Alif. Lām. Mīm. Sād. Nauna na ang pagtatalakay sa mga kapareho ng mga ito sa simula ng Kabanatang Al-Baqarah.
Commentary
An overview of the Surah shows that most of the subjects it deals with are related to Ma` ad (Return to the Hereafter) and Risalah (Prophethood). The former appear from the beginning of the Surah upto approximately the end of the sixth section. Then, from the eighth to the twenty first sections, there is a detailed description of past prophets, events about their communities, their reward and punishment and the punishment which overtook them.
Elif lam mim sad: Već smo govorili o sličnoj temi na početku sure el-Bekare.
Ælif, Lǣ-ǣm, Mī-īm, Sā-ād الٓمٓصٓ Lettere simili sono presenti all'inizio della Surat Al-Beǭarah.
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
كِتَـبٌ أُنزِلَ إِلَيْكَ
((This is the) Book (the Qur'an) sent down unto you (O Muhammad)), from your Lord,
فَلاَ يَكُن فِى صَدْرِكَ حَرَجٌ مِّنْهُ
(so let not your breast be narrow therefrom,) meaning, having doubt about it according to Mujahid, Qatadah and As-Suddi. It was also said that the meaning here is: `do not hesitate to convey the Qur'an and warn with it,'
فَاصْبِرْ كَمَا صَبَرَ أُوْلُواْ الْعَزْمِ مِنَ الرُّسُلِ
(Therefore be patient as did the Messengers of strong will) 46:35. Allah said here,
لِتُنذِرَ بِهِ
(that you warn thereby) meaning, `We sent down the Qur'an so that you may warn the disbelievers with it,'
وَذِكْرَى لِلْمُؤْمِنِينَ
(and a reminder unto the believers). Allah then said to the world,
اتَّبِعُواْ مَآ أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ
(Follow what has been sent down unto you from your Lord) meaning, follow and imitate the unlettered Prophet , who brought you a Book that was revealed for you, from the Lord and master of everything.
وَلاَ تَتَّبِعُواْ مِن دُونِهِ أَوْلِيَآءَ
(and follow not any Awliya', besides Him (Allah)) meaning, do not disregard what the Messenger brought you and follow something else, for in this case, you will be deviating from Allah's judgment to the decision of someone else. Allah's statement,
قَلِيلاً مَّا تَذَكَّرُونَ
(Little do you remember!) is similar to,
وَمَآ أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ
(And most of mankind will not believe even if you desire it eagerly)12:103, and;
وَإِن تُطِعْ أَكْثَرَ مَن فِى الاٌّرْضِ يُضِلُّوكَ عَن سَبِيلِ اللَّهِ
(And if you obey most of those on the earth, they will mislead you far away from Allah's path)6:116, and,
وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلاَّ وَهُمْ مُّشْرِكُونَ
(And most of them believe not in Allah except that they attribute partners unto Him)12:106.
Alif, Lām, Mīm, Ṣād. Pembahasan tentang huruf-huruf semacam ini sudah ada di awal surah Al-Baqarah.
Esta sura comienza con una combinación de letras inconexas, cuya explicación se señala en la sura La Vaca.
1- Elif, Lâm, Mîm, Sâd.
2- (Bu Kur'ân) kendisi ile (insanları) uyarman ve mü’minlere de öğüt olması için sana indirilen bir Kitaptır. O halde ondan dolayı göğsünde bir sıkıntı olmasın.
3- Rabbinizden size indirilene uyun ve O’ndan başka dostlar (edinip de onlara) uymayın. Ne kadar az öğüt tutuyorsunuz?!
4- Nice şehirleri helâk ettik. Azabımız onlara geceleyin veya gündüzün uyurlarken geldi.
5- Azabımız onlara geldiğinde feryatları:“Biz gerçekten zalimlermişiz” demelerinden başka bir şey olmadı.
6- Andolsun ki kendilerine peygamber gönderilenleri de gönderilen peygamberleri de sorguya çekeceğiz.
7- Ve biz onlara (yaptıklarını) bir bilgiye dayanarak anlatacağız. Biz (onlardan) uzak ve habersiz değildik.
(Mekke’de inmiştir, 206 âyettir)
1-2. Yüce Allah, Rasûlü Muhammed sallallahu aleyhi ve sellem’e Kur’an-ı Kerim’in büyüklüğünü beyan ederek şöyle buyurmaktadır:“(Bu Kur'ân)… sana indirilen bir Kitaptır”Yani bu, kulların ihtiyaç duydukları her şeyi, bütün ilâhi istekleri ve şer’î maksatları, muhkem ve geniş açıklamaları ile birlikte içeren yüce bir kitaptır.“O halde ondan dolayı göğsünde bir sıkıntı” darlık, şüphe ve tereddüt “olmasın.” Aksine sen o Kitabın, hikmeti sonsuz ve her türlü hamde layık olan Allah tarafından indirildiğini, sözün en doğrusu olduğunu, önünden de arkasından da batılın ona erişmeyeceğini bilmelisin. Öyleyse bu Kitaba karşı için rahat olsun ve ruhun onunla huzur bulsun. O’nun emir ve yasaklarını açık açık ilan et, kınayan ve karşı çıkan hiçbir kimseden de korkma.
Bu kitap, sana “kendisi ile” kulları “uyarman” onlara öğüt vermen, hatırlatmada bulunman, inad edenlere karşı da gerekli şekilde delili ortaya koyman için “ve mü’minlere de öğüt olması için” indirilmiştir. Nitekim Yüce Allah bir başka yerde şöyle buyurmaktadır:“Sen öğüt ver; çünkü öğüt muhakkak mü’minlere fayda verir.”(ez-Zariyat, 51/55) Onlar bu Kitap sayesinde hem dosdoğru yolu ve bu yolun gerektirdiği açık ve gizli amelleri hem de kulun bu yolu izlemesini engelleyen hususları öğrenir ve bunlardan öğüt alırlar.
3. Daha sonra Yüce Allah, bütün kullara hitap edip dikkatlerini bu Kitaba çevirmek üzere şöyle buyurmaktadır:“Rabbinizden size indirilene” yani indirilme amacı sizin faydanız olan bu Kitaba “uyun.” Zira bu Kitap, size terbiyenizi tamamlamak isteyen Rabbiniz tarafından indirilmiştir. Eğer O’nun size indirdiği bu Kitaba uyacak olursanız, sizin terbiyeniz kemâle erer, üzerinizdeki nimet tamamlanır, amel ve ahlakın en güzellerine hatta en üstün olanlarına erişirsiniz.
“O’ndan başka dostlar (edinip de onlara) uymayın.” Yani başkalarını dost edinerek onların hevalarına uymayın ve onlar sebebi ile hakkı terk etmeyin. “Ne kadar az öğüt tutuyorsunuz?!” Eğer gerçekten öğüt tutup maslahatınıza olanı bilseydiniz hiçbir zaman zararlı olanı faydalı olana, düşmanı gerçek dosta tercih etmezdiniz.
4-5. Yüce Allah, peygamberlerin getirdiklerini yalanlayan geçmiş ümmetlerin cezalandırılmalarını hatırlatarak kulları sakındırmakta ve bu şekilde cezalandırılan geçmiş ümmetlere benzememelerini isteyerek şöyle buyurmaktadır:“Nice şehirleri helâk ettik. Azabımız onlara geceleyin veya gündüzün uyurlarken” yani gafil oldukları bir sırada, hiç farkına varmadıkları ve helak olmayı akıllarından bile geçirmedikleri bir vakitte “geldi.” Bu şiddetli azap onlara geldiğinde onu kendilerinden uzaklaştıramadılar. Daha önce kendilerinden bir fayda umdukları ilahlarının da onlara herhangi bir faydası olmadı. Ayrıca işledikleri zulüm ve isyanları da inkar edemediler; aksine: “Azabımız onlara geldiğinde feryatları: “Biz gerçekten zalimlermişiz” demelerinden başka bir şey olmadı.” Bu buyruk, Yüce Allahın şu buyruklarını andırmaktadır:“Zalim olan nice şehirleri helâk ettik de onlardan sonra başka kavimler yarattık. Azabımızı gördüklerinde hemen hızlıca oradan kaçışıyorlardı. ‘Kaçışmayın, içinde bulunduğunuz refaha ve evlerinize dönün. Çünkü siz sorguya çekileceksiniz.’ (dendi). Onlar: ‘Vay bize! Çünkü biz gerçekten zalimlerdik’ dediler. Biz onları tırpanla biçilmiş bir ekin, alevi sönmüş bir ateş haline getirinceye kadar feryadları bu oldu.”(el-Enbiya, 21/11-15)
6. Yani Allah’ın kendilerine peygamber göndermiş olduğu ümmetlere, peygamberlerine nasıl cevap ve karşılık verdiklerini soracağız. “O gün onları çağırıp buyuracak ki: Peygamberlere ne karşılık verdiniz?”(el-Kasas, 28/65)buyruğunda da bu durum dile getirilmektedir.“Gönderilen peygamberleri de” Rablerinin buyruklarını tebliğ etmeleri ve ümmetlerinin kendilerine verdikleri karşılıklar hakkında “sorguya çekeceğiz.”
7. “Ve biz onlara” yani bütün insanlara yaptıklarını, amellerine dair kesin “bir bilgiye dayanarak anlatacağız. Biz” hiçbir zaman “(onlardan) uzak ve habersiz değildik.” Nitekim Yüce Allah bir başka yerde şöyle buyurmaktadır: “Allah yaptıklarını bir bir saymış, onlar ise onu unutmuşlardır.”(el-Mücadele, 58/6)“Andolsun ki sizin üstünüzde yedi kat (gök) yarattık. Biz yaratılmışlardan gafil değiliz.”(el-Mümimûn, 23/17)
Daha sonra Yüce Allah amellerin karşılığının verileceğini söz konusu ederek şöyle buyurmaktadır:
Đã được giải thích ở câu đầu tiên của chương Al-Baqarah.
"Alif lam mim shad. Ini adalah sebuah kitab yang diturunkan kepadamu, maka janganlah ada kesempitan di dalam dadamu ka-renanya, supaya kamu memberi peringatan dengan kitab itu (kepada orang-orang kafir) dan menjadi pelajaran bagi orang-orang yang beriman. Ikutilah apa yang diturunkan kepadamu dari Rabbmu dan janganlah kamu mengikuti pemimpin-pemimpin selainNya. Amat sedikitlah kamu mengambil pelajaran (daripadanya). Betapa banyaknya negeri yang telah Kami binasakan, maka datanglah siksaan Kami (menimpa penduduk)nya di waktu mereka berada di malam hari, atau di waktu mereka sedang beristirahat di tengah hari. Maka tidaklah ada keluhan mereka di waktu datang kepada mereka siksaan Kami, kecuali mengatakan, 'Sesungguhnya kami adalah orang-orang yang zhalim.' Maka sesungguhnya Kami akan menanyai umat-umat yang telah diutus rasul-rasul kepada mereka dan sesungguhnya Kami akan menanyai (pula) rasul-rasul (Kami). Maka sesungguhnya akan Kami kabarkan kepada mereka (apa-apa yang telah mereka perbuat), sedang (Kami) mengetahui (keadaan mereka), dan Kami sekali-kali tidak jauh (dari mereka)." (Al-A'raf: 1-7).
Makkiyah
(1-2) Allah تعالى berfirman kepada RasulNya, menjelaskan keagungan al-Qur`an kepadanya, ﴾ كِتَٰبٌ أُنزِلَ إِلَيۡكَ ﴿ "Ini adalah sebuah kitab yang diturunkan kepadamu." Yakni kitab mulia yang memuat segala sesuatu yang dibutuhkan oleh semua hamba, dan seluruh tuntutan-tuntutan ilahiyah, serta tujuan-tujuan syar'i yang akurat lagi ter-perinci. Maka janganlah ada rasa di dadamu karenanya, ﴾ حَرَجٞ ﴿ "ke-sempitan." Yakni kesulitan, keraguan dan kebimbangan. Bahkan agar kamu mengetahui bahwa ia diturunkan dari Dzat Yang Maha-bijaksana lagi Maha terpuji. Tidak ada kebatilan yang datang dari hadapanNya dan tidak pula dari belakangNya. Oleh karena itu hendaknya dadamu menjadi lapang karenanya, jiwamu menjadi tenang dengannya, dan kamu mau menjelaskan perintah-perintah dan larangan-larangannya (kepada para hamba). Jangan takut ke-pada orang yang mencela dan menentang, ﴾ لِتُنذِرَ بِهِۦ ﴿ "supaya kamu memberi peringatan dengan kitab itu", kepada seluruh manusia, kamu menasihati dan mengingatkan mereka, sehingga hujjah menjadi tegak atas orang-orang yang menentang, ﴾ وَذِكۡرَىٰ لِلۡمُؤۡمِنِينَ ﴿ "dan menjadi pelajaran bagi orang-orang yang beriman."
Sebagaimana Firman Allah تعالى,
﴾ وَذَكِّرۡ فَإِنَّ ٱلذِّكۡرَىٰ تَنفَعُ ٱلۡمُؤۡمِنِينَ 55 ﴿
"Dan tetaplah memberi peringatan, karena sesungguhnya peringa-tan itu bermanfaat bagi orang-orang yang beriman." (Adz-Dzariyat: 55).
Dengan kitab itu mereka mengingat jalan yang lurus, amal-amal mereka yang lahir maupun yang batin, dan apa yang menjadi penghalang bagi hamba untuk menitinya."
(3) Kemudian Allah berbicara kepada hamba-hambaNya dan mengarahkan pandangan mereka kepada kitab ini. Dia berfir-man, ﴾ ٱتَّبِعُواْ مَآ أُنزِلَ إِلَيۡكُم مِّن رَّبِّكُمۡ ﴿ "Ikutilah apa yang diturunkan kepadamu dari Rabbmu." Yakni kitab yang memang diturunkan demi kamu dan ia ﴾ مِّن رَّبِّكُمۡ ﴿ "dari Rabbmu," yang ingin menyempurnakan pendidikan-Nya kepadamu. Maka Dia menurunkan kepadamu kitab ini yang mana jika kamu mengikutinya, maka pendidikanmu sempurna, nikmatNya atasmu menjadi lengkap dan kamu dibimbing kepada amal dan akhlak terbaik dan termulia. ﴾ وَلَا تَتَّبِعُواْ مِن دُونِهِۦٓ أَوۡلِيَآءَۗ ﴿ "Dan ja-nganlah kamu mengikuti pemimpin-pemimpin selainNya." Yakni kamu menjadikan mereka sebagai pemimpin, mengikuti hawa nafsu me-reka dan karenanya kamu meninggalkan kebenaran. ﴾ قَلِيلٗا مَّا تَذَكَّرُونَ ﴿ "Amat sedikitlah kamu mengambil pelajaran (dari padanya)." Sekiranya kamu mengambil pelajaran dan mengetahui maslahatnya, niscaya kamu tidak akan mengutamakan yang membahayakan daripada yang bermanfaat, dan mengutamakan musuh daripada teman.
(4) Kemudian Allah memperingatkan mereka terhadap huku-man-hukumanNya yang menimpa umat-umat yang mendustakan apa yang dibawa oleh Rasul mereka, agar mereka tidak meniru umat-umat itu. Dia berfirman, ﴾ وَكَم مِّن قَرۡيَةٍ أَهۡلَكۡنَٰهَا فَجَآءَهَا بَأۡسُنَا ﴿ "Betapa banyaknya negeri yang telah Kami binasakan, maka datanglah siksaan Kami (menimpa penduduk)nya." Yakni azab kami yang keras, ﴾ بَيَٰتًا أَوۡ هُمۡ قَآئِلُونَ ﴿ "di waktu mereka berada di malam hari, atau di waktu mereka sedang beristirahat di tengah hari." Yakni pada waktu mereka lalai, pada waktu mereka bersantai, di mana mereka sama sekali tidak menyangka akan ter-timpa kebinasaan, sehingga manakala azab datang, mereka tidak bisa melindungi diri mereka. Tuhan-tuhan mereka yang mereka harapkan tidak berguna sedikit pun bagi mereka dan tidak pula mengingkari kezhaliman dan kemaksiatan yang mereka lakukan.
(5) ﴾ فَمَا كَانَ دَعۡوَىٰهُمۡ إِذۡ جَآءَهُم بَأۡسُنَآ إِلَّآ أَن قَالُوٓاْ إِنَّا كُنَّا ظَٰلِمِينَ ﴿ "Maka tidaklah ada keluhan mereka di waktu datang kepada mereka siksaan Kami, kecuali mengatakan, 'Sesungguhnya kami adalah orang-orang yang zhalim'." Sebagaimana Firman Allah تعالى,
﴾ وَكَمۡ قَصَمۡنَا مِن قَرۡيَةٖ كَانَتۡ ظَالِمَةٗ وَأَنشَأۡنَا بَعۡدَهَا قَوۡمًا ءَاخَرِينَ 11 فَلَمَّآ أَحَسُّواْ بَأۡسَنَآ إِذَا هُم مِّنۡهَا يَرۡكُضُونَ 12 لَا تَرۡكُضُواْ وَٱرۡجِعُوٓاْ إِلَىٰ مَآ أُتۡرِفۡتُمۡ فِيهِ وَمَسَٰكِنِكُمۡ لَعَلَّكُمۡ تُسۡـَٔلُونَ 13 قَالُواْ يَٰوَيۡلَنَآ إِنَّا كُنَّا ظَٰلِمِينَ 14 فَمَا زَالَت تِّلۡكَ دَعۡوَىٰهُمۡ حَتَّىٰ جَعَلۡنَٰهُمۡ حَصِيدًا خَٰمِدِينَ 15 ﴿
"Dan berapa banyak (penduduk) negeri yang zhalim yang telah Kami binasakan, dan Kami adakan sesudah mereka itu kaum yang lain (sebagai penggantinya). Maka tatkala mereka merasakan azab Kami, tiba-tiba mereka melarikan diri dari negerinya. Janganlah kamu lari tergesa-gesa, kembalilah kamu kepada nikmat yang telah kamu rasakan dan kepada tempat-tempat kediamanmu (yang baik), supaya kamu ditanya. Mereka berkata, 'Aduhai, celaka kami, sesungguhnya kami adalah orang-orang yang zhalim'. Maka tetaplah demikian keluhan mereka, sehingga Kami jadikan mereka sebagai tanaman yang telah dituai, yang tidak dapat hidup lagi." (Al-Anbiya`: 11-15).
(6) Dan FirmanNya, ﴾ فَلَنَسۡـَٔلَنَّ ٱلَّذِينَ أُرۡسِلَ إِلَيۡهِمۡ ﴿ "Maka sesungguh-nya kami akan menanyai umat-umat yang telah diutus rasul-rasul kepada mereka", tentang bagaimana mereka menjawab rasul-rasul itu.
﴾ وَيَوۡمَ يُنَادِيهِمۡ فَيَقُولُ مَاذَآ أَجَبۡتُمُ ٱلۡمُرۡسَلِينَ 65 ﴿
"Dan (ingatlah) hari (di waktu) Allah menyeru mereka, seraya ber-kata, 'Apakah jawabanmu kepada para rasul?'" (Al-Qashash: 65).
﴾ وَلَنَسۡـَٔلَنَّ ٱلۡمُرۡسَلِينَ ﴿ "Dan sesungguhnya Kami akan menanyai (pula) rasul-rasul (Kami)." Tentang penyampaian mereka terhadap risalah Allah dan apa jawaban umat mereka kepada mereka.
(7) ﴾ فَلَنَقُصَّنَّ عَلَيۡهِم ﴿ "Maka sesungguhnya akan kami kabarkan kepada mereka (apa-apa yang telah mereka perbuat)." Yakni kepada seluruh manusia apa yang telah mereka perbuat. ﴾ بِعِلۡمٖۖ ﴿ "Sedang (Kami) me-ngetahui (keadaan mereka)", terhadap amal-amal mereka. ﴾ وَمَا كُنَّا غَآئِبِينَ ﴿ "Dan Kami sekali-kali tidak jauh (dari mereka)." Sebagaimana Firman Allah تعالى,
﴾ أَحۡصَىٰهُ ٱللَّهُ وَنَسُوهُۚ ﴿
"Allah mengumpulkan (mencatat) amal mereka padahal mereka telah melupakannya." (Al-Mujadalah: 6).
Dan juga Firman Allah,
﴾ وَلَقَدۡ خَلَقۡنَا فَوۡقَكُمۡ سَبۡعَ طَرَآئِقَ وَمَا كُنَّا عَنِ ٱلۡخَلۡقِ غَٰفِلِينَ 17 ﴿
"Dan sesungguhnya Kami telah menciptakan di atas kamu tujuh buah jalan (tujuh buah langit). Dan Kami tidaklah lengah terhadap ciptaan (Kami)."(Al-Mukminun: 17).
Kemudian Allah menjelaskan balasan amal. Dia berfirman,
Bu hususta benzer bir açıklama Bakara suresinin başında zikredilmiştir.
Il a déjà été question de telles lettres séparées les unes des autres au début de Sourate Al-Baqarah.
This surah begins with the disconnected letters, the explanation for which has already preceded in Surah Baqarah.
The noble Qur’ān is a scripture revealed by Allah to you, O Prophet, so do not let there be any distress or doubt in your heart about it. He revealed it to you to warn people by it and to be a proof, and to remind those who have faith through it, because it is they who benefit from being reminded.
In the statement فَلَا يَكُن فِي صَدْرِكَ حَرَجٌ appearing in the first verse, the address is to the Holy Prophet . ؓ and he has been told: This Qur'an is the Book of Allah sent down to you. This should not cause any constraint on your heart. The word: حَرَج (haraj) translated here as ` constraint' means that ` you should have no anguish or apprehension in conveying the Qur'an and its injunctions lest people belie it and hurt you.' (As reported from Abu Al-` Aliyah - Mazhari)
The hint given here is that Allah who has sent down this Book on you has also made arrangements that you shall remain protected and that takes care of any anguish on your part. Some commentators have said that ` haraj' or ` constraint on the heart' refers to the constraint experienced by the Holy Prophet ؓ who, because of his affectionate concern for people, felt pain when they would not believe despite having heard the Qur'an and its injunctions. To offset this constraint, the Holy Prophet ﷺ has been told that the duty with which he has been obligated is simply to make the call and convey the message. Once this is done, it is not his responsibility to see who becomes a Muslim and who does not. Therefore, there was no reason for him to be anxious.
Al-Qur`ān al-Karīm adalah kitab suci yang Allah turunkan kepadamu -wahai Rasul- maka janganlah ada kesempitan dan keraguan di dalam dadamu terhadap kitab suci ini. Allah menurunkannya kepadamu agar kamu gunakan untuk memperingatkan manusia, menegakkan hujah, dan memberikan pelajaran kepada orang-orang mukmin karena hanya orang-orang mukminlah yang bisa mendapatkan manfaat dari pelajaran yang diberikan.
-Ey Resul!- Kur’an-ı Kerim, Allah’ın sana indirdiği bir kitaptır. Kalbinde sakın ona dair bir sıkıntın ve şüphen olmasın. İnsanları onunla korkutasın, onlara hüccet ikame edesin ve Müminlere öğüt veresin diye onu sana indirdi. Zira onlar, öğütten faydalanan kimselerdir.
Le Noble Coran est un Livre qu’Allah t’a révélé, ô Messager. Qu’il n’y ait donc ni contraction dans ton cœur, ni gêne à ce propos. Allah te l’a révélé afin que tu effraies les gens, que ce soit une preuve contre eux et que tu fasses un rappel aux croyants car ce sont eux qui tirent profit des rappels.
The Book of God is, in essence, a book of guidance. But as such it is of value only to the few who have kept their consciences alive. For the others it amounts only to a warning of the impending grievous fate towards which they are moving because of their arrogance. The preacher of truth is concerned to see that what he sees as the absolute truth is being rejected by the majority of the people who consider it a falsehood. What is paramount in his eyes is treated by people with unconcern, as if it had no substance, as if it were completely unreal.
Profeta, el Sagrado Corán es una escritura que te ha sido revelada por Al‑lah, así que no permitas que haya angustia o duda en tu corazón al respecto. Él te lo reveló para que adviertas con él a la gente y para que sirva como prueba y recordatorio a los que tienen fe, porque son ellos quienes se benefician con el recuerdo.
Ang Marangal na Qur'ān ay isang Aklat na pinababa ni Allāh sa iyo, O Sugo, kaya huwag magkaroon sa dibdib mo ng paninikip ni duda. Nagpababa Siya nito sa iyo upang magpangamba ka sa pamamagitan nito sa mga tao at maglahad ka sa pamamagitan nito ng katwiran, at upang magpaalaala ka sa pamamagitan nito sa mga mananampalataya sapagkat sila ay makikinabang sa paalaala.
Il Generoso Corano, un Libro che Allāh ti ha rivelato, o Messaggero. Non affliggerti per esso e non dubitarne: Egli te lo ha rivelato al fine di incutere timore alla gente, e tramite esso puoi mostrare le prove, e tramite esso avverti i credenti; sono questi ultimi a trarne vantaggio, recitandolo.
O Poslaniče, plemeniti Kur'an je knjiga koju ti je Allah objavio, pa neka u tvojim prsima ne bude tjeskobe i sumnje. On ti je Kur'an objavio da bi njime upozorio ljude i nad njima uspostavio dokaz, i da bi njime upozorio vjernike - a oni su ti koji se istinski okorišćavaju opomenom.
Thiên Kinh Qur'an là Kinh Sách được Allah ban xuống cho Ngươi - hỡi Thiên Sứ - cho nên Ngươi chớ khổ tâm và nghi ngờ, TA ban Nó xuống để Ngươi cảnh cáo thiên hạ, để làm bằng chứng và để nhắc nhở tín đồ có đức tin bởi chỉ với họ lời nhắc nhở đó mới đó mới có giá trị.
