati kay Allāh at nagbabalik-loob sa Kanya?"
Người tốt nhất trong bọ họ (về đạo và sự hiểu biết) nói: Chẳng phải tôi đã nói với các anh lúc các anh quyết định không muốn chia sẻ cho những người nghèo rằng các anh hãy tán dương Allah và sám hối với Ngài ư?!
Mereka berkata, “Mahasuci Tuhan kami, sesungguhnya kami telah berbuat aniaya kepada diri kami ketika kami bertekad untuk menghalangi orang-orang fakir dari hasil kebun kami.”
Họ nói: Vinh quang thay Thượng Đế của bầy tôi, bầy tôi thực sự đã sai và bất công với chính bản thân mình lúc bầy tôi quyết định không để cho những người nghèo tiếp cận trái quả trong vườn của bầy tôi.
Nagsabi sila: "Kaluwalhatian sa Panginoon natin! Tunay na tayo dati ay mga tagalabag sa katarungan sa mga sarili natin nang nagpasya tayo ng pagpigil sa mga maralita sa mga bunga ng pataniman natin."
Ils répondirent: Gloire à notre Seigneur ! Nous sommes devenus injuste lorsque nous avons décidé de priver les pauvres des fruits de notre verger.
قَالُوا سُبْحَانَ رَبِّنَا إِنَّا كُنَّا ظَالِمِينَ (They said, "We pronounce the purity of our Lord. No doubt, we were wrongdoers." 68:29). Neither of the brothers had paid heed to this brother's advice at that point. But when the damage was done, they admitted that Allah is Pure, Free from any qualities of weaknesses and shortcomings, and that they were the wrongdoers, in that they were unjust to the poor intending to deprive them of their share and devour it themselves.
Warning
Although the best of the three brothers offered the right advice, he joined the other brothers in following their wrong opinion. So he suffered the same loss. This indicates that anyone who prevents other people from committing sins but does not abstain from them himself and joins them in doing the wrong acts, he will suffer the same fate as the others.
Dediler ki: “Rabbimiz! Seni tenzih ederiz. Şüphesiz biz, bahçelerimizin meyvelerinden yoksulları mahrum etmeye karar verdiğimizde, kendi nefislerimize zulmeden zalim kimselerdendik.”
A Parable of the Removal of the Earnings of the Disbelievers
This is a parable that Allah made of the behavior of the Quraysh disbelievers with the great mercy, and tremendous favors He granted them. The mercy and favor of sending of Muhammad ﷺ to them. But they met him with denial, rejection and opposition. Therefore Allah says,
إِنَّا بَلَوْنَـهُمْ
(Verily, We have tried them) meaning, `We have tested them.'
كَمَا بَلَوْنَآ أَصْحَـبَ الْجَنَّةِ
(as We tried the People of the Garden,) This refers to a garden containing different types of fruits and vegetation.
إِذْ أَقْسَمُواْ لَيَصْرِمُنَّهَا مُصْبِحِينَ
(when they swore to pluck the fruits of the (garden) in the morning,) meaning, they vowed between themselves during the night that they would pluck the fruit of the garden in the morning so that poor and the beggars would not know what they were doing. In this way they would be able to keep its fruit for themselves and not give any of it in charity.
وَلاَ يَسْتَثْنُونَ
(Without (saying: "If Allah wills.")) meaning their vow that they made. Therefore, Allah broke their vow. He then said,
فَطَافَ عَلَيْهَا طَآئِفٌ مِّن رَّبِّكَ وَهُمْ نَآئِمُونَ
(Then there passed over it a Ta'if from your Lord while they were asleep. ) meaning, it was afflicted with some heavenly destruction.
فَأَصْبَحَتْ كَالصَّرِيمِ
(So by the morning it became like As-Sarim.) Ibn `Abbas said, "Like the dark night." Ath-Thawri and As-Suddi both said, "Like the crop when it is harvested withered and dry."
فَتَنَادَوْاْ مُصْبِحِينَ
(Then they called out (one to another as soon) as the morning broke.) meaning, when it was (early) morning time they called each other so that they could go together to pick the harvest or cut it (its fruits). Then Allah said,
أَنِ اغْدُواْ عَلَى حَرْثِكُمْ إِن كُنتُمْ صَـرِمِينَ
((Saying:) "Go to your tilth in the morning, if you would pluck (the fruits).") meaning, `if you want to pluck your harvest fruit.'
فَانطَلَقُواْ وَهُمْ يَتَخَـفَتُونَ
(So they departed, and they were whispering:) meaning, they spoke privately about what they were doing so that no one could hear what they were saying. Then Allah, the All-Knower of secrets and private discussions, explained what they were saying in private. He said,
فَانطَلَقُواْ وَهُمْ يَتَخَـفَتُونَ - أَن لاَّ يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُمْ مِّسْكِينٌ
(So they departed, and they were whispering: "No poor person shall enter upon you into it today.") meaning, some of them said to others, "Do not allow any poor person to enter upon you in it (the garden) today." Allah then said,
وَغَدَوْاْ عَلَى حَرْدٍ
(And they went in the morning with Hard) meaning, with strength and power.
قَـدِرِينَ
(Qadirin) meaning, they thought they had power to do what they claimed and what they were desiring.
فَلَمَّا رَأَوْهَا قَالُواْ إِنَّا لَضَآلُّونَ
(But when they saw it, they said: "Verily, we have gone astray.") meaning, when they arrived at it and came upon it, and it was in the condition which Allah changed from that luster, brilliance and abundance of fruit, to being black, gloomy and void of any benefit. They believed that they had been mistaken in the path they took in walking to it. This is why they said,
إِنَّا لَضَآلُّونَ
(Verily, we have gone astray.) meaning, `we have walked down a path other than the one we were seeking to reach it.' This was said by Ibn `Abbas and others. Then they changed their minds and realized with certainty that it was actually the correct path. Then they said,
بَلْ نَحْنُ مَحْرُومُونَ
(Nay! Indeed we are deprived (of the fruits)!) meaning, `nay, this is it, but we have no portion and no share (of harvest).'
قَالَ أَوْسَطُهُمْ
(The Awsat among them said,) Ibn `Abbas, Mujahid, Sa`id bin Jubayr, `Ikrimah, Muhammad bin Ka`b, Ar-Rabi` bin Anas, Ad-Dahhak and Qatadah all said, "This means the most just of them and the best of them."
أَلَمْ أَقُلْ لَّكُمْ لَوْلاَ تُسَبِّحُونَ
(Did I not tell you, `Why do you not Tusabbihun') Mujahid, As-Suddi and Ibn Jurayj all said that,
لَوْلاَ تُسَبِّحُونَ
(Why do you not Tusabbihun) this means "why do you not say, `If Allah wills"' As-Suddi said, "Their making exception due to the will of Allah in that time was by glorifying Allah (Tasbih)." Ibn Jarir said, "It is a person's saying, `If Allah wills."' It has also been said that it means that the best of them said to them, "Did I not tell you, why don't you glorify Allah and thank Him for what He has given you and favored you with"
قَالُواْ سُبْحَـنَ رَبِّنَآ إِنَّا كُنَّا ظَـلِمِينَ
(They said: "Glory to Our Lord! Verily, we have been wrongdoers.") They became obedient when it was of no benefit to them, and they were remorseful and confessed when it was not of any use. Then they said,
إِنَّا كُنَّا ظَـلِمِينَفَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَلَـوَمُونَ
("...Verily, we have been wrongdoers." Then they turned one against another, blaming.) meaning, they started blaming each other for what they had resolved to do, preventing the poor people from receiving their right of the harvested fruit. Thus, their response to each other was only to confess their error and sin.
قَالُواْ يوَيْلَنَآ إِنَّا كُنَّا طَـغِينَ
(They said: "Woe to us! Verily, we were Taghin.") meaning, `we have transgressed, trespassed, violated and exceeded the bounds until what this happened to us.'
عَسَى رَبُّنَآ أَن يُبْدِلَنَا خَيْراً مِّنْهَآ إِنَّآ إِلَى رَبِّنَا رَغِبُونَ
(We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord.) It has been said, "They were hoping for something better in exchange in this life." It has also been said, "They were hoping for its reward in the abode of the Hereafter." And Allah knows best. Some of the Salaf mentioned that these people were from Yemen. Sa`id bin Jubayr said, "They were from a village that was called Darawan which was six miles from San`a' (in Yemen). " It has also been said, "They were from the people of Ethiopia whose father had left them this garden, and they were from the People of the Book. Their father used to handle the garden in a good way. Whatever he reaped from it he would put it back into the garden as it needed, and he would save some of it as food for his dependants for the year, and he would give away the excess in charity. Then, when he died, and his children inherited the garden they said, `Verily, our father was foolish for giving some of this garden's harvest to the poor. If we prevent them from it, then we will have more.' So when they made up their minds to do this they were punished with what was contrary to their plan. Allah took away all of what they possessed of wealth, gain and charity. Nothing remained for them." Allah then says,
كَذَلِكَ الْعَذَابُ
(Such is the punishment,) meaning, such is the punishment of whoever opposes the command of Allah, is stingy with what Allah has given him and favored him with, withholds the right of the poor and needy, and responds to Allah's blessings upon him with ungratefulness (or disbelief).
وَلَعَذَابُ الاٌّخِرَةِ أَكْبَرُ لَوْ كَانُواْ يَعْلَمُونَ
(but truly, the punishment of the Hereafter is greater if they but knew.) meaning, this is the punishment in this life, as you have heard, and the punishment of the Hereafter is even harder.
They said, “Glory be to our Lord; indeed, we wronged ourselves when we decided to prevent the poor from the crops of our garden.”
Ellos dijeron: “Glorificado sea nuestro Señor; en verdad, fuimos injustos cuando decidimos evitar que los pobres cosecharan de los cultivos de nuestro huerto”.
Kazali su: Neka je slavljen naš Gospodar, mi smo bili prema sebi nepravedni kada smo odlučili da siromasima spriječimo korištenje našim plodovima.
Dissero: "Gloria al nostro Dio, in verità abbiamo fatto torto a noi stessi quando abbiamo deciso di privare i poveri dei frutti del nostro giardino"
Puis ils s’adressèrent mutuellement des reproches.
E continuarono a discutere, rimproverandosi.
Kaya lumapit sila habang nagsasanggunian sa pananalita nila para manisi.
Así que comenzaron a recriminarse con arrepentimiento.
Lalu sebagian dari mereka berdebat dengan sebagian yang lain sambil saling mencela.
فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَلَاوَمُونَ (Then, (at the beginning,) they started reproaching one another; 68:30). That is to say, at the beginning they made admission of guilt, but then they turned to face each other in mutual accusation, blaming each other for the punishment that visited them, whereas the crime was not committed by only a single person from among them, but it was committed jointly by all or most of them.
A note of caution
A common misdeed, in our days, is that when a calamity befalls a group of people due to their collective conduct, an additional scourge that befalls them is that, (instead of reforming themselves,) they start wasting their time in accusing each other.
Tada su jedni drugima upućivali riječi ukora.
Sonra da birbirlerini kınamaya başladılar.
Rồi họ quay lại trách móc và than thở với nhau.
So they began to go back on their words out of regret.
Pişmanlık içinde şöyle dediler: ''Yazıklar olsun bizlere! Yoksulları haklarından mahrum bırakmamız sebebiyle biz haddi aşmış kimselerdik.''
Mereka berkata dengan menyesal, “Betapa meruginya kita, sesungguhnya kita telah melampaui batas dengan menghalangi orang-orang fakir dari hak mereka.
Nagsabi sila dahil sa pagsisisi: "O kalugian sa atin; tayo dati ay mga lumalampas sa hangganan dahil sa pagpigil natin sa mga maralita sa karapatan nila.
Dijeron con pesar: “¡Cuánto hemos perdido! Sin duda, transgredimos los límites al privar a los pobres de sus derechos”.
They said, regretfully, “How much we have lost! Indeed, we transgressed the limits by depriving the poor of their rights.”
Họ than trong nuối tiếc và hối hận: Ôi, chúng ta đã thua thiệt cho việc chúng ta vượt quá giới hạn về việc ngăn những người nghèo hưởng quyền lợi của họ.
Dissero con rimorso: "O che perdita! In verità, abbiamo oltrepassato ogni limite privando i poveri di ciò che spetta loro di diritto."
Kajući se, kazali su: Propali smo, jer smo prešli dozvoljenu granicu kada smo siromasima uskratili njihovo pravo.
قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا طَاغِينَ ( [ and at last ] they said, "Woe to us! In fact, we [ all ] were outrageous....68:31). At the beginning, they accused one another of the sin. Then when they considered the matter carefully, they admitted that they were all on the wrong. As a result, they lamented and admitted their guilt that amounted to repentance. On the basis of this repentance they hoped that Allah will give them in exchange a garden better than the one destroyed.
Imam Baghawi reports from Sayyidna ` Abdullah Ibn Masud ؓ that, according to his information, when these brothers repented truly, Allah blessed them with a better vineyard that bore such large bunches of grapes that a single bunch could be loaded on a mule. [ Mazhari ].
De regret, ils dirent: Que notre perte est grande ! Nous avons assurément transgressé les limites lorsque nous avons privé les pauvres de leur droit.
Semoga Tuhan kita menggantikan kebun itu dengan yang lebih baik. Sesungguhnya hanya kepada Allah kita berharap dengan mengharap ampunan dan memohon kebaikan dari-Nya.”
Forse il nostro Dio ci ricompenserà con un bene migliore del nostro giardino; in verità, noi desideriamo il bene di Allāh solo e Gli chiediamo di concederci il Suo perdono e la Sua grazia.
Qu’Allah nous compense par quelque chose de meilleur que notre verger. C’est à Allah Seul que nous nous adressons pour demander Son pardon et qu’Il nous fasse don du bien.
Umulur ki, Rabbimiz bize bu bahçeden daha hayırlısını verir. Biz, bir tek Rabbimizi arzuluyor, O'ndan bağışlanma diliyor ve O'ndan hayır istiyoruz.
Gospodar naš je u stanju da nam podari bolju bašču od ove koju smo imali, mi se samo Njemu nadamo, od Njega oprost i svako dobro tražimo.
Hy vọng Thượng Đế của chúng ta sẽ ban cho chúng ta một ngôi vườn khác tốt hơn, chúng ta hãy chỉ luôn cầu xin một mình Allah, chúng ta hãy hy vọng Ngài tha thứ, xí xóa và khẩn xin Ngài ban điều tốt lành.
“It is hoped from our Lord that He gives us better than our garden in return. Indeed, we are desirous towards Him; we hope for forgiveness from Him and seek goodness from Him.”
“Puede que nuestro Señor nos dé un mejor huerto en el futuro. Ciertamente, anhelamos Su perdón y Su bondad”.
Marahil ang Panginoon natin ay magtumbas sa atin ng higit na mabuti kaysa sa pataniman; tunay na tayo kay Allāh lamang ay mga naghahangad; umaasam tayo mula sa Kanya ng paumanhin at humihiling tayo sa Kanya ng kabutihan."
Seperti siksa inilah, yaitu terhalang dari rezeki, Kami menyiksa orang yang bermaksiat kepada Kami, namun siksa akhirat sungguh lebih besar kalau saja mereka mengetahui kedahsyatan dan keabadiannya.
Sự trừng phạt cho việc ngăn chặn nguồn bổng lộc của người nghèo là như thế, và sự trừng phạt ở Đời Sau còn lớn hơn, mạnh và khủng khiếp hơn và sẽ là đời đời kiếp kiếp nếu họ biết.
I punish those who disobey Me just like I punished these people with the punishment of depravation. And indeed, the punishment of the afterlife is greater, if only they were to know its severity and permanence.
Così come li abbiamo puniti privandoli del sostentamento, puniamo chi Ci disobbedisce, e la punizione dell'Aldilà è più severa, se solo sapessero quant'è dura e incessante!
Ang paghahalintulad sa pagdurusang ito dahil sa pagkakait ng panustos ay pagdurusahin Namin ang sinumang sumuway sa Amin. Talagang ang pagdurusa sa Kabilang-buhay ay higit na mabigat, kung sakaling sila ay nakaaalam sa tindi niyon at pamamalagi niyon.
İşte böyle, rızıktan mahrum bırakan azap gibi, bize asi olanlara azap ederiz. Elbette ahiret azabı daha büyüktür. O azabın şiddetini ve devamlılığını keşke biliyor olsalardı.
Así como Al-lah privó a estos hermanos de su cosecha por oprimir a los pobres, puede castigar a aquellos que cometen pecados. Pero el castigo de la vida futura es mayor, si tan solo supieran su severidad y eternidad.
كَذَٰلِكَ الْعَذَابُ (In this way the punishment comes. And, of course, the punishment of the Hereafter is even greater, if they but realize!....68:33). After a brief reference to the famine faced by the Makkans and a detailed account of the People of the Garden whose garden was burnt as a punishment, the present verse sets down a general rule. When a Divine punishment visits, it visits in this way, and this kind of punishment in the mortal world does not serve as an expiation for the punishment in the Hereafter. The punishment of the Hereafter is greater and more severe.
The following verses give a description of the reward of the righteous, followed by refutation of another false claim of the pagans of Makkah. They denied that Resurrection will ever occur. They thought the story of Resurrection and accountability is fiction. Even if that does happen, they thought, they will get the same type of blessings and wealth as they have in this world. Several verses respond to their false belief. In verse [ 35] Allah poses the rhetorical question to the disbelievers: 'Shall We make the obedient like the sinners? [ 35] This is a strange sort of assertion for which they have no authority, nor proof nor any celestial book. Nor is there any promise from Allah that they will get the same type of blessings.
A Rational Proof of Resurrection
These verses give a solid proof to the necessity of the Day of Judgment, because accountability, rewarding the righteous and punishing the evil are all rationally necessary. It is witnessed by every person in this mortal world, and no one can deny, that the wicked, the evil, the unjust, the thieves and the bandits generally lead a comfortable and enjoyable life in the mortal world. A thief or a bandit sometimes in one night gains so much of wealth that a righteous person might not gain as much in his entire life. The former has no fear of Allah or the Hereafter, nor does he have any sense of shame. He fulfills his selfish desires as he likes - by hook or by crook. The latter fears Allah, and if he does not have that, his sense of shame among his brotherhood overwhelms him. In short, in the mortal world the wicked and the evil ones seem to be successful, and the good people seem to be unsuccessful. If there does not arise an occasion where fair play and justice is established - where the good people would be rewarded and the evil ones would be punished? It would be meaningless to refer to evil as evil. There would be no reason to stop a person from fulfilling his selfish desires and doing the evil acts. On the other hand, justice will have no meaning or significance. How will the believers in God's existence respond to the following question: Where is God's justice?
One may argue that a criminal is apprehended, he is exposed to disgrace and is punished. This distinguishes the innocent persons from the evil ones right here in this world. Laws and statutes of a government’ s establish standards of justice and fair play. But this is incorrect, because it is not possible for a government to keep an eye on every one, everywhere and in all circumstances. Wherever it does happen, it is not an easy task to gather the necessary judicial evidence, so that the guilty person may be convicted and punished. And even if the judicial evidence could be gathered, there are several escape doors through which the guilty person could get away, such as force, bribery, intercession and pressure. If we review the punishment history of the present-day governments and courts, it would appear that nowadays only those people are punished who are fools, brainless and helpless or without support. They are not cunning enough to find a loophole in the legal system, or an escape route, nor do they have enough money to pay for bribery, nor do they have an influential person to back them or intercede on their behalf or they cannot use these things because of their foolishness. The rest of the criminals are moving freely.
Ce châtiment, consistant en la privation de subsistance, Nous l’infligeons à ceux qui Nous désobéissent et le châtiment de l’au-delà est plus terrible, s’ils en connaissaient l’intensité et la pérennité.
Whatever a man earns in this world is apparently from farming or industry or other such pursuits. But, in fact, it is all given to him by the grace of God. If one considers it a gift from God and sets apart a portion of it for other subjects of God, Almighty God will bless his earnings. On the contrary, one who considers his earnings the result purely of his own talents and who is not, therefore, prepared to give others their dues, will find that his earnings will be of no avail. This is a strict law of God. In some cases, it manifests itself in this world, but in the Hereafter it will manifest itself for all, and none shall be exempt from it.
Ovakvim kaznama kojima spriječimo opskrbu, kažnjavamo one koji prema nama griješe, a kazna na onome svijetu je veća, kada bi oni znali i bili svjesni njene žestine i trajnosti.
Sesungguhnya bagi orang-orang yang bertakwa kepada Allah dengan melaksanakan segala perintah-Nya dan menjauhi segala larangan-Nya, di sisi Tuhan mereka terdapat surga-surga yang penuh kenikmatan, mereka bersenang-senang di dalamnya, kenikmatannya tak pernah berhenti.
Şüphesiz emirlerini yerine getirip, yasaklarından sakınarak Allah’a karşı takvalı olanlar için Rablerinin katında, içinde bolluğun olduğu nimetleri hiç kesilmeyen cennetler vardır.
Ceux qui craignent Allah, en se conformant à Ses commandements et en s’abstenant de Ses interdits, obtiendront auprès de leur Seigneur les Jardins des Délices où ils jouiront de délices ininterrompus.
34- Şüphesiz takvâ sahipleri için Rableri katında Naîm cennetleri vardır.
35- Biz müslümanları günahkârlarla bir tutar mıyız hiç?
36- Neyiniz var; nasıl (böyle bir) hüküm verirsiniz?
37- Yoksa sizin bir kitabınız var da (bunu) ondan mı okuyorsunuz?
38- Orada: Arzu ettiğiniz her şey mutlaka sizindir, diye (mi yazıyor?)
39- Yoksa:“Ne hükmederseniz muhakkak sizindir” diye tarafımızdan size yeminle verilmiş ve Kıyamet gününe kadar geçerli olan bir söz mü var?
40- Sor onlara, hangileri bu (iddiaya) kefildir?
41- Yoksa onların (buna kefil olan) ortakları mı var? Eğer doğru söylüyorlarsa haydi getirsinler ortaklarını!
34. Yüce Allah, küfür ve masiyetlerden sakınan takvâ sahibi kimselere hazırlamış olduğu çeşitli nimetleri, rahat ve huzur dolu yaşamı haber vermektedir. Onlar, cömertler cömerdi âlemlerin Rabbine yakın bir yerde bu nimetlere mazhar olacaklardır.
35-36. Yüce Allah’ın hikmeti takvâ sahibi, Rablerine itaatle boyun eğen, emirlerine bağlı kalıp O’nun rızasına uyan kimselerin; masiyetlere dalan, âyetlerini inkâr eden, peygamberlerine karşı inatlaşan, O’nun gerçek dostlarına karşı savaşan günahkâr kimselerle bir olmamasını gerektirmektedir. Vereceği mükâfatta takvâ sahibi kimselerle günahkârları eşit kılacağını zanneden kimse, çok kötü bir hüküm vermiş demektir. Onun bu hükmü batıldır, görüşü tutarsızdır.
37-41. Günahkârlar böyle bir iddiada bulunacak olsalar bile onların hiçbir dayanakları yoktur. Ne içinde kendilerinin cennet ehli olduklarını ve dileyip istedikleri her şeyin kendilerine verileceklerini okudukları bir kitapları vardır. Ne de Kıyamet gününe kadar geçerli olacak şekilde neye hükmederlerse kendilerine verileceğine dair Allah katından alınmış bir yemin ve sözleri vardır. İstedikleri şeyi elde edeceklerine dair kendilerine yardımcı olacak ortakları da yoktur onların. Eğer onların ortakları ve yardımcıları var ise ve bu söylediklerinde doğru iseler, haydi onları getirsinler!
Bilindiği gibi bunların hiçbirisi mevcut değildir. Onların buna dair bir Kitapları da yoktur. Kurtuluşlarına dair Allah’tan alınmış bir sözleri de yoktur. Kendilerine yardımcı olacak ortakları da bulunmamaktadır. Böylelikle onların bu iddialarının batıl ve tutarsız olduğu ortaya çıkmaktadır.
Yüce Allah’ın:“Sor onlara, hangileri bu (iddiaya) kefildir?” buyruğu şu demektir: Yani batıl olduğu açıkça ortada bulunan bu iddialara hangileri kefildir? Böyle bir şeye kefil olmak, hiçbir kimse için mümkün değildir. Kimse bunlara dair en ufak bir teminat veremez.
Aquellos que por temor de Al-lah obedezcan Sus órdenes y se alejen de las cosas prohibidas, tendrán los Jardines de las Delicias otorgado por su Señor, donde vivirán eternamente.
In verità, coloro che temono Allāh obbedendo ai Suoi ordini e rispettando i Suoi divieti otterranno, presso il loro Dio, i Paradisi delle delizie, nei quali godranno di una beatitudine senza fine.
Indeed, those who are mindful of Allah by fulfilling His commands and refraining from the things He has not allowed, will have gardens of pleasure by their Lord, wherein they will live in permanent luxury.
Tunay na ukol sa mga tagapangilag magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya, sa piling ng Panginoon nila, ang mga hardin ng kaginhawahan na magtatamasa sila sa mga iyon nang hindi napuputol ang kaginhawahan nila.
Quả thật những người kính sợ Allah qua việc chấp hành mệnh lệnh của Ngài cũng như tránh xa những điều Ngài ngăn cấm sẽ được Thượng Đế của họ ban cho Thiên Đàng Hạnh Phúc, họ sẽ sống và hưởng thụ với niềm hạnh phúc bất tận trong đó.
One koji se Allaha budu bojali praktikujući Njegove nardbe i kloneći se Njegovih zabrana, kod njihova Gospodara čekaju džennetske bačše u kojima će uživati bez prestanka.
"Sesungguhnya bagi orang-orang yang bertakwa (disediakan) surga-surga yang penuh kenikmatan di sisi Rabbnya. Maka apa-kah patut Kami menjadikan orang-orang Islam itu sama dengan orang-orang yang berdosa (orang kafir)? Mengapa kamu (berbuat demikian); bagaimanakah kamu mengambil keputusan? Atau ada-kah kamu mempunyai sebuah kitab (yang diturunkan Allah) yang kamu membacanya, bahwa di dalamnya kamu benar-benar boleh memilih apa yang kamu sukai untukmu? Atau apakah kamu mem-peroleh janji-janji yang diperkuat dengan sumpah dari Kami, yang tetap berlaku sampai Hari Kiamat? Sesungguhnya kamu benar-benar dapat mengambil keputusan (sekehendakmu)? Tanyakanlah kepada mereka, 'Siapakah di antara mereka yang bertanggung jawab terhadap keputusan yang diambil itu?' Atau apakah mereka mempunyai sekutu-sekutu? Maka hendaklah mereka mendatang-kan sekutu-sekutunya jika mereka adalah orang-orang yang benar." (Al-Qalam: 34-41).
(34-41) Allah سبحانه وتعالى mengabarkan apa yang dipersiapkan bagi orang-orang yang bertakwa yang menjaga diri dari kekufuran dan berbagai kemaksiatan, berupa berbagai macam kenikmatan dan kehidupan sentosa di dekat Allah, Dzat Yang Mahamulia. Kebi-jaksanaan Allah سبحانه وتعالى tidak menyamakan antara orang-orang yang bertakwa yang menunaikan hak-hak Rabb mereka, tunduk pada perintah-perintahNya dan yang meniti ridhaNya seperti orang-orang pendosa yang larut dalam kemaksiatan, mengkufuri ayat-ayatNya, membangkang rasul-rasulNya dan memerangi para kekasihNya.