-Ey insanlar!- Rabbinizin üzerinize indirdiği kitaba ve peygamberinizin sünnetine uyun. Şeytanlardan dost olarak gördüklerinizin veya kötü din adamlarının heveslerine uymayın. Onların heveslerinin emrettikleri şeyler sebebiyle üzerinize indirileni bir kenara bırakıp terk ederek onları veli ediniyorsunuz. Sizler ne kadar da az öğüt alıyorsunuz. Şayet öğüt alsaydınız hak olmayanı, hakka tercih etmez ve peygamberinizin size getirdiğine tabi olur, onunla amel ederdiniz. Bunun dışında kalanları da terk ederdiniz.
Follow, O people, the Scripture which your Lord revealed to you, and the traditions of your Prophet. Do not follow the desires of those you imagine to be friends and protectors amongst the devils or evil scholars, turning to them and leaving what was revealed to you because of your desires. How little you remember! If you had remembered, you would not have preferred falsehood over the truth, and you would have followed what your Messenger came with, acting in obedience to it and leaving anything besides it.
Các ngươi hãy tuân theo - hỡi nhân loại - Kinh Sách đã được Thượng Đế mặc khải cho các ngươi, cùng như đường lối Sunnah của Thiên Sứ của các ngươi, các ngươi chớ làm theo cảm hứng của nhóm người đầu đảng đã bị Shaytan mê hoặc những tên giáo sĩ bại hoại, họ đã lãnh đạo các ngươi từ bỏ mọi thứ được Allah thiên khải nhằm thỏa mãn ham muốn của họ, nhưng các ngươi rất ít người quan tâm, nên khiến các ngươi không nhận biết được vết tích của chân lý, và phải làm theo những gì Thiên Sứ của các ngươi đã nói và từ bỏ tất cả những gì không phải Người mang đến
Creyentes, sigan las Escrituras que su Señor les reveló, y las tradiciones de su Profeta. No sigan los deseos de quienes ustedes consideran como amigos y protectores entre los demonios o los eruditos malvados, recurriendo a ellos y dejando aquello que les fue revelado. ¡Qué poco reflexionan! Si hubieran reflexionado, no habrían preferido la falsedad sobre la verdad y habrían persistido en lo que trajo su Mensajero, actuando en obediencia y abandonando el pecado.
Ikutilah -wahai manusia- kitab suci yang Tuhanmu turunkan kepada kalian dan Sunah Nabi kalian dan janganlah kalian mengikuti hawa nafsu orang-orang yang kalian lihat menjadi teman-teman setan atau pendeta-pendeta yang jahat dengan berteman dekat dengan mereka seraya meninggalkan kitab suci yang diturunkan kepada kalian demi mengikuti kemauan hawa nafsu mereka. Sesungguhnya kalian jarang sekali mengambil pelajaran, sebab sekiranya kalian mau mengambil pelajaran tentu kalian akan lebih memilih kebenaran daripada yang lain dan tentu kalian pun akan mengikuti dan mengamalkan agama yang dibawa oleh rasul kalian dan meninggalkan agama lainnya.
Ô gens, suivez le Livre que votre Seigneur vous a révélé ainsi que la tradition de votre Prophète et ne suivez pas les passions des démons et des prêtres du mal que vous considérez comme des alliés, alors que vous délaissez ce qui vous a été révélé pour suivre leurs passions. Vous êtes peu à vous rappeler car si vous vous rappeliez, vous n’auriez rien préféré à la vérité et vous auriez suivi ce que vous a apporté votre Messager, l’auriez mis en pratique et auriez délaissé les prescriptions qui ne sont pas les siennes.
Seguite, o gente, il Libro che il vostro Dio vi ha rivelato, dottrina del vostro Profeta, e non seguite i desideri di coloro che vedete alleati dei demoni, oppure dei cattivi rabbini, prendendoli come alleati e abbandonando ciò che Allāh vi ha rivelato, accettando ciò che dettano i loro desideri. Voi rammentate poco. Se aveste rammentato, non avreste accettato ciò al posto della verità e avreste seguito ciò che vi ha comunicato il vostro Messaggero, e l'avreste applicato e avreste abbandonato ogni cosa all'infuori di esso.
O ljudi, slijedite knjigu koju vam je objavio vaš Gospodar i sunnet vašeg poslanika, i nemojte slijediti prohtjeve šejtanskih štićenika i loših učenjaka koje smatrate zaštitnicima, ostavljajući time ono što vam je dao vaš Gospodar, zbog povođenja za njihovim prohtjevima. Kako vi slabo pouku primate, jer da nije tako vi ne biste ničemu dali prednost nad istinom i slijedili biste ono sa čim je došao vaš Poslanik, učeći to i primjenjujući, i ostavili biste sve ostalo.
This is a world of trial. Here everybody has the opportunity and the liberty to accept or reject the truth as he pleases, and even find clever words to justify his stand. But this position is a temporary one. As soon as the period of trial comes to an end, it will be revealed to all that the preacher’s words were based on eternal truths; that it was sheer bias and egotism on his opponents’ part which prevented them from seeing the Truth at the core of his arguments. It will become clear at that time that the arguments advanced by them to contradict the preacher’s words were simply a falsification of the facts and not a form of reasoning in any real sense.
Sumunod kayo, O mga tao, sa Aklat na pinababa ng Panginoon ninyo sa inyo at sa Sunnah ng Propeta ninyo. Huwag kayong sumunod sa mga pithaya ng itinuturing ninyo na mga katangkilik kabilang sa mga demonyo o mga pantas ng kasagwaan. Tumatangkilik kayo sa kanila habang mga nag-iiwan ng pinababa sa inyo alang-alang sa idinidikta ng mga pithaya nila. Tunay na kayo ay kakaunti ang isinasaalaala, yayamang kung sakaling nagsaalaala kayo ay talaga sanang hindi ninyo itinanggi higit sa katotohanan ang iba pa rito, at talaga sanang sumunod kayo sa inihatid ng Sugo ninyo, nagsagawa kayo nito, at umiwan kayo ng anumang naiba rito.
Anong dami ang mga pamayanang ipinahamak Namin sa pamamagitan ng parusa Namin noong nagpumilit ang mga iyon sa kawalang-pananampalataya ng mga iyon at pagkaligaw ng mga iyon. Bumaba sa mga iyon ang parusa Naming matindi sa sandali ng pagkalingat nila sa gabi o maghapon saka hindi nila nakayang itaboy ang pagdurusa palayo sa mga sarili nila at hindi ito naitaboy palayo sa kanila ng mga diyos nilang inaakala.
Nations that were destroyed
Allah said,
وَكَم مِّن قَرْيَةٍ أَهْلَكْنَـهَا
(And a great number of towns We destroyed.) for defying Our Messengers and rejecting them. This behavior led them to earn disgrace in this life, which led them to disgrace in the Hereafter. Allah said in other Ayat,
وَلَقَدِ اسْتُهْزِىءَ بِرُسُلٍ مِّن قَبْلِكَ فَحَاقَ بِالَّذِينَ سَخِرُواْ مِنْهُمْ مَّا كَانُواْ بِهِ يَسْتَهْزِءُونَ
(And indeed (many) Messengers before you were mocked at, but their scoffers were surrounded by the very thing that they used to mock at) 6:10, and
فَكَأَيِّن مِّن قَرْيَةٍ أَهْلَكْنَـهَا وَهِىَ ظَالِمَةٌ فَهِىَ خَاوِيَةٌ عَلَى عُرُوشِهَا وَبِئْرٍ مُّعَطَّلَةٍ وَقَصْرٍ مَّشِيدٍ
(And many a township did We destroy while they were given to wrongdoing, so that it lie in ruins (up to this day), and (many) a deserted well and lofty castle!) 22:45, and,
وَكَمْ أَهْلَكْنَا مِن قَرْيَةٍ بَطِرَتْ مَعِيشَتَهَا فَتِلْكَ مَسَـكِنُهُمْ لَمْ تُسْكَن مِّن بَعْدِهِمْ إِلاَّ قَلِيلاً وَكُنَّا نَحْنُ الْوَرِثِينَ
(And how many a town have We destroyed, which was thankless for its means of livelihood And those are their dwellings, which have not been inhabited after them except a little. And verily, We have been the heirs)28:58. Allah's saying,
فَجَآءَهَا بَأْسُنَا بَيَـتًا أَوْ هُمْ قَآئِلُونَ
(Our torment came upon them by night or while they were taking their midday nap. ) means, Allah's command, torment and vengeance came over them at night or while taking a nap in the middle of the day. Both of these times are periods of rest and leisure or heedlessness and amusement. Allah also said
أَفَأَمِنَ أَهْلُ الْقُرَى أَن يَأْتِيَهُم بَأْسُنَا بَيَـتاً وَهُمْ نَآئِمُونَ - أَوَ أَمِنَ أَهْلُ الْقُرَى أَن يَأْتِيَهُمْ بَأْسُنَا ضُحًى وَهُمْ يَلْعَبُونَ
(Did the people of the towns then feel secure against the coming of Our punishment by night while they were asleep Or, did the people of the towns then feel secure against the coming of Our punishment in the forenoon while they were playing)7:97-98 and,
أَفَأَمِنَ الَّذِينَ مَكَرُواْ السَّيِّئَاتِ أَن يَخْسِفَ اللَّهُ بِهِمُ الاٌّرْضَ أَوْ يَأْتِيَهُمُ الْعَذَابُ مِنْ حَيْثُ لاَ يَشْعُرُونَ - أَوْ يَأْخُذَهُمْ فِى تَقَلُّبِهِمْ فَمَا هُم بِمُعْجِزِينَ - أَوْ يَأْخُذَهُمْ عَلَى تَخَوُّفٍ فَإِنَّ رَبَّكُمْ لَرَؤُوفٌ رَّحِيمٌ
(Do then those who devise evil plots feel secure that Allah will not sink them into the earth, or that the torment will not seize them from directions they perceive not Or that He may catch them in the midst of their going to and from, so that there be no escape for them Or that He may catch them with gradual wastage. Truly, Your Lord is indeed full of kindness, Most Merciful) 16:45-47. Allah's saying;
فَمَا كَانَ دَعْوَاهُمْ إِذْ جَآءَهُم بَأْسُنَآ إِلاَ أَن قَالُواْ إِنَّا كُنَّا ظَـلِمِينَ
(No cry did they utter when Our torment came upon them but this: "Verily, we were wrongdoers.") This means, when the torment came to them, their cry was that they admitted their sins and that they deserved to be punished. Allah said in a similar Ayah,
وَكَمْ قَصَمْنَا مِن قَرْيَةٍ كَانَتْ ظَـلِمَةً
(How many a town given to wrongdoing, have We destroyed)21:11, until,
خَـمِدِينَ
(Extinct)21:15. Allah's saying.
فَلَنَسْـَلَنَّ الَّذِينَ أُرْسِلَ إِلَيْهِمْ
(Then surely, We shall question those (people) to whom it (the Book) was sent) is similar to the Ayat,
وَيَوْمَ يُنَـدِيهِمْ فَيَقُولُ مَاذَآ أَجَبْتُمُ الْمُرْسَلِينَ
(And (remember) the Day (Allah) will call them, and say: "What answer gave you to the Messengers") 28:65, and,
يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ فَيَقُولُ مَاذَآ أُجِبْتُمْ قَالُواْ لاَ عِلْمَ لَنَآ إِنَّكَ أَنتَ عَلَّـمُ الْغُيُوبِ
(On the Day when Allah will gather the Messengers together and say to them: "What was the response you received" They will say: "We have no knowledge, verily, only You are the Knower of all that is unseen.") 5:109. Allah will question the nations, on the Day of Resurrection, how they responded to His Messengers and the Messages He sent them with. He will also question the Messengers if they conveyed His Messages. So, `Ali bin Abi Talhah reported from Ibn `Abbas, who said commenting on the Ayah:
فَلَنَسْـَلَنَّ الَّذِينَ أُرْسِلَ إِلَيْهِمْ وَلَنَسْـَلَنَّ الْمُرْسَلِينَ
(Then surely, We shall question those (people) to whom it (the Book) was sent and verily, We shall question the Messengers.) He said; "About what they conveyed." Ibn `Abbas commented on Allah's statement,
فَلَنَقُصَّنَّ عَلَيْهِم بِعِلْمٍ وَمَا كُنَّا غَآئِبِينَ
(Then surely, We shall narrate unto them (their whole story) with knowledge, and indeed We have not been absent.) "The Book will be brought forth on the Day of Resurrection and it will speak, disclosing what they used to do."
وَمَا كُنَّا غَآئِبِينَ
(and indeed We have not been absent) meaning, On the Day of Resurrection, Allah will inform His servants about what they said and did, whether substantial or minor. Certainly, He witnesses to everything, nothing escapes His observation, and He is never unaware of anything. Rather, He has perfect knowledge of what the eyes are deluded by and what the hearts conceal,
وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلاَّ يَعْلَمُهَا وَلاَ حَبَّةٍ فِى ظُلُمَـتِ الاٌّرْضِ وَلاَ رَطْبٍ وَلاَ يَابِسٍ إِلاَّ فِى كِتَـبٍ مُّبِينٍ
(Not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record.)6:59
¡Cuántas ciudades ha destruido Al-lah con Su castigo porque persistieron en su incredulidad y su error! Al-lah envió Su castigo sobre ellos cuando se encontraban distraídos por la noche o durante el día: no pudieron hacer nada para evitar el castigo, y sus dioses falsos no pudieron hacer nada para protegerlos.
Koliko je samo naselja koja smo uništili nakon što su ustrajali na nevjerstvu i zabludi! Na njih se sručila Naša žestoka kazna dok su nemarni bili, noću i danju, pa se nisu mogli od nje spasiti, niti su ih njihova lažna božanstva mogla sačuvati!
Quante città abbiamo distrutto con la Nostra punizione, quando perseverarono nella miscredenza e nella perdizione! Così calò su di loro la nostra dura punizione mentre erano distratti, durante la notte o durante il giorno. Non poterono allontanare da loro la punizione e gli idoli in cui credevano non poterono intercedere.
Betapa banyak negeri yang Kami binasakan dengan azab Kami tatkala mereka bersikeras mempertahankan kekafiran dan kesesatannya. Lalu azab Kami yang sangat keras turun ke negeri itu di saat penduduknya lengah di waktu malam atau siang, sehingga mereka tidak mampu melindungi diri mereka dari azab tersebut. Bahkan, tuhan-tuhan yang mereka sembah pun tidak mampu melindungi mereka.
Sở dĩ có rất nhiều ngôi làng đã bị TA tiêu diệt vì họ miệt mài trong tội lỗi, vô đức tin và lầm lạc, TA đã giáng xuống họ sự trừng phạt khủng khiếp trong lúc họ không hề biết trước vào ban đêm hoặc ban ngày, họ bất lực bảo vệ khỏi hành phạt cũng như thần linh mà họ đã thờ phượng không giúp gì được họ
Pek çok şehirleri küfür ve sapıklıklarında ısrar etmelerinden ötürü azabımızla helak ettik. Gece veya gündüz gaflet halinde oldukları bir sırada üzerlerine şiddetli azabımız iniverdi. Ne onlar, ne de onların sözde ilahları başlarına gelen bu azabı onlardan uzaklaştırmayı başaramadılar.
How many cities Allah has destroyed through His punishment because they persisted in their disbelief and error! Allah sent His punishment down on them in their obliviousness at night or during the day: they could not do anything to avoid the punishment, and their false gods could do nothing to protect them from it.
Qu’elles sont nombreuses les cités que Notre châtiment a détruites parce qu’elles ont persisté dans leur mécréance et leur égarement. Notre châtiment terrible s’abattit sur elles alors que leurs habitants étaient distraits de jour ou de nuit, et ils ne purent pas, ni leurs prétendues divinités, le repousser.
Ils n’eurent d’autre choix après avoir subi ce châtiment que d’avouer qu’en mécroyant en Allah, ils s’étaient rendus coupables d’injustice.
Azabın indirilmesinin ardından kendilerinin Allah’ı küfreden zalim kimseler olduklarını ikrar etmekten başka bir şey yapamadılar.
Ngay sau khi hành phạt giáng xuống họ thì họ mới công nhận mình là những kẻ làm đều sai quấy đã phủ nhận Allah.
All they could do when the punishment came down on them was to admit that they had done wrong through their disbelief in Allah.
Nakon što je kazna na njih spuštena svi su potvrdili da su nepravedni bili zbog svog nevjerstva.
Maka, sesudah turunnya azab itu mereka tidak punya pilihan lain selain mengakui kesalahan mereka karena telah kafir kepada Allah.
Quando scese la punizione non fecero altro che riconoscere di aver rinnegato Allāh commettendo ingiustizia.
Todo lo que pudieron hacer, cuando el castigo vino sobre ellos, fue admitir que se habían equivocado al rechazar a Al-lah.
Walang namutawi sa kanila matapos ng pagbaba ng parusa maliban na kumilala sila laban sa mga sarili nila ng kawalang-katarungan nila dahil sa kawalang-pananampalataya kay Allāh.
Allah will certainly question the communities He sent messengers to on the Day of Judgement: about how they received the messengers. Also, He will certainly question the messengers about whether they delivered what they were instructed to deliver, and how their communities responded to it.
Vào Ngày Phục Sinh chắc chắn TA sẽ thẩm vấn các thế hệ mà TA đã gởi Thiên Sứ của TA đến họ xem họ đã đáp lại lời gọi của những Thiên Sứ đó như thế nào, và chắc chắc TA cũng thẩm vấn các Thiên Sứ đã gởi đi về thông tin mà TA sai bảo họ tuyên truyền cho dân chúng của họ.
Peygamberlerimizi gönderdiğimiz topluluklara, kıyamet günü peygamberlere nasıl karşılık verdiklerini mutlaka soracağız. Peygamberlere de tebliğ edilmesi emredilenlerin tebliğ edilip edilmediğini ve ümmetlerinin onlara nasıl karşılık verdiklerini muhakkak soracağız.
Le Jour de la Résurrection, Nous questionnerons, à propos des réponses qui ont été les leurs, les peuples à qui Nous avons envoyé Nos messagers. Nous questionnerons aussi les messagers sur ce qu’on leur a ordonné de transmettre et la réponse qui a été celle de leurs peuples.
Sungguh, kelak pada hari Kiamat Kami benar-benar akan bertanya kepada umat-umat yang menerima kedatangan rasul-rasul Kami tentang tanggapan yang mereka berikan kepada para rasul itu. Kami juga benar-benar akan bertanya kepada para rasul itu tentang tugas mereka untuk menyampaikan apa yang Kami perintahkan untuk mereka sampaikan dan tentang tanggapan yang diberikan oleh umat-umat mereka.
Sigurno ćemo narode kojima smo slali poslanike upitati šta su odgovorili svojim poslanicima, a i poslanike ćemo pitati da li su dostavili ono što im je naređeno i šta su im odgovorili njihovi narodi.
En el Día del Juicio, Al-lah interrogará a las comunidades a las que envió mensajeros sobre cómo recibieron a los mensajeros. Además, interrogará a los mensajeros sobre si cumplieron en entregar el mensaje, y cómo respondieron sus comunidades.
Saka talagang magtatanong nga Kami sa Araw ng Pagbangon sa mga kalipunang pinagsuguan Namin ng mga sugo Namin tungkol sa isinagot ng mga ito sa mga sugo at talagang magtatanong nga Kami sa mga sugo tungkol sa pagpapaabot ng ipinag-utos sa kanila na ipaabot at tungkol sa isinagot sa kanila ng mga kalipunan nila.
The statement: فَلَنَسْأَلَنَّ الَّذِينَ أُرْسِلَ إِلَيْهِمْ وَلَنَسْأَلَنَّ الْمُرْسَلِينَ ﴿6﴾ in verse 6 refers to the day of Qiyamah when people will be asked by Allah how did they receive the messengers and Books sent to them by Him - and the messengers will be asked if they did convey to their communities the message and injunctions Allah had sent them with. (Narrated by Baihaqi from Sayyidna Ibn ` Abbas ؓ - Mazhari)
It appears in Sahib Muslim on the authority of a narration from Sayyidna Jabir ؓ that the Holy Prophet ﷺ asked people during the address of his Last Hajj: When, on the day of Qiyamah, you will be asked about me - whether or not I have conveyed the message of Allah to you - what will you, then, say in reply? (فَمَا انتم قَائِلُونَ ). All Sahabah present there said: We will say that you have conveyed the message of Allah to us and you have fulfilled the trust of Allah at its best and you have wished and done what was most beneficial for the community. Hearing this, the Holy Prophet ﷺ said: اَشھَدُاَللَّھُمَّ Allah, You be witness).
According to a narration in the Musnad of Ahmad, the Holy Prophet ﷺ is reported to have said: On the day of Qiyamah, Allah Ta'ala will ask me if I have conveyed His message to His servants and I shall say in response: Yes, I have. Therefore, all of you should make sure that those who are present do convey my message to those absent. (Mazhari)
` Those absent' refers to people who were present during that time but were not present at that particular occasion - as well as generations which would come later on. To convey to them the message of the Holy Prophet ﷺ means that people of every time should continue the chain of conveying this message to the generations coming next, so that all children of Adam to be born right through the day of Qiyamah will have received this message.
Interrogheremo, nel Giorno del Giudizio, i popoli ai quali inviammo i Nostri Messaggeri su cosa risposero ai Nostri messaggeri; e interrogheremo i messaggeri sul fatto di aver comunicato ciò che è stato ordinato loro di comunicare, e su cosa risposero i loro popoli.
Al-lah les informará a todos sobre lo que hicieron en el mundo, por Su total conocimiento, porque Él siempre supo lo que hicieron. Nada está oculto para Él, y nunca estuvo, en ningún momento, ausente.
Noi informeremo tutto il creato delle azioni da loro compiute in vita per Nostra Sapienza: Eravamo consapevoli di tutte le azioni da loro compiute, senza mancare nulla, e non eravamo assenti in alcun momento.
Svim stvorenjima ćemo sigurno kazivati šta su na dunjaluku radili, po znanju Našem, jer Mi smo znali sva njihova djela i ništa nam skriveno nije, niti smo ijednog momenta bili odsutni.
Kaya talagang magsasalaysay nga Kami sa lahat ng mga nilikha ng mga gawa nila na ginawa nila sa Mundo nang may kaalamang mula sa Amin sapagkat Kami lagi ay nakaaalam sa mga gawa nila sa kalahatan ng mga ito; walang naililingid sa Amin mula sa mga ito na anuman. Kami lagi ay hindi nakaliban sa kanila sa alinmang oras sa mga oras.
Sungguh Kami benar-benar akan menceritakan kepada seluruh makhluk tentang apa yang mereka perbuat di dunia berdasarkan pengetahuan Kami karena Kami benar-benar mengetahui seluruh perbuatan mereka. Tidak ada sesuatu pun yang luput dari pengetahuan Kami dan Kami tidak pernah jauh dari mereka sepanjang waktu.
Grâce à la connaissance qui est la Nôtre, Nous exposerons à tous les gens toutes les œuvres qu’ils ont accomplies dans le bas monde. Nous sommes, en effet, au fait de toutes leurs œuvres. Rien ne Nous en échappe car à aucun moment Nous n’avons été inattentif à eux.
Chắc chắn TA sẽ kể tận tường từng việc làm của từng người đã làm gì trên thế gian bằng kiến thức của TA, TA luôn biết rõ điều họ làm, không gì giấu được TA và TA không hề xao lãng việc quan tâm họ bất cứ giây phút nào.
Sonra da bütün mahlukata onlar hakkında sahip olduğumuz bilgiyle dünyada yaptıkları amellerini haber vereceğiz. Biz, onların bütün amellerini biliyorduk, onlardan hiçbir şey bize gizli kalmadı, biz de onlardan hiçbir vakit habersiz değildik.
Allah will inform everyone about what they did in the world, through His knowledge, because He was always aware of whatever they did. Nothing is hidden from Him, and He was never, at any point, absent from them.
"Timbangan pada hari itu ialah kebenaran (keadilan), maka barangsiapa berat timbangan kebaikannya, maka mereka itulah orang-orang yang beruntung. Dan barangsiapa yang ringan tim-bangan kebaikannya, maka itulah orang-orang yang merugikan dirinya sendiri, disebabkan mereka selalu mengingkari ayat-ayat Kami." (Al-A'raf: 8-9).
(8) Yakni timbangan pada Hari Kiamat adalah timbangan yang adil yang tidak ada unsur kesewenang-wenangan dan kezha-liman padanya. ﴾ فَمَن ثَقُلَتۡ مَوَٰزِينُهُۥ ﴿ "Maka barangsiapa berat timbangan kebaikannya", di mana daun timbangan kebaikan lebih berat dari-pada daun timbangan keburukan, ﴾ فَأُوْلَٰٓئِكَ هُمُ ٱلۡمُفۡلِحُونَ ﴿ "maka mereka itulah orang-orang yang beruntung." Yakni orang-orang yang selamat dari apa yang dibenci, dan meraih apa yang diharapkan. Orang-orang yang mendapatkan keuntungan besar dan kebahagiaan yang terus menerus.
(9) ﴾ وَمَنۡ خَفَّتۡ مَوَٰزِينُهُۥ ﴿ "Dan barangsiapa yang ringan timbangan kebaikannya", di mana keburukannya lebih berat dan hukumnya berdasarkan kepadanya, ﴾ فَأُوْلَٰٓئِكَ ٱلَّذِينَ خَسِرُوٓاْ أَنفُسَهُم ﴿ "maka itulah orang-orang yang merugikan dirinya sendiri", karena mereka gagal menda-patkan nikmat abadi dan justru mendapatkan azab yang pedih. ﴾ بِمَا كَانُواْ بِـَٔايَٰتِنَا يَظۡلِمُونَ ﴿ "Disebabkan mereka selalu mengingkari ayat-ayat Kami." Mereka tidak tunduk kepadanya padahal itu adalah wajib atas mereka.