Jika ada yang mengira balasan kedua golongan tersebut sama, tentu hukum yang berlaku tidak adil. Hukumnya batil dan pandangannya tidak benar. Jika para pendosa mengira demikian, mereka sama sekali tidak memiliki sandaran. Bukan kitab yang mereka pelajari dan baca yang menyebutkan bahwa mereka ada-lah penghuni surga, mereka mendapatkan apa saja yang mereka inginkan dan pilih, mereka juga tidak memiliki janji dan sumpah sempurna di sisi Allah سبحانه وتعالى pada Hari Kiamat bahwa mereka akan mendapatkan apa pun yang mereka putuskan, mereka juga tidak memiliki sekutu dan teman yang membantu mereka mendapatkan
apa yang mereka inginkan. Jika mereka memiliki sekutu dan te-man, silahkan mereka datangkan jika mereka adalah orang-orang yang benar. Sebagaimana diketahui, semua hal itu tidak ada. Me-reka tidak memiliki kitab dan janji di sisi Allah سبحانه وتعالى akan mendapat-kan keselamatan, mereka juga tidak memiliki sekutu yang akan menolong mereka. Maka dapat diketahui bahwa klaim mereka batil belaka. Allah سبحانه وتعالى berfirman, ﴾ سَلۡهُمۡ أَيُّهُم بِذَٰلِكَ زَعِيمٌ ﴿ "Tanyakanlah kepada mereka, 'Siapakah di antara mereka yang bertanggung jawab terhadap keputusan yang diambil itu'." Maksudnya, siapa yang bertanggung jawab atas klaim yang jelas-jelas batil ini. Tidak akan ada seorang pun yang mau mengakui dan bertanggung jawab.
Allons-nous mettre, s’agissant de rétribution, sur un même pied d’égalité les mécréants et les musulmans, comme le prétendent les polythéistes de la Mecque?
Mekke halkından müşriklerin iddia ettikleri gibi, ceza verirken hiç Müslümanlarla kâfirleri bir tutar mıyız?
Chẳng lẽ TA (Allah) lại đối xử với những người Muslim tương tự những kẻ vô đức tin giống như những kẻ đa thờ Makkah đã khẳng định ư?!
Zar da muslimane učinimo kao nevjernike u pogledu nagrade ili kazne, kao što tvrde mekkanski mušrici?
Should I make the Muslims the same as the disbelievers in terms of requital, as the idolaters of Makkah claim?
Maka apakah Kami menyamakan orang-orang Islam seperti orang-orang kafir dalam hal pemberian balasan sebagaimana yang dikira oleh orang-orang musyrik dari penduduk Makkah?
Kaya gagawa ba Kami sa mga Muslim gaya ng mga tagatangging sumampalataya sa pagganti gaya ng inaakala ng mga tagapagtambal kabilang sa mga mamamayan ng Makkah?
¿Debe Al-lah retribuir a los musulmanes igual que a los incrédulos, como afirman los idólatras de La Meca?
This verse: أَفَنَجْعَلُ الْمُسْلِمِينَ كَالْمُجْرِمِينَ (Otherwise, shall We make the obedient like the sinners?... 68:35). Clarifies that it is rationally necessary that there should come a time when people will have to give account of their deeds, a place where the guilty ones will find no escape routes, an ideal world where there will be absolute justice and fair play, where good and evil will be clearly distinguished. If this is not the state of affairs in the Hereafter, then no evil should be evil, and no sin should be sin in this mortal world. Divine justice would thus be rendered meaningless.
Since it is established that Resurrection is a reality and inevitable, the reward of good deeds is a reality and the punishment of evil deeds is a reality, the verses that follow describe the horrors of the Day of Judgment and the punishment of the evil ones, including the description of the exposure of the Shin [ kashf-us-saq ] in Verse 42 (the explanation of which may be seen in the foot-note given in the translation of that verse.)
Dovremmo forse considerare i musulmani come i miscredenti, per quanto riguarda la ricompensa, come affermano gli idolatri del popolo della Mekkah?!
Ano ang mayroon sa inyo, o mga tagapagtambal? Papaano kayong humahatol ng mapaniil na baluktot na hatol na ito?
¡Idólatras! ¿Qué les pasa? ¿Cómo pueden llegar a esta conclusión opresiva y distorsionada?
Bagaimana kalian -wahai orang-orang musyrik- menerapkan hukum dengan hukum yang curang dan bengkok ini?
O mušrici, šta vam je pa donosite takvu nepravednu i iskrivljenu presudu?
Hỡi những kẻ thờ đa thần, các ngươi phân xử sao vậy, sao lại phân xử bất công như thế chứ?!
Ô polythéistes, comment pouvez-vous émettre un jugement aussi injuste et biaisé?
O idolaters! What is wrong with you; how can you come to this oppressive, warped conclusion?
Che vi prende, o idolatri, come potete giudicare in questo modo oltraggioso e tortuoso?!
-Ey müşrikler!- Size ne oluyor da bu adaletsiz çarpık hükmü veriyorsunuz?
Da li vi imate knjigu u kojoj ste pročitali da su jednaki pokorni rob i griješnik?
O mayroon kayong isang kasulatan na doon ay bumabasa kayo ng pagkakapantay sa pagitan ng tagatalima at tagasuway,
Hay phải chăng các ngươi có Kinh Sách mà các ngươi đọc trong đó thấy rằng có sự ngang bằng giữa người vâng lệnh và kẻ bất tuân ư?!
Oppure avete un libro in cui potete leggere che l'obbediente e il disobbediente sono pari?!
Ataukah kalian mempunyai sebuah kitab yang di dalamnya kalian membaca tentang persamaan antara orang yang taat dan orang yang bermaksiat?
Yoksa sizin, içinde itaat edenlerin ve günahkârların eşit olduğunu okuduğunuz bir kitabınız mı var?
Do you have a book in which you read that there should be equality between the obedient and disobedient?
¿Tienen un libro revelado al que consultan que debería haber igualdad entre los obedientes y los desobedientes?
Ou alors, détenez-vous un Livre dans lequel il est écrit que l’obéissant et le désobéissant sont égaux?
Trouvant ainsi dans ce Livre des dispositions qui vous seront favorables dans l’au-delà.
Bu kitapta, ahirette kendiniz için beğenip seçtiğiniz şeyler mi yazılı?
In verità, in quel libro trovate ciò che desiderate riguardo l'Aldilà.
Di dalam kitab itu kalian mendapatkan apa yang kalian pilih untuk kalian di akhirat?!
Indeed, in that book you would then have whatever you choose in the afterlife.
Da li u toj knjizi piše da ćete imati ono što izaberete na onome svijetu?
na tunay na ukol sa inyo sa aklat na iyon ay ang minamabuti ninyo para sa Kabilang-buhay?
Hay phải chăng trong quyển Kinh Sách đó có những điều để các ngươi lựa chọn cho bản thân các ngươi ở cõi Đời Sau?!
En ese libro elegirían a conveniencia lo que les toca en la otra vida.
Or, do you have covenants with Me weighted with oaths, that you will get whatever you decide for yourselves?
Ou alors, avez-vous obtenu de Nous l’engagement fermement confirmé par des serments, que les jugements que vous émettez en votre faveur sont en vigueur?
Hay phải chăng các ngươi nhận được giao ước chắc chắn bởi lời thề từ nơi TA (Allah) rằng các ngươi được phân xử theo bất cứ điều gì các ngươi muốn sao?!
Ili vi imate kod nas potvrđene ugovore iz kojih proizlazi da ćete imati ono što sami sebi odredite?
¿O acaso tienen pactos con Al-lah basados en un juramento para obtener lo que decidan ustedes mismos?
Yoksa kendiniz için ne hüküm verirseniz size verilecektir diye yeminlerle pekiştirilmiş olarak size verdiğimiz sözlerimiz mi var?
Ataukah kalian mempunyai perjanjian dengan Kami yang diperkuat dengan sumpah yang isinya adalah kalian mendapatkan apa yang kalian putuskan untuk diri kalian sendiri?
Oppure avete fatto un solenne giuramento che prevede che possiate ottenere ciò che volete?!
O mayroon kayong mga kasunduang binigyang-diin ng mga panunumpa sa Amin, na ang hiling ng mga ito ay na ukol sa inyo ang hinahatol ninyo para sa mga sarili ninyo?
Tanyakan -wahai Rasul- kepada orang-orang yang mengatakan hal itu, siapakah di antara mereka yang menjadi penjamin?
Ô Messager, dis à ceux qui prétendent cela: Qui parmi vous est garant de vos paroles?
Hỡi Thiên Sứ Muhammad, Ngươi hãy hỏi những kẻ nói lời này rằng ai trong bọn họ đảm bảo nó?!
-Ey Peygamber!- Bunu söyleyenlere hangisinin bunu savunacağını sor?
O Poslaniče, upitaj one koji tako govore: Ko je od vas garant i jamac?
Chiedi, o Messaggero, a coloro che pronunciano queste parole: "Chi garantisce tutto questo?!"
¡Mensajero! Pregunta a los que hacen estas declaraciones: “¿Quién es su garante?”
Magtanong ka, O sugo, sa mga tagapagsabi ng sabing ito kung alin sa kanila ay tagapanagot niyon.
O Messenger! Ask those making these statement: “Who is their guarantor for this?”
Or do they have associates other than Allah who make them equal in requital with the believers? If so, they should bring forth these associates of theirs if they are true in their claim that they have made them equal in requital with the believers.
Oppure hanno dei soci, all'infuori di Allāh, che li eguagliano ai credenti per quanto riguarda la ricompensa?! Che chiamino questi loro soci, se sono veritieri in ciò che affermano, ovvero che abbiano una ricompensa pari a quella dei credenti.
Ataukah mereka mempunyai sekutu-sekutu selain Allah yang menyamakan mereka dalam hal pemberian balasan dengan orang-orang yang beriman?! Maka, hendaknya mereka mendatangkan sekutu-sekutu mereka itu jika mereka adalah orang-orang yang jujur dalam pengakuan mereka bahwa sekutu-sekutu itu menyamakan mereka dengan orang-orang yang beriman dalam hal pemberian balasan.
Hay phải chăng họ có những thần linh mà họ đã dựng lên ngoài Allah làm cho họ ngang bằng với những người có đức tin trong phần thưởng?! Nếu họ thực sự có những thần linh đó thì họ hãy mang chúng đến và kêu chúng làm cho họ ngang bằng với những người có đức tin nếu họ nói thật.
Ou alors, ont-ils des associés en dehors d’Allah qui les rendent égaux en rétribution avec les croyants? Qu’ils apportent donc leurs associés s’ils sont véridiques lorsqu’ils prétendent qu’ils les rendent égaux avec les croyants en rétribution.
Ili, imaju li oni saučesnike pored Allaha koji će ih u nagradi izjednačiti s vjernicima?! Pa neka oni saučesnike svoje dovedu ako govore istinu i ako su njihove tvrdnje, da će imati isti status kao vjernici, tačne!
¿O tienen ídolos en vez de Al-lah que los igualen en cuanto a las recompensas con los creyentes? Si es así, traigan a sus ídolos, si son veraces.
A man who is not God-fearing gives importance only to visible material things, whereas the God-fearing person is one who is serious about the unseen reality. Such entirely different characters cannot have an identical fate.
O mayroon silang mga pantambal na iba pa kay Allāh, na nagpapantay sila sa mga ito [kay Allāh] sa pagganti sa mga mananampalataya? Magdala sila ng mga pantambal nilang ito kung sila ay mga tapat sa inaangkin nila na sila ay nagpantay sa mga ito sa mga mananampalataya sa pagganti,
Yoksa onların Müminlere verilecek karşılığın aynısını kendilerine de verecek Allah’tan başka ortakları mı var? Onların Müminlere verilecek karşılığın aynısının kendilerine de vereceği hakkında ileri sürdükleri iddiaları doğru ise; haydi ortaklarını çağırıp, getirsinler bakalım.
The Terror of the Day of Judgement
After Allah mentions that those who have Taqwa, will have Gardens of Delight with their Lord, He explains when this will be, and its actual occurrence. He says,
يَوْمَ يُكْشَفُ عَن سَاقٍ وَيُدْعَوْنَ إِلَى السُّجُودِ فَلاَ يَسْتَطِيعُونَ
(The Day when the Shin shall be laid bare and they shall be called to prostrate themselves, but they shall not be able to do so.) meaning, the Day of Judgement and the horrors, earthquakes, trials, tests and great matters that will occur during it. Al-Bukhari recorded that Abu Sa`id Al-Khudri said that he heard the Prophet saying,
«يَكْشِفُ رَبُّنَا عَنْ سَاقِهِ، فَيَسْجُدُ لَهُ كُلُّ مُؤْمِنٍ وَمُؤْمِنَةٍ، وَيَبْقَى مَنْ كَانَ يَسْجُدُ فِي الدُّنْيَا رِيَاءً وَسُمْعَةً، فَيَذْهَبُ لِيَسْجُدَ، فَيَعُودُ ظَهْرُهُ طَبَقًا وَاحِدًا»
(Our Lord will reveal His Shin, and every believing male and female will prostrate to Him. The only people who will remain standing are those who prostrated in the worldly life only to be seen and heard (showing off). This type of person will try to prostrate at that time, but his back will made to be one stiff plate (the bone will not bend or flex).)" This Hadith was recorded in the Two Sahihs and other books from different routes of transmission with various wordings. It is a long Hadith that is very popular. Concerning Allah's statement,
خَـشِعَةً أَبْصَـرُهُمْ تَرْهَقُهُمْ ذِلَّةٌ
(Their eyes will be cast down and ignominy will cover them;) means, in the final abode, due to their crimes and arrogance in the worldly life. Thus they will be punished with the opposite of what they did. When they were called to prostrate in the worldly life, they refused to do so even though they were healthy and secure. Therefore, they will be punished with the lack of ability to do so in the Hereafter. When the Almighty Lord makes Himself visible (before the believers), then the believers will fall down in prostration to Him, but no one of the disbelievers and hypocrites will be able to prostrate. rather, their backs will become one plate. Everytime one of them attempts to prostrate, he will bow his neck but will not be able to prostrate. This is just like in the life of this world, when these people were in opposition to what the believers were doing.
For Whoever denies the Qur'an
Then Allah says,
فَذَرْنِى وَمَن يُكَذِّبُ بِهَـذَا الْحَدِيثِ
(Then leave Me alone with such as belie this narration.) meaning, the Qur'an. This is a sever threat which means, `leave Me alone with this person; I know about him and how I will gradually punish him and increase him in his falsehood. I am giving him respite for a while, then I will seize him with a mighty and powerful punishment.' Thus, Allah says,
سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لاَ يَعْلَمُونَ
(We shall punish them gradually from directions they perceive not.) meaning, and they will not even be aware of it. Rather, they will believe that it is a noble blessing from Allah, but really the same matter is actually a form of humiliation (for them). This is similar to Allah's statement,
أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِى الْخَيْرَتِ بَل لاَّ يَشْعُرُونَ
(Do they think that in wealth and children with which We expand them, We hasten unto them with good things. Nay, but they perceive not.) (23:55,56) Allah also said,
فَلَمَّا نَسُواْ مَا ذُكِّرُواْ بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَىْءٍ حَتَّى إِذَا فَرِحُواْ بِمَآ أُوتُواْ أَخَذْنَـهُمْ بَغْتَةً فَإِذَا هُمْ مُّبْلِسُونَ
(So, when they forgot that which they had been reminded, We opened for them the gates of everything, until in the midst of their enjoyment in that which they were given, all of a sudden, We punished them, and lo! They were plunged into destruction with deep regrets and sorrows.) Therefore, Allah says here,
وَأُمْلِى لَهُمْ إِنَّ كَيْدِى مَتِينٌ
(And I will grant them a respite. Verily, My plan is strong.) meaning, `I will delay them, give them respite and extend their time. Yet, this is My plan, and My plot against them.' Thus, Allah says,
إِنَّ كَيْدِى مَتِينٌ
(Verily, My plan is strong.) meaning, `great against whoever opposes My command, rejects My Messengers and dares to disobey Me.' In the Two Sahihs it is recorded from the Messenger of Allah ﷺ that he said,
«إِنَّ اللهَ تَعَالى لَيُمْلِي لِلظَّالِمِ حَتْى إِذَا أَخَذَهُ لَمْ يُفْلِتْه»
(Verily Allah the Exalted gives respite to the wrongdoer until He seizes him and he will not be able to escape Him.) Then he recited,
وَكَذلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَى وَهِىَ ظَـلِمَةٌ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ
(Such is the punishment of your Lord when He seizes the towns while they are doing wrong. Verily, His punishment is painful (and) severe.) (11:102) In reference to Allah's statement,
أَمْ تَسْـَلُهُمْ أَجْراً فَهُم مِّن مَّغْرَمٍ مُّثْقَلُونَ - أَمْ عِندَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ
(Or is it that you ask them for a wage, so that they are heavily burdened with debt Or that the Unseen is in their hands, so that they can write it down) the explanation of these two Ayat prece- ded in Surat At-Tur. The meaning of it is, `you, O Muhammad, call them to Allah without taking any wages from them. rather, you hope for the reward with Allah. Yet, they reject that which you have brought to them simply due to ignorance, disbelief and obstinacy.'
فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلاَ تَكُن كَصَـحِبِ الْحُوتِ إِذْ نَادَى وَهُوَ مَكْظُومٌ
Le Jour de la Résurrection, la terreur sera évidente. Allah dévoilera Sa jambe et les gens seront appelés à se prosterner. Les croyants se prosterneront tandis que les mécréants et les hypocrites ne pourront pas se prosterner.
On the Day of Judgement, the horror will become clear and our Lord will expose a part of His Shin. The people will be invited to prostrate, so the believers will prostrate, but the disbelievers and hypocrites will remain standing, unable to prostrate.
Nel Giorno del Giudizio avrà inizio l'orrore, e il nostro Dio rivela un grande evento (Sāǭ), e la gente verrà chiamata a prostrarsi e i credenti si prostreranno, mentre i miscredenti e gli ipocriti non riusciranno a prostrarsi.
Na dan kada budu velike strahote i kada naš Gospodar otkrije potkoljenicu, i kada se ljudi pozovu da sedždu učine, pa će vjernici pasti na sedždu, a nevjernici i licemjeri to neće moći učiniti.
Pada Hari Kiamat ketika muncul huru-haranya dan manusia diseru untuk bersujud, lalu bersujudlah orang-orang yang beriman, dan tinggallah orang-orang kafir dan orang-orang munafik tidak mampu bersujud.
Vào Ngày Phục Sinh, ống chân của Thượng Đế sẽ được để lộ ra và nhân loại được gọi đến phủ phục trước Ngài, những người có đức tin quỳ xuống phủ phục riêng những người vô đức tin và những kẻ giả tạo đức tin sẽ không thể quỳ xuống được.
Kıyamet günü korku ve dehşet ortaya çıkar. Rabbimiz baldırını açar ve insanlar secde etmeye çağırılırlar. Müminler secde eder, fakat kâfirler ve münafıklar öylece kalıp, secde etmeye güç yetiremezler.
"Pada hari betis disingkapkan dan mereka dipanggil untuk bersujud; maka mereka tidak kuasa, (dalam keadaan) pandangan mereka tunduk ke bawah, lagi mereka diliputi kehinaan. Dan sungguh mereka dahulu (di dunia) diseru untuk bersujud, dan me-reka dalam keadaan sejahtera." (Al-Qalam: 42-43).
(42-43) Maksudnya, ketika Hari Kiamat terjadi dan nam-paklah kerisauan, goncangan serta huru-hara yang belum pernah terbayangkan, lalu Allah سبحانه وتعالى datang untuk memberikan keputusan dan balasan amal perbuatan hamba-hambaNya. Allah سبحانه وتعالى menam-pakkan BetisNya Yang Mulia yang tidak serupa dengan apa pun, para manusia melihat keluhuran dan keagungan Allah سبحانه وتعالى yang tidak bisa diungkapkan dengan kata-kata. Ketika itulah ﴾ يُدۡعَوۡنَ إِلَى ٱلسُّجُودِ ﴿ "mereka dipanggil untuk bersujud," yakni, bersujud kepada Allah سبحانه وتعالى. Maka orang-orang Mukmin yang ketika di dunia bersujud pada Allah سبحانه وتعالى, bersujud dengan taat dan suka rela. Orang-orang keji dan orang-orang munafik juga ingin bersujud, namun tidak mampu merendahkan diri. Inilah balasan yang sesuai dengan amal per-buatan, karena ketika di dunia mereka diseru untuk bersujud ke-pada Allah سبحانه وتعالى, mengesakan dan menyembahNya padahal mereka tidak memiliki penghalang dan penyakit apa pun, namun mereka bersikap sombong dan enggan. Maka pada hari ini, jangan engkau menanyakan kondisi dan akibat buruk mereka. Allah سبحانه وتعالى memurkai mereka sehingga berlakulah siksaan atas mereka. Semua sebab-sebab telah terputus. Penyesalan tidak berguna lagi bagi mereka pada Hari Kiamat. Hal ini amat menakutkan hati untuk melakukan kemaksiatan dan mengharuskan bertaubat selama masih dimung-kinkan.
En el Día del Juicio, el terror se hará evidente y nuestro Señor expondrá Su pierna divina. Las personas serán invitadas a postrarse, y los creyentes se prosternarán, pero los incrédulos e hipócritas permanecerán rígidos de pie, incapaces de prosternarse.
42- O gün baldır açılacak ve onlar secde etmeye davet edilecekler ama edemeyecekler.
43- Gözleri öne düşmüş, kendilerini de bir zillet kaplamış olacak. Halbuki onlar (dünyada) sapasağlam iken secdeye davet ediliyorlardı.
42-43. Kıyamet günü olup da orada hatıra gelmeyecek türden sarsıntılar, dehşetli haller ve insanı tedirgin edecek olaylar açığa çıkacaktır. Yüce Yaratıcı kulları arasında ayırt edici hükmünü vermek ve amellerinin karşılıklarını kendilerine göstermek üzere gelecek ve zatına yaraşır olup hiçbir şeye benzemeyen “sâkını/baldırını” açacak ve yaratılmışlar O’nun celal ve azametini anlatılması mümkün olmayacak bir şekilde görecekler ve o vakit Allah’a secde etmeye davet edileceklerdir. Dünyada iken kendi istek ve iradeleri ile Allah’a secde eden mü’minler secde edecekler. Günâhkar münafıklar ise secde etmeye çalışacaklar ancak buna güçleri yetmeyecektir. Sırtları sığırların boynuzları gibi olacak ve bükülmeyecektir. Bu ceza, onların amelleri türünden bir cezadır. Çünkü onlar dünya hayatında iken Yüce Allah’a secde etmeye davet ediliyorlar, O’nu tevhid etmeye, O’na ibadet etmeye çağrılıyorlardı. O sırada onlar sapasağlam idiler ve herhangi bir hastalıkları yoktu. Ancak bu emre karşı büyükleniyor ve onu reddediyorlardı.
Artık o gün onların hallerini, kötü âkıbetlerini sorma gitsin! Allah kendilerine gazap edecek, azap sözü onlara hak olacak, kurtuluş çareleri kalmayacak, Kıyamet gününde pişmanlık duymanın, özür beyan etmenin kendilerine hiçbir faydası olmayacaktır. Bu ayetler, kalpleri masiyetleri sürdürmekten alıkoymayı ve imkânı varken vakit geçmeden kusurları telafi etmeye yönelmeyi gerektirmektedir.
sa Araw ng Pagbangon na lilitaw ang hilakbot, magtatambad ang Panginoon natin ng lulod Niya, at tatawagin ang mga tao tungo sa pagpapatirapa kaya magpapatirapa ang mga mananampalataya at mananatili naman ang mga tagatangging sumampalataya at ang mga mapagpaimbabaw na hindi nakakakaya na magpatirapa.
Cái nhìn của họ gục xuống trong sự hèn hạ và hối hận, và quả thật trên thế gian, họ đã được yêu cầu quỳ lạy phủ phục Allah trong lúc họ đang khỏe mạnh, chứ không giống hiện trạng của Ngày Hôm Nay (Ngày Phục Sinh).
Leurs regards seront humbles et ils seront couverts de honte et de regrets. Dans le bas monde, on leur demandait de se prosterner devant Allah alors qu’ils étaient saufs de ce qu’ils vivent aujourd’hui.
Pandangan mereka dalam keadaan terhina, diliputi oleh kehinaan dan penyesalan Dulu ketika di dunia mereka pernah diminta untuk bersujud kepada Allah, dan mereka terbebas dari apa yang menimpa mereka pada hari ini.
Njihovi pogledi biće poniženi, bijeda i kajanje prekrivaće ih, a na dunjaluku od njih je bilo traženo da Allahu sedždu čine, dok su bili zdravi i u mogućnosti da to učine.
Kaaba-aba ang mga paningin nila, may bumabalot sa kanila na isang kaabahan at isang pagsisisi samantalang sila nga dati sa Mundo ay hinihiling na magpatirapa kay Allāh habang sila ay nasa isang kalusugan mula sa anumang nasa kanila sa Araw na ito.
Their eyesight will be humiliated; humiliation and regret will overcome them. Yet in the world, they were asked to prostrate to Allah while they were in safety from what they will be facing on that day.
I loro sguardi saranno bassi e verranno investiti dall'umiliazione e dal rimorso, mentre in vita veniva loro chiesto di prostrarsi dinanzi ad Allāh ed erano in condizioni totalmente differenti da quelle attuali.
Bakışları utanç içinde, onları zillet ve pişmanlık kaplamış bir haldeydiler. Oysa onlar dünyada bugün içinde bulundukları halden selamette iken onlardan Allah’a secde etmeleri istenmişti.
Sus miradas estarán abatidas. La humillación y el remordimiento los abrumarán. Pues, en este mundo, se les había pedido que se prosternaran ante Al-lah mientras estaban a salvo de las dificultades del Día del Juicio.
"Maka serahkanlah (wahai Muhammad) kepadaKu (urusan) orang-orang yang mendustakan perkataan ini (al-Qur`an). Nanti Kami akan menarik mereka dengan berangsur-angsur (ke arah kebinasaan) dari arah yang tidak mereka ketahui. Dan Aku mem-beri tangguh kepada mereka. Sesungguhnya rencanaKu amat teguh. Ataukah kamu meminta upah kepada mereka, lalu mereka diberati dengan hutang? Ataukah ada pada mereka ilmu tentang yang ghaib lalu mereka menulis (padanya apa yang mereka tetap-kan)? Maka bersabarlah kamu (hai Muhammad) terhadap kete-tapan Rabbmu, dan janganlah kamu seperti orang (Yunus) yang berada dalam (perut) ikan ketika ia berdoa sedang ia dalam ke-adaan marah (kepada kaumnya). Kalau sekiranya ia tidak segera mendapat nikmat dari Rabbnya, benar-benar ia dicampakkan ke tanah tandus dalam keadaan tercela. Lalu Rabbnya memilihnya dan menjadikannya termasuk orang-orang yang shalih. Dan sungguh orang-orang kafir itu benar-benar hampir menggelincirkan kamu dengan pandangan mereka, tatkala mereka mendengar al-Qur`an dan mereka berkata, 'Sesungguhnya ia (Muhammad) benar-benar orang yang gila.' Dan al-Qur`an itu tidak lain hanyalah peringatan bagi seluruh umat." (Al-Qalam: 44-52).
(44-45) Maksudnya, serahkanlah kepadaKu urusan orang-orang yang mendustakan al-Qur`an yang agung, Aku-lah yang akan membalas mereka dan jangan kau minta siksaan mereka disegerakan, Kami akan menarik mereka secara berangsur-angsur (menuju kebinasaan), ﴾ مِّنۡ حَيۡثُ لَا يَعۡلَمُونَ ﴿ "dari arah yang tidak mereka ketahui." Kami memberi keleluasaan mereka dengan harta dan anak. Kami memberi keleluasaan mereka dalam rizki dan pekerjaan, agar mereka terpedaya dan tetap berada di atas apa yang memudarat-kan mereka. Ini adalah balasan tipu daya Allah سبحانه وتعالى atas mereka dan balasan tipu daya Allah سبحانه وتعالى pada musuh-musuhNya amat kokoh dan kuat. Dampak berbahaya dan siksaan mereka akan benar-benar sampai pada mereka.