Commentary
In the first verse, it was said: وَالْوَزْنُ يَوْمَئِذٍ الْحَقُّ ` (And the Weighing on that day is definite). It means that the weighing of good and bad deeds on the day of Judgment is due and true. There is no room for doubt in it. Here, the hint given is that let no one be deceived by the idea that things which usually get to be weighed or measured are things having some weight or heaviness. Human deeds, good or bad, have no body or mass which could be weighed. How, then, would deeds be weighed? First of all, the reason is that the authority of Allah is absolute. He is powerful over everything. Why then, would it be necessary that something we cannot weigh could not be weighed by Allah Almighty as well? Then, other than that, we have before us, in our time, countless new instruments which claim to weigh or measure anything in the world. They no more need the traditional balance or scales or rod or tip. Modern instruments can weigh what nobody ever thought could be weighed, air, electric current, heat, cold, and so many other things. A meter is all you need. Now, if Allah Almighty, the Maker of makers, in His perfect power, could weigh or measure human deeds - with or without a device - what is there in it which would make it to be something far out to believe? Leaving this aside for a moment, the Creator of the Universe does have the power to transform our deeds at some time into a material presence, even give it some shape or form (interesting that people would believe something like this happening in a Speilberg movie, yet squirm at the religious view of things as would come to pass). There are many Ahadith from the Holy Prophet ﷺ ` which confirm that human deeds will appear in particular shapes and forms during Barzakh (the post-death - pre-resurrection state) and Mahshar (Resurrection). Good deeds of a person will, in forms beautified, become the companions of the grave - and evil deeds would crawl all over in the form of snakes and scorpions. A Hadith says that a person who has not paid the Zakah due against his wealth, that wealth will reach his grave in the shape of a poisonous snake to bite him and say: I am your wealth, I am your treasure.
It is said in a Sahih Hadith that Al-Baqarah and 'Al-` Imran, the two Surahs of the Holy Qur'an will come on the plains of Resurrection in the form of two dense clouds and cast their shade over those who used to recite these Surahs.
Similarly, there are countless narrations from Hadith, all authentic and reported reliably, which indicate that once these good and bad deeds of ours pass away from this mortal world, they will transform into particular shapes and forms and be there on the plains of Resurrection in a material presence.
There are even verses of the Qur'an which confirm it. It is said: وَوَجَدُوا مَا عَمِلُوا حَاضِرًا ، that is, ` what people had done in the world, they would find that present there - 18:49.' In a verse of Surah Az-Zalzalah, it is said: مَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ ﴿7﴾ وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ that is, ` whoever does good even the weight of a particle shall see it on the day of Qiyamah, and whoever does evil even the weight of a particle shall see that too in Qiyamah.' Things as described here obviously lend to the possibility that human deeds will come in some nuclear form of existence. This is something which needs no further interpretations as what is crucial is the compensation of deeds which will exist and be perceptible.
Under these circumstances, weighing deeds does not remain something difficult or far out. But, human beings are what they are. Given their limited framework of reasoning, they take everything on the analogy of their own present state of being and this is the criterion they have to judge things around them. So used to it they are that they just cannot act otherwise. It is this state of being of theirs which the Qur'an has put in words which appear in Surah Ar-Rum: يَعْلَمُونَ ظَاهِرًا مِّنَ الْحَيَاةِ الدُّنْيَا وَهُمْ عَنِ الْآخِرَةِ هُمْ غَافِلُونَ ﴿7﴾. It means that ` these people know an obvious aspect of mortal life (and that too, not the whole of it) and about the Hereafter they are totally heedless - 30:7.' In their onslaught on the obvious and the perceptible, they will shake the earth and the space to find out the unfound, but the great field of the reality of things the unfolding of which has to take place in the 'Akhirah is something they are totally unaware of
Therefore, in this verse, special care has been taken while saying: وَالْوَزْنُ يَوْمَئِذٍ الْحَقُّ (And the Weighing on that day is definite) so that man, all infatuated with the obvious, may not be able to deny the weighing of deeds in the Hereafter - which stands proved from the Holy Qur'an and is the collective belief of the Muslim Ummah.
That there will be the weighing of deeds on the day of Qiyamah is a subject dealt with in many verses of the Holy Qur'an from various angles, and in Hadith, its details abound.
The Weighing of Deeds: A Doubt and its Answer
Out of the details on the weighing of deeds appearing in the Ahadith of the Holy Prophet ﷺ the first to ponder about is the oft-narrated statement that, on the day of Resurrection, the heaviest in weight shall be the Kalimah: لا إلہ إلا اللہ محمد الرسول اللہ (There is no god but Allah, Muhammad is the Messenger of Allah). The scale-pan which holds this Kalimah shall outweigh the rest.
Tirmidhi, Ibn Majah, Ibn Hibban, Baihaqi and Hakim have reported from Sayyidna ` Abdullah ibn ` Umar ؓ that the Holy Prophet ﷺ said: A man of my Ummah will be brought before the entire creation on the plain of Resurrection. Then, ninety nine of his Books of Deeds will be brought in. Each scroll of his Book of Deeds will be as long as far he could see - and all these Books of Deeds shall be full of sins and evils. This person will be asked if everything written in these Books of Deeds was correct, or had the angels done any injustice to him, or had they written anything there which was not as it hap-pened. He will admit: 0 my Lord, whatever is written there is correct. But, in his heart, he will be nervous while worrying about how would he find his deliverance from this situation. That will be the time Allah Ta` ala will say: Today, there is no injustice for anyone. Against all your sins, We have a testimonial of your being good, with Us, written where, is your Kalimah: لا إلہ إلا اللہ محمد الرسول اللہ (I testify that there is no god but Allah and I testify that Muhammad is His servant and His Messenger). That person will say: 0 my Lord, what weight this little note will carry against such a big black Book of Deeds? Then, it would be said: No injustice will be done to you. Then, all those Books of Deeds full of sins will be placed in one scale-pan and in the other, this note with the Kalimah of 'Iman on it. The scale-pan with the Kalimah on it shall weigh heavier and the scale-pan with all those sins on it shall turn to be lighter. After having related this event, the Holy Prophet ﷺ said: Nothing can weigh more than the name of Allah. (Mazhari)
According to a narration from Sayyidna Ibn ` Umar ؓ in Musnad al-Bazzar and Mustadrak Hakim, the Holy Prophet ﷺ said: At the time of his death, Nuh (علیہ السلام) (La ila-ha illallah) لا إلہ إلا اللہ because, should the heavens and the earth be placed in one pan of the scale and the Kalimah: لا إلہ إلا اللہ La Ilaha Illallah in the other, the pan containing the Kalimah shall invariably remain heavier. Other narrations on the same subject have been reported from Sayyidna Abu Said al-Khudri, Sayyidna Ibn ` Abbas and Sayyidna Abu-ad-Darda' ؓ supported by reliable transmitting authorities and are spread over in various Hadith collections. (Mazhari)
According to these narrations, a believing Muslim who recites the Kalimah shall always find the scale heavier in his favour, no matter how many sins he carries on him. But, many other verses of the Qur'an and narrations of Ahadith prove that the good and bad deeds of a Muslim shall be weighed. For some, the scale-pan with good deeds will be heavier, for some others, that of sins. The one whose scale-pan with good deeds is heavier will have his salvation while the one whose scale-pan with sins and evils is heavier will have his punishment. For example, in Surah Al-Anbiya' it is said:
وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا ۖ وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا ۗ وَكَفَىٰ بِنَا حَاسِبِينَ ﴿47﴾
And We shall set up Scales of Justice on the day of Judgment. Then, not the least injustice will be done to anyone. And if there be (good or bad) the weight of a mustard seed, We shall bring it (to account on the scale for deeds) and We are sufficient to take account - 21:47.
And in Surah Al-Qari` ah, it is said:
فَأَمَّا مَن ثَقُلَتْ مَوَازِينُهُ ﴿6﴾ فَهُوَ فِي عِيشَةٍ رَّاضِيَةٍ ﴿7﴾ وَأَمَّا مَنْ خَفَّتْ مَوَازِينُهُ ﴿8﴾ فَأُمُّهُ هَاوِيَةٌ
Whoever has his scale of good deeds heavy will be in life blissful and whoever has his scale of good deeds lighter, his place will be Hell -101:6-9.
Explaining these verses, Sayyidna ` Abdullah ibn ` Abbas ؓ ، said: The believer whose good deeds on the scale are heavier will go to Jannah with his deeds - and the one whose evil deeds on the scale are heavier will be sent to Jahannam with his deeds. (Reported by Al-Baihaqi in Shu'ab al-'Iman - Mahari)
Based on a narration from Sayyidna Abu Hurairah ؓ it has been reported in Abu Dawud: If a shortage is found in the Fara'id of a servant, Allah Ta` ala will ask if that servant has some Nawafil to his credit. If they are there, the shortage of the obligatory will be compensated by the voluntary. (Mazhari)
The outcome of all these verses and Hadith narrations is that the scale will sometimes be heavier in favour of a believer and lighter at some others. Therefore, scholars of Tafsir say that this shows that weighing in Mahshar (Resurrection) will be twice. First to be weighed will be belief and disbelief through which distinction will be made between a believer and a disbeliever. In this weighing whoever has even just the declaration of faith (Kalimah) in the Book of Deeds, his or her scale will become heavier and he or she will be separated from the group of disbelievers. Then, there will be a second weighing of good and bad deeds. In this, the good deeds of one believer will be heavy on the scale while the other will find the scale heavy with evil deeds - and everyone will have his or her punishment or reward in accordance with that. Thus, the subject as dealt with in all these verses and narrations of Hadith becomes synchronized. (Bayan a1-Qur'an)
How Would Deeds Be Weighed?
According to a Hadith narrated by Sayyidna Abu Hurairah رضی اللہ تعالیٰ عنہ which appears in Al-Bukhari and Muslim, the Holy Prophet ﷺ said: On the day of Qiyamah, there will come some heavy people whose weight, in the sight of Allah, will not be worth the weight of even a mosquito - and, in support, he recited the verse of the Qur'an:
نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا
that is, on the day of Qiyamah, We will not give them any weight - 18:105 (Mazhari).
And featuring the virtues (manaqib) of Sayyidna ` Abdullah ibn Masud ؓ there is a Hadith in which the Holy Prophet ﷺ is reported to have said: His legs look so thin but, by Him in whose hands lies my life, on the balance of justice for the day of Qiyamah, their weight shall be more than the weight of the mountain of Uhud.
Then, there is the Hadith of Sayyidna Abu Hurairah ؓ with which Imam al-Bukhari has concluded his book, the Sahih. In it, it is said that there are two words very light when said but very heavy when weighed on the Scale of Deeds, and with Allah, they are dear, and they are: سُبحَانَ اللہِ وَبِحَمدِہِ (Subbanallahi wa bi-hamdihi : Pure is Allah and Praised is He سُبحَانَ اللہِ اَلعَطِیم Subhanallahil-Azim : Pure is Allah the Great).
As narrated by Sayyidna ` Abdullah ibn ` Umar ؓ عنہما the Holy Prophet ﷺ used to say that saying: سُبحَانَ اللہِ (Subhan Allah) fills half of the pan on the scale of deeds while saying: اَلحَمدُ للہ ، (Alhamdulillah) fills the other half.
Abu Dawud, Tirmidhi and Ibn Hibban report with sound authority from Sayyidna Abu۔ ا d Darda' ؓ that the Holy Prophet ﷺ said: No deed will be heavier than good morals on the scale of deeds.
And to Sayyidna Abu Dharr al-Ghifari ؓ the Holy Prophet ﷺ said: I tell you about two things doing which is not hard for anyone - but, on the scale of deeds, they shall be the heaviest -(1) good morals, and (2) usually observing silence, that is, not talking unless necessary.
In his Kitab al-Zuhd, Imam Ahmad (رح) has reported from Sayyidna Hazim ؓ ، that angel, Jibra'il al-Amin (علیہ السلام) came to the Holy Prophet ﷺ while someone there was weeping in fear of Allah. Angel Jibra'il (علیہ السلام) said: All human deeds will be weighed, but human tears flowing from the fear of Allah and 'Akhirah is a deed which would not be weighed. Rather, one such tear would put off the wildest fire of Jahannam. (Mazhari)
A Hadith says about a person present on the plain of Resurrection. When he will look at his Book of Deeds, he will notice very few good deeds there. He will be nervous. All of a sudden, something will rise like a cloud and fall right into the scale-pan of his good deeds. He will be told that this was in return for his teaching of the faith which multiplied onwards when people acted in accordance with it, and there was a share kept aside for him with each single follower of his teaching. (Mazhari, from Sayyidna Ibn al-Mubarak)
Tabarani reports from Sayyidna Ibn ` Abbas ؓ that the Holy Prophet ﷺ said: A person who goes to the graveyard with the Janazah, two karats will be placed on his scale of deeds. Other narrations say that the weight of this karat will be equal to the mountain of Uhud.
He has also reported from Sayyidna Jabir ؓ that the Holy Prophet ﷺ said: One's first deed to be placed on the scale of deeds will be the good deed of spending on one's family and taking care of their needs.
Imam al-Dhahabi has reported from Sayyidna ` Imran ibn Husayn (رح) ، that the Holy Prophet ﷺ said: On the day of Qiyamah, when the ink used by the ` Ulama to write about the religion and its rules will be weighed against the blood of shuhada' (martyrs), the weight of the ink used by ` Ulama will turn out to be more than the weight of the blood of martyrs.
There are many more Ahadith relating to the weighing of deeds as in Qiya.mah. Some of them have been mentioned here as they shed light on the merit and worth of particular deeds.
The mode of weighing deeds as mentioned in these narrations of Hadith seems to be different. Some indicate that the doers of deeds will be the ones weighed and it will be they who would be heavy or light according to their deeds. Some others show that their Books of Deeds will be weighed. Still others prove that deeds themselves would become personified and they will be measured. Tafsir authority, Ibn Kathir, after having reported all these narrations, has said that it is possible that the weighing is repeated several times in different ways and, it is obvious, the full reality of these matters is known to Allah Ta` ala alone - and for doing what one does in real life, it is, for all practical purposes, not necessary to know this reality. Quite sufficient for us is to know that our deeds shall be weighed. If our deeds turn out to be lighter on the scale of deeds, we shall deserve punishment. Then, it is an entirely different matter that Allah Ta` ala, in His grace, by Him-self, or by the intercession of a Nabiyy or Waliyy, forgives us our sins and we stand delivered from punishment. As for the likelihood that some people will have their salvation on the sole virtue of their having said and believed in the Kalimah of 'Iman (La Ilaha Illallah) and all sins accruing to them will be forgiven because of that - as narrated in some of these narrations - that belongs to the exception mentioned above and which is beyond the general regulation and is a special manifestation of the grace and mercy of Allah Ta` ala.
In the two verses the Tafsir of which you have just read through, sinners were warned against the disgrace on the plain of Resurrection and the Divine punishment that would come in its wake. Then comes the third verse which mentions the blessings of Allah Ta` ala and persuades people to accept truth and act accordingly by suggesting that Allah has bestowed on them full ownership and control on the earth and has opened thousands of avenues of comfort for them. It is as if the Master of the Universe has made this whole earth and what it contains a giant warehouse of human needs and comforts, a most compre-hensive inventory of that inside it. Now, what is left for human beings to do is to learn to go in there, take out what they need and use it how they will. Science and technology are essentially no more than a trained method of taking out things created by the Master of the Universe and stored in this warehouse, properly and nicely, and use it soundly and beneficially. One who is short on sense and manners and does not know how to take things out from this warehouse, or does not understand how to use what he has taken out, he remains deprived of their benefits. An intelligent person benefits from both.
In short, Allah Ta` ala has placed all that human beings need on and in this earth which demands that they should be grateful to Him all the time under all conditions. But, human beings are prone to heedlessness. They would not take much time to forget the favours of their Creator and Master - only to return to the same world of things. So, at the end of the verse, it is in a mode of complaint that it was said: قَلِيلًا مَّا تَشْكُرُونَ (Little you are receptive to advice).
Và vào Ngày Phục Sinh việc cân đo công bằng, không có gian lận hay bất công. Bởi thế ai có bàn cân công đức nặng hơn bàn cân tội lỗi thì họ là những người chiến thắng và thoát được nổi khiếp sợ hãi
The weighing of what they did on the Day of Judgement will be with justice, with no one being wronged in the least. Those whose good actions weigh more than their bad actions have succeeded in reaching the goal and being saved from what they feared.
En el Día del Juicio se tomará con justicia el peso de lo que hicieron, sin que nadie sea perjudicado en lo más mínimo. Aquellos cuyas buenas acciones pesen más que sus malas acciones habrán logrado alcanzar la meta y ser salvos de lo que temían.
Kıyamet günü amellerin tartılması, zulüm ve haksızlık barındırmayan bir adaletle olacaktır. Her kimin iyilik kefesi, kötülük kefesine ağır basarsa; işte onlar istediklerini kazanmış ve kaçtıklarından kurtulmuşlardır.
Ang pagtitimbang ng mga gawa sa Araw ng Pagbangon ay magiging sa pamamagitan ng katarungang walang pang-aaping kasama rito ni paglabag. Kaya ang mga bumigat sa sandali ng pagtitimbang ang timbang ng mga magandang gawa nila kaysa sa timbang ng mga masagwang gawa nila, ang mga iyon ay ang mga nagtamo ng minimithi at naligtas sa kinasisindakan.
Na Sudnjem danu će se djela pravedno vagati, bez ikakve nepravde ili zakidanja, pa kome prevagne tas dobrih djela nad tasom loših - takvi su dobili ono što su željeli i spasili se od onoga čega su se bojali.
E la misura del peso delle azioni, nel Giorno del Giudizio, sarà secondo la Giustizia che non fa torto a nessuno. Coloro la cui bilancia delle buone azioni peserà di più rispetto alle cattive azioni, avranno realizzato i propri desideri e si saranno salvati da ciò che temono.
The Meaning of weighing the Deeds
Allah said,
وَالْوَزْنُ
(And the weighing), of deeds on the Day of Resurrection,
الْحَقِّ
(will be the true (weighing)), for Allah will not wrong anyone. Allah said in other Ayat,
وَنَضَعُ الْمَوَزِينَ الْقِسْطَ لِيَوْمِ الْقِيَـمَةِ فَلاَ تُظْلَمُ نَفْسٌ شَيْئاً وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَى بِنَا حَـسِبِينَ
(And We shall set up the Balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And Sufficient are We to take account.)21:47,
إِنَّ اللَّهَ لاَ يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِن تَكُ حَسَنَةً يُضَـعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْراً عَظِيماً
(Surely, Allah wrongs not even the weight of a speck of dust, but if there is any good (done), He doubles it, and gives from Him a great reward.) 4:40,
فَأَمَّا مَن ثَقُلَتْ مَوَزِينُهُ فَهُوَ فِى عِيشَةٍ رَّاضِيَةٍ وَأَمَّا مَنْ خَفَّتْ مَوَزِينُهُ فَأُمُّهُ هَاوِيَةٌ وَمَآ أَدْرَاكَ مَا هِيَهْ نَارٌ حَامِيَةٌ
(Then as for him whose scale (of good deeds) will be heavy. He will live a pleasant life (in Paradise). But as for him whose scale (of good deeds) will be light. He will have his home in Hawiyah (pit, Hell). And what will make you know what it is (It is) a fiercely blazing Fire!) 101:6-11 and,
فَإِذَا نُفِخَ فِى الصُّورِ فَلاَ أَنسَـبَ بَيْنَهُمْ يَوْمَئِذٍ وَلاَ يَتَسَآءَلُونَ - فَمَن ثَقُلَتْ مَوَزِينُهُ فَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ - وَمَنْ خَفَّتْ مَوَزِينُهُ فأُوْلَـئِكَ الَّذِينَ خَسِرُواْ أَنفُسَهُمْ فِى جَهَنَّمَ خَـلِدُونَ
(Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another. Then, those whose scales (of good deeds) are heavy, they are the successful. And those whose scales (of good deeds) are light, they are those who lose themselves, in Hell will they abide)23:101-103. As for what will be placed on the Balance on the Day of Resurrection, it has been said that the deeds will be placed on it, even though they are not material objects. Allah will give these deeds physical weight on the Day of Resurrection. Al-Baghawi said that this was reported from Ibn `Abbas. It is recorded in the Sahih that Al-Baqarah (chapter 2) and Al `Imran (chapter 3) will come on the Day of Resurrection in the shape of two clouds, or two objects that provide shade, or two lined groups of birds. It is also recorded in the Sahih that the Qur'an will come to its companion (who used to recite and preserve it) in the shape of a pale-faced young man. He will ask (the young man), "Who are you" He will reply, "I am the Qur'an, who made you stay up sleeplessly at night and caused you thirst in the day. " The Hadith that Al-Bara' narrated about the questioning in the grave states,
«فَيَأْتِي الْمُؤْمِنَ شَابٌّ حَسَنُ اللَّوْنِ طَيِّبُ الرِّيحِ فَيَقُولُ: مَنْ أَنْتَ؟ فَيَقُولُ: أَنَا عَمَلُكَ الصَّالِح»
(A young man with fair color and good scent will come to the believer, who will ask, `Who are you' He will reply, `I am your good deeds'). The Prophet mentioned the opposite in the case of the disbeliever and the hypocrite. It was also said that the Book of Records that contains the deeds will be weighed. A Hadith states that a man will be brought forth and ninety-nine scrolls containing errors and sins will be placed on one side of the balance each as long as the sight can reach. He will then be brought a card on which `La ilaha illallah' will be written. He will say, "O Lord! What would this card weigh against these scrolls" Allah will say, "You will not be wronged." So the card will be placed on the other side of the Balance, and as the Messenger of Allah ﷺ said,
«فَطَاشَتِ السِّجِلَّاتُ وَثَقُلَتِ الْبِطَاقَة»
(Behold! The (ninety-nine) scrolls will go up, as the card becomes heavier.) At-Tirmidhi recorded similar wording for this Hadith and said that it is authentic. It was also said that the person who performed the deed will be weighed. A Hadith states,
«يُؤْتَى يَوْمَ الْقِيَامَةِ بِالرَّجُلِ السَّمِينِ فَلَا يَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَة»
(On the Day of Resurrection, a fat man will be brought forth, but he will not weigh with Allah equal to the wing of a mosquito). He then recited the Ayah,
فَلاَ نُقِيمُ لَهُمْ يَوْمَ الْقِيَـمَةِ وَزْناً
(And on the Day of Resurrection, We shall assign no weight for them) 18:105. Also, the Prophet said about `Abdullah bin Mas`ud,
«أَتَعْجَبُونَ مِنْ دِقَّةِ سَاقَيْهِ وَالَّذِي نَفْسِي بِيَدِهِ لَهُمَا فِي الْمِيزَانِ أَثْقَلُ مِنْ أُحُد»
(Do you wonder at the thinness of his legs By He in Whose Hand is my soul! They are heavier on the Balance than (Mount) Uhud.) It is also possible to combine the meanings of these Ayat and Hadiths by stating that all this will truly occur, for sometimes the deeds will be weighed, sometimes the scrolls where they are recorded will be weighed, and sometimes those who performed the deeds will be weighed. Allah knows best.
Le Jour de la Résurrection, une équité excluant toute injustice déterminera le poids des œuvres. Ainsi, obtiendront ce qu’ils espéraient et échapperont à ce qu’ils redoutaient, ceux dont le plateau des bonnes œuvres descendra.
Timbangan amal di hari Kiamat itu akan dilakukan secara adil, tidak ada kecurangan maupun kezaliman. Barang siapa yang timbangan amal baiknya lebih berat dari amal buruknya mereka akan mendapatkan apa yang mereka inginkan dan selamat dari apa yang mereka takutkan.
8- O gün tartı haktır. Artık kimlerin tartıları ağır basarsa işte onlar kurtuluşa erenlerin ta kendileridir.
9- Kimin de tartıları hafif gelirse işte onlar âyetlerimize zulmettikleri için kendilerini zarara uğratmış olanlardır.
8. “O gün tartı haktır.” Yani Kıyamet gününde tartı adaletle, hiçbir şekilde haksızlık ve zulüm söz konusu olmayacak şekilde yapılacaktır. “Artık kimlerin tartıları” iyiliklerinin bulunduğu kefe, kötülüklerinin bulunduğu tarafa “ağır basarsa işte onlar kurtuluşa erenlerin ta kendileridir.” Yani hoşlanmayacakları şeylerden kurtulup sevdiklerini elde ederek pek büyük bir kâr ve sürekli bir mutluluğu kazanmış olacaklardır.
9. “Kimin de tartıları hafif gelirse” yani kötülüklerinin ağır basması dolayısıyla hüküm kötülüklerine göre verilecek olursa “işte onlar âyetlerimize zulmettikleri” ve gerektiği gibi onlara riâyet etmedikleri “için, kendilerini zarara uğratmış olanlardır.” Çünkü ebedi nimeti elden kaçırmış ve can yakıcı azaba mahkum olmuşlardır.
Tartılma esnasında kimin de kötülük kefesi iyilikler kefesine ağır basarsa, işte onlar Allah’ın ayetlerini inkâr etmeleri sebebiyle nefislerini kıyamet günü helak yollarına sokarak kendilerini hüsrana uğratmış olanlardır.
Sebaliknya, barang siapa yang timbangan amal buruknya lebih berat dari timbangan amal baiknya maka mereka telah merugikan dirinya sendiri dengan menjerumuskan diri mereka sendiri ke dalam jurang kehancuran di hari Kiamat karena mereka telah ingkar kepada ayat-ayat Allah.
Còn ai có bàn cân tội lỗi nặng hơn bàn cân công đức thì đó là nhóm người tự hủy hoại bản thân họ trong Ngày Tận Thế chỉ vì họ đã chống đối các lời mặc khải của Allah.
Those whose bad actions weigh more than their good actions are the people who have lost themselves, gaining their destruction on the Day of Judgement and being excluded from eternal bliss because of their rejection of Allah’s signs and verses.
Ang mga bumigat sa sandali ng pagtitimbang ang timbang ng mga masagwang gawa nila kaysa sa timbang ng mga magandang gawa nila, ang mga iyon ay ang mga nagpalugi sa mga sarili nila sa pamamagitan ng paghahatid sa mga ito sa mga hatiran ng kapahamakan sa Araw ng Pagbangon dahilan sa pagtanggi nila sa mga tanda ni Allāh.
A kome prevagne tas loših djela nad tasom dobrih dijela - takvi su propali jer su sebe u propast na Sudnjem danu bacili, pošto su Allahove ajete poricali.
Aquellos cuyas malas acciones pesen más que sus buenas acciones son las personas que habrán fracasado, obtendrán su destrucción en el Día del Juicio y serán excluidas de la felicidad eterna debido a que rechazaron los milagros y las aleyas de Al-lah.
E colui la cui bilancia delle cattive azioni peserà di più rispetto alle buone azioni, costoro avranno perduto loro stessi, portando la propria anima alla rovina, nel Giorno del Giudizio, per aver rinnegato i segni di Allāh.
In this world the importance of an individual is gauged by the material splendour surrounding him, and his ability to influence people with his impressive words, and thus have a massive following. Since the preacher is not generally in such a happy position, his word is valueless in the eyes of worldly people, while the words of his opponents, who bask in material grandeur have a greater impact. But when Doomsday uncovers all the facts, the position will be just the opposite. Now, all the weight will be on the side of the Truth: Untruth will be divested of all its arguments and will be rendered valueless.
Quant à ceux dont le plateau des mauvaises actions descendra, en raison du rejet qui était le leur des versets d’Allah, ils mèneront leurs âmes à leur perte et à leur perdition.
Ô enfants d’Adam, Nous avons fait en sorte que vous soyez dominant sur Terre et Nous y avons placé ce qui vous permet de trouver votre subsistance. Il vous incombait de remercier Allah pour cela mais combien votre gratitude fut insignifiante.
10- Andolsun ki sizi yeryüzünde yerleştirdik ve size orada birçok geçim vasıtaları yarattık. Ne kadar az şükrediyorsunuz?!
10. Yüce Allah, kullarına ihsan etmiş olduğu mesken ve geçim nimetlerini söz konusu ederek şöyle buyurmaktadır:“Andolsun ki sizi yeryüzünde yerleştirdik” yani sizlere orada bina yapmak, ekip biçmek ve daha başka şekillerde ondan yararlanma imkânlarını temin ettik “ve size orada” gerek bitki ve ağaçlardan elde edilen ürünlerden, gerek yeryüzündeki madenlerden, gerekse de çeşitli sanayi ve ticaretlerden “birçok geçim vasıtaları yarattık.” Bütün bunları yaratan ve sebeplerini emrinize sunan O’dur. Ama siz, bunca çeşitli nimetleri size ihsan eden ve türlü musibetleri sizden uzaklaştıran Allah’a “ne kadar az şükrediyorsunuz?!”
Vi abbiamo concesso in terra, o Figli di Ǣdem, mezzi di sussistenza: Era doveroso per voi ringraziare Allāh per tutto ciò, tuttavia la vostra gratitudine fu poca.
All Bounties in the Heavens and Earth are for the Benefit of Mankind
Allah reminds of His favor on His servants in that He made the earth a fixed place for dwelling, placed firm mountains and rivers on it and made homes and allowed them to utilize its benefits. Allah made the clouds work for them (bringing rain) so that they may produce their sustenance from them. He also created the ways and means of earnings, commercial activities and other professions. Yet, most of them give liltle thanks for this. Allah said in another Ayah,
وَإِن تَعُدُّواْ نِعْمَةَ اللَّهِ لاَ تُحْصُوهَا إِنَّ الإنْسَانَ لَظَلُومٌ كَفَّارٌ
(And if you count the blessings of Allah,never will you be able to count them. Verily, man is indeed a wrongdoer, an ingrate.) 14:34
"Dan sungguh Kami telah menempatkan kamu sekalian di muka bumi dan Kami adakan bagimu di muka bumi itu (sumber) penghidupan. Amat sedikitlah kamu bersyukur." (Al-A'raf: 10).
(10) Allah تعالى menjelaskan nikmatNya kepada hamba-ham-baNya berupa tempat tinggal dan kehidupan. ﴾ وَلَقَدۡ مَكَّنَّٰكُمۡ فِي ٱلۡأَرۡضِ ﴿ "Dan sungguh Kami telah menempatkan kamu sekalian di muka bumi." Yakni Kami menyiapkannya untukmu di mana kamu bisa mem-bangun bangunan di atasnya, menanam tanaman dan mengambil manfaat-manfaat. ﴾ وَجَعَلۡنَا لَكُمۡ فِيهَا مَعَٰيِشَۗ ﴿ "Dan Kami adakan bagimu di muka bumi itu (sumber) penghidupan," dari hasil pohon-pohonan, tanaman, tambang bumi, dan berbagai macam kerajinan dan perniagaan. Sesungguhnya Dia-lah yang menyiapkannya dan menundukkan sebab-sebabnya. ﴾ قَلِيلٗا مَّا تَشۡكُرُونَ ﴿ "Amat sedikitlah kamu bersyukur," ke-pada Allah yang telah melimpahkan nikmat-nikmat kepadamu dan menolak berbagai kesulitan darimu.
O ljudi, mi smo vas na Zemlji smjestili i na njoj vam obezbijedili uslove za život, pa trebate Allahu zahvaljivati, ali vi doista malo zahvaljujete.
Hijos de Adán, Al-lah los estableció en la Tierra y les dio los medios para ganarse la vida. Deberían estar agradecidos con Al‑lah por eso, pero pocos son agradecidos.
Sungguh Kami telah menempatkan kalian -wahai anak-anak Adam- di bumi dan menyediakan banyak sarana untuk menunjang kehidupan kalian di sana. Oleh karena itu, kewajiban kalian ialah bersyukur kepada Allah atas karunia tersebut, tetapi syukur kalian hanya sedikit.
-Ey Âdemoğulları!- Şüphesiz sizleri, yeryüzüne yerleştirdik ve sizler için orada yaşam koşulları var ettik. Buna karşılık Allah’a şükretmeniz gerekirdi, fakat şükrünüz çok azdı.
Và quả thật TA đã định cư các ngươi - hỡi con cháu của Adam - ở trên trái đất, và TA đã tạo ra cho các ngươi vô số cách để sinh sống, đáng lẻ ra các ngươi phải tạ ơn Allah nhưng tiếc thay lời tạ ơn đó quá ít.
Allah certainly established you, O children of Adam, on the earth, and gave you the means of making a living. You should be thankful to Allah for that, but you give little thanks.
Talaga ngang nagbigay-kapangyarihan Kami sa inyo, O mga anak ni Adan, sa lupa at gumawa Kami para sa inyo rito ng mga kadahilanan ng ikabubuhay kaya kailangan sa inyo na magpasalamat kayo kay Allāh dahil doon, subalit ang pasasalamat ninyo ay kaunti.
"Dan sungguh Kami telah menciptakan kamu (Adam), lalu kami bentuk tubuhmu, kemudian Kami katakan kepada para malaikat, 'Bersujudlah kamu kepada Adam.' Maka mereka pun bersujud kecuali iblis, ia tidak termasuk mereka yang bersujud. Allah berfirman, 'Apakah yang menghalangimu untuk bersujud (kepada Adam) di waktu Aku menyuruhmu?' Iblis menjawab, 'Saya lebih baik daripadanya. Engkau menciptakan saya dari api sedang dia Engkau ciptakan dari tanah.' Allah berfirman, 'Turunlah kamu dari surga itu, karena kamu tidak sepatutnya menyombongkan diri di dalamnya, maka keluarlah. Sesungguh-nya kamu termasuk orang-orang yang hina.' Iblis menjawab, 'Beri tangguhlah saya sampai waktu mereka dibangkitkan.' Allah berfirman, 'Sesungguhnya kamu termasuk mereka yang diberi tangguh'." (Al-A'raf: 11-15).
(11) Allah تعالى berfirman kepada Bani Adam, ﴾ وَلَقَدۡ خَلَقۡنَٰكُمۡ ﴿ "Dan sungguh Kami telah menciptakan kamu." Dengan menciptakan asal-usul dan bahan yang darinya kamu keluar, yaitu bapakmu Adam عليه السلام. ﴾ ثُمَّ صَوَّرۡنَٰكُمۡ ﴿ "Lalu kami bentuk tubuhmu", dengan bentuk dan wujud yang paling baik, dan Allah mengajarkan kepadanya apa yang melengkapi gambaran batinnya, yaitu nama-nama segala sesuatu, kemudian Dia memerintahkan para malaikat yang mulia agar bersujud kepada Adam sebagai penghormatan, penghargaan, dan kemuliaan terhadap keutamaannya, lalu para malaikat pun tunduk kepada perintah Allah. ﴾ فَسَجَدُوٓاْ ﴿ "Maka mereka pun bersu-jud", seluruhnya ﴾ إِلَّآ إِبۡلِيسَ ﴿ "kecuali iblis." Iblis menolak bersujud karena kesombongan diri dan ujub terhadap dirinya.
(12) Maka Allah mencelanya karena itu, Dia berfirman, Me-ngapa kamu menolak bersujud kepada dia yang telah Aku ciptakan dengan kedua TanganKu. Yakni Aku memuliakannya dan membe-rinya keutamaan dengan keutamaan yang tidak diberikan kepada selainnya. Kamu mendurhakai perintahKu dan meremehkanKu. ﴾ قَالَ ﴿ "Dia berkata", iblis menentang Tuhannya, ﴾ أَنَا۠ خَيۡرٞ مِّنۡهُ ﴿ "Saya lebih baik daripadanya." Kemudian dia berdalil atas klaim yang batil ini dengan ucapannya. ﴾ خَلَقۡتَنِي مِن نَّارٖ وَخَلَقۡتَهُۥ مِن طِينٖ ﴿ "Engkau menciptakan saya dari api sedang dia Engkau ciptakan dari tanah." Konsekuensinya ada-lah bahwa apa yang diciptakan dari api adalah lebih baik dari apa yang diciptakan dari tanah, karena api di atas tanah.
Ini adalah kias paling rusak. Ia batil dari berbagai segi:
Di antaranya bahwa ia merupakan bentuk penentangan ter-hadap perintah sujud dari Allah, dan suatu kias yang bertentangan dengan dalil adalah kias batil, karena maksud dari kias adalah men-jadikan hukum yang tidak ada dalil padanya mendekati perkara yang ada dalil padanya dan mengikutinya. Adapun kias yang ber-tabrakan dengannya yang jika ia diambil maka ia berkonsekuensi dibuangnya dalil, maka ini merupakan kias paling buruk.
Di antaranya juga, bahwa ucapannya, ﴾ أَنَا۠ خَيۡرٞ مِّنۡهُ ﴿ "Saya lebih baik daripadanya." Sudah cukup dengan sendirinya menunjukkan keku-rangan iblis yang busuk, karena dia telah membuktikan kekura-ngannya dengan ujub dan takaburnya. Berbicara atas nama Allah tanpa ilmu. Adakah kekurangan yang lebih besar dari ini?
Di antaranya juga, bahwa dia telah berdusta dalam mengung-gulkan api di atas tanah, karena tanah mengandung ketenangan, ketenteraman, dan keseimbangan. Darinya muncul keberkahan bumi dari pohon-pohonan dan berbagai macam tanaman dengan berbagai jenis dan macamnya. Lain halnya dengan api, ia membakar, mudah terombang-ambing dan ceroboh.
(13) Oleh karena itu, manakala terjadi penentangan dari iblis, maka dia terdegradasi ke derajat yang paling rendah. Allah berfirman kepadanya, turunlah kamu ﴾ مِنۡهَا ﴿"dari surganya," yakni dari surga. ﴾ فَمَا يَكُونُ لَكَ أَن تَتَكَبَّرَ فِيهَا ﴿ "Karena kamu tidak sepatutnya menyom-bongkan diri di dalamnya." Karena ia adalah rumah orang-orang yang baik lagi suci, maka ia tidak layak dihuni oleh makhluk yang paling buruk dan paling jahat. ﴾ فَٱخۡرُجۡ إِنَّكَ مِنَ ٱلصَّٰغِرِينَ ﴿ "Maka keluarlah, sesungguh-nya kamu termasuk orang-orang yang hina." Yakni termasuk orang-orang yang hina-dina sebagai balasan atas kesombongan dan ujubnya.
(14-15) Ketika musuh Allah mengumumkan permusuhan-nya kepada Allah, Adam dan anak cucunya, dia meminta kepada Allah penangguhan tempo sampai Hari Kebangkitan, agar dapat menyesatkan Bani Adam dengan apa yang dia mampu. Manakala hikmah Allah menuntut adanya ujian kepada hamba-hambaNya agar jelas mana yang benar keimanannya dan mana yang dusta, siapa yang taat kepadaNya dan siapa yang taat kepada musuhNya, maka Allah mengabulkan permintaannya. Dia berfirman, ﴾ إِنَّكَ مِنَ ٱلۡمُنظَرِينَ ﴿ "Sesungguhnya kamu termasuk mereka yang diberi tangguh."
O people, Allah created your father Adam, making him in the best of forms and the best of designs. Then He commanded the angels to bow down to him, honouring him, so they did so, all bowing down, except for Iblīs, the Satan, who refused to bow down out of pride and stubbornness.
Và quả thật, TA đã tạo hóa ra các ngươi - hỡi loài người - từ ông tổ Adam của các ngươi, rồi TA nắn các ngươi với một hình thể hoàn hảo nhất, rồi Ngài hạ lệnh cho giới Thiên Thần quỳ xuống ra mắt Người và tất cả đều quỳ xuống chỉ riêng tên Iblis đã kháng lệnh, hắn còn tỏ ra kiêu ngạo và bướng bỉnh.
Sungguh -wahai manusia- Kami telah menciptakan bapak kalian, Adam, dan membentuknya dalam wujud terbaik. Kemudian Kami perintahkan malaikat agar bersujud untuk memuliakannya. Lalu para malaikat pun melaksanakan perintah itu dan bersujud, kecuali Iblis, ia enggan bersujud karena sombong dan angkuh.
Talaga ngang nagpaluwal Kami, O mga tao, sa ama ninyong si Adan. Pagkatapos nag-anyo Kami sa kanya sa pinakamagandang anyo at pinakamagandang paghuhubog. Pagkatapos nag-utos Kami sa mga anghel ng pagpapatirapa kay Adan bilang pagpaparangal sa kanya. Kaya sumunod sila at nagpatirapa sila maliban si Satanas; tumanggi ito na magpatirapa dala ng pagkamapagmalaki at pagmamatigas.
Ô gens, Nous avons créé votre père Adam, lui avons donné la meilleure apparence et les meilleures proportions. Ensuite, Nous avons ordonné aux anges de se prosterner à lui en guise d’hommage et ils obéirent, excepté `Iblîs qui refusa de se prosterner par orgueil et entêtement.
Prostration of the Angels to Adam and Shaytan's Arrogance
Allah informs the Children of Adam about the honor of their father and the enmity of Shaytan, who still has envy for them and for their father Adam. So they should beware of him and not follow in his footsteps. Allah said,
وَلَقَدْ خَلَقْنَـكُمْ ثُمَّ صَوَّرْنَـكُمْ ثُمَّ قُلْنَا لِلْمَلَـئِكَةِ اسْجُدُواْ لأَدَمَ فَسَجَدُواْ
(And surely, We created you and then gave you shape; then We told the angels, "Prostrate yourselves to Adam," and they prostrated,) This is like His saying,
وَإِذْ قَالَ رَبُّكَ لِلْمَلَـئِكَةِ إِنِّى خَـلِقٌ بَشَرًا مِّن صَلْصَـلٍ مِّنْ حَمَإٍ مَّسْنُونٍ - فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِن رُّوحِى فَقَعُواْ لَهُ سَـجِدِينَ
(And (remember) when your Lord said to the angels: "I am going to create a man from dried (sounding) clay of altered mud. So, when I have fashioned him completely and breathed into him the soul (which I created for him), then fall (you) down prostrating yourselves unto him.") 15:28-29. After Allah created Adam with His Hands from dried clay of altered mud and made him in the shape of a human being, He blew life into him and ordered the angels to prostrate before him, honoring Allah's glory and magnificence. The angels all heard, obeyed and prostrated, but Iblis did not prostrate. We explained this subject in the beginning of Surat Al-Baqarah. Therefore, the Ayah (7:11) refers to Adam, although Allah used the plural in this case, because Adam is the father of all mankind. Similarly, Allah said to the Children of Israel who lived during the time of the Prophet ,
وَظَلَّلْنَا عَلَيْكُمُ الْغَمَامَ وَأَنزَلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَى
(And We shaded you with clouds and sent down on you manna and the quail,)2:57 This refers to their forefathers who lived during the time of Moses. But, since that was a favor given to the forefathers, and they are their very source, then the offspring have also been favored by it. This is not the case in:
وَلَقَدْ خَلَقْنَا الإِنْسَـنَ مِن سُلَـلَةٍ مِّن طِينٍ
(And indeed We created man out of an extract of clay (water and earth.))23:12 For this merely means that Adam was created from clay. His children were created from Nutfah (mixed male and female sexual discharge). This last Ayah is thus talking about the origin of mankind, not that they were all created from clay, and Allah knows best.
Gente: Al-lah creó a su padre Adán, dándole la mejor forma y el mejor de los diseños. Luego ordenó a los ángeles que se inclinaran ante él, honrándolo, así que lo hicieron, todos se inclinaron, excepto Iblís, Satanás, que se negó a inclinarse por pedantería y obstinación.
Whatever God has bestowed upon man in this world has been given for the purpose of eliciting his gratitude. But this is the very thing which man does not offer to his Lord. The reason for this is that Satan contrives to distort his feelings and steers him away from any expression of gratitude. It becomes evident from the story of Adam and Satan what the real criterion is for the judgement of one’s case. Man is being judged at the point where feelings of jealousy and pride develop in the human heart. In this world of trial it happens again and again that one man rises above another; sometimes one man receives a greater share of wealth and honour as compared to his fellow men. Sometimes, in a deal between two persons, it happens that one of them considers his discharging of the other’s legitimate rights as degrading to himself. On all such occasions man is being judged whether he responds positively or reacts negatively.
11- Andolsun ki sizi yarattık. Sonra da size şekil verdik. Sonra da meleklere:“Âdem’e secde edin” dedik. Onlar da hemen secde ettiler. Ancak İblis hariç; o secde edenlerden olmadı.
12- Buyurdu ki:“Ben sana emrettiğim halde seni secde etmekten alıkoyan nedir?” Dedi ki: “Ben ondan daha hayırlıyım. Beni ateşten yarattın, onu ise çamurdan yarattın.”
13- Buyurdu ki:“Öyleyse hemen in oradan. Artık orada kibirlenmek haddin değildir. Hemen çık git; çünkü sen aşağılıklardansın.”
14- “Bana diriltilecekleri güne kadar mühlet ver” dedi.
15- “Haydi (öyle olsun), sen mühlet verilmişlerdensin” buyurdu.
11. Yüce Allah Âdemoğullarına hitaben şöyle buyurmaktadır:“Andolsun ki sizi” yani aslınızı, kendisinden çıktığınız temel maddenizi, babanız Âdem’i “yarattık. Sonra da size” en güzel şekilde ve en güzel ölçüler ile “şekil verdik.” Ayrıca Yüce Allah Adem’e, iç suretinin kendisi ile kemale ereceği şeyleri, yani her şeyin ismini de öğrettikten sonra şerefli meleklere ona ikram, saygı ve onun faziletini açığa çıkarmak üzere secde etmelerini emretti. Onlar da Rab’lerinin emirlerine uydular ve hep birlikte “secde ettiler. Ancak İblis hariç” O, hem Âdem’e karşı büyüklenerek, hem de kendisini beğenip böbürlenerek secde etmeyi kabul etmedi. Yüce Allah da bu tutumu dolayısı ile onu şöyle azarladı:
12. “Ben sana emrettiğim halde” ellerimle yarattığım ve bu sayede kendisini şereflendirdiğim, başkasına ait olmayan bu üstün fazilete sahip kıldığım bu zata “seni secde etmekten alıyokan nedir?” Sen niçin benim emrime isyan ettin ve benim emrimi önemsemedin? İblis de Rabbine itiraz ederek “dedi ki: Ben ondan daha hayırlıyım.” Daha sonra İblis, bu batıl iddiasına delil göstermek üzere:“Beni ateşten yarattın, onu ise çamurdan yarattın” dedi. Buna göre ateşten yaratılan varlık, çamurdan yaratılandan daha faziletli olmalıdır. Çünkü ateş, çamura göre daha üstündür ve daha yükseklere çıkar. Ancak bu kıyas, en bozuk ve en tutarsız kıyas şekillerinden birisidir. Çünkü bu, çeşitli açılardan batıldır: 1. Evvela bu kıyasa Allah’ın ona secde etme emrini vermesine rağmen başvurmuştur. Kıyas ise nassa karşı olduğu zaman batıldır. Çünkü kıyastan maksat, hakkında nas bulunmayan bir hususa ait hükmü, hakkında nas bulunan hususlara yakın ve onlara tâbi kılmaktır. Fakat nassa karşı olan ve göz önünde bulundurulması nasların ortadan kaldırılmasını gerektiren bir kıyas, en kötü ve en çirkin kıyastır. 2. İblis’in:“Ben ondan daha hayırlıyım” sözü bile tek başına o habis İblis’in ne kadar eksik ve kusurlu olduğunu ortaya koymaya yeterlidir. Çünkü o kendisini beğenmek, büyüklenmek, Allah’a karşı bilgisizce söz söylemek sureti ile eksik ve kusurlu olduğunu belgelemiştir. Bundan daha büyük bir kusur ve eksiklik ne olabilir? 3. İblis ateşi çamur ve topraktan üstün kabul etmekle de yalan söylemiştir. Çünkü çamurun ana maddesinde tevazu, sükun ve metanet vardır. Çeşitli cins ve türleri ile ağaçlar ve bitkiler gibi her türlü bereketin kaynağı odur. Ateşte ise hafiflik, bilinçsizce hareket ve yakıcılık özelliği vardır.
İşte bundan dolayı İblis’in başına gelenler geldi ve o üstün mertebesinden aşağıların aşağısına düştü.
13. Yüce Allah da ona:“Öyleyse hemen in oradan.” yani cennetten; “artık orada kibirlenmek haddin değildir.”Çünkü orası iyi ve temiz olanların yurdudur. Allah’ın yarattıklarının en kötü ve en murdarına yakışmaz.“Hemen çık git, çünkü sen aşağılıklardansın.” Zelil kılınmış, küçültülmüş, hakir düşürülmüş kimselerdensin. Bu ise onun kibrine, kendisini beğenmesine karşılık hakir ve zelil düşürülmekle cezalandırıldığını ortaya koymaktadır.
14-15. Allah’ın düşmanı, hem Allah’a hem Âdem’e hem de onun soyundan gelenlere düşmanlığını ilan ettikten sonra Yüce Allah’tan kendisine öldükten sonra diriliş gününe kadar süre tanınmasını, mühlet verilmesini istedi. Böylelikle Âdemoğullarından gücünün yettiği kimseleri azdırma imkânını elde etmek istedi. Yüce Allah'ın hikmeti, kimin doğru, kimin yalancı, kimin kendisine itaat eden, kimin düşmanına itaat eden olduğunu açıkça ortaya çıkarmayı ve kullarını sınamayı gerekli kıldığından O da İblis’in isteğini kabul ederek:“Haydi (öyle olsun), sen mühlet verilmişlerdensin.” buyurdu.
Plasmammo, o gente, il vostro padre Ǣdem, poi lo modellammo nella migliore forma e nel miglior modo, poi ordinammo agli angeli di prosternarsi a Lui come forma di rispetto. Obbedirono e si prosternarono, tranne Iblīs, che rifiutò di prosternarsi per superbia e ostinazione.
-Ey insanlar!- Biz önce babanız Âdem'i yarattık, sonra ona en güzel surette ve en güzel biçimlendirmeyle şekil verdik. Sonra da ona değer verilmesi için meleklere Âdem'e secde etmelerini emrettik. İblis hariç, onlar da emrimizi yerine getirerek hemen ona secde ettiler. O ise, kibirlenerek ve inat ederek secde etmeyi reddetti.
O ljudi, Mi smo stvorili vašeg oca Adema u najljepšem liku i obliku, a zatim smo melekima naredili da mu se poklone iz počasti, i oni su se pokorili i poklonili se, ali Iblis je odbio jer se uzoholio i inatio.
Allah -Ta'ālā- mencela sikap Iblis dengan firman-Nya, “Apa yang membuatmu enggan melaksanakan perintah-Ku bersujud kepada Adam?” Iblis menjawab firman Tuhannya dengan mengatakan, “Aku enggan bersujud kepadanya karena aku lebih baik darinya. Engkau menciptakan aku dari api dan menciptakannya (Adam) dari tanah, dan api lebih mulia dari tanah."
Commentary
The event relating to Sayyidna 'Adam (علیہ السلام) and the Shaytan has appeared earlier in Section four of Surah Al-Baqarah (Ma` ariful-Qur'an, English Translation, under verse 34). Some aspects of the subject have been covered in comments given there. Answers to some others are being given here.
How Long was the Respite given to Iblis?