(46) ﴾ أَمۡ تَسۡـَٔلُهُمۡ أَجۡرٗا فَهُم مِّن مَّغۡرَمٖ مُّثۡقَلُونَ ﴿ "Ataukah kamu meminta upah kepada mereka, lalu mereka diberati dengan hutang?" Maksudnya, tidak ada sebab yang membuat mereka lari darimu dan tidak membenar-kanmu yang mengharuskan mereka melakukan hal itu. Engkau hanyalah mengajarkan dan menyeru mereka menuju Allah سبحانه وتعالى murni karena kepentingan mereka sendiri, tanpa kau mintai upah yang membuat mereka terbebani hutang.
(47) ﴾ أَمۡ عِندَهُمُ ٱلۡغَيۡبُ فَهُمۡ يَكۡتُبُونَ ﴿ "Ataukah ada pada mereka ilmu ten-tang yang ghaib lalu mereka menulis (padanya apa yang mereka tetapkan)." Hal-hal ghaib yang ada pada mereka dan mereka menemukan tulisan dalam ilmu ghaib itu yang menyatakan bahwa mereka berada di atas kebenaran dan mereka memiliki pahala di sisi Allah سبحانه وتعالى. Ini adalah sesuatu yang mustahil adanya. Kondisi mereka tidak lain hanyalah orang yang membangkang dan zhalim.
(48-50) Yang tersisa hanya (engkau Muhammad) bersikap sabar atas gangguan mereka dan menahan diri dari perkataan dan tindakan yang mereka lakukan, serta tetap terus menyeru mereka. Karena itu Allah سبحانه وتعالى berfirman, ﴾ فَٱصۡبِرۡ لِحُكۡمِ رَبِّكَ ﴿ "Maka bersabarlah kamu (hai Muhammad) terhadap ketetapan Rabbmu," terhadap keputusan, baik syariat maupun takdir yang telah ditentukan. Keputusan tak-dir harus disikapi secara sabar atas segala sesuatu yang menyakiti, bukan dihadapi dengan kemarahan dan kesedihan. Sedangkan ketetapan syariat diterima dan ditaati secara sempurna, karena itu adalah perintah Allah سبحانه وتعالى.
Allah سبحانه وتعالى berfirman, ﴾ وَلَا تَكُن كَصَاحِبِ ٱلۡحُوتِ ﴿ "Dan janganlah kamu se-perti orang (Yunus) yang berada dalam (perut) ikan," yaitu Nabi Yunus bin Matta عليه السلام. Maksudnya, jangan menyamainya dalam kondisi yang membuatnya tertahan dalam perut ikan, yaitu karena menyi-kapi kaumnya dengan kesabaran yang semestinya serta sikapnya yang meninggalkan kaumnya yang membuat Rabbnya marah. Sampai ketika Yunus naik perahu, kemudian para penumpangnya mengadakan pengundian, karena terlalu beratnya beban siapa di antara mereka yang dibuang ke laut agar beban yang ada di perahu agak ringan. Undian jatuh pada Yunus kemudian beliau dilempar ke laut dan ditelan ikan dalam kondisi mencela diri. Allah سبحانه وتعالى ber-firman, ﴾ إِذۡ نَادَىٰ وَهُوَ مَكۡظُومٞ ﴿ "Ketika ia berdoa sedang ia dalam keadaan marah (kepada kaumnya)." Maksudnya, ketika ia berada di dalam perut ikan dan tertahan di dalamnya, atau ia berdoa dalam kondisi ber-duka dan sedih seraya berkata,
﴾ لَّآ إِلَٰهَ إِلَّآ أَنتَ سُبۡحَٰنَكَ إِنِّي كُنتُ مِنَ ٱلظَّٰلِمِينَ ﴿
"Tidak ada Ilah (yang berhak disembah) melainkan Engkau, Maha-suci Engkau dan sesungguhnya aku termasuk orang-orang yang zhalim." (Al-Anbiya`: 87).
Lalu Allah سبحانه وتعالى mengabulkan doanya. Ikan yang menelannya kemudian memuntahkannya di tanah tandus dan Yunus dalam keadaan sakit. Allah سبحانه وتعالى menumbuhkan tanaman untuknya sejenis labu. Karena itu dalam surat ini Allah سبحانه وتعالى berfirman, ﴾ لَّوۡلَآ أَن تَدَٰرَكَهُۥ نِعۡمَةٞ مِّن رَّبِّهِۦ لَنُبِذَ بِٱلۡعَرَآءِ ﴿ "Kalau sekiranya ia tidak segera mendapat nikmat dari Rabb-nya, benar-benar ia dicampakkan ke tanah tandus," maksudnya, tentu akan dilemparkan ke tanah kering kerontang, ﴾ وَهُوَ مَذۡمُومٞ ﴿ "dalam keadaan tercela." Tapi Allah سبحانه وتعالى meliputinya dengan rahmat, Yunus pun dilemparkan dalam keadaan terpuji sehingga kondisinya lebih baik dari sebelumnya. Karena itu Allah سبحانه وتعالى berfirman, ﴾ فَٱجۡتَبَٰهُ رَبُّهُۥ ﴿ "Lalu Rabbnya memilihnya," yakni, Allah سبحانه وتعالى memilihnya dan menyu-cikannya dari segala kotoran, ﴾ فَجَعَلَهُۥ مِنَ ٱلصَّٰلِحِينَ ﴿ "dan menjadikannya ter-masuk orang-orang yang shalih," yakni, orang-orang yang perbuatan, perkataan, niat, dan kondisinya baik.
(51-52) Nabi kita, Muhammad a melaksanakan perintah Rabbnya dan bersabar atas ketetapanNya dengan kesabaran yang tidak bisa ditandingi oleh seorang pun dari seluruh alam. Allah سبحانه وتعالى memberikan akibat baik bagi beliau dan juga untuk orang-orang yang bertakwa. Para musuh Nabi Muhammad a tidak berbuat apa pun selain yang mencelakai mereka sendiri, hingga (sampai pada tahap) mereka amat menginginkan untuk menggelincirkan-mu, ﴾ بِأَبۡصَٰرِهِمۡ ﴿ "dengan pandangan mereka." Maksudnya, mencederai-mu dengan pandangan-pandangan mereka, berupa sikap hasad, dengki, dan marah. Inilah puncak gangguan berupa tindakan yang mereka lakukan, tapi Allah سبحانه وتعالى menjaga dan menolongnya. Adapun gangguan berupa perkataan, mereka mengatakan apa saja tentang Muhammad a sesuai kehendak hati mereka. Sesekali mereka menyebut Muhammad a penyair dan sesekali mereka menyebut Muhammad a penyihir. Allah سبحانه وتعالى berfirman, ﴾ وَمَا هُوَ إِلَّا ذِكۡرٞ لِّلۡعَٰلَمِينَ ﴿ "Dan al-Qur`an itu tidak lain hanyalah peringatan bagi seluruh umat." Mak-sudnya, al-Qur`an agung dan peringatan bijak ini tidak lain hanya-lah merupakan peringatan untuk seluruh alam. Mereka menjadi-kannya sebagai peringatan demi kebaikan dunia dan agama mereka.
Segala puji hanya bagi Allah سبحانه وتعالى semata.
Sebab itu, biarkanlah Aku -wahai Rasul- bersama orang-orang yang mendustakan Al-Qur`ān yang diturunkan kepadamu. Kami akan menggiring mereka menuju siksa sedikit demi sedikit tanpa mereka sadari bahwa itu adalah tipu daya terhadap mereka dan tahapan-tahapan menuju siksa bagi mereka.
-Ey Resul!- Sana indirilmiş bu Kur’an’ı yalanlayanları bana bırak. Bunun onlar için bir tuzak ve aldatma olduğunun farkına varmadan onları yavaş yavaş azaba doğru süreceğim.
¡Mensajero! Al-lah se encargará de quien desmienta este Corán que te ha sido revelado. Los conducirá al castigo sin prisa, de manera que no se den cuenta de que transitan gradualmente el camino a la destrucción.
O Messenger! Leave me to deal with whoever denies this Qur’ān that has been revealed to you. I will drive them to the punishment gradually, in a way they do not realise that it is a method of leading them gradually into destruction.
فَذَرْنِي وَمَن يُكَذِّبُ بِهَـٰذَا الْحَدِيثِ (So, leave Me alone with those who reject this discourse. We will draw them on little by little (towards Hell) from a way they do not know.... 68:44). Here the phrase 'So, leave me alone' in the original Arabic is an idiomatic expression which signifies 'Rely on Allah'. The disbelievers often demanded Divine punishment arguing that if they are really guilty in the sight of Allah, and if He has the power to punish, then why the punishment does not befall them forthwith. These were heart-rending demands on account of which the thought probably must have crossed the mind of the Holy Prophet ﷺ and he might have prayed to Allah to punish them sometime, in the hope that the rest of the people might draw lessons and amend their conduct. On that occasion, Allah revealed [ in verse, 45] that He is the best aware of the wisdom behind His decisions. He does not punish them immediately, but He gives them respite to test them and to give them an opportunity to believe.
Towards the end, the story of Sayyidna Yunus (علیہ السلام) is concisely told that when his people constantly demanded punishment, he became indignant and prayed for the punishment to be sent down. The signs of the punishment started appearing. Sayyidna Yunus (علیہ السلام) left the place and transferred himself elsewhere. In the meantime the entire nation wept, wailed, sincerely repented and begged refuge from the Divine punishment. Allah pardoned them and took away the punishment. Sayyidna Yunus (علیہ السلام) felt embarrassed and thought that if he goes back to his people, they might think he was a liar. As a result, without the clear permission of Allah, he acted purely on his ijtihad [ independent judgment ] that he would not go back to his people. At this, Allah, in order to caution him, created a situation where he had to undertake sea voyage, and then was lowered into the sea where he was swallowed up by a fish. Being thus cautioned, Sayyidna Yunus (علیہ السلام) sought the Divine pardon. Consequently, Allah once again opened the doors of the former blessings to be restored to him. Full description of the event has been given in Surah Yunus (Verse 10:98) and other Surahs. The Holy Prophet ﷺ is comforted by this story not to be impressed by people's demands nor to be anxious to get them punished hastily. Allah's wisdom is profound and unfathomable. Allah alone knows what is in the best interests of the world. Allah should be trusted and relied on.
44- O halde sen, bu sözü (Kur'ân’ı) yalanlayanları bana bırak. Biz onları bilmeyecekleri bir yerden yavaş yavaş azaba yaklaştıracağız.
45- Ben onlara mühlet veririm. Ama Benim tuzağım gerçekten sağlamdır.
46- Yoksa sen onlardan (davete karşılık) bir ücret istiyorsun da onlar bu borç yükü altında mı eziliyorlar?
47- Yoksa gayb bilgisi onların yanındadır da onlar mı yazıyorlar?
48- O halde sen, Rabbinin hükmüne sabret ve balık sahibi (Yunus) gibi olma! Hani o, gamla dolu bir halde (Rabbine) seslenmişti.
49- Eğer Rabbinden bir nimet ona yetişmemiş olsa idi o açık alana kınanmış bir halde atılırdı.
50- Ama Rabbi onu seçti de salihlerden kıldı.
51- Kâfirler Zikri/Kur'ân’ı işittiklerinde neredeyse (öfkelerinden) gözleri ile seni devirecekler/yiyecekler. Üstelik bir de:“O gerçekten deli!” derler.
52- Halbuki o (Kur'ân), ancak âlemler için bir öğüttür.
44-45. Yani bu yüce Kur’ân’ı yalanlayanlarla Beni başbaşa bırak! Onları cezalandırmak Benim işimdir. Onların cezaya çarptırılmaları için acele etme! “Biz onları bilmeyecekleri bir yerden yavaş yavaş azaba yaklaştıracağız.” Onlara mal ve evlat vereceğiz. Bol rızıklar ve uzun ömür vereceğiz. Ama bu, aldansınlar ve kendilerine zarar verecek şeyleri sürdürsünler diyedir. Bu, Yüce Allah’ın onların kötü amellerine karşılık kurduğu bir tuzaktır. Allah’ın düşmanlarına kurduğu tuzak ise çok sağlam ve güçlüdür. Bundan dolayı onların karşılaşacakları ceza ve görecekleri zarar pek büyüktür.
46. “Yoksa sen onlardan (davete karşılık) bir ücret istiyorsun da onlar bu borç yükü altında mı eziliyorlar?” Yani onların senden kaçışlarının, seni tasdik etmeyişlerinin haklı bir sebebi yoktur. Çünkü sen onlara hakkı öğretmekte ve onları sırf kendi faydaları için Allah’ın yoluna çağırmaktasın. Bunun için de mallarından onlara ağır gelecek herhangi bir ücret istemiyorsun.
47. “Yoksa gayb bilgisi onların yanındadır da onlar mı yazıyorlar?” Onların yanında bulunan gayb bilgilerini onlar mı yazıyorlar? O bilgiler içinde kendilerinin hak üzere olduklarını ve Allah nezdinde de onlar için mükâfat bulunduğu mu yazılı? Hayır, böyle bir şey yoktur. Aksine onların bu hali, inatçı ve zalim kimselerin halidir.