It was exactly at the time Iblis was under the wrath of Allah, he made a prayer, a strange prayer indeed. He asked for a lease of life until the day of Resurrection. The words in which Allah Ta` ala answered the prayer, as they appear in this verse, are no more than: إِنَّكَ مِنَ الْمُنظَرِينَ (Respite is given to you). From these words, given the nature of the question and the answer, it can be understood that this respite was given until the Resurrection as asked by him. But, what is not stated in this verse clearly is whether the giving of respite mentioned here is until the Resurrection as asked by Iblis, or is for some other duration. But, in another verse, the words: إِلَىٰ يَوْمِ الْوَقْتِ الْمَعْلُومِ ﴿38﴾ (Till the day of the appointed time - 15:38) appear at this place which, on the surface, seem to suggest that the respite till the day of Qiyamah as asked by Iblis was not given. Instead, given to him was a respite till a particular time which is preserved in Divine knowledge. The outcome is that the prayer of Iblis was answered - though not completely. He was given respite till a particular time and not till the day of Resurrection or Qiyamah.
Reported in Tafsir Ibn Jarir is a narration from Suddiy which supports this view. The exact words of the report are:
فلم ینظرہ الی یوم البعث و لکن انظرہ الی یوم الوقت المعلوم و ھو یوم ینفخ فی الصور النفخۃ الاولی فصعق من فی السموات و من فی الارض فمات،
Allah Ta` ala did not give respite to Iblis till the day of Resurrection, instead, He has given him respite till a day the time of which is appointed and that is the day when the Horn will be blown the first time and whoever there is in the heavens or the earth shall be stunned, and dead.
In summation, we can say that the Shaytan had actually asked for a respite in his prayer till the time when the second Horn will be blown and all the dead will be resurrected. This is what is called: یوم البعث (Yowm al-Ba’ th). If this prayer was answered as asked, it would have meant that Iblis was to be alive as based on his prayer while the facts on the ground would have been different: That would be a time when nothing will be alive except the One Being of the Eternally-Alive and the Self-Sustaining Hayy and Qaiyyum and that would be the time when the great promise of: كُلُّ مَنْ عَلَيْهَا فَانٍ ﴿26﴾ وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ ﴿27﴾ (All that is on it will perish and to remain there shall be the Face of your Lord, full of majesty, bounty and honour - 55:26-27) will stand immensely manifested. On that basis, Iblis was not to live to see that time. Therefore, his one prayer for respite till the Yowm al-Ba’ th was not granted, instead of which, the time of the respite was changed to Yowma yunfakhu fi as-sur, till the day blown is the Horn, and granted at that. The effect would be that death shall be the order of the day for the whole creation. Iblis will have his death as well. When all others are resurrected, he too shall stand resurrected.
These details remove the possible doubt that could arise from the verse: كُلُّ مَنْ عَلَيْهَا فَانٍ ﴿26﴾ (All that is on it will perish -55:26) referred immediately above specially in relation with this prayer. The apparent contra-diction between the two thus stands resolved.
The substance of this investigation is that Yowm al-Ba'th and Yowm al-Waqt al-Ma'lum are two separate days. Iblis had asked for respite till the Yowm al-Ba’ th. This was not granted wholly. Instead of that, a change was made and respite was given till the Yowm al-Waqt al-Ma'lum. Hadrat Maulana Ashraf ` Ali Thanavi (رح) ، in Bayan al-Qur'an, has preferred the view that these two are really two separate days. In fact, from the time of the blowing of the first Horn upto the entry into Paradise or Hell, it will be a long day with different things happening at different times in it. Based on these different happenings, that day could be attributed to every event which takes place therein. For instance, it could be called the day of the blowing of the Horn (صُور) and the day of perishing (فَنَا), as well as, the day of Resurrection (بعث) and the day of .Recompense (جزَا). This helps resolves all doubts and difficulties فَللہِ الحَمد .
Can the Prayer of a Disbeliever be Acceptable?
The question comes from the verse: وَمَا دُعَاءُ الْكَافِرِينَ إِلَّا فِي ضَلَالٍ (And the prayer of disbelievers is but in vain - 13:14), it is usually taken that the prayer made by a disbeliever is not answered. But, from this event concerning Iblis and the statement in the verse, this difficulty becomes obvious. The answer is that, in this mortal world, even the prayer of a disbeliever can be answered - so much so, that even the prayer of the foremost disbeliever, Iblis, was answered. But, in the Hereafter, the prayer of a disbeliever will not be answered. The verse quoted above relates to the Hereafter ('Akhirah). It has nothing to do with this mortal world.
The Event of 'Adam and Iblis: The Rationale of Different Words
This story appears in the Holy Qur'an at several places. The words used in relevant questions and answers differ everywhere, though the event is the same. The reason is that the subject remains the same when the main event is described. That the words remain exactly the same everywhere is not necessary. A narration could be based on meaning too. If the unity of subject and sense exists, variations in words do not deserve consideration.
What made Iblis speak the way he did before Allah?
The place where Iblis dared to speak was in the Most August conceivable Presence of the Master of all Honour where the awe and majesty of the occasion would not allow even angels and prophets and messengers to breathe. How did he do that? ` Ulama say that this was a somber and highly cutting manifestation of the Divine wrath that, because of the rejection of Iblis, his view was so obstructed (hijab) that he became blind to the grandeur and awe of Allah Ta` ala and irreverence came down to settle on him all over. (Abridged from Bayern al-Qur'an)
The Assault of Shaytan is Multi-Dimensional, not simply Four-Sided
In the present verse (17), Iblis is said to have identified four sides from which he planned to mislead the children of 'Adam, that is, the front, the rear and the right and the left. But, the purpose here is not to set up any limits. Instead, the sense is that this will be from all sides and directions. Therefore, the probability of his leading people astray from above and beneath the feet does not contradict it. Similarly, the saying of the Hadith that - Shaytan can enter the human body and move through the arteries and veins of blood and take command of the whole body - is also not contradictory to this.
In the cited verses (13 18), the Shaytan has been commanded to leave the heavens twice. First, when it was said: فَاخْرُجْ إِنَّكَ مِنَ الصَّاغِرِينَ (So, go. You are of the low.) and then, when it was said: فَاخْرُجْ إِنَّكَ مِنَ الصَّاغِرِينَ (Get out of here, condemned ...). Here, the first saying is perhaps a proposal while the other is its implementation. (Abridged from Bayan a1-Qur'an)
Allah Teâlâ İblis'i azarlayarak şöyle buyurdu: “Sana, Âdem’e secde etmeni emrettiğim emrimi yerine getirmene ne engel oldu?” İblis Rabbine cevap olarak dedi ki: “Benim ondan daha üstün olmam, bana engel oldu. Sen, beni ateşten; onu ise çamurdan yarattın. Ateş, çamurdan daha değerlidir.”
Uzvišeni Allah reče Iblisu koreći ga: "Šta te je spriječilo da primijeniš Moju naredbu i da se pokloniš Ademu?", a on je rekao: "Spriječilo me je to što sam ja bolji od njega, mene si stvorio od vatre, a njega si stvorio od ilovače, a vatra je plemenitija i bolja od ilovače."
مَا مَنَعَكَ أَلاَّ تَسْجُدَ
(What prevented you (O Iblis) that you did not prostrate) 7: 12 meaning, what stopped and hindered you from prostrating after I ordered you to do so, according to Ibn Jarir. This meaning is sound, and Allah knows best. Iblis, may Allah curse him, said,
أَنَاْ خَيْرٌ مِّنْهُ
(I am better than him (Adam)), and this excuse is worse than the crime itself! Shaytan said that he did not obey Allah because he who is better cannot prostrate to he who is less. Shaytan, may Allah curse him, meant that he is better than Adam, "So how can You order me to prostrate before him" Shaytan said that he is better than Adam because he was created from fire while, "You created him from clay, and fire is better." The cursed one looked at the origin of creation not at the honor bestowed, that is, Allah creating Adam with His Hand and blowing life into him. Shaytan made a false comparison when confronted by Allah's command,
فَقَعُواْ لَهُ سَـجِدِينَ
("Then you fall down prostrate to him")38:72. Therefore, Shaytan alone contradicted the angels, because he refused to prostrate. He, thus, became `Ablasa' from the mercy, meaning, lost hope in acquiring Allah's mercy. He committed this error, may Allah curse him, due to his false comparison. His claim that the fire is more honored than mud was also false, because mud has the qualities of wisdom, for - bearance, patience and assurance, mud is where plants grow, flourish, increase, and provide good. To the contrary, fire has the qualities of burning, recklessness and hastiness. Therefore, the origin of creation directed Shaytan to failure, while the origin of Adam led him to return to Allah with repentance, humbleness, obedience and submission to His command, admitting his error and seeking Allah's forgiveness and pardon for it. Muslim recorded that `Aishah said that the Messenger of Allah ﷺ said,
«خُلِقَتِ الْمَلَائِكَةُ مِنْ نُورٍ وَخُلِقَ إِبْلِيسُ مِنْ مَارِجٍ مِنْ نَارٍ وَخُلِقَ آدَمُ مِمَّا وُصِفَ لَكُم»
(The angels were created from light, Shaytan from a smokeless flame of fire, while Adam was created from what was described to you).
Iblis was the First to use Qiyas (Analogical Comparison)
Ibn Jarir recorded that Al-Hasan commented on Shaytan's statement,
خَلَقْتَنِى مِن نَّارٍ وَخَلَقْتَهُ مِن طِينٍ
("You created me from fire, and him You created from clay.") "Iblis used Qiyas analogy, and he was the first one to do so." This statement has an authentic chain of narration. Ibn Jarir recorded that Ibn Sirin said, "The first to use Qiyas was Iblis, and would the sun and moon be worshipped if it was not for Qiyas" This statement also has an authentic chain of narration.
Allah dit à `Iblîs en guise de réprimande: Que t’empêche-t-il d’obéir à Mon ordre et de te prosterner à Adam?`Iblîs répondit à son Seigneur: La raison est que je suis meilleur que lui car Tu m’as créé de feu alors que tu l’as créé d’argile, et le feu est plus noble que l’argile.
Nagsabi si Allāh – pagkataas-taas Siya – bilang paninisi kay Satanas: "Alin ang nakapigil sa iyo sa pagsunod sa utos Ko sa iyo na magpatirapa kay Adan?" Nagsabi si Satanas habang sumasagot sa Panginoon niya: "Nakapigil sa akin na ako ay higit na mainam kaysa sa kanya sapagkat nilikha Mo ako mula sa apoy samantalang nilikha Mo siya mula sa putik. Ang apoy ay higit na marangal kaysa sa putik."
Allah Tối Cao đã hỏi quở trách tên Iblis: Điều gì cản trở nhà ngươi không chịu quỳ xuống trước Adam trong khi TA ra lệnh cho ngươi? Iblis bẩm tâu với Thượng Đế rằng: Điều cản trở bề tôi là bởi bề tôi tốt đẹp hơn hắn, Ngài đã tạo bề tôi từ lửa còn hắn chỉ được tạo ra từ đất sét và lửa cao quý hơn đất sét.
Allah asked Satan rebuking him: 'What stopped you from following My command to bow down to Adam?' Satan said: 'What prevented me is that I am better than Adam: You created me from fire and Adam from mud, and fire is greater then mud.'
Al-lah reprendió a Satanás: “¿Qué te impidió obedecer Mi orden de inclinarte ante Adán?” Satanás dijo: “Me lo impidió el hecho de que soy mejor que Adán: me creaste del fuego y a Adán del barro, y el fuego es superior que el barro”.
Disse Allāh l'Altissimo, rimproverando Iblīs: "Qual è il motivo per cui hai disobbedito al Mio ordine di prosternarti ad Ǣdem?" Disse Iblīs, rispondendo al suo Dio: "Me lo ha impedito il fatto che, in verità, sono migliore di lui. Tu mi hai creato dal Fuoco, mentre hai creato lui dall'argilla, ed il Fuoco è più prestigioso dell'argilla".
Allāh gli disse: "Scendi dal Paradiso; non ti è permesso insuperbirti in esso, poiché questa è la dimora dei pii e puri; è inammissibile che tu vi resti. In verità, o Iblīs, sei tra i disprezzati ed umiliati, anche se pensi di essere superiore ad Ǣdem ".
Allah lui dit alors: Descends du Paradis. Tu ne dois pas être orgueilleux dans ce lieu car c’est la demeure des bons et purs serviteurs. Il ne t’est donc pas permis d’y rester. Ô `Iblîs, tu es du nombre de ceux qui sont méprisables et vils même si tu te vois plus noble qu’Adam.
Al-lah le dijo a Satanás: Desciende del Paraíso, porque no es apropiado que seas soberbio aquí, ya que es un lugar para quienes son rectos y de corazón puro. Satanás, estás deshonrado y humillado, aunque te consideres superior a Adán.
Allah berfirman kepada Iblis, “Turunlah kamu dari surga! Karena kamu tidak berhak bersikap sombong di dalamnya. Surga adalah tempat tinggal bagi orang-orang yang baik dan bersih. Sebab itu, kamu tidak boleh tinggal di surga lantaran kamu -wahai Iblis- termasuk golongan orang-orang yang rendah dan hina, meskipun kamu merasa bahwa dirimu lebih mulia dari Adam.”
فَاهْبِطْ مِنْهَا
(Get down from this) "because you defied My command and disobeyed Me. Get out, it is not for you to be arrogant here," in Paradise, according to the scholars of Tafsir. It could also refer to particular status which he held in the utmost highs. Allah said to Iblis,
فَاخْرُجْ إِنَّكَ مِنَ الصَّـغِرِينَ
(Get out, for you are of those humiliated and disgraced.) as just recompense for his ill intentions, by giving him the opposite of what he intended (arrogance). This is when the cursed one remembered and asked for respite until the Day of Judgment,
قَالَ رَبِّ فَأَنظِرْنِى إِلَى يَوْمِ يُبْعَثُونَ - قَالَ فَإِنَّكَ مِنَ الْمُنظَرِينَ
(Then allow me respite till the Day they are raised up. (Allah) said: "Then you are of those respited.") 15: 36-37 Allah gave Shaytan what he asked for out of His wisdom, being His decision and decree, that is never prevented or resisted. Surely, none can avert His decision, and He is swift in reckoning.
Allah told Satan: 'Go down from Paradise, because it is not appropriate for you to be proud in it; as it is a place for those who are good and pure-hearted. You are O Satan disgraced and humiliated, even though you consider yourself to be superior to Adam.
Yüce Allah ona dedi ki: “Öyleyse cennetten çık git. Senin orada büyüklenmeye hakkın yoktur. Çünkü orası tertemiz arınmış kimselerin yurdudur. Artık senin orada bulunman sana caiz değildir. -Ey İblis!- Sen kendini Âdem’den daha değerli görsen bile, doğrusu sen alçak aşağılık birisin.”
Allah phán với hắn: Nhà ngươi hãy cút đi ra khỏi Vườn Trời, nhà ngươi đừng có kiêu căn ngạo mạn ở nơi đó, bởi nơi đó chỉ dành cho những gì tốt đẹp trong sáng, thế nên nhà ngươi không xứng đáng cư ngụ nơi đó. Quả thật ngươi - hỡi Iblis - là kẻ thật khinh bỉ, đáng bị sĩ nhục vậy mà nhà ngươi còn dám nghĩ nhà ngươi cao quý hơn Adam.
Nagsabi si Allāh dito: "Lumapag ka mula sa Paraiso sapagkat hindi ukol sa iyo na magpakamalaki rito dahil ito ay tahanan ng mga kaaya-ayang dalisay kaya hindi ipinahihintulot sa iyo na ikaw ay maging nasa loob nito. Tunay na ikaw, O Satanas, ay kabilang sa mga kahamak-hamak na kaaba-aba, kahit pa ikaw ay nagtuturing sa sarili mo na ikaw ay higit na marangal kaysa kay Adan."
Alllah mu reče: "Silazi iz Dženneta, nije tvoje da se u njemu oholiš jer je Džennet stanište za čiste i dobre. Ti ne možeš biti u njemu jer si ti, o Iblisu, prezren i ponižen iako smatraš da si časniji od Adema."
Satan asked Allah: 'O my Lord, give me relief until the Day of Rising, so that I could tempt and misguide whomever of the children of Adam I am able to tempt.'
Nagsabi si Satanas: "O Panginoon, magpalugit Ka sa akin hanggang sa Araw ng Pagkabuhay upang magpalisya ako ng sinumang makakaya kong ipalisya sa mga tao."
Iblis van xin: Lạy Thượng Đế của bề tôi, xin Ngài tạm tha mạng cho bề tôi được sống đến Ngày Phục Sinh để bề tôi cám dỗ, xúi dục loài người bằng sự cố gắng của bề tôi.
Iblis reče: "Gospodaru moj, daj mi vremena do Dana proživljenja, da bih zaveo koga mogu od ljudi."
Satanás le pidió a Al-lah: “Mi Señor, permíteme vivir hasta el Día de la resurrección, para que pueda tentar y confundir a los hijos de Adán”.
Disse Iblīs: "O Dio mio, concedimi una tregua fino al Giorno della Resurrezione affinché inganni la gente che mi è possibile ingannare".
Iblîs répondit: Ô Seigneur, accorde-moi un délai jusqu’au Jour de la Résurrection afin que je trompe ceux que je peux tromper parmi les gens.
Iblis menjawab, “Wahai Tuhanku! Berilah aku kesempatan hidup sampai hari kebangkitan agar aku bisa menyesatkan manusia yang bisa kusesatkan.”
İblis dedi ki: "Ey Rabbim! Bana yeniden diriliş gününe kadar mühlet ver ki, insanlardan yoldan çıkarmayı başarabildiğimi yoldan çıkarayım.”
Allah lui répondit: Ô `Iblîs, tu es de ceux à qui un délai est accordé et dont la mort surviendra le jour du premier souffle dans la Trompe, lorsque toutes les créatures qui ne seront pas encore mortes mourront et que seul leur Créateur subsistera.
Yüce Allah ona dedi ki: "Ey İblis! Sen, bütün mahlukatın öleceği ilk sura üfleme gününe dek kendisine ölümün yazıldığı mühlet verilen kimselerden birisin. O gün yalnızca bütün canlıların yaratıcısı olan Allah kalacaktır.”
Allah berfirman kepadanya, “Hai Iblis! Sesungguhnya kamu termasuk yang diberi kesempatan hidup yang akan mati pada saat tiupan sangkakala yang pertama tatkala seluruh makhluk mati dan hanya Sang Pencipta saja yang tersisa.”
Al-lah le dijo a Satanás: “Se te concederá respiro hasta que suene la primera trompeta, cuando todos los seres creados morirán y solo el Creador permanecerá”.
Nagsabi rito si Allāh: "Tunay na ikaw, O Satanas, ay kabilang sa mga pinalulugitan na itatakda sa kanila ang kamatayan sa araw ng unang pag-ihip sa tambuli kapag mamamatay ang mga nilikha sa kabuuan nila at matitira ang Tagapaglikha nila lamang."
Allah phán với hắn: Quả thật nhà ngươi - hỡi Iblis - TA sẽ tạm tha mạng cho các ngươi cho đến ngày mà tiếng còi chác chúa đầu tiên được thổi, lúc đó tất cả vạn vật điều chết ngoại trừ Đấng Chúa Tể đã tạo hóa.
Allah mu reče: "O Iblisu, dato ti je vrijeme do prvog puhanja u rog kada će svi umrijeti i živ ostati samo Stvoritelj."
Allah told Satan: 'You are O Satan given respite till the first blast of the trumpet when all created beings die, and the Creator alone remains.'.
Allāh gli disse: "In verità, o Iblīs, sei tra coloro che ho deciso moriranno nel Giorno del primo soffio, quando si soffierà nel Corno e morirà tutta la gente e rimarrà solamente il loro Creatore"
Iblis nói: Vì nguyên nhân lầm lạc của bề tôi đã phạm vì không quỳ lạy Adam được Ngài tạm tha thứ bề tôi quyết sẽ lôi kéo con cháu Adam lệch khỏi con đường chính đạo của Ngài, quyết dụ dỗ họ rơi vào lầm lạc giống như bề tôi đã lầm lạc không quỳ lạy tổ tiên của họ là Adam.
"Iblis menjawab, 'Karena Engkau telah menghukum saya ter-sesat, saya benar-benar akan (menghalang-halangi) mereka dari jalanMu yang lurus. Kemudian saya akan mendatangi mereka dari muka dan dari belakang mereka, dari kanan dan dari kiri mereka. Dan Engkau tidak akan mendapati kebanyakan mereka bersyukur (taat)'." (Al-A'raf: 16-17).
(16) Yakni iblis berkata manakala dia telah putus harapan dan putus asa dari rahmat Allah, ﴾ فَبِمَآ أَغۡوَيۡتَنِي لَأَقۡعُدَنَّ لَهُمۡ ﴿ "Karena Engkau telah menghukum saya tersesat, saya benar-benar akan (menghalang-ha-langi)" mereka, yakni manusia ﴾ صِرَٰطَكَ ٱلۡمُسۡتَقِيمَ ﴿ "dari jalanMu yang lurus." Yakni aku akan menguntit jalan dan aku benar-benar akan berusaha dengan segenap kemampuanku untuk mencegah orang-orang dari-nya agar tidak melewati jalan itu.
(17) ﴾ ثُمَّ لَأٓتِيَنَّهُم مِّنۢ بَيۡنِ أَيۡدِيهِمۡ وَمِنۡ خَلۡفِهِمۡ وَعَنۡ أَيۡمَٰنِهِمۡ وَعَن شَمَآئِلِهِمۡۖ ﴿ "Kemudian saya akan mendatangi mereka dari muka dan dari belakang mereka, dari kanan dan dari kiri mereka." Yakni dari segala arah dan jurusan dan dari segala jalan yang padanya dia mampu mewujudkan maksudnya pada mereka. Manakala iblis yang buruk ini mengetahui bahwa mereka adalah lemah, kelalaian telah menguasai banyak dari mereka, dan dia sendiri telah bertekad bulat untuk mengeluarkan segala upaya-nya untuk menyesatkan mereka, maka dia mengira –dan memang perkiraannya benar– dia berkata, ﴾ وَلَا تَجِدُ أَكۡثَرَهُمۡ شَٰكِرِينَ ﴿ "Dan Engkau tidak akan mendapati kebanyakan mereka bersyukur (taat)." Karena bersyukur termasuk meniti jalan yang lurus. Sementara dia ingin menghalang-halangi manusia darinya dan dari bersyukur. Allah تعالى berfirman,
﴾ إِنَّمَا يَدۡعُواْ حِزۡبَهُۥ لِيَكُونُواْ مِنۡ أَصۡحَٰبِ ٱلسَّعِيرِ 6 ﴿
"Karena sesungguhnya setan-setan itu hanya mengajak golongannya supaya mereka menjadi penghuni neraka yang menyala-nyala." (Fathir: 6).
Allah memperingatkan kita dari apa yang iblis katakan dan dia tekadkan untuk melakukannya, agar kita berhati-hati darinya, bersiap-siap menghadapi musuh kita, menjaga diri darinya. Dengan kita berilmu (mengetahui) jalan-jalan dari mana dia datang, dan celah-celah di mana dia menyusup darinya, maka dengan itu Allah telah memberi nikmat kepada kita dengan kenikmatan yang paling sempurna.
Disse Iblīs: "Ho disobbedito al Tuo ordine di prosternarmi ad Ǣdem perché mi hai sviato: Svierò dalla Tua Retta Via i Figli di Ǣdem e li indurrò a deviare e li condurrò alla perdizione, così come io sono stato sviato dal prosternarmi al loro padre Ǣdem,
İblis de şöyle dedi: " Âdem'e secde etme emrini yerine getirmediğim için beni saptırmana karşılık, âdemoğlu için senin dosdoğru yolunun üzerine oturup, babaları Âdem'e secde etmekten saptığım gibi onları da o yoldan saptıracağım ve çevireceğim.”
Iblîs dit: Pour m’avoir égaré lorsque je me suis abstenu d’obéir à l’ordre que tu m’as donné de me prosterner à Adam, j’obstruerai Ton droit chemin pour que les enfants d’Adam ne l’empruntent pas. Je les en détournerai et les en égarerai tout comme je me suis égaré en ne me prosternant pas devant leur père Adam.
Iblis berkata, “Karena Engkau telah menyesatkanku sehingga aku tidak melaksanakan perintah-Mu bersujud kepada Adam, maka aku benar-benar akan menghalang-halangi manusia dari jalan-Mu yang lurus. Aku akan memalingkan dan menyesatkan mereka dari jalan-Mu sebagaimana aku yang tersesat (berpaling) dari sujud kepada bapak mereka, Adam.