48. Artık geriye eziyetlerine sabretmekten ve yaptıklarına tahammül edip onları davet etmeyi sürdürmekten başka bir şey kalmıyor. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“O halde sen, Rabbinin hükmüne sabret.” Rabbinin dini ve kaderi hükümlerine karşı sabret. O’nun kaderî hükmü içinde eziyet verici olanlara sabredilir. Onlar öfke ve tahammülsüzlükle karşılanmaz. Şer’î hükmüne de kabul ve teslimiyetle ve emrine itaat etmek sureti ile karşılık verilir. “Ve balık sahibi gibi olma!”Balık sahibinden kasıt, Metta oğlu Yunus aleyhisselam’dır. Yani balığın karnında hapsolmasını gerektirecek duruma kadar kendisini götüren halinde ona benzeme! Sözü edilen bu hâl ise kavmine karşı göstermesi istenen sabrı göstermemesi, Rabbi için öfkelenerek kavminin yanından uzaklaşıp denizde yolculuğa çıkmasıdır. Gemi, yolcularının çokluğu dolayısı ile ağırlığından hareket edemeyince geminin yükünün hafiflemesi için kimin denize atılacağını tespit etmek üzere gemidekiler arasında kura çekildi. Kura da ona çıktı ve balık onu yuttu.“Hani o gamla dolu bir halde (Rabbine) seslenmişti.” Yani o, balık tarafından yutulmuş ve onun karnında iken dua etmişti. Yahut da kendisi gamlı ve kederli bir halde Rabbine dua ederek şöyle demişti:“Senden başka (hak) ilâh yoktur. Seni tenzih ederim. Gerçekten ben zulmedenlerden oldum.”(Enbiyâ, 21/87)
Yüce Allah da onun duasını kabul buyurmuş ve balık onu karnından çıkarıp hasta bir halde açık bir alana atmıştı. Yüce Allah, onun için kabağa benzer bir ağaç bitirmişti. Bu konuda burada da şöyle buyrulmaktadır:
49. “Eğer Rabbinden bir nimet ona yetişmemiş olsa idi o açık alana” ıssız bir düzlüğe “kınanmış bir halde atılırdı.” Ama Yüce Allah, rahmeti ile onu kuşattı ve kınanmış değil övülmüş olarak oraya atılmış oldu. Onun hali ilk halinden daha da güzel oldu. Bundan dolayı Yüce Allah şöyle buyurmaktadır:
50. “Ama Rabbi onu seçti de” ve her türlü kederden, olumsuzluktan onu arındırdı ve “onu salihlerden kıldı.” Amelleri, sözleri, niyetleri ve durumları düzgün olan kimselerden kıldı.
51. Peygamberimiz Muhammed sallallahu aleyhi ve sellem Allah’ın emrine uyarak Rabbinin hükmüne âlemlerden hiç kimsenin gösteremeyeceği şekilde sabır gösterdi. Yüce Allah da ona güzel âkıbeti gösterdi. Zaten güzel âkıbet hep takvâ sahiplerinindir. Düşmanlarının onun hakkında ulaştıkları sonuç ise kendilerinin hoşuna gitmeyecek şeylerden ibaretti. Hatta onlar, gözleri ile ayağını kaydırıp onu devirmeye çalıştılar. Yani kıskançlıklarından, ona duydukları kin ve öfkelerinden dolayı ona nazarları değsin istediler. İşte fiili olarak ona verebilecekleri eziyet en fazla bu kadardı. Zira onu koruyan ve ona yardım eden Allah’tı. Sözlü olarak ona eziyet vermelerine gelince onun hakkında kalplerinin vesveselerine uygun sözler söylüyorlardı. Kimi zaman deli, kimi zaman şair, kimi zaman da sihirbaz diyorlardı.
52. “Halbuki o” bu Kur’ân-ı Azîm ve Zikr-i Hakîm “ancak âlemler için bir öğüttür.” Onlar bununla öğüt alırlar, dini ve dünyevi maslahatlarını öğrenirler.
Kalem Sûresi’nin tefsiri burada sona ermektedir. Allah’a hamdolsun.
***
Ô Messager, laisse-Moi avec ceux qui traitent de mensonge ce Coran qui t’a été révélé. Nous les conduirons vers le châtiment, petit à petit, d’où ils ne s’attendent pas, de façon à ce qu’ils ne sachent pas qu’il s’agit d’un stratagème et d’un traquenard.
Kaya pabayaan mo Ako, O Sugo, at ang sinumang nagpapasinungaling sa Qur'ān na ito na pinababa sa iyo; mag-aakay Kami sa kanila tungo sa pagdurusa nang antas sa antas mula sa hindi nila nalalaman na iyon ay isang panlalansi sa kanila at isang pagpapain para sa kanila.
Hỡi Thiên Sứ Muhammad, Ngươi hãy để mặc TA (Allah) xử trí những kẻ phủ nhận Qur'an được ban xuống cho Ngươi. TA sẽ dần dần kéo chúng đến sự trừng phạt một cách mà chúng không hề hay biết.
Ostavi Mene, o Poslaniče, i one koji ovaj Kur'an, koji ti se objavljuje, poriču, Mi ćemo ih postepeno patnji približavati, a oni neće ni znati da prema njoj idu.
Lascia che Io mi occupi, o Messaggero, di chi smentisce questo Corano che ti è stato rivelato: li condurremo gradualmente alla punizione, da dove non se lo aspettano. In verità, questa è una trama e una prova per loro.
Je leur accorderai un délai afin qu’ils exagèrent dans leurs péchés. Le stratagème que J’ourdis contre les mécréants et les dénégateurs est fort. Ils ne M’échapperont pas, ni n’échapperont à Ma punition.
45. Al-lah les da un plazo por un corto tiempo para que lleguen al límite de su pecado. El plan de Al-lah con respecto a la gente incrédula y aquellos desmienten es firme, sin duda; no se escaparán ni estarán a salvo de Su castigo.
Ja ću ih puštati i vremena im davati kako bi nastavili griješiti. Moje spletke prema nevjernicima i negatorima istine su jake, oni mi neće umaći i Moje kazne neće se spasiti.
Mag-aantabay Ako sa kanila sa isang panahon upang magpatuloy sila sa kasalanan nila. Tunay na ang pakana Ko sa mga alagad ng kawalang-pananampalataya at pagpapasinungaling ay malakas kaya hindi sila makalulusot sa Akin at hindi sila maliligtas sa parusa Ko.
Và TA (Allah) tạm tha cho chúng một thời gian để chúng gia tăng thêm tội lỗi. Quả thật, kế hoạch của TA đối với những kẻ vô đức tin và phủ nhận vô cùng vững mạnh. Chúng chẳng thể thoát được TA và không bao giờ an toàn khỏi sự trừng phạt của TA.
Günahlarında ısrar etmelerinde onlara mühlet vereceğim. Şüphesiz benim tuzağım kâfirlere ve yalanlayanlara karşı çok güçlüdür. Benden asla kaçamazlar ve cezalandırmamdan kurtulamazlar.
And I give them respite for a short while so that they go to extremes in their sin. Indeed, My plan regarding the people of disbelief and rejection is firm; they will not escape Me nor be safe from My punishment.
Aku menangguhkan mereka beberapa saat agar mereka tenggelam dalam dosa mereka. Sesungguhnya rencanaku terhadap orang-orang kafir dan yang mendustakanmu sangatlah kuat, mereka tidak bisa lepas dari-Ku dan tidak akan selamat dari siksa-Ku.
E concedo loro un periodo di tregua, in modo che continuino a commettere peccati. In verità, la Mia trama nei confronti dei miscredenti e dei rinnegatori è forte e non potranno sfuggirMi e non si salveranno dalla Mia punizione.
On the Day of Judgement when God will reveal Himself, the true believers will fall prostrate before their Lord, just as they bowed down before Him in their previous life. On this occasion, the deniers will be inspired likewise to prostrate themselves (sajdah). But the backs of the people who offered ‘false prostration’ in this world, will grow stiff just as they virtually were in this world. Such people will want to prostrate themselves at that time of realisation, but they will not be able to do so. It will be the greatest sign of God’s appreciation of sincere people of Faith that He Himself should appear and accept their offering of sajdah. On the contrary, it will be the moment of the greatest humiliation for those making false claims of Faith; in spite of their Creator and Lord being right there before them, they will not be able to do obeisance to Him.
Hỡi Thiên Sứ Muhammad, phải chăng Ngươi đã đòi chúng tiền công cho việc Ngươi mời gọi chúng đến với Allah nên chúng đã quay lưng với Ngươi vì chúng không chịu nổi khoản nợ quá lớn?! Thực tế hoàn toàn khác sự việc đó, Ngươi - Thiên Sứ Muhammad - không hề đòi chúng tiền công nhưng điều gì ngăn cản chúng đi theo Ngươi?!
Chiedi forse loro, o Messaggero, una ricompensa per ciò a cui li inviti, cosicché sia una questione troppo gravosa per loro e che, per tale motivo, ti siano avversi?! La realtà è l'opposto, tu non chiedi alcuna ricompensa: che cosa impedisce loro di seguirti?!
O Messenger! Do you seek a reward from them for what you invite them towards, due to which they are greatly burdened, being the cause of their turning away from you? The reality is the opposite: you do not seek any reward from them; so what stops them from following you?
Da li ti, o Poslaniče, od njih neku nagradu tražiš zbog onoga u šta ih pozivaš, pa se oni zbog toga od tebe okreću? Stvarnost je suprotna tome, jer ti od njih ne tražiš naknadu, pa šta ih spriječava da te slijede?
¡Mensajero! ¿Acaso les pides una recompensa por transmitirles el mensaje, por eso se sienten agobiados y por eso se alejan de ti? La realidad es todo lo contrario: no les pides ningún pago, entonces, ¿qué les impide seguirte?
-Ey Resul!- Onları davet ettiğin şeye karşılık onlardan bir mükâfat mı istiyorsun ki; bu yüzden çok ağır bir yük taşıyorlar da, bu da onların senden yüz çevirmesine sebep oluyor? Oysa durum bunun tam aksinedir. Sen onlardan bir mükâfat istemiyorsun. Öyleyse sana tabi olmalarına engel olan nedir?
Apakah kamu -wahai Rasul- meminta upah dari mereka atas apa yang kamu serukan kepada mereka, apakah karena itu mereka merasakan beban yang berat, dan inilah penyebab berpalingnya mereka darimu? Kenyataannya tidak demikian, kamu tidak meminta upah, lalu apa yang menghalangi mereka untuk mengikutimu?
Ô Messager, leur demandes-tu une récompense pour ce à quoi tu les appelles? Si cela est le cas, tu les chargerais lourdement et ils se détourneraient de toi. Or la réalité est toute autre: tu ne leur demandes pas de récompense. Que les empêche-t-il donc de te suivre?
O humihiling ka ba mula sa kanila, O Sugo, ng isang gantimpala sa ipinaaanyaya mo sa kanila, kaya sila dahilan doon ay pumapasan ng isang bagay na mabigat at ito ay dahilan ng pag-ayaw nila sa iyo? Ang reyalidad ay salungat doon sapagkat ikaw ay hindi humihiling sa kanila ng isang pabuya, kaya ano ang pumipigil sa kanila sa pagsunod sa iyo?
Ou alors, détiennent-ils la connaissance de l’Invisible, écrivant ainsi les arguments qui leur plaisent afin de te les brandir?
Or do they have knowledge of the Ghaib from which they write whatever proof appeal to them, that they then use to argue against you?
Oppure detengono la conoscenza dell'Ignoto così da poterti presentare le prove che vogliono?!
Hay phải chăng chúng biết những điều vô hình để rồi chúng viết ra những gì là được phép đối với chúng bằng những lý lẽ mà chúng đã tranh luận với Ngươi - hỡi Thiên Sứ Muhammad?!
¿O acaso tienen un conocimiento de lo oculto del cual escriben pruebas para argumentar contra ti?
Da li oni imaju spoznaju o nevidljivom svijetu, pa zapisuju dokaze putem kojih s tobom raspravljaju?
O taglay ba nila ang kaalaman sa Lingid kaya sila ay nagsusulat ng minamatamis para sa kanila na mga katwiran na ipinangangatwiran sila sa iyo?
Yoksa gayb ilmine sahipler de, hoşlarına giden ve sana karşı delil olarak sundukları şeyleri onlar mı yazıyorlar?
Ataukah di sisi mereka ada ilmu gaib lalu mereka menulis hujjah-hujjah yang nampak bagi mereka, yang dengannya mereka membantahmu?
Maka, bersabarlah -wahai Rasul- terhadap apa yang telah ditetapkan oleh Tuhanmu berupa istidraj bagi mereka dengan memberi penangguhan dari azab dan janganlah seperti orang yang berada di dalam perut ikan, Yunus -'alaihissalām-, dalam hal kemarahannya kepada kaumnya, yaitu tatkala ia menyeru Tuhannya sedangkan dia dalam keadaan sedih di dalam kegelapan laut dan kegelapan perut ikan.
Ô Messager, endure donc avec patience le délai qu’Allah leur a accordé et ne sois pas comme Jonas, l’homme au poisson, qui désespéra de son peuple et appela son Seigneur, empli d’angoisse dans l’obscurité de la mer et l’obscurité du ventre du poisson.
¡Mensajero! espera pacientemente la decisión de tu Señor de concederles un plazo y gradualmente guiarlos a la destrucción. No seas como Jonás u, el de la ballena, que se enojó con su gente y luego invocó a su Señor angustiado desde la oscuridad del mar y del estómago de la ballena.
Ti budi strpljiv, o Poslaniče, na tome što je tvoj Gospodar njih pustio i što im vremena daje i nemoj biti kao Junus, alejhi selam, koji se na svoj narod naljutio, pa ga je njegov Gospodar dozvao kada je u utrobi kita, u tminama mora boravio.
O Messenger! So wait for the decision of your Lord to give them respite and gradually lead them into destruction. And do not be like the companion of the whale i.e. Jonah (peace be upon him) who became annoyed with his people, and then called out to his Lord while distressed in the darkness of the sea and the darkness of the stomach of the whale.
Sopporta, o Messaggero, ciò che il tuo Dio ha decretato, ovvero di metterli alla prova con la tregua, e non essere come quello della balena, Yūnus, pace a lui, quando si lamentò del suo popolo e invocò il suo Dio mentre era afflitto nell'oscurità del mare e nell'oscurità del ventre della balena.الحوت
The Command to be Patient and to refrain from being Hasty like Yunus was
Allah says,
فَاصْبِرْ
(So wait with patience) `O Muhammad, persevere against the harm your people cause you and their rejection. For verily, Allah will give you authority over them, and make the final victory for you and your followers in this life and the Hereafter.'
وَلاَ تَكُن كَصَـحِبِ الْحُوتِ
(and be not like the Companion of the Fish) meaning, Dhun-Nun, who was Yunus bin Matta, when he went off angry with his people. Various things happened to him, such as riding on a ship at sea, being swallowed by a (large) fish, the fish carrying him off into the ocean, being in the darkness and depth of the sea and hearing the sea's and its dwellers glorification of the Most High, the Most Able (Allah). For He (Allah) is the One Whose execution of divine decree cannot be resisted. After all of this, he (Yunus) called out from the layers of darkness,
أَن لاَّ إِلَـهَ إِلاَّ أَنتَ سُبْحَـنَكَ إِنِّى كُنتُ مِنَ الظَّـلِمِينَ
("That none has the right to be worshipped but You (O Allah), Glorified (and Exalted) are You! Truly, I have been of the wrongdoers.") (21:87) Then Allah said concerning him,
فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَـهُ مِنَ الْغَمِّ وَكَذلِكَ نُنجِـى الْمُؤْمِنِينَ
(So We answered his call, and delivered him from the distress. And thus We do deliver the believers.) (21:88) Allah also says,
فَلَوْلاَ أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ - لَلَبِثَ فِى بَطْنِهِ إِلَى يَوْمِ يُبْعَثُونَ
(Had he not been of them who glorify Allah, he would have indeed remained inside its belly (the fish) till the Day when they are resurrected.) (37:143,144) So here (in this Surah), Allah says,
إِذْ نَادَى وَهُوَ مَكْظُومٌ
(when he cried out (to Us) while he was Makzum.) Ibn `Abbas, Mujahid and As-Suddi, all said, "while he was distressed." Then Allah goes on to say,
فَاجْتَبَـهُ رَبُّهُ فَجَعَلَهُ مِنَ الصَّـلِحِينَ
(Then his Lord chose him and made him of the righteous.) Imam Ahmad recorded from `Abdullah that the Messenger of Allah ﷺ said,
«لَا يَنْبَغِي لِأَحَدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى»
(It is not befitting for anyone to say that I am better than Yunus bin Matta.) Al-Bukhari recorded this Hadith and it is in the Two Sahihs reported from Abu Hurayrah. Concerning Allah's statement,
وَإِن يَكَادُ الَّذِينَ كَفَرُواْ لَيُزْلِقُونَكَ بِأَبْصَـرِهِمْ
(And verily, those who disbelieve would almost make you slip with their eyes) Ibn `Abbas, Mujahid and others have said,
لَيُزْلِقُونَكَ
(would make you slip) "In order to have some effect on you."
بِأَبْصَـرِهِمْ
(with their eyes) meaning, `they will affect you by looking at you with their eyes (i.e., the evil eye).' This means `they are jealous of you due to their hatred of you, and were it not for Allah's protection of you, defending you against them (then their evil eye would harm you).'
The Effect of the Evil Eye is Real
In this Ayah is a proof that the effect of the evil eye and its affliction by the command of Allah is real. Many Hadiths have been reported concerning this through numerous routes of transmission. The Hadith of Buraydah bin Al-Husayb Abu `Abdullah bin Majah recorded from Buraydah bin Al-Husayb that the Messenger of Allah ﷺ said,
«لَا رُقْيَةَ إِلَّا مِنْ عَيْنٍ أَوْ حُمَة»
(There is no Ruqyah except to cure the evil eye and the sting.) This is how Ibn Majah recorded this Hadith. Imam Muslim also recorded this Hadith in his Sahih on the authority of Buraydah himself, but he did not attribute it to the Prophet . There is a story concerning this incident (as reported by Buraydah in Sahih Muslim), and At-Tirmidhi recorded the Hadith in this manner (like Muslim's version). This Hadith has also been recorded by Imam Al-Bukhari, Abu Dawud and At-Tirmidhi on the authority of `Imran bin Husayn, however, he did not attribute it to the Prophet . `Imran's wording is,
«لَا رُقْيَةَ إِلَّا مِنْ عَيْنٍ أَوْ حُمَة»
(There is no Ruqyah except to cure the evil eye and the sting.)" Muslim recorded in his Sahih from Ibn `Abbas that the Prophet said,
«الْعَيْنُ حَقٌّ وَلَوْ كَانَ شَيْءٌ سَابَقَ الْقَدَرَ سَبَقَتِ الْعَيْنُ وَإِذَا اسْتُغْسِلْتُمْ فَاغْسِلُوا»
(The evil eye is real. If anything were to overtake the divine decree (and change it), then it would be the evil eye. And if you perform Ghusl (to remove the evil eye) then wash well.) Muslim was alone in recording this Hadith, as Al-Bukhari did not mention it. It is reported from Ibn `Abbas that he said, "The Messenger of Allah ﷺ used to invoke Allah's protection for Al-Hasan and Al-Husayn (his grandsons) by saying,
«أُعِيذُكُمَا بِكَلِمَاتِ اللهِ التَّامَّةِ مِنْ كُلِّ شَيْطَانٍ وَهَامَّةٍ، وَمِنْ كُلِّ عَيْنٍ لَامَّة»
(I seek protection for you two by the perfect Words of Allah from every Shaytan, and dangerous creature, and from every eye that is evil.) Then he would say:
«هَكَذَا كَانَ إِبْرَاهِيمُ يُعَوِّذُ إِسْحَاقَ وَإِسْمَاعِيلَ عَلَيْهِمَا السَّلَام»
(Thus, did Ibrahim used to seek protection for Ishaq and Isma`il (his sons).)" This Hadith was recorded by Al-Bukhari and the Sunan compilers.
The Hadith of Abu Umamah As`ad bin Sahl bin Hunayf
Ibn Majah recorded from Abu Umamah As`ad bin Sahl bin Hunayf that `Amir bin Rabi`ah passed by Sahl bin Hunayf while he was bathing and he said, "I haven't seen the skin of a beautiful virgin girl nicer than this that I see today (i.e., commenting on how nice Sahl's skin was)." So he did not leave before he (Sahl) fell down on the ground. So he was brought to the Messenger of Allah ﷺ and it was said to him (the Prophet ) that Sahl had been afflicted by a seizure. The Prophet then said,
«مَنْ تَتَّهِمُونَ بِهِ؟»
(Who do you blame (or hold responsible) for this) The people replied, ""Amir bin Rabi`ah." Then the Prophet said,
«عَلَامَ يَقْتُلُ أَحَدُكُمْ أَخَاهُ؟ إِذَا رَأَى أَحَدُكُمْ مِنْ أَخِيهِ مَا يُعْجِبُهُ فَلْيَدْعُ لَهُ بِالْبَرَكَة»
(Would one of you knowingly kill his brother If one of you sees something of his brother that he likes, then let him supplicate for blessings for him.) Then the Prophet called for some water and he commanded `Amir to perform Wudu' with the water. So he washed his face, his hands up to his two elbows, his two knees, and the inside of his Izar. Then the Prophet commanded him to pour the water over Sahl. Sufyan said that Ma`mar related from Az-Zuhri that he said, "The Prophet ordered him to turn the water pot over (empty its contents over) him (Sahl) from behind him." An-Nasa'i recorded this Hadith through different routes from Abu Umamah with the wording, "And he turned the pot over pouring its contents over him (Sahl) from behind him."
The Hadith of Abu Sa`id Al-Khudri
Ibn Majah recorded that Abu Sa`id Al-Khudri said, "The Messenger of Allah ﷺ used to seek refuge from the evil eye of the Jinns and the evil eye of humans. Then when the Mu`awwidhatan were revealed, he used them (for seeking protection) and abandoned everything else. This was recorded by At-Tirmidhi, and An-Nasa'i. At-Tirmidhi said, "Hasan."
Another Hadith from Abu Sa`id Imam
Ahmad recorded from Abu Sa`id that Jibril came to the Prophet and said, "O Muhammad, are you suffering from any ailment" The Prophet said,
«نَعَم»
(Yes)." Then Jibril said,
«بِاسْمِ اللهِ أَرْقِيكَ مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، وَمِنْ شَرِّ كُلِّ نَفْسٍ وَعَيْنٍ تَشْنِيكَ، وَاللهُ يَشْفِيكَ، بِاسْمِ اللهِ أَرْقِيك»
("In the Name of Allah I pray over you for healing (Ruqyah), from everything that bothers you, from the evil of every soul and every evil eye that hates you, may Allah cure you, in the Name of Allah I pray over you for healing.") This Hadith has been recorded by Muslim and the Sunan compilers except for Abu Dawud. Imam Ahmad also recorded from Abu Sa`id or Jabir bin `Abdullah that the Messenger of Allahﷺ was bothered by some illness, and Jibril came to him and said,
«بِاسْمِ اللهِ أَرْقِيكَ مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، مِنْ كُلِّ حَاسِدٍ وَعَيْنٍ، اللهُ يَشْفِيك»
(In the Name of Allah I pray over you for healing (Ruqyah), from everything that bothers you, from every envious person and evil eye, may Allah cure you.)
Another Hadith from Abu Sa`id
Imam Ahmad recorded from Abu Sa`id that Jibril came to the Prophet and said, "O Muhammad, are you suffering from any ailment" The Prophet said,
«نَعَم»
(Yes)." Then Jibril said,
«بِاسْمِ اللهِ أَرْقِيكَ مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، وَمِنْ شَرِّ كُلِّ نَفْسٍ وَعَيْنٍ تَشْنِيكَ، وَاللهُ يَشْفِيكَ، بِاسْمِ اللهِ أَرْقِيك»
("In the Name of Allah I pray over you for healing (Ruqyah), from everything that bothers you, from the evil of every soul and every evil eye that hates you, may Allah cure you, in the Name of Allah I pray over you for healing.") This Hadith has been recorded by Muslim and the Sunan compilers except for Abu Dawud. Imam Ahmad also recorded from Abu Sa`id or Jabir bin `Abdullah that the Messenger of Allah ﷺ was bothered by some illness, and Jibril came to him and said,
«بِاسْمِ اللهِ أَرْقِيكَ مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، مِنْ كُلِّ حَاسِدٍ وَعَيْنٍ، اللهُ يَشْفِيك»
(In the Name of Allah I pray over you for healing (Ruqyah), from everything that bothers you, from every envious person and evil eye, may Allah cure you.)
The Hadith of Asma' bint `Umays
Imam Ahmad recorded from `Ubayd bin Rifa`ah Az-Zuraqi that Asma' said, "O Messenger of Allah! Verily, Bani Ja`far are afflicted with the evil eye; should I seek to have Ruqyah " The Prophet replied,
«نَعَمْ فَلَوْ كَانَ شَيْءٌ يَسْبِقُ الْقَدَرَ لَسَبَقَتْهُ الْعَيْن»
(Yes, for if anything could overcome the divine decree, it would be the evil eye.) This Hadith has been recorded like this by At-Tirmidhi, Ibn Majah, and An-Nasa'i. At-Tirmidhi said concerning it, "Hasan Sahih."
The Hadith of `A'ishah
Ibn Majah recorded from `A'ishah, may Allah be pleased with her, that the Messenger of Allah ﷺ ordered her to have Ruqyah performed as a cure against the evil eye. This was reported by Al-Bukhari and Muslim. The Hadith of Sahl bin Hunayf Imam Ahmad recorded from Abu Umamah bin Sahl bin Hunayf that his father informed him that the Messenger of Allah ﷺ went out on a journey in the direction of Makkah and they (the Companions) accompanied him until they came to the valley of Kharrar from Al-Juhfah. They stopped there and Sahl took a bath. He (Sahl) was a white man, with a handsome body and nice skin. So the brother of Bani `Adi bin Ka`b, `Amir bin Rabi`ah looked at Sahl while he bathed and he said, "I haven't seen the skin of a beautiful virgin girl nicer than this that I see today." Then Sahl suddenly had a seizure and fell to the ground. So he (Sahl) was brought to the Messenger of Allah ﷺ and it was said to him, "O Messenger of Allah! Can you do anything for Sahl By Allah, he has not lifted his head nor has he regained consciousness." The Prophet then said,
«هَلْ تَتَّهِمُونَ فِيهِ مِنْ أَحَدٍ؟»
(Do you all blame (or hold responsible) anyone for what has happened to him) They said, "`Amir bin Rabi`ah looked at him." So the Prophet called `Amir and he was very angry with him. He said,
«عَلَامَ يَقْتُلُ أَحَدُكُمْ أَخَاهُ، هَلَّا إِذَا رَأَيْتَ مَا يُعْجِبُكَ بَرَّكْتَ؟»
(Would one of you knowingly kill his brother Why don't you ask Allah to bless your brother when you see something (of him) that you like) Then the Prophet said,
«اغْتَسِلْ لَه»
(Bathe for him.) So he (`Amir) washed his face, his hands, his elbows, his knees, his feet and the inside of his Izar (waist wrapper) in a drinking vessel. Then that water was poured over him (Sahl). A man poured it over Sahl's head and his back from behind him, then the container was turned upside down and emptied behind him. This was done, and afterwards Sahl recovered and left with the people having nothing wrong with him."
The Hadith of `Amir bin Rabi`ah
Imam Ahmad recorded in his Musnad that `Ubaydullah bin `Amir said, "`Amir bin Rabi`ah and Sahl bin Hanayf went off together intending to bathe. So they went about their business using coverings (to cover their nakedness). So `Amir removed a cloak of wool that he (Sahl) was using to conceal himself. He (`Amir) said, `I looked at him and my eye fell upon him while he was pouring water on himself bathing. Then I heard a loud splash in the water coming from where he was. So I went to him, and I called him three times, but he did not answer me. So I went to the Prophet and informed him. Then, the Prophet came walking, and he was wading in the water. I can still picture the whiteness of his shins. When he came to Sahl (who was unconscious), he hit him on his chest with his hand and said,
«اللْهُمَّ اصْرِفْ عَنْهُ حَرَّهَا وَبَرْدَهَا وَوَصَبَهَا»
(O Allah! Remove from him its heat, its cold and its pain.) He (Sahl) then stood up, and Allah's Messenger ﷺ said,
«إِذَا رَأَى أَحَدُكُمْ مِنْ أَخِيهِ، أَوْ مِنْ نَفْسِهِ، أَوْ مِنْ مَالِهِ مَا يُعْجِبُهُ، فَلْيُبَرِّكْ فَإِنَّ الْعَيْنَ حَق»
(If one of you sees in his brother, or himself, or his wealth that which pleases him, then he should ask Allah to bless it, for verily, the evil eye is real.)