إِلَى يَوْمِ يُبْعَثُونَ
(till the Day they are raised up (resurrected)) and Iblis was sure that he got what he wanted, he went on in defiance and rebellion. He said,
فَبِمَآ أَغْوَيْتَنِى لأَقْعُدَنَّ لَهُمْ صِرَطَكَ الْمُسْتَقِيمَ
("Because You have `Aghwaytani', surely, I will sit in wait against them (human beings) on Your straight path.") meaning, as You have sent me astray. Ibn `Abbas said that `Aghwaytani' means, "Misguided me." Others said, "As You caused my ruin, I will sit in wait for Your servants whom You will create from the offspring of the one you expelled me for." He went on,
صِرَطَكَ الْمُسْتَقِيمَ
(Your straight path), the path of truth and the way of safety. I (Iblis) will misguide them from this path so that they do not worship You Alone, because You sent me astray. Mujahid said that the `straight path', refers to the truth. Imam Ahmad recorded that Saburah bin Abi Al-Fakih said that he heard the Messenger of Allah ﷺ saying,
«إِنَّ الشَّيْطَانَ قَعَدَ لِابْنِ آدَمَ بِطُرُقِهِ، فَقَعَدَ لَهُ بِطَرِيقِ الْإِسْلَامِ، فَقَالَ: أَتُسْلِمُ وَتَذَرُ دِينَكَ وَدِينَ آبَائِكَ؟ قَالَ: فَعَصَاهُ وَأَسْلَم»
قال:
«قَعَدَ لَهُ بِطَرِيقِ الْهِجْرَةِ فَقَالَ: أَتُهَاجِرُ وَتَدَعُ أَرْضَكَ وَسَمَاءَكَ؟ وَإِنَّمَا مَثَلُ الْمُهَاجِرِ كَالْفَرَسِ فِي الطِّوَلِ، فَعَصَاهُ وَهَاجَرَ، ثُمَّ قَعَدَ لَهُ بِطَرِيقِ الْجِهَادِ وَهُوَ جِهَادُ النَّفْسِ وَالْمَالِ، فَقَالَ: تُقَاتِلُ فَتُقْتَلُ فَتُنْكَحُ الْمَرْأَةُ وَيُقْسَمُ الْمَالُ، قاَلَ: فَعَصَاهُ وَجَاهَد»
وقال رسول اللهصلى الله عليه وسلّم:
«فَمَنْ فَعَلَ ذَلِكَ مِنْهُمْ فَمَاتَ، كَانَ حَقًّا عَلَى اللهِ أَنْ يُدْخِلَهُ الْجَنَّةَ، وَإِنْ قُتِلَ كَانَ حَقًّا عَلَى اللهِ أَنْ يُدْخِلَهُ الْجَنَّةَ، وَإِنْ غَرِقَ كَانَ حَقًّا عَلَى اللهِ أَنْ يُدْخِلَهُ الْجَنَّةَ أَوْ وَقَصَتْهُ دَابَّةٌ كَانَ حَقًّا عَلَى اللهِ أَنْ يُدْخِلَهُ الْجَنَّة»
(Shaytan sat in wait for the Son of Adam in all his paths. He sat in the path of Islam, saying, `Would you embrace Islam and abandon your religion and the religion of your forefathers' However, the Son of Adam disobeyed Shaytan and embraced Islam. So Shaytan sat in the path of Hijrah (migration in the cause of Allah), saying, `Would you migrate and leave your land and sky' But the parable of the Muhajir is that of a horse in his stamina So, he disobeyed Shaytan and migrated. So Shaytan sat in the path of Jihad, against one's self and with his wealth, saying, `If you fight, you will be killed, your wife will be married and your wealth divided.' So he disobeyed him and performed Jihad. Therefore, whoever among them (Children of Adam) does this and dies, it will be a promise from Allah that He admits him into Paradise. If he is killed, it will be a promise from Allah that He admits him into Paradise. If he drowns, it will be a promise from Allah that He admits him into Paradise. If the animal breaks his neck, it will be a promise from Allah that He admits him into Paradise.) `Ali bin Abi Talhah reported that Ibn `Abbas commented on:
ثُمَّ لآتِيَنَّهُم مِّن بَيْنِ أَيْدِيهِمْ
(Then I will come to them from before them) Raising doubts in them concerning their Hereafter,
وَمِنْ خَلْفِهِمْ
(and (from) behind them), making them more eager for this life,
وَعَنْ أَيْمَـنِهِمْ
(from their right), causing them confusion in the religion,
وَعَن شَمَآئِلِهِمْ
(and from their left) luring them to commit sins." This is meant to cover all paths of good and evil. Shaytan discourages the people from the path of good and lures them to the path of evil. Al-Hakam bin Abban said that `Ikrimah narrated from Ibn `Abbas concerning the Ayah,
ثُمَّ لآتِيَنَّهُم مِّن بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَـنِهِمْ وَعَن شَمَآئِلِهِمْ
(Then I will come to them from before them and behind them, from their right and from their left,) "He did not say that he will come from above them, because the mercy descends from above." `Ali bin Abi Talhah reported that Ibn `Abbas said,
وَلاَ تَجِدُ أَكْثَرَهُمْ شَـكِرِينَ
(and You will not find most of them to be thankful.) "means, those who single Him out in worship." When Shaytan said this, it was a guess and an assumption on his part. Yet, the truth turned out to be the same, for Allah said,
وَلَقَدْ صَدَّقَ عَلَيْهِمْ إِبْلِيسُ ظَنَّهُ فَاتَّبَعُوهُ إِلاَّ فَرِيقاً مِّنَ الْمُؤْمِنِينَ - وَمَا كَانَ لَهُ عَلَيْهِمْ مِّن سُلْطَـنٍ إِلاَّ لِنَعْلَمَ مَن يُؤْمِنُ بِالاٌّخِرَةِ مِمَّنْ هُوَ مِنْهَا فِى شَكٍّ وَرَبُّكَ عَلَى كُلِّ شَىْءٍ حَفُيظٌ
(And indeed Iblis (Shaytan) did prove true his thought about them, and they followed him, all except a group of true believers. And he had no authority over them, except that We might test him who believes in the Hereafter, from him who is in doubt about it. And your Lord is Watchful over everything.) 34:20-21. tThis is why there is a Hadith that encourages seeking refuge with Allah from the lures of Shaytan from all directions. Imam Ahmad narrated that `Abdullah bin `Umar said, "The Messenger of Allah ﷺ used to often recite this supplication in the morning and when the night falls,
«اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَافِيَةَ فِي الدُّنْيَا وَالْآخِرَةِ، اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ فِي دِينِي وَدُنْيَايَ وَأَهْلِي وَمَالِي، اللَّهُمَّ اسْتُرْ عَوْرَاتِي وَآمِنْ رَوْعَاتِي، اللَّهُمَّ احْفَظْنِي مِنْ بَيْنِ يَدَيَّ وَمِنْ خَلْفِي وَعَنْ يَمِينِي وَعَنْ شِمَالِي وَمِنْ فَوْقِي وَأَعُوذُ بِعَظَمتِكَ أَنْ أُغْتَالَ مِنْ تَحْتِي»
(O Allah! I ask You for well-being in this life and the Hereafter. O Allah! I ask You for pardon and well-being in my religion, life, family and wealth. O Allah! Cover my errors and reassure me in times of difficulty. O Allah! Protect me from before me, from behind me, from my right, from my left and from above me. I seek refuge with Your greatness from being killed from below me.)" Waki` commented (about being killed from below), "This refers to earthquakes." Abu Dawud, An-Nasa'i, Ibn Majah, Ibn Hibban and Al-Hakim collected this Hadith, and Al-Hakim said, "Its chain is Sahih. "
Satanás dijo: “Debido a que Tú me excluiste de Tu misericordia por no obedecer Tu orden de inclinarme ante Adán, acecharé a los hijos de Adán que siguen Tu camino recto, para apartarlos y extraviarlos de él, así como yo fui apartado por no inclinarme ante Adán”.
Iblis reče: "Zbog toga što si me u zabludu odveo sve dok nisam odbio pokornost Tebi odbijajući da se poklonim Ademu, ja ću potomke Ademove sigurno vrebati na pravom putu kako bih ih odveo s tog puta u zabludu, kao što sam ja zalutao, odbijajući da se poklonim njihovom ocu Ademu."
Nagsabi si Satanas: "Dahilan sa pagligaw Mo sa akin hanggang sa umiwan ako sa pagsunod sa utos Mo na magpatirapa kay Adan, talagang mag-aabang nga ako sa mga anak ni Adan sa landasin Mong tuwid upang maglihis sa kanila at magligaw sa kanila gaya ng pagkaligaw ko mismo dahil sa pagtanggi sa pagpapatirapa sa ama nilang si Adan."
16- Dedi ki:“Beni azgınlığa ittiğin için ben de andolsun senin doğru yolunda otur(up onlara engel ol)acağım.” 17- Sonra andolsun önlerinden, arkalarından, sağlarından ve sollarından onlara sokulacağım. Böylece onların çoğunu şükredenlerden bulamayacaksın.
16. İblis de Allah’ın rahmetinden ümidini kesince şöyle dedi:“Beni azgınlığa ittiğin için, ben de andolsun senin doğru yolunda oturup onlara” yani insanlara “engel olacağım.” Ben o yoldan ayrılmayacak ve bütün gücümle insanları senin doğru yolundan alıkoymak için çalışacak, o yolu izlememeleri için gayret göstereceğim.
17. “Sonra andolsun önlerinden, arkalarından, sağlarından ve sollarından onlara sokulacağım.” Yani bütün yönlerden, dört bir yandan, imkân bulacağım her bir taraftan onlara yaklaşacağım. Onlar hakkında gözettiğim maksadımı -kısmen de olsa- gerçekleştireceğim. İblis, Âdemoğullarının zayıf kimseler olduklarını, bazen onların pek çoğunun gafletin etkisi altında kalacağını bildiğinden ve onları azdırmak için bütün gücünü ortaya koymakta kararlı olduğundan haklı bir zanda bulunarak:“Böylece çoğunu şükredenlerden bulamayacaksın” dedi. Çünkü Allah’a şükretmek, O’nun dosdoğru yolunu izlemenin bir parçasıdır. O da onları o yoldan alıkoymak ve şükretmemelerini istemektedir. Nitekim Yüce Allah şöyle buyurmaktadır:“O, kendi taraftarlarını ancak alevli ateşin arkadaşları olsunlar diye çağırır.”(Fatır, 35/6) Yüce Allah da şeytanın söylediklerine ve yapmaya azmettiği işe dikkatimizi çekmektedir ki biz bu konuda tedbirimizi alalım, düşmanımıza karşı hazırlığımızı yapalım, karşımıza çıkacağı yolları ve içerisinden gireceği delikleri bilmek sureti ile kendimizi ona karşı koruyalım. Yüce Allah’ın üzerimizdeki bu nimeti, pek yüce ve pek büyüktür.
Satan said: 'Because You have made me fall into error through not following Your command to bow down to Adam, I will surely sit in wait for the children of Adam upon Your straight path, to turn them away and mislead them from it, just as I was misled through not bowing down to Adam.'
'I will surely come to them from every direction, causing them to neglect the Afterlife, and desire the life of this world, giving them doubts, and making their low desires seem beautiful to them. And You will not find O my Lord most of them thankful to You, because of the denial and ingratitude I will lead them to.
17. “Sin duda alguna iré a ellos desde todas las direcciones, haciendo que descuiden el Más Allá y que deseen la vida de este mundo, sembrando dudas en ellos y embelleciendo sus bajos deseos. Y encontrarás que la mayoría de ellos no son agradecidos a Ti, ya que los guiaré al rechazo y a la ingratitud”.
Pagkatapos talagang pupunta nga ako sa kanila sa lahat ng mga dako na may dalang pagpapawalang-bahala sa Kabilang-buhay, pagpapaibig sa Mundo, pagpupukol ng mga maling-akala, at pagpapaganda ng mga masamang nasa. Hindi Ka makatatagpo, O Panginoon, sa higit na marami sa kanila bilang mga tagapagpasalamat sa Iyo dahil sa idinidikta ko sa kanila na kawalang-pananampalataya."
"Zatim ću im doći sa svih straha, odvraćat ću ih od vezanosti za Ahiret i nastojati da ih vežem za dunjaluk, ubacivaću im sumnje i uljepšavati strasti. Vidjećeš, Gospodaru moj, da većina njih neće biti zahvalna, zbog nevjerstva kojem ih podučavam."
Ensuite, je les attaquerai de tous côtés, faisant en sorte qu’ils méprisent l’au-delà, qu’ils désirent ce bas monde, qu’ils soient embrouillés par des ambigüités et que les plaisirs leur soient embellis. Ô Seigneur, Tu verras que la plupart d’entre eux ne Te seront pas reconnaissants et tomberons, à cause de mes insufflations, dans la mécréance.
Sau đó, bề tôi quyết lôi kéo họ ở mọi hướng để họ rời xa cuộc sống Đời Sau bằng sự ham muốn phù phiếm của trần gian, sẽ nung nấu ham muốn của họ khiến họ trở nên mù quáng, và Ngài - thưa Thượng Đế - sẽ thấy rất ít người trong số họ biết tạ ơn bởi họ chìm ngập trong sự vô đức tin.
“Sonra ahireti terk ettirip, dünyaya karşı rağbet vererek, şüpheler atarak ve arzularını güzel göstererek onlara her yönden yanaşacağım. -Ey Rabbim!- Onlara dikte ettiğim küfürden ötürü, onların çoğunu sana şükredenlerden bulamayacaksın.”
dopodiché li tenterò da ogni parte e li indurrò a rifiutarsi di credere nell'Aldilà, e li spronerò all'amore per la vita e li indurrò al sospetto e abbellirò i loro vizi, e non troverai, o mio Dio, la maggior parte di loro riconoscente, a causa della miscredenza che inculcherò loro.
Kemudian aku benar-benar akan mendatangi mereka dari segala arah untuk menggoda mereka supaya enggan terhadap urusan akhirat dan bersemangat terhadap urusan dunia, untuk melontarkan keragu-raguan di dalam hati mereka dan membuat hawa nafsu mereka tampak baik di mata mereka. Lalu Engkau -wahai Tuhan kami- akan mendapati sebagian besar dari mereka tidak bersyukur kepada-Mu karena aku telah mengarahkan kekafiran kepada mereka.”
Allah berfirman kepada Iblis, “Keluarlah -wahai Iblis- dari surga dalam keadaan tercela dan dijauhkan dari rahmat Allah dan Aku benar-benar akan memenuhi neraka Jahanam pada hari Kiamat dengan dirimu dan semua orang yang mengikuti dan mematuhimu serta membangkang terhadap perintah Tuhannya.”
Nagsabi si Allāh rito: "Lumabas ka, O Satanas, mula sa Paraiso nang pinupulaan na itinataboy mula sa awa Ko. Talagang magpupuno nga Ako ng Impiyerno sa Araw ng Pagbangon mula sa iyo at mula sa bawat sinumang sumunod sa iyo, tumalima sa Iyo, at sumuway sa utos ng Panginoon nito.
Allah lui dit: Ô `Iblîs, sors du Paradis proscrit et chassé de la miséricorde d’Allah. Le Jour de la Résurrection, J’emplirai assurément l’Enfer en t’y jetant toi et ceux qui t’ont suivi, t’ont obéi et ont désobéi à l’ordre de leur Seigneur.
Al-lah dijo: “Vete del Paraíso, Satanás, humillado y apartado de Mi misericordia. Llenaré el Infierno contigo y con todos aquellos que te sigan y te obedezcan y vayan contra Mis mandamientos.
Allah mu reče: "Iblisu, izlazi iz Dženneta prezren i otjeran od Allahove milosti! Na Sudnjem danu ću Džehennem ispuniti tobom i tvojim sljedbenicima, onima koji se pokore tebi, a ne Meni."
اخْرُجْ مِنْهَا مَذْءُومًا مَّدْحُورًا
(Get out from this (Paradise), Madh'uman Madhura) "despised." `Ali bin Abi Talhah reported that Ibn `Abbas commented on,
اخْرُجْ مِنْهَا مَذْءُومًا مَّدْحُورًا
(Get out from this (Paradise), Madh'uman Madhura) 7:18 "Belittled and despised", while As-Suddi commented, "Hateful and expelled." Qatadah commented, "Cursed and despised", while Mujahid said, "Expelled and banished." Ar-Rabi` bin Anas said that `Madh'um' means banished, while, `Madhura' means belittled. Allah said,
لَّمَن تَبِعَكَ مِنْهُمْ لأَمْلأَنَّ جَهَنَّمَ مِنكُمْ أَجْمَعِينَ
(Whoever of them (mankind) will follow you, then surely, I will fill Hell with you all.) This is similar to
قَالَ اذْهَبْ فَمَن تَبِعَكَ مِنْهُمْ فَإِنَّ جَهَنَّمَ جَزَآؤُكُمْ جَزَاءً مَّوفُورًا - وَاسْتَفْزِزْ مَنِ اسْتَطَعْتَ مِنْهُمْ بِصَوْتِكَ وَأَجْلِبْ عَلَيْهِم بِخَيْلِكَ وَرَجِلِكَ وَشَارِكْهُمْ فِى الاٌّمْوَلِ وَالاٌّوْلَـدِ وَعِدْهُمْ وَمَا يَعِدُهُمُ الشَّيْطَـنُ إِلاَّ غُرُورًا - إِنَّ عِبَادِى لَيْسَ لَكَ عَلَيْهِمْ سُلْطَـنٌ وَكَفَى بِرَبِّكَ وَكِيلاً
((Allah) said: "Go, and whosoever of them follows you, surely, Hell will be the recompense of you (all) an ample recompense. And gradually delude those whom you can among them with your voice, make assaults on them with your cavalry and your infantry, share with them wealth and children, and make promises to them." But Shaytan promises them nothing but deceit. "Verily, My servants -- you have no authority over them. And All-Sufficient is your Lord as a Guardian.") 17:63-65
Allah bảo hắn: Hãy cút đi - hỡi Iblis - khỏi Vườn Trời, đồ đáng khinh, ngươi bị đuổi lòng thương xót của Allah. Trong Ngày Tận Thế, TA quyết sẽ nhét đầy Hỏa Ngục gồm ngươi và tất cả những ai theo ngươi cũng như nghe lời ngươi và làm trái mệnh lệnh TA.
Yüce Allah ona şöyle dedi: “Ey İblis! Kınanmış ve Allah’ın rahmetinden kovulmuş biri olarak cennetten çık. Kıyamet günü cehennemi mutlaka sen ve sana uyan, sana itaat eden ve de Rabbinin emrine karşı gelen herkesle dolduracağım."
Sometimes God chooses a messenger to convey His word to the people, but his status as a guide is not readily acceptable to them. For this would imply that they were inferior to the messenger as they had failed to arrive at the truth. On such occasions Satan stirs up feelings of jealousy and pride. Puffed up with the feeling: ‘I am better,’ a man is not prepared to acknowledge the superiority of his brother. In the eyes of God, this amounts to treading the path of Satan. In such instances, one who treads the path of jealousy and pride makes himself deserving of the fate of hell, while one who remains humble proves that he deserves to find an abode in the gardens of Paradise. Whatever a man receives comes from God. So, the admission of someone else’s superiority is in fact an admission of the propriety of God’s endowments. Thus, denying the superiority of a well-endowed person is like the denial of God’s own decree. Similarly, when one man yields to another on the basis of some truth, he is not bowing down before just some man but before God; he does so in response to God’s command and not because of the other’s personal superiority.
Allah said: 'Go down from Paradise O Satan, humiliated and removed from My mercy. I will certainly fill Hell with you and all those who follow and obey you and go against My command.
Allāh gli disse: "Esci, o Iblīs, dal Paradiso, umiliato ed espulso dalla Misericordia di Allāh. Riempirò l'Inferno, nel Giorno del Giudizio, con te e chi ti avrà seguito ed obbedito, ed avrà disobbedito all'ordine del suo Dio"
"Allah berfirman, 'Keluarlah kamu dari surga itu sebagai yang terhina lagi terusir. Sesungguhnya barangsiapa di antara mereka mengikuti kamu, benar-benar Aku akan mengisi neraka Jahanam dengan kamu semuanya'." (Al-A'raf: 18).
(18) Yakni Allah تعالى berfirman kepada iblis ketika dia menga-takan apa yang dikatakannya, ﴾ ٱخۡرُجۡ مِنۡهَا ﴿ "Keluarlah kamu dari surga itu", dalam keadaan hina-dina, bukan mulia, akan tetapi ﴾ مَذۡءُومٗا مَّدۡحُورٗاۖ ﴿ "sebagai yang terhina lagi terusir." Dalam keadaan dijauhkan dari Allah, dari RahmatNya, dan dari segala kebaikan. ﴾ لَأَمۡلَأَنَّ جَهَنَّمَ ﴿ "Be-nar-benar Aku akan mengisi Neraka Jahanam", denganmu dan dengan orang-orang yang mengikutimu ﴾ أَجۡمَعِينَ ﴿ "semuanya." Ini adalah sum-pah dari Allah bahwa neraka adalah tempat para ahli maksiat. Dia pasti memenuhinya dengan iblis dan para pengikutnya dari go-longan jin dan manusia.
Kemudian Allah memperingatkan Adam terhadap kejahatan dan fitnah iblis. Maka Dia berfirman,
18- Buyurdu ki:“Kınanmış ve kovulmuş olarak çık oradan! Yemin ederim ki onlardan kim sana uyarsa cehennemi sizin hepinizle dolduracağım.”
18. Yani İblis söyleyeceklerini söyledikten sonra Yüce Allah da:“kınanmış ve kovulmuş olarak” yani Allah’tan, Allah’ın rahmetinden, her türlü hayırdan uzaklaştırılmış ve yerilmiş olarak, mükerrem bir şekilde değil de hakir ve küçük düşürülmüş olarak “çık oradan. Yemin ederim ki onlardan kim sana uyarsa cehennemi sizin hepinizle” senle ve onlardan sana uyanlarla “dolduracağım, buyurdu.” Bu, Allah’ın, ateşin isyankârlara ait bir yurt olduğuna dair bir yemindir. Burasını İblis ve ona uyan cinlerle insanlardan doldurması da kaçınılmazdır.
Daha sonra Yüce Allah, Âdem’i İblis’in kötülük ve fitnelerine karşı sakındırarak şöyle buyurmaktadır:
Disse Allāh ad Ǣdem: "O Ǣdem, prendete dimora, tu e tua moglie Eva, nel Paradiso, e nutritevi di tutte le cose buone che desiderate presenti in esso, e non nutritevi di questa pianta (una pianta che Allāh indicò loro), poiché, in verità, se voi vi nutriste di questa pianta, dopo avervi ordinato di non farlo, sareste dei trasgressori dei limiti di Allāh"
Then Allah told Adam: 'O Adam go and dwell you and your wife Eve in the Paradise, and eat from the good things in it, but do not approach and eat from that tree, for if you both eat from that tree after My prohibiting it you would be of those who transgress My limits.'
Allah, Âdem’e şöyle dedi: "Ey Âdem! Sen ve eşin Havva cennete yerleşin. İçinde bulunan tertemiz yemeklerden dilediklerinizi yiyin, fakat sakın bu ağaçtan (Allah’ın onlar için belirlediği bir ağaçtır) yemeyin. Eğer size yasaklamış olmamın sonrasında bu ağaçtan yerseniz, Allah’ın sınırlarını aşan kimselerden olursunuz.
Commentary
The story of Sayyidna 'Adam (علیہ السلام) and Iblis mentioned in the present verses has appeared in the fourth section of Surah Al-Baqarah.
Detailed comments have been given in the Tafsir of that Surah. If needed, please see Ma‘ariful-Quran, English Translation, Volume I, Pages 170-187.
Shaytan's Deceit with Adam and Hawwa' and Their eating from the Forbidden Tree
Allah states that He allowed Adam and his wife to dwell in Paradise and to eat from all of its fruits, except one tree. We have already discussed this in Surat Al-Baqarah. Thus, Shaytan envied them and plotted deceitfully, whispering and suggesting treachery. He wished to rid them of the various favors and nice clothes that they were enjoying.
وَقَالَ
(He (Shaytan) said) uttering lies and falsehood,
مَا نَهَـكُمَا رَبُّكُمَا عَنْ هَـذِهِ الشَّجَرَةِ إِلاَ أَن تَكُونَا مَلَكَيْنِ
("Your Lord did not forbid you this tree save you should become angels...") meaning, so that you do not become angels or dwell here for eternity. Surely, if you eat from this tree, you will attain both, he said. In another Ayah,
قَالَ يـَادَمُ هَلْ أَدُلُّكَ عَلَى شَجَرَةِ الْخُلْدِ وَمُلْكٍ لاَّ يَبْلَى
(Shaytan whispered to him, saying: "O Adam! Shall I lead you to the Tree of Eternity and to a kingdom that will never waste away") 20:120. Here, the wording is similar, so it means, `so that you do not become angels' as in;
يُبَيِّنُ اللَّهُ لَكُمْ أَن تَضِلُّواْ
((Thus) does Allah make clear to you (His Law) lest you go astray. ) 4:176 meaning, so that you do not go astray, and,
وَأَلْقَى فِى الاٌّرْضِ رَوَاسِىَ أَن تَمِيدَ بِكُمْ
(And He has affixed into the earth mountains standing firm, lest it should shake with you;) 16:15 that is, so that the earth does not shake with you.
وَقَاسَمَهُمَآ
(And he Qasamahuma), swore to them both by Allah, saying,
إِنِّي لَكُمَا لَمِنَ النَّـصِحِينَ
("Verily, I am one of the sincere well-wishers for you both.") for I was here before you and thus have better knowledge of this place. It is a fact that the believer in Allah might sometimes become the victim of deceit. Qatadah commented on this Ayah, "Shaytan swore by Allah, saying, `I was created before you, and I have better knowledge than you. Therefore, follow me and I will direct you."'
Allah dit à Adam: Ô Adam, habite toi et ton épouse Eve le Paradis et mangez à votre guise des bonnes nourritures qui s’y trouvent, sauf des fruits de cet arbre (un arbre qu’Allah leur désigna) car si vous en mangez après que Je vous l’aie défendu, vous serez certes du nombre de ceux qui franchissent les limites d’Allah.
Allah phán bảo Adam: Hỡi Adam, Ngươi và vợ của Ngươi là Hawwa' hãy định cư nơi Thiên Đàng, hai Ngươi tha hồ ăn uống thỏa thích những loại trái cây tốt đẹp mà hai Ngươi muốn nhưng không được ăn loại quả của cái cây này (Allah chỉ tận mắt hai Người Họ cây đó), nếu hai Ngươi dám ăn trái của nó kể từ khi TA cấm là xem như hai Ngươi kháng lệnh vượt quá giới hạn của Allah.
Entonces Al-lah le dijo a Adán: “Adán, mora tú y tu esposa Eva en el Paraíso, y coman de las cosas buenas que hay en él, pero no se acerquen ni coman de ese árbol, porque si lo hacen después de Mi prohibición serán como los que traspasan Mis límites”.
Nagsabi si Allāh kay Adan: "O Adan, manahan ka at ang maybahay mong si Eva sa Paraiso, saka kumain kayong dalawa mula rito ng mga kaaya-aya na ninais ninyong dalawa, ngunit huwag kayong kumain mula sa punong-kahoy na ito (isang punong-kahoy na itinakda ni Allāh sa kanilang dalawa) sapagkat tunay na kayong dalawa, kung kumain kayong dalawa mula roon matapos ng pagsaway Ko sa inyong dalawa, ay magiging kabilang sa mga lumalampas sa mga hangganan Ko."