The Accusation of the Disbelievers and the Reply to Them
Allah says,
وَيَقُولُونَ إِنَّهُ لَمَجْنُونٌ
(and they say: "Verily, he is a madman!") meaning, they cut at him with their eyes and attack him with their tongues saying, "Verily, he is a madman." They say this because he came with the Qur'an. Allah then says,
وَمَا هُوَ إِلاَّ ذِكْرٌ لِّلْعَالَمِينَ
(But it is nothing else but a Reminder to all the creatures (`Alamin).) This is the end of the explanation (Tafsir) of Surah Nun (or Al-Qalam), and all praise and blessing belong to Allah.
Kaya magtiis ka, O Sugo, sa anumang inihatol ng Panginoon mo na pagpapain sa kanila sa pamamagitan ng pag-aantabay at huwag kang maging tulad ng kasamahan ng isda na si Jonas – sumakanya ang pagbati ng kapayapaan – sa pagkasuya niya sa mga kababayan niya, noong nanawagan siya sa Panginoon niya habang siya ay namimighati sa kadiliman ng dagat at kadiliman ng tiyan ng isda.
وَلَا تَكُن كَصَاحِبِ الْحُوتِ (So, remain patient with your Lord's judgment, and be not like the Man of the Fish...68:48). It refers to Sayyidna Yunus (علیہ السلام) . He is named here as 'Man of Fish' because he was devoured by a fish and remained in its belly for some time.
Hỡi Thiên Sứ Muhammad, Ngươi hãy kiên nhẫn với những gì mà Thượng Đế của Ngươi đã định trong việc kéo chúng từ từ đến với sự trừng phạt của Ngài. Ngươi chớ nên giống như Người Bạn của cá voi - Yunus - đã chán nản và bất mãn đối với cộng đồng của Y, Y đã cầu cứu Thượng Đế của Y khi gặp họa trong bóng tối của biển cả và bóng tối trong bụng của con cá voi.
-Ey Peygamber!- Rabbinin bir aldatma olarak onlara mühlet verilmesi hükmüne sabret. Sakın balığın arkadaşı kavmine gücenen Yunus -aleyhisselam- gibi olma! Hani denizin ve balinanın karnının karanlığı içinde sıkıntılı bir halde Rabbine seslenmişti.
1-This is the literal translation of the Qur'anic phrase used here. The exegetes have explained it in two different ways. Some of them are of the view that, according to the Arabic usage, 'exposure of the shin' is an idiomatic expression for a severe state of distress. When a person is confronted with such a distress, he normally lays his shins bare. Therefore, exposure of the shin has been taken as indicative of such a state. Given this interpretation, the verse means that on the day when the disbelievers will face the severe distress, they will be called upon to prostrate themselves, but they will not be able to do so, because their backs will be made flat, with no elasticity to bow down. Some other commentators, however, take the phrase in its literal sense. They say that the 'Shin' referred to here is the Shin of Allah Ta'ala, which is one of His attributes, the exact nature of which is neither known to anybody, nor discoverable in this world. (But obviously, it is not like the shins of human beings). According to this interpretation, the verse means that, at some stage on the Day of Judgment, Allah Ta'ala will expose this attribute of His which is called 'Shin', and they will be called upon to prostrate before it. This interpretation is supported by an authentic hadith reported by Bukhari and Muslim.
2-It refers to Sayyidna Yunus (علیہ السلام) who was devoured by a fish after he left his nation. Full description of the event has been given in Surah Yunus. (Muhammad Taqi Usmani)
3-According to the explanation given to this verse by Maulana Ashraf Ali Thanawi (رح) ، 'Favour from His Lord' means the acceptance of his repentance, and 'wilderness' refers to the place where he was thrown by the fish. If this verse is read in juxtaposition with Verses 143, 144 of Surah As-Saffat, the sense appears to be that if Yunus had not offered tasbih and taubah, he would have remained in the belly of the fish for good, and if he had repented, but was not favoured by Allah with the acceptance of his taubah, he would have been cast by the fish into the wilderness, due to his repentance, but in a reproachable state. However, since Allah favoured him with accepting his taubah, he was no more reproachable. Some other scholars, however, suggest that 'wilderness' in this verse refers to the plain of Hashr, and the verse means that if Allah had not accepted his taubah, he would have been cast into the plain of Hashr in a reproachable state.
4-It means that they glare at you with such a hatred and anger as if they were to make you slip from your standpoint due to their aversion.
De no haber sido por la gracia de Al-lah, la ballena lo habría arrojado a una tierra estéril, reprendido por lo que había hecho.
N’était-ce la miséricorde d’Allah qui l’avait atteint, le poisson l’aurait rejeté honni sur une terre déserte.
Da ga Allah svojom milošću nije obuhvatio, kit bi ga izbacio u pusto mjesto i on bi bio ukoren.
Se non fosse stato per il fatto che la misericordia di Allāh lo raggiunse, quando la balena lo portò in una terra deserta e lui venne rimproverato.
Had it not been for the mercy of Allah reaching him, the whale would have thrown him on a barren land, rebuked.
Kalaulah bukan karena rahmat Allah yang diterimanya, niscaya ikan itu mencampakkannya ke tanah yang tandus dalam keadaan tercela. Akan tetapi rahmat Allah mendapatinya, maka dia tidak dicampakkan oleh ikan dalam keadaan tercela.
Kung sakaling ang awa ni Allāh ay hindi nakaabot sa kanya, talaga sanang ihinagis siya ng isda sa lupaing hungkag samantalang siya ay sinisisi.
Şayet Allah'ın Rahmeti onu bulmasaydı, balık onu ıssız bir toprak parçasına kınanmış bir halde atmış olacaktı.
Nếu không nhờ lòng thương xót của Allah (sau khi Yunus đã biết lỗi và sám hối với Ngài) thì chắc chắn đã bị con cá voi nôn Y ra từ trong bụng và trôi dạt vào một vùng đất hoang vắng trong lúc Y vẫn còn là người đang bị khiển trách.
Pero su Señor lo escogió y lo convirtió en uno de sus siervos piadosos.
Ngunit pumili sa kanya ang Panginoon niya, saka gumawa sa kanya kabilang sa mga lingkod Nitong maayos.
Il suo Dio lo scelse e lo rese uno dei Suoi sudditi pii.
Njegov ga je Gospodar odabrao i dao da bude jedan od dobrih Njegovih robova.
Lalu Allah memilihnya dan menjadikannya termasuk hamba-hamba-Nya yang saleh.
Oysa Rabbi onu seçti ve onu salih kullarından biri kıldı.
Puis ton Seigneur le choisit et en fit un de Ses serviteurs vertueux.
But his Lord chose him and made him one of His pious servants.
Rồi Thượng Đế của Y đã chọn Y và làm cho Y thành một người bề tôi ngoan đạo và đức hạnh.
And indeed, those who disbelieve in Allah and reject his Messengers could almost bring you to the ground with their eyes due to their extremely sharp glances towards you when they hear this Qur’ān that was revealed to you. While following their desires and turning away from the truth, they say, “Indeed, the Messenger who has brought it is a madman.”
E coloro che non credono in Allāh e che smentiscono il Suo Messaggero ti hanno trafitto con i loro sguardi, a causa dell'odio che covano nei tuoi confronti, quando hanno ascoltato questo Corano che ti è stato rivelato, dicendo, seguendo i loro vizi, avversi alla verità: "In verità, il Messaggero che l'ha comunicato è un posseduto"
Tunay na halos ang mga tumangging sumampalataya kay Allāh at nagpasinungaling sa Sugo Niya ay talagang magpapabuwal sa iyo sa pamamagitan ng mga tingin nila dahil sa tindi ng pagpapatalim ng pagtinging sa iyo noong nakarinig sila sa Qur'ān na ito na pinababa sa iyo at nagsasabi sila bilang pagsunod sa mga pithaya nila at bilang pag-ayaw sa katotohanan: "Tunay na ang Sugo na naghatid nito ay talagang isang baliw."
Y aquellos que no creen en Al-lah y rechazan a Sus Mensajeros casi podrían hacerte caer al suelo con sus ojos, debido a sus miradas agudas en extremo hacia ti cuando escuchan este Corán que te fue revelado. Mientras siguen sus pasiones y se alejan de la verdad, dicen: “Sin duda, el Mensajero que lo recita es un loco”.
Allah'a karşı kâfir olan ve resulünü yalanlayanlar, sana indirilmiş olan bu Kur’an’ı işittikleri zaman bakışlarının keskinliğinin şiddetinden neredeyse bakışlarıyla seni yere yıkacaklardı. -Arzularına uyarak ve haktan yüz çevirerek- şöyle diyorlardı: "Bunu getiren resul kesinlikle bir delidir.''
Ceux qui mécroient en Allah et traitent de menteur Son Messager manquent de te transpercer de leurs regards, tellement ils te fixent lorsqu’ils écoutent ce Coran qui t’a été révélé et, suivant leurs passions et se détournant de la vérité, te disent: Le Messager qui a apporté ce Coran est assurément dément.
وَإِن يَكَادُ الَّذِينَ كَفَرُوا لَيُزْلِقُونَكَ بِأَبْصَارِهِمْ (And indeed the disbelievers seem to trip you up with their glances when they hear the Reminder, and say, "He is a madman indeed 68:51). The verb 'layuzliqunaka' is derived from izlaq which means 'to trip up or to cause someone to fall or make a mistake' [ Raghib ]. The verse says to the Holy Prophet that disbelievers cast angry looks at him that they might frighten him into giving up his mission or intimidate him into yielding to their pressure tactics. When they listen to Divine words, they call him a madman. But far from it, his teaching contains the quintessence of wisdom - the Qur'an puts it thus:
وَمَا هُوَ إِلَّا ذِكْرٌ لِّلْعَالَمِينَ (And it is nothing else but a Reminder for all the worlds.... 68:52). Divine words are a Reminder and an admonition for the entire universe. The Reminder will lift the people from the lowest depths of degradation to the highest summits of greatness and glory. It would also cleanse them and free them from moral blemishes and raise their spiritual stature. Is it possible for an insane person to receive and deliver such a Sublime Divine Message? Can a Prophet of such a high caliber be called a madman? The earlier verses of this Surah rebutted the charge of insanity against the Holy Prophet ﷺ . Towards the end of the Surah, the same charge of lunacy is rebutted again in a different style.
Imam Baghawi (رح) and some other commentators have reported another event as background of this verse. The evil eye is a reality which causes loss, illness and destruction. Authentic Traditions report that it is a reality. The Arabs also believed that an evil eye is a reality. There was a person famous in Arabia to cast an evil eye on camels or animals to cause instant death or destruction. The pagans of Arabia were enemies of the Holy Prophet ﷺ and in every possible way they were after persecuting him and killing him. They left no stone unturned in harming him. They even contemplated afflicting him with an evil eye. They therefore decided to secure the services of the particular person who could effectively cast an evil eye. He was instructed to cast the evil eye on the Messenger of Allah ﷺ so that he would become ill. He exerted himself to the utmost, but to no avail. Allah protected him and he was unaffected. The verses were revealed in connection with this incident.
Special Note
Sayyidna Hasan Basri (رح) reports that if anyone is affected by the evil eye, these verses (51 52) may be recited and blown on the person: the ill effect will be dispelled.
Alhamdulillah
The Commentary on
Surah Al-Qalam
Ends here
Và những kẻ vô đức tin nơi Allah và phủ nhận Thiên Sứ của Ngài muốn làm cho Ngươi - hỡi Thiên Sứ Muhammad - trệch khỏi sứ mạng của Ngươi bằng cái nhìn thù hằn và căm phẫn của chúng. Khi chúng nghe Kinh Qur'an này, cái được ban xuống cho Ngươi thì chúng bảo - vì muốn theo dục vọng của chúng và quay lưng với điều chân lý -: Tên Thiên Sứ đó đích thực là một kẻ điên.
Sesungguhnya orang-orang yang kafir kepada Allah dan mendustakan Rasul-Nya hampir saja mengalahkan kamu dengan mata mereka karena tajamnya pandangan mereka kepadamu tatkala mereka mendengar Al-Qur`ān yang diturunkan kepadamu, lalu mereka berkata karena mengikuti hawa nafsu dan berpaling dari kebenaran, “Sesungguhnya Rasul yang membawanya adalah orang gila.”
Gotovo da te nevjernici u Allaha i Njegova Poslanika oštrim pogledima svojim obore kad Kur'an koji ti se objavljuje slušaju govoreći na osnovu svojih prohtjeva i okrećući se od istine: “Poslanik koji ga donosi, uistinu je lud."
Yet the Qur’ān that has been revealed to you is only a reminder and admonition for the humans and the Jinn.
The relationship between the missionary and his addressees is a very delicate one. The missionary has to make himself pleasant-mannered unilaterally. The addressee may talk unreasonably, he may hold the missionary in contempt, and may make false allegations against him. In short, he may do anything of a discourageing nature, but the missionary must at all times abstain from negative reaction. His success is dependent upon two things—tolerance of excesses on the part of the addressee and having no expectation of material gain from him.
E il Corano che ti è stato rivelato non è altro che un monito e un avvertimento rivolto agli uomini e ai Jinn.
Quả thật, Qur'an được ban xuống cho Ngươi là lời nhắc nhở và khuyên răn dành cho con người và loài Jinn.
Walang iba ang Qur'ān na pinababa sa iyo kundi isang pangaral at isang pagpapaalaala para sa tao at jinn.
Sungguh, tidaklah Al-Qur`ān yang diturunkan kepadamu melainkan hanyalah nasihat dan peringatan untuk manusia dan jin.
Le Coran qui t’a été révélé n’est qu’une exhortation et un rappel adressés aux humains et aux djinns.
Oysa sana indirilmiş olan bu Kur’an, insanlar ve cinlere bir öğüt ve hatırlatmadan başka bir şey değildir.
Kur'an koji ti se objavljuje je savjet i opomena ljudima i džinnima.
Sin embargo, el Corán que te ha sido revelado es solo un recordatorio y una advertencia para los seres humanos y los yinnes.