19- “Ey Adem, sen ve eşin cennette yerleşin ve ikiniz de dilediğiniz yerden yiyin. Yalnız bu ağaca yaklaşmayın, yoksa zalimlerden olursunuz.”
20- Derken şeytan kendilerine gizli bırakılmış avret yerlerini kendilerine göstermek için onlara vesvese verdi ve:“Rabbiniz size bu ağacı ancak iki melek yahut ebedi kimseler olmayasınız diye yasakladı” dedi.
21- Ve her ikisine:“Şüphesiz ben, size öğüt verenlerdenim” diye de yemin etti.
22- Nihâyet ikisini de aldatarak mertebelerini düşürdü. Ağaçtan tattıklarında avret yerleri kendilerine göründü ve üzerlerine cennet yapraklarından koyarak (avretlerini örtmeye) başladılar. Rab’leri de onlara:“Ben, size o ağacı yasak etmedim mi ve size şeytan gerçekten sizin apaçık bir düşmanınızdır, demedim mi?” diye seslendi.
23- Dediler ki:“Rabbimiz! Biz kendimize zulmettik. Eğer bizi bağışlamaz ve bize merhamet etmezsen şüphe yok ki zarara uğrayanlardan oluruz.”
19. Yani Yüce Allah Adem’e ve onunla huzur bulsun diye ona ihsan etmiş olduğu zevcesi Havva’ya cennetten istedikleri gibi yiyebileceklerini ve diledikleri şekilde faydalanabileceklerini söyledi. Ancak onlara belli bir ağacı istisna ettiğini belirterek ondan yemelerini yasakladı. Bu ağacın ne ağacı olduğunu en iyi bilen Allah’tır. Onun ne ağacı olduğunu bilmemizde bizim için faydalı olacak bir taraf da yoktur. İşte Allah onlara bu ağaçtan yemelerini haram kılmıştır. Buna delil ise Yüce Allah’ın:“yoksa zalimlerden olursunuz” buyruğudur.
Her ikisi de Yüce Allah’ın bu emrine uymaya devam ettiler. Bu, düşmanları İblis, hile ve tuzakları ile kendilerine sokuluncaya kadar devam etti.
20. İblis, onlara vesvese verdi ve bu vesvesesi ile onları aldattı, gerçeği onlara başka türlü gösterdi ve onlara gerçeği tahrif ederek:“Rabbiniz size bu ağacı ancak iki melek” yani siz melek türünden olmayasınız “yahut ebedi kimselerden olmayasınız diye yasakladı, dedi” Bir başka âyette de bu husus şöyle ifade edilmektedir: “Ey Adem, sana ebedilik ağacını ve sonu gelmez bir mülkü göstereyim mi?”(Tâhâ, 20/120)
21. İblis bu sözleri ile birlikte bir de Allah adına onlara şöyle yemin etti:“Şüphesiz ben size öğüt verenlerdenim.” Yani ben size nasihat verenlerdenim; o yüzden size bunları söylüyorum, dedi. İkisi de bu sözlere aldandılar, böyle bir durumda arzuları akıllarına galip geldi.
22. “Nihâyet ikisini de aldatarak mertebelerini düşürdü.”Onları günahlardan ve masiyetlerden uzak oldukları o üstün mertebelerinden günah ve masiyetin pislikleri ile kirlenme seviyesine indirdi ve her ikisi de o yasak ağaçtan yeme cüretini gösterdi.“Ağacı tattıklarında avret yerleri kendilerine göründü.”Önceleri örtülü iken her ikisinin de avretleri ortaya çıktı. İşte böyle bir durumda batının takvadan sıyrılması, zahir elbise üzeridne de etkili oldu. Böylece elbiseleri de üzerlerinden sıyrıldı ve avretleri göründü. Avretleri görününce her ikisi de utandılar. Bu sefer cennet ağaçlarının yapraklarını alıp örtünmek için avret yerlerinin üstüne koymaya başladılar.“Rableri de onlara” bu halde iken onları azarlayarak: “Ben size o ağacı yasak etmedim mi ve size şeytan gerçekten sizin apaçık düşmanınızdır demedim mi, diye seslendi.” Niçin yasak kılınan bir şeyi işlediniz ve düşmanınıza itaat ettiniz?
23. İşte o vakit Yüce Allah onlara hem tevbe etmeyi hem de tevbelerinin kabul edilmesi nimetini lütfetti. Onlar da günahlarını itiraf ettiler ve Yüce Allah’tan bağışlanma dileyerek şöyle dediler:“Rabbimiz! Biz kendimize zulmettik…” Yani biz, hakkında bizi uyarmuş olduğun günahı işledik, bu günahı işlemekle de kendimize zarar verdik, hüsrana uğramaya sebep olan bir iş işledik. Eğer bu günahın izini silmek ve cezasını affetmek sureti ile “bizi bağışlamaz”, tevbemizi kabul ederek ve buna benzer başka günahlardan yana esenlik vererek “bize merhamet” buyurmayacak olursan hiç şüphesiz biz “zarara uğrayanlardan oluruz.” Yüce Allah da onların bu günahlarını bağışladı: “Adem, Rabbine karşı geldi ve şaşırdı. Sonra Rabbi onu seçti, tevbesini kabul etti ve onu doğruya iletti.”(Taha, 20/121-122)
Bununla birlikte İblis azgınlığını devam ettirmekte ve isyanından vazgeçmemektedir. Bu yüzden her kim günah işlediği takdirde günahını itiraf etmek, mağfiret dilemek, pişmanlık duymak, günahından vazgeçmek suretiyle Adem’e benzeyecek olursa Rabbi onu seçer ve onu doğruya iletir. Her kim de günah işleyip masiyetlerini daha da artırmak sureti ile İblis’e benzeyecek olursa hiç şüphesiz o kimse de bu tutumu ile ancak Allah’tan uzaklaşmasını artırmış olacaktır.
Allah reče Ademu: "O Ademe, ti i tvoja supruga Hava stanujte u Džennetu, i jedite lijepa jela koja želite, a nemojte jesti sa ovog drveta (s kojim ih je Allah upoznao) jer ako to učinite nakon Moje zabrane - bit ćete od onih koji prelaze Allahove granice."
Allah berfirman kepada Adam, “Wahai Adam! Tinggallah kamu bersama istrimu, Hawa di surga. Makanlah dari buah-buahan yang baik yang kamu sukai, tetapi jangan memakan (buah) dari pohon ini (yaitu pohon yang ditentukan oleh Allah kepada keduanya) karena jika kalian berdua memakannya setelah adanya larangan dari-Ku, kalian akan termasuk golongan orang-orang yang melanggar ketentuan Allah.”
"(Dan Allah berfirman), 'Hai Adam bertempat tinggallah kamu dan istrimu di surga serta makanlah olehmu berdua (buah-buahan) di mana saja yang kamu sukai, dan janganlah kamu berdua mendekati pohon ini, lalu menjadilah kamu berdua ter-masuk orang-orang yang zhalim.' Maka setan membisikkan pikiran jahat kepada keduanya untuk menampakkan kepada keduanya apa yang tertutup dari mereka yaitu auratnya, dan setan berkata, 'Rabb kamu tidak melarangmu dari mendekati pohon ini, melainkan supaya kamu berdua tidak menjadi malai-kat atau tidak menjadi orang yang kekal (dalam surga).' Dan dia (setan) bersumpah kepada keduanya, 'Sesungguhnya saya adalah termasuk orang yang memberi nasihat kepada kamu ber-dua.' Maka setan membujuk keduanya (untuk memakan buah itu) dengan tipu daya. Tatkala keduanya telah merasai buah po-hon itu, nampaklah bagi keduanya aurat-auratnya, dan mulailah keduanya menutupinya dengan daun-daun surga. Kemudian Rabb mereka menyeru mereka, 'Bukankah Aku telah melarang kamu berdua dari pohon itu dan Aku katakan kepadamu, 'Se-sungguhnya setan itu adalah musuh yang nyata bagi kamu ber-dua.' Keduanya berkata, 'Ya Rabb kami, kami telah menganiaya diri kami sendiri. Dan jika Engkau tidak mengampuni kami dan memberi rahmat kepada kami, niscaya pastilah kami termasuk orang-orang yang merugi'." (Al-A'raf: 19-23).
(19) Yakni, Allah memerintahkan Adam dan istrinya, Haw-wa` yang Allah berikan kepada Adam sebagai nikmat agar dia merasa tenteram karenanya. Allah memerintahkan mereka berdua untuk makan dari surga apa saja yang mereka inginkan, dan me-nikmati di dalamnya apa saja yang mereka sukai. Hanya saja Dia menentukan sebuah pohon dan melarang mereka untuk memakan-nya. Allah lebih mengetahui pohon apa itu. Pohon apa tepatnya tidaklah penting bagi kita untuk mengetahuinya. Pohon ini diha-ramkan atas mereka berdua dengan dalil FirmanNya, ﴾ فَتَكُونَا مِنَ ٱلظَّٰلِمِينَ ﴿ "Lalu menjadilah kamu berdua termasuk orang-orang yang zhalim."
(20) Keduanya senantiasa menaati perintah Allah sampai iblis datang kepada mereka dengan makarnya. Dia menggoda me-reka berdua dengan godaan yang menipu dan memperdaya kedua-nya. Dia berkata, ﴾ مَا نَهَىٰكُمَا رَبُّكُمَا عَنۡ هَٰذِهِ ٱلشَّجَرَةِ إِلَّآ أَن تَكُونَا مَلَكَيۡنِ ﴿ "Rabb kamu tidak melarangmu dari mendekati pohon ini, melainkan supaya kamu berdua tidak menjadi malaikat", yakni dari jenis malaikat. ﴾ أَوۡ تَكُونَا مِنَ ٱلۡخَٰلِدِينَ ﴿ "Atau tidak menjadi orang yang kekal (dalam surga)." Seperti disebutkan di ayat yang lain,
﴾ هَلۡ أَدُلُّكَ عَلَىٰ شَجَرَةِ ٱلۡخُلۡدِ وَمُلۡكٖ لَّا يَبۡلَىٰ 120 ﴿
"Maukah saya tunjukkan kepada kamu pohon khuldi (keabadian) dan kerajaan yang tidak akan binasa?" (Thaha: 120).
(21) Tetapi bersama ucapannya (yang menyesatkan) itu dia bersumpah dengan Nama Allah di depan keduanya, ﴾ إِنِّي لَكُمَا لَمِنَ ٱلنَّٰصِحِينَ ﴿ "Sesungguhnya saya adalah termasuk orang yang memberi nasihat kepada kamu berdua." Yakni termasuk dalam golongan para pemberi nasi-hat di mana aku telah berkata kepada kalian berdua apa yang aku katakan ini.
(22) Keduanya tertipu dengan godaan iblis, nafsu dalam kondisi itu mengalahkan akal. ﴾ فَدَلَّىٰهُمَا ﴿ "Maka setan membujuk kedua-nya (untuk memakan buah itu)." Yakni setan menurunkan keduanya dari derajat yang tinggi, yaitu bersihnya mereka dari dosa-dosa dan kemaksiatan kepada pengotoran diri dengan kotoran-kotorannya, maka keduanya pun makan buah pohon itu. ﴾ فَلَمَّا ذَاقَا ٱلشَّجَرَةَ بَدَتۡ لَهُمَا سَوۡءَٰتُهُمَا ﴿ "Tatkala keduanya telah merasai buah pohon itu, nampaklah bagi kedua-nya aurat-auratnya." Yakni tampaklah aurat mereka setelah sebelum-nya tertutup. Dalam kondisi ini ketelanjangan batin dari takwa mempengaruhi pakaian lahir, sehingga ia pun terlepas, maka ter-bukalah aurat keduanya. Tatkala aurat keduanya terlihat, keduanya malu dan mulai menutupinya dengan daun-daun surga. ﴾ وَنَادَىٰهُمَا رَبُّهُمَآ ﴿ "Kemudian Rabb mereka menyeru mereka." Mencela dan menyalahkan mereka -sementara mereka dalam kondisi seperti itu-. ﴾ أَلَمۡ أَنۡهَكُمَا عَن تِلۡكُمَا ٱلشَّجَرَةِ وَأَقُل لَّكُمَآ إِنَّ ٱلشَّيۡطَٰنَ لَكُمَا عَدُوّٞ مُّبِينٞ ﴿ "Bukankah Aku telah melarang kamu berdua dari pohon itu dan Aku katakan kepadamu, 'Sesungguhnya setan itu ada-lah musuh yang nyata bagi kamu berdua." Mengapa kamu berdua me-lakukan yang dilarang dan menaati musuhmu?
(23) Pada saat itu Allah memberi keduanya nikmat untuk bertaubat dan sekaligus menerimanya, keduanya mengakui dosa yang mereka lakukan kemudian memohon ampunan kepada Allah, keduanya berkata ﴾ رَبَّنَا ظَلَمۡنَآ أَنفُسَنَا وَإِن لَّمۡ تَغۡفِرۡ لَنَا وَتَرۡحَمۡنَا لَنَكُونَنَّ مِنَ ٱلۡخَٰسِرِينَ ﴿ "Ya Rabb kami, kami telah menganiaya diri kami sendiri. Dan jika Engkau tidak me-ngampuni kami dan memberi rahmat kepada kami, niscaya pastilah kami termasuk orang-orang yang merugi." Yakni kami melakukan dosa yang telah Engkau peringatkan kepada kami. Kami telah merugikan diri kami sendiri dengan melakukan dosa. Kami telah melakukan penye-bab kerugian, jika Engkau tidak mengampuni kami dengan meng-hapus akibat dosa dan hukumannya, menyayangi kami dengan menerima taubat, dan memaafkan kami dari dosa-dosa seperti ini. Maka Allah pun mengampuni keduanya. Adam telah bersalah ke-pada Rabbnya maka dia tersesat. Kemudian Rabbnya memilihnya dan menerima taubatnya dan memberinya petunjuk. Adapun iblis, maka ia tidak mau berhenti dari kesewenang-wenangannya dan tidak mau meninggalkan kemaksiatannya. Barangsiapa yang meniru Adam dengan mengakui dosa dan memohon ampunan, menyesal dan meninggalkan dosa jika dia melakukannya, maka Rabbnya akan memilihnya dan memberinya petunjuk. Barangsiapa yang meniru iblis jika dia melakukan dosa di mana dia semakin menam-bah kemaksiatan, maka dia hanya menjauhkan dirinya dari Allah.
Iblis im se obrati skrivenim govorom kako bi uzrokovao da im se otkrije ono što se mora pokriti (avreti), pa im reče: "Allah vam je zabranio da jedete s ovog drveta samo zato što ne voli da budete meleki ili vječno u Džennetu."
Satanás les dijo: “Al-lah les ha prohibido comer de ese árbol solo porque Él no quiere que se conviertan en ángeles o que vivan eternamente en el Paraíso”.
Kemudian Iblis menggoda mereka berdua untuk memperlihatkan kepada mereka aurat mereka yang tertutup. Iblis berkata, “Sesungguhnya Allah melarang kalian memakan (buah) dari pohon itu karena Dia tidak ingin kalian menjadi malaikat dan tidak ingin kalian kekal di dalam surga.”
Iblīs sussurrò loro delle parole, in modo che scoprissero le intimità che fino ad allora furono loro nascoste, e disse loro: "Allāh vi ha impedito di nutrirvi di questa pianta solo perché non voleva che diventaste due angeli, o perché non voleva che diventaste immortali nel Paradiso"
İblis, onların örtünmüş mahrem yerlerini açığa çıkarmak için onlara gizlice fısıldayarak dedi ki: "Allah, sizin bir melek olmanızı ve cennette ebediyen kalmanızı istemediği için size bu ağaçtan yemenizi yasakladı."
Iblîs leur insuffla alors des paroles secrètes qui leur firent prendre conscience de leur nudité et leur dit: Allah ne vous défend de manger de cet arbre que pour vous empêcher de devenir des anges ou de rejoindre le rang de ceux qui resteront éternellement au Paradis.
Rồi Iblis đến thì thầm to nhỏ với hai vợ chồng để lột trần cơ thể của Hai Người Họ, Iblis nói, sở dĩ Allah cấm hai anh chị ăn trái của cây này là vì Ngài không muốn anh chị trở thành hai Thiên Thần, Ngài không muốn hai anh chị sống mãi trong Thiên Đàng.
Satan told them: 'Allah has only forbidden you from eating from that tree because He does not want you to become angels or to live eternally in Paradise.'
Ngunit nagparating si Satanas sa kanilang dalawa ng isang nakakubling pananalita upang maglantad para sa kanilang dalawa ng tinakpan sa kanilang dalawa mula sa kahubaran nilang dalawa. Nagsabi siya: "Sumaway lamang sa inyong dalawa ang Panginoon ninyong dalawa laban sa pagkain mula sa punong-kahoy na ito dala ng pagkasuklam na kayong dalawa ay maging mga anghel o kayong dalawa ay maging kabilang sa mga nananatiling-buhay sa Paraiso."
Và hắn đã thề bởi Allah với hai vợ chồng: Tôi khẳng định với hai người - hỡi Adam và Hawwa' - là người thật lòng khuyên bảo cho anh chị được tốt hơn.
Sumumpa siya sa kanilang dalawa kay Allāh: "Tunay na ako para sa inyong dalawa, O Adan at Eva, ay kabilang sa mga tagapayo kaugnay sa tinukoy ko sa inyong dalawa."
Satan swore to the two of them saying: 'By Allah I am to you both, O Adam and Eve, a sincere advisor in what I direct you to.'
E giurò loro su Allāh: "O Ǣdem ed Ħawā (Eva), in verità io sono per voi un buon consigliere riguardo ciò che vi ho consigliato"
I zakle im se, Ademu i Havi, Allahom i reče: "Ja vam, doista, iskreni savjet upućujem ovim što vam govorim."
Satanás les juró a ambos: “Por Al-lah, yo soy para ustedes un consejero sincero en lo que les digo”.
Ve onlara: "Ey Âdem ve Havva! Muhakkak ben size gösterdiğim bu hususta sadece nasihat ediyorum." diyerek Allah adına yemin etti.
Puis il leur jura par Allah en disant: Ô Adam et Eve, je vous recommande cela car je suis pour vous un bon conseiller.
Paradise with all its vast expanses was open to Adam and his spouse. There were innumerable types of good things in it. And they had all the freedom to use them in whatever manner they liked. In the midst of countless permitted things, they were prohibited the use of only one thing. Satan used this prohibition as a vantage point from which to attack them. He incited them to wrongdoing by saying that the thing from which they were kept away was the most important thing in Paradise, the whole secret of holiness and eternity was hidden therein. Adam and his spouse were influenced by Satan’s continuous urging and finally ate the fruit of the forbidden tree. But, when they did this, the result was entirely the opposite of what they had expected. This disobedience of theirs removed the cloak of safety from their bodies. They became absolutely helpless in a world where they had had every convenience and total safety. This indicates the special weapon used by Satan to deceive man into distancing himself from God’s grace and succour. His strategy was to belittle in the eyes of man the extensive world of legitimate gifts from God and to inflate the importance of the few prohibited things, by presenting them in an attractive light, all the while reassuring man of the immense advantages concealed within them. In performing this task, Satan treats everybody according to his tastes and circumstances. He will misguide some by making them hate health-giving food and teaching them that, if they want to have wonderful health, they should take to drinking wines; a man may feel that he should consolidate his own position in order to defeat his opponent, but Satan will poison his mind by suggesting that the most effective method of defeating his opponent is to start destructive activities against him; for another there will be ample opportunities to adopt the policy of self-improvement, but Satan will teach him that indulging in protests and demands is the shortest way to achieve success; yet another might have countless religious tasks before him which he may perform without there being any clash with the Government of the day, but Satan will create the misunderstanding that only if un-Islamic rulers are unseated can Islam’s perfect system prevail there and then throughout the whole country; and so on.
Iblis bersumpah demi Allah untuk meyakinkan mereka berdua. Dia mengatakan, “Sesungguhnya aku benar-benar tulus dalam memberikan nasihat kepada kalian berdua, wahai Adam dan Hawa.”
وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ
(And they began to cover themselves with the leaves of Paradise.) "Using fig leaves." This statement has an authentic chain of narration leading to Ibn `Abbas. Mujahid said that they began to cover themselves with the leaves of Paradise, "Making them as a dress (or garment)." Commenting on Allah's statement,
يَنزِعُ عَنْهُمَا لِبَاسَهُمَا
(Stripping them of their raiment) 7:27 Wahb bin Munabbih said, "The private parts of Adam and Hawwa' had a light covering them which prevented them from seeing the private parts of each other. When they ate from the tree, their private parts appeared to them." Ibn Jarir reported this statement with an authentic chain of narration. Abdur-Razzaq reported from Qatadah, "Adam said, `O Lord! What if I repented and sought forgiveness' Allah said, `Then, I will admit you into Paradise.' As for Shaytan, he did not ask for forgiveness, but for respite. Each one of them was given what he asked for." Ad-Dahhak bin Muzahim commented,
رَبَّنَا ظَلَمْنَآ أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَـسِرِينَ
("Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your mercy, we shall certainly be of the losers.") "These are the words that Adam received from his Lord."
Sa malignité et sa tromperie les firent choir du rang qui était le leur. Lorsqu’ils mangèrent de l’arbre qui leur était défendu, leur nudité leur apparut et se mirent alors à la cacher derrière des feuilles du Paradis. Leur Seigneur les appela en disant: Ne vous ai-Je pas défendu de manger des fruits de cet arbre et ne vous ai-Je pas averti que Satan était votre ennemi déclaré?
Böylece bir kandırmaca ve aldatmayla onları içinde bulundukları makamdan aşağı indirdi. Onlar, yasaklanan bu ağacın meyvesinden yiyince mahrem yerleri açılarak göründü. Onlar da mahrem yerlerini örtmek için üzerlerine cennetin yapraklarından örtmeye başladılar. Rableri o ikisine seslenerek dedi ki: "Ben, ikinize bu ağaçtan yemenizi yasaklamamış mıydım? İkinizi uyararak şeytanın, sizler için apaçık bir düşman olduğunu söylememiş miydim?"
Li fece scendere dal rango di cui godevano tramite il suo inganno e le sue trame; quando si nutrirono dalla pianta che venne loro proibita, si resero conto che le loro intimità erano scoperte e iniziarono a indossare le foglie del Paradiso per coprire le loro intimità. Il loro Dio li chiamò, dicendo: "Non vi ho forse impedito di nutrirvi da questa pianta, e non vi ho avvertito del fatto che Satana è vostro chiaro nemico?!"
Thế là hắn đã thành công đẩy hai vợ chồng vào mưu kế của hắn, khiến hai vợ chồng ăn đi trái cấm đó, lặp tức cơ thể họ bị lột trần nên cả hai đã cố lấy lá cây trong Thiên Đàng che chắn lại. Lúc đó Thượng Đế gọi hai vợ chồng: Há không phải TA đã cấm các ngươi ăn trái từ cây này hay sao, và TA đã cảnh cáo hai Ngươi rằng Shaytan là kẻ thù công khai của hai ngươi đó sao?
So Satan brought them down from their high position through trickery and deception. When they ate from the tree which they had been forbidden to eat from, their private parts became exposed and visible to them. So they started to fix leaves from Paradise onto themselves in order to cover up. Their Lord called to them: 'Did I not forbid you both from eating from this tree, and did I not warn you that Satan is your clear enemy?'
Kaya nagpabagsak Siya sa kanilang dalawa mula sa kalagayang dati silang dalawa naroon dahil sa panlilinlang mula sa kanya at kahibangan. Kaya noong nakakain silang dalawa mula sa punong-kahoy na sinaway silang dalawa laban sa pagkain mula roon, lumitaw sa kanilang dalawa ang kahubaran nilang dalawa na nakalantad kaya nagsimula silang dalawa na magdikit sa kanilang dalawa ng mga dahon ng Paraiso upang tumakip sa kahubaran nilang dalawa. Nanawagan sa kanilang dalawa ang Panginoon nilang dalawa: "Hindi ba Ako sumaway sa inyong dalawa laban sa pagkain mula sa punong-kahoy na ito at nagsabi sa inyong dalawa habang nagbibigay-babala sa inyong dalawa: Tunay na ang demonyo ay isang kaaway para sa inyong dalawa, na malinaw ang pangangaway?"
De esta manera, Satanás los hizo bajar de su posición mediante engaños y mentiras. Cuando comieron del árbol del que se les había prohibido comer, sus partes privadas se volvieron expuestas y visibles ante ellos, y por pudor comenzaron a utilizar hojas del Paraíso para cubrirse. Su Señor los llamó: “¿No les prohibí a ambos que comieran de este árbol y no les advertí que Satanás es su enemigo?”
Lalu Iblis berhasil menjatuhkan mereka berdua dari kedudukan mereka semula melalui tipu daya dan rekayasa. Lalu tatkala keduanya memakan (buah) dari pohon yang terlarang itu aurat mereka berdua terbuka dan terlihat jelas oleh keduanya. Lalu keduanya berusaha menutupi aurat mereka masing-masing dengan dedaunan surga. Kemudian Allah menyeru kepada keduanya, “Bukankah Aku sudah melarang kalian berdua memakan (buah) dari pohon itu? Dan bukankah Aku sudah mengingatkan kalian berdua dengan mengatakan bahwa setan adalah musuh yang nyata bagi kalian berdua?”
I tako Iblis prevarom uzrokova da izgube stepen na kojem su bili, i kad pojedoše sa tog zabranjenog drveta otkriše im se avreti, te uzeše džennetsko lišće da pokriju avrete. Njihov Gospodar ih dozva rekavši: "Zar vam nisam zabranio da jedete sa ovog drveta? I zar vas nisam upozorio da vam je šejtan jasni jeprijatelj?"
Adam dan Hawa berkata, “Wahai Tuhan kami! Kami telah menganiaya diri kami sendiri dengan melakukan apa yang Engkau larang, yakni memakan (buah) dari pohon itu. Jika Engkau tidak mengampuni dosa kami dan melimpahkan kasih sayang-Mu kepada kami, niscaya kami benar-benar termasuk golongan orang-orang yang merugi karena kami telah menyia-nyiakan nasib kami di dunia dan di akhirat.”
Adem i Hava rekoše: "Gospodaru naš, mi smo prema sebi nepravedni bili, učinivši ono što si nam zabranio - jedenje sa tog drveta - i ako nam Ti ne oprostiš i ne smiluješ nam se, sigurno ćemo propasti i na dunjaluku i na Ahiretu."
Adán y Eva dijeron: “¡Señor nuestro! Hemos pecado contra nosotros mismos al hacer lo que Tú nos prohibiste y, sin duda, si no nos perdonas y tienes piedad de nosotros, estaremos entre los perdedores en la vida terrenal y en el Más Allá”.
Âdem ve Havva dedi ki: "Ey Rabbimiz! Meyvesini yememizi yasakladığın ağaçtan yiyerek kendimize zulmettik. Eğer sen bizim günahlarımızı bağışlamaz ve rahmetinle merhamet etmezsen, bizler dünyada ve ahiretteki nasibimizi kaybederek hüsrana uğramışlardan oluruz.”
Adam et Eve dirent: Ô Seigneur, nous avons été injustes envers nous-mêmes en mangeant des fruits de l’arbre que Tu nous as défendu. Si Tu ne pardonnes pas nos péchés et ne nous fais pas miséricorde, nous serons du nombre des perdants puisque Tu nous ne nous accorderas aucune part du bas monde et de l’au-delà.
Dissero Ǣdem ed Ħawā (Eva): "O Dio nostro, abbiamo fatto torto a noi stessi commettendo ciò che ci hai vietato, nutrendoci da questa pianta, e se non perdoni i nostri peccati e non ci avvolgi con la Tua Misericordia saremo tra i perdenti, coloro che hanno perduto la loro fortuna in questa vita e nell'Aldilà"
Adam and Eve said: 'O our Lord! We have wronged ourselves by doing what You forbade us from, and surely If You do not forgive us and have mercy on us we will be amongst the losers, losing our share of the worldly life and Hereafter.'
Nagsabi sina Adan at Eva: "O Panginoon namin, lumabag kami sa katarungan sa mga sarili namin dahil sa paggawa ng sinaway mo sa amin laban sa pagkain mula sa punong-kahoy. Kung hindi Ka magpapatawad sa amin sa mga pagkakasala namin at maaawa sa amin, talagang kami nga ay magiging kabilang sa mga lugi dahil sa pagsasayang namin sa bahagi namin sa Mundo at Kabilang-buhay."
Adam và Hawwa' thưa: Lạy Thượng Đế của bầy tôi, bầy tôi tự làm hại chính bản thân mình vì lỡ phạm phải điều mà Ngài đã hạ lệnh cấm bầy tôi là không được phép ăn trái của cây mà Ngài cấm. Quả thật, nếu Ngài không tha thứ cho bầy tôi về tội lỗi của bầy tôi đã gây ra và không thương xót bầy tôi bằng lòng khoan dung của Ngài thì chắc chắn bầy tôi sẽ thất bại đánh mất hết thành quả ở trần gian và ở Đời Sau.
Allah phán với cả ba, vợ chồng Adam và Iblis: Cả ba ngươi hãy cút đi ra khỏi Thiên Đàng mà xuống mặt đất, ba ngươi sẽ là kẻ thù của nhau, mặt đất sẽ là nơi sinh sống của ba ngươi cho đến hết tuổi thọ và hưởng thụ đến một thời gian nhất định.
Nagsabi si Allāh kina Adan, Eva, at Satanas: "Lumapag kayo mula sa Paraiso patungo sa lupa. Ang iba sa inyo ay magiging kaaway para sa iba. Ukol sa inyo sa lupa ay isang lugar ng pagtigil hanggang sa isang panahong nalalaman at isang pagtatamasa sa nariyan hanggang sa isang takdang taning."
Allāh disse ad Ǣdem, Ħawā (Eva) e Iblīs: "Scendete dal Paradiso verso la Terra; sarete nemici l'uno dell'altro e dimorerete nella terra e godrete di ciò che vi è in essa fino a un termine prestabilito."
Allah told Adam, Eve and Satan: 'Go down from Paradise to the earth, where some of you will be enemies of others, and where you would have a place to settle with enjoyment of what is in the earth until an appointed time.'
Al-lah le dijo a Adán, a Eva y a Satanás: “Desciendan del Paraíso a la Tierra, donde algunos de ustedes serán enemigos unos de otros, y donde tendrán un lugar para establecerse y disfrutar de lo que hay en la Tierra por un tiempo determinado”.
24- Buyurdu ki:“Kiminiz kiminize düşman olarak inin. Yeryüzünde sizin için bir zamana kadar (kalacağınız) bir karar yeri ve geçim vardır.”
25- “Orada yaşayacak, orada ölecek ve yine oradan (diriltilip) çıkarılacaksınız.” buyurdu.
26- Ey Ademoğulları! Size hem avret yerlerinizi örtecek bir elbise hem de süsleneceğiniz bir elbise indirdik. Takvâ elbisesine gelince işte o daha hayırlıdır. Bu, Allah’ın delillerindendir, belki düşünüp öğüt alırlar.
[24. “Kiminiz kiminize düşman olarak inin.” Yani Âdem ve zürriyeti ile İblis ve zürriyeti düşmandırlar. Bilindiği gibi düşman bir kimse düşmanına zarar vermek, ona kötülük yapmak için her türlü yolu dener, her fırsatta onu hayırdan mahrum bırakmaya çalışır. İşte bu çerçevede Âdem’in oğulları şeytana karşı uyarılmaktadırlar. Daha sonra Yüce Allah indirilmenin nihai yerinin yeryüzü olduğunu bildirerek “yeryüzünde sizin için bir zamana kadar” yani ecellerinizin biteceği vakte kadar “bir karar yeri” mesken ve yerleşecek yer “ve geçim vardır.” Ecellerinizin bitiminden sonra ise o dünyadan kendisi için yaratılmış olduğunuz ve sizin için yaratılmış bulunan (ahiret) yurduna intikal edeceksiniz. Bu ayette şu ifade edilmektedir: Yeryüzündeki hayat süreli ve geçici. Yeryüzü gerçek mesken değildir, sadece bir geçiş yeridir. Orada bu ebedi yurt için azık hazırlanır; yoksa orası ebedi kalacak şekilde imar edilmez.][10]
25. Yani Yüce Allah, Adem’i, onun eşini ve onların soyundan gelecekleri yeryüzüne indirdikten sonra onlara yeryüzünde kalacaklarını, orada onlara bir hayat takdir etmiş olduğunu, bunun arkasından ölümün geleceğini, yeryüzünün imtihan ve sınamalarla dolu olduğunu, yeryüzünde kaldıkları süre zarfında kendilerine peygamberlerini göndereceğini, üzerlerine kitaplarını indireceğini, sonunda ölüm gelince de orada defnedileceklerini haber vermiştir. Nihâyet kabirdeki süreleri de dolduktan sonra Allah onları ölümlerinden sonra diriltecek ve oradan ebedi kalınacak ve gerçek yurt olan ahiret yurduna gitmek üzere o yerden çıkartacaktır.
26. Daha sonra Yüce Allah zaruri elbise ile güzellik amacıyla giyilen elbise edinme imkânını onlara kolaylaştırmış olma lütfunu hatırlatmaktadır. Yiyecek, içecek, binek, nikah vb. nimetler de bu kabildendir. Yüce Allah bunların da hem zaruri olanlarını hem de onları tamamlayıcı ve lüks nitelikte olanlarını da ihsan etmiştir. Ayrıca Yüce Allah bunların asıl maksat olmadıklarını, aksine onları kendisine ibadete ve itaate yardımcı olsun diye indirmiş olduğunu beyan etmektedir. İşte bundan dolayı:“Takva elbisesine gelince işte o daha hayırlıdır”buyurmaktadır. Yani takva elbisesi maddi elbiseden daha hayırlıdır. Çünkü takva elbisesinin varlığı kulun varlığı ile birlikte devam eder gider. Eskimez ve çürümez. Ayrıca o, kalbin ve ruhun güzelliğidir.
Maddi elbise ise en fazla belli bir süre maddi avreti örter ya da kişi için bir güzellik sebebi olur. Bunun ötesinde bir faydası yoktur. Aynı şekilde böyle bir elbisenin olmadığını farz edecek olsak maddi avreti açıkta kalır ki kişinin zaruret halinde onu açmasının bir zararı yoktur. Ancak takva elbisesi olmayacak olursa o takdirde kişinin batınî avreti de açığa çıkar ki bunun sonucunda o, rezil ve rüsvay olur.“Bu, Allah’ın delillerindendir, belki öğüt alırlar” Yani zikri geçen bu elbiseler, sizin faydanıza ve zararınıza olacak şeyleri düşünerek ve zahir elbiseyi batına kıyas ederek ders alacağınız hususlar arasındadır.
Allah berfirman kepada Adam, Hawa, dan Iblis, “Turunlah kalian dari surga menuju bumi dan kalian akan menjadi musuh satu sama lain. Kalian akan memiliki tempat tinggal di bumi sampai batas waktu tertentu dan kalian dapat menikmati apa yang ada di sana sampai batas waktu tertentu.”
Allah reče Ademu, Havi i Iblisu: "Silazite iz Dženneta na Zemlju, bićete neprijatelji jedni drugima. Na zemlji ćete imati boravište do roka određenog i koristit ćete se onime što je na njoj dok ne nastupi taj rok."
Allah, Âdem, Havva ve İblis'e şöyle dedi: "Cennetten yeryüzüne inin bakalım. Sizler birbirinizin düşmanı olacaksınız. Artık yeryüzü belli bir vakte kadar sizin için bir yerleşme yeridir. Belirli bir vakte kadar orada bulunan nimetlerden faydalanın.”
"Allah berfirman, 'Turunlah kamu sekalian, sebagian kamu menjadi musuh bagi sebagian yang lain. Dan kamu mempunyai tempat kediaman dan kesenangan (tempat mencari kehidupan) di muka bumi sampai waktu yang telah ditentukan.' Allah berfirman, 'Di bumi itu kamu hidup dan di bumi itu kamu mati, dan dari bumi itu (pula) kamu akan dibangkitkan.' Hai anak Adam, sesungguh-nya Kami telah menurunkan kepadamu pakaian untuk menutupi auratmu dan pakaian indah untuk perhiasan. Dan pakaian takwa itulah yang paling baik. Yang demikian itu adalah sebagian dari tanda-tanda kekuasaan Allah, mudah-mudahan mereka selalu ingat." (Al-A'raf: 24-26).
(24-25) Yakni, manakala Allah menurunkan Adam dan is-trinya dan keturunan mereka ke bumi, Dia memberitakan kepada keduanya tentang keadaan kehidupan mereka di sana, bahwa Dia menjadikan padanya kehidupan yang akan disusul dengan kema-tian, yang akan diiringi dengan ujian dan cobaan, dan mereka se-nantiasa di dalamnya. Dia mengutus rasul-rasul kepada mereka, menurunkan kitab-kitab kepada mereka, sampai kematian datang dan mereka dikubur di dalamnya. Kemudian jika telah sempurna, maka Allah akan membangkitkan mereka dan mengeluarkan mere-ka darinya ke alam yang merupakan alam yang sebenarnya yaitu alam Akhirat.
(26) Kemudian Allah memberi nikmat kepada mereka de-ngan apa yang Dia sediakan untuk mereka berupa pakaian pokok dan pakaian lain yang tujuannya adalah keindahan. Begitu pula kebutuhan lainnya, seperti makanan, minuman, kendaraan, perni-kahan, dan perkara-perkara lain yang disediakan oleh Allah bagi manusia; baik yang bersifat pokok maupun yang bersifat peleng-kap. Kemudian Dia menjelaskan kepada mereka bahwa semua itu bukanlah tujuan itu sendiri, akan tetapi Allah menyediakannya se-bagai pendukung dan penopang untuk beribadah dan melakukan ketaatan kepadaNya. Oleh karena itu Dia berfirman, ﴾ وَلِبَاسُ ٱلتَّقۡوَىٰ ذَٰلِكَ خَيۡرٞۚ ﴿ "Dan pakaian takwa itulah yang paling baik," daripada pakaian badan, karena pakaian takwa akan selalu bersama hamba, tidak usang dan tidak rusak. Ia adalah keindahan hati dan rohani. Ada-pun pakaian yang nampak, maka ia hanyalah menutupi aurat yang nampak pada suatu waktu atau ia menjadi keindahan bagi pema-kainya. Di balik itu tidak ada lagi kegunaan. Seandainya pakaian ini tidak ada, maka aurat lahirnya terlihat di mana tidak mengapa membukanya dalam keadaan darurat. Adapun seandainya pakaian takwa tidak ada, maka aurat batinnya akan terlihat dan dia akan mendapat kehinaan dan aib. FirmanNya, ﴾ ذَٰلِكَ مِنۡ ءَايَٰتِ ٱللَّهِ لَعَلَّهُمۡ يَذَّكَّرُونَ ﴿ "Yang demikian itu adalah sebagian dari tanda-tanda kekuasaan Allah, mudah-mudahan mereka selalu ingat." Yakni, pakaian yang disebutkan itu termasuk yang mengingatkanmu tentang apa-apa yang berguna dan apa yang tidak berguna bagimu, dan kamu memakai pakaian lahir sebagai sarana untuk menopang batin.
Sending Them All Down to Earth
It was said that,
اهْبِطُواْ
(Get down), was addressed to Adam, Hawwa', Iblis and the snake. Some scholars did not mention the snake, and Allah knows best. The enmity is primarily between Adam and Iblis, and Hawwa' follows Adam in this regard. Allah said in Surah Ta Ha,
اهْبِطَا مِنْهَا جَمِيعاً
("Get you down (from the Paradise to the earth), both of you, together...") 20:123. If the story about the snake is true, then it is a follower of Iblis. Some scholars mentioned the location on earth they were sent down, but these accounts are taken from the Israelite tales, and only Allah knows if they are true. If having known these areas was useful for the people in matters of religion or life, Allah would have mentioned them in His Book, and His Messenger would have mentioned them too. Allah's statement,
وَلَكُمْ فِى الأَرْضِ مُسْتَقَرٌّ وَمَتَـعٌ إِلَى حِينٍ
(On earth will be a dwelling place for you and an enjoyment for a time.) means, on earth you will have dwellings and known, designated, appointed terms that have been recorded by the Pen, counted by Predestination and written in the First Record.
قَالَ فِيهَا تَحْيَوْنَ وَفِيهَا تَمُوتُونَ وَمِنْهَا تُخْرَجُونَ
(He (Allah) said: "Therein you shall live, and therein you shall die, and from it you shall be brought out (resurrected).") This Ayah is similar to Allah's other statement,
مِنْهَا خَلَقْنَـكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى
(Thereof (the earth) We created you, and into it We shall return you, and from it We shall bring you out once again.) 20:55. Allah states that He has made the earth a dwelling place for the Children of Adam, for the remainder of this earthly life. On it, they will live, die and be buried in their graves; and from it, they will be resurrected for the Day of Resurrection. On that Day, Allah will gather the first and last of creatures and reward or punish each according to his or her deeds.
Allah dit à Adam, à Eve et à Satan: Sortez du Paradis. Vous vivrez dorénavant ennemis les uns des autres sur Terre. La Terre ne sera votre demeure qu’un temps déterminé et vous jouirez de ce qu’elle contient pour un délai d’ores et déjà fixé.
Allah s’adressa à Adam, à Eve et à leur descendance en disant: Vous vivrez sur cette Terre le temps qu’Allah a décrété. Vous y mourrez, vous y serez enterrés puis vous serez ressuscités et sortis de vos tombes.
Both Adam and Satan have been sent to the earth as each other’s enemies. Now the battle which goes on between them will continue till Doomsday. Satan constantly strives to bring human beings on to his path and to deprive man of God’s grace, just as he himself had been deprived of it. But man should place himself in opposition to him; he should sabotage the plans of Satan. He should ignore his call and rush to obey the call of God. The fight between Adam and Satan makes itself manifest in the formation of human beings into two groups. Some succumb to the inducements of Satan and fall in line with him, while others who respond to God’s call incur the risk of all the companions of Satan contriving to vilify and defeat them. It has been seen in every age that true devotees of truth, who are always small in number, remain victims of the direst enmity of those who deny the truth. The reason for this is Satan’s inimical actions. He turns people against the true believers, in different ways filling their hearts with a burning hatred for them. Thus certain people become Satan’s tools and start harassing these devotees of truth. The real sin of Satan was his refusal to acknowledge the favour bestowed upon Adam by God. It is Satan’s effort to create in every man a temperament similar to his own. He instigates the younger ones not to give due regard to their elders. In the course of social or business transactions, when one party is honour-bound to give the other his dues, Satan persuades the former not to honour his pledge. When a servant of God brings the message of truth, Satan introduces different types of doubts into the hearts of the people and induces them not to accept it. If there is a dispute between two parties and if one of them is ready to pay an amount commensurate with his circumstances, Satan insidiously persuades the other party not to accept this offer, but rather to make such huge demands as the other party cannot meet, so that the fight continues unabated. In this way, due to the misguidance of Satan, enmity between people prevails everywhere. Two opposing groups form among human beings and Satan sees to it that the confrontation between them will be unending.
Disse Allāh, rivolto ad Ǣdem, Ħawā (Eva) ed i loro figli: "In questa terra vivrete per un periodo che Allāh ha stabilito, e in essa morirete e sarete seppelliti, e sarete riportati in vita dalle vostre tombe per la Resurrezione".
Nagsabi si Allāh habang kumakausap kina Adan, Eva, at sa mga supling nilang dalawa: "Sa lupang ito mabubuhay kayo sa yugtong itinakda ni Allāh para sa inyo mula sa mga taning, sa loob niyon mamamatay kayo at ililibing kayo, at mula sa mga puntod ninyo ilalabas kayo para sa muling pagbubuhay.
Allah addressed Adam and Eve and their descendants: 'On this Earth you will live for the length of time I decree for you, and on this Earth you will die. After being buried, you will be taken out from your graves and brought back to life.'
Allah phán phán trực tiếp cho vợ chồng Adam và Hawwa' cùng con cháu của họ: Trên trái đất này các ngươi sẽ có cuộc sống được ấn định cùng với định mệnh mà Allah qui định sẵn cho các ngươi, rồi nơi đó các ngươi sẽ chết và được chôn cất xuống mộ và từ dưới lòng mộ các ngươi được phục sinh sống trở lại.
Allah, Âdem, Havva ve zürriyetine hitap ederek şöyle dedi: “Bu yeryüzünde Yüce Allah’ın sizin için takdir ettiği kadar bir süre yaşayacak ve orada öleceksiniz. Sonra orada defnedileceksiniz ve orada bulunan kabirlerinizden yeniden dirilmek için çıkartılacaksınız.”
Al-lah se dirigió a Adán, a Eva y a sus descendientes: “En esta tierra vivirán durante el tiempo que Yo decrete para ustedes, y en esta tierra morirán. Después de ser enterrados, serán sacados de sus tumbas y resucitados”.
Allah reče Ademu, Havi i njihovom potomstvu: "Na ovoj Zemlji ćete živjeti onoliko koliko vam Allah odredi, i na njoj ćete umrijeti i biti ukopani, a zatim ćete iz grobova izaći radi proživljenja."
Allah berfirman kepada Adam, Hawa, dan anak cucu keduanya, “Di bumi ini kalian akan menjalani hidup sampai batas waktu yang telah ditentukan oleh Allah bagi kalian. Di sanalah kalian akan mati dan dikuburkan. Kemudian kalian akan dikeluarkan dari dalam kubur kalian untuk dibangkitkan."
O mga anak ni Adan, gumawa nga Kami para sa inyo ng kasuutang kinakailangan para sa pagtatakip sa mga kahubaran ninyo. Gumawa Kami para sa inyo ng kasuutang panggayak na ipinapampaganda ninyo sa mga tao, ngunit ang kasuutan ng pangingilag sa pagkakasala, na siyang pagsunod sa ipinag-utos ni Allāh at pag-iwas sa sinaway Niya, ay higit na mabuti kaysa sa kasuutang pisikal na ito. Ang nabanggit na iyon kabilang sa kasuutan ay kabilang sa mga tanda ni Allāh, na nagpapatunay sa kakayahan Niya, nang sa gayon kayo ay magsasaalaala sa mga biyaya Niya sa inyo saka magpapasalamat sa mga ito.
O sinovi Ademovi, dao sam vam nužnu odjeću koja prekriva vaše avrete, i dao sam vam ukrasnu odjeću kojom se uljepšavate među ljudima, a odjeća bogobojaznosti je najbolja odjeća, a to je činjenje onoga što sam vam naredio i klonjenje onoga što sam vam zabranio. Odjeća bogobojaznosti je bolja i vrijednija od materijalne odjeće, a i jedno i drugo su Allahovi znakovi koji ukazuju na Njegovu moć kako biste bili svjesni Njegovih blagodati prema vama i kako biste bili zahvalni.
Ey Âdemoğlu! Sizlere mahrem bölgenizi örtmeniz için kesinlikle zaruri olan elbiseler ve de insanlar arasında süslenip güzelleştiğiniz tamamlayıcı elbiseler kıldık. Allah’ın emirlerini yerine getirmek ve yasaklarından sakınmak olan takva elbisesi ise bu somut elbiselerden daha da hayırlıdır. İşte bu zikredilen elbiseler, Allah'ın kudretine delalet eden ayetlerindendir. Umulur ki, onun sizler üzerine olan nimetlerini hatırlar ve ona şükredersiniz.
La vestimenta forma parte de los signos de Al-lah, que muestra Su poder sobre todas las cosas, para que tal vez las personas así recuerden Sus bendiciones y se sientan agradecidos por ellas.
Bestowing Raiment and Adornment on Mankind
Allah reminds His servants that He has given them Libas and Rish. Libas refers to the clothes that are used to cover the private parts, while Rish refers to the outer adornments used for purposes of beautification. Therefore, the first type is essential while the second type is complimentary. Ibn Jarir said that Rish includes furniture and outer clothes. `Abdur-Rahman bin Zayd bin Aslam commented on the Ayah,
وَلِبَاسُ التَّقْوَى
(and the Libas (raiment) of Taqwa...) "When one fears Allah, Allah covers his errors. Hence the `Libas of Taqwa' (that the Ayah mentions)."
Ô enfants d’Adam, Nous avons créé pour vous un vêtement qui dissimule votre nudité, un vêtement que vous portez comme parure devant les gens, et le vêtement de la piété qui consiste à se conformer aux commandements d’Allah et à s’abstenir de ce qu’Il a défendu. Or le vêtement de la piété est bien meilleur que le vêtement qui cache la nudité. Tous ces vêtements démontrent le pouvoir d’Allah, allez-vous vous rappeler des bienfaits dont Il vous comble et être reconnaissants?
God has created the system of the world in such a way that its externals are the signs of an inner reality. By pondering over outward things, a man can arrive at hidden truths. One such outer emblem is human attire. God has given clothes to man which protect him as well as being a means of improving his looks and prestige. This is indicative of the fact that a form of clothing is necessary for man’s spiritual existence as well. This clothing is righteousness born of the fear of God (taqwa), which represents the inner personality of a man. This vestment of taqwa on the one hand protects man from the attacks of Satan and, on the other, enhances his inner self and makes him capable of inhabiting the fine and aesthetic world of Paradise. What is this righteousness, or taqwa? It is fear of God, acknowledging of the Truth, adhering to uniform criteria for oneself and others, considering oneself a subject of God, behaving with modesty and humility, leading a Hereafter-oriented life instead of going astray in the world. When a man develops these virtues he ‘dresses’ his inner self. While the outer body is covered by a garment made of cloth, the inner self, the soul, is clad in taqwa. But if his behaviour is the opposite, he is, as it were, laying his inner self bare.
Commentary
Mentioned in almost a section preceding the verses cited above was the event relating to Sayyidna 'Adam and Satan, the accursed. The first outcome of the satanic instigation was that the heavenly apparel of 'Adam and Hawwa came off leaving them coverless as a re-suit of which they began hiding their coverable body with leaves.
In the first of the present verses (26), Allah Ta` ala has addressed all children of 'Adam and told them that the dress they wear is a great blessing the worth and value of which must be recognized by them. The address here is not to Muslims alone. It is to all children of Adam. This is a sharp pointer to the fact that the act of covering the coverable parts of the body and the wearing of dress is both a human need and a natural desire. Everyone abides by it without any distinction of religion or community. Then, giving its details, three kinds of clothings were mentioned.
First of all, it was said: لِبَاسًا يُوَارِي سَوْآتِكُمْ (clothing that covers your shame). Here, the word: يُوَارِي (yuwari) is a derivation from: مُوَارَات (muwarat) which means to cover, hide or conceal. And the word: سَواٰۃ (sau'at) is the plural form of: سَوۃُ (sau'ah). This is applied to body parts the uncovering of which is taken, by nature, as bad and shameful by all human beings. The sense of the statement is that Allah has sent down for people dress with which they could cover their body parts the exposing of which is a matter of shame.
After that, it was said: رِيشًا (wa risha). The dress one uses for adornment and decency is called: رَیُش (Rish). The meaning is that just to cover up the cover-worthy body parts, even a simple set of clothing is enough. But, Allah has provided for you much more than simply clothing, He blessed you with dresses which make you look handsome, or decent, neat and civilized.
At this place, the word used by the Holy Qur'an is: اَنزَلنَا (anzalna: We have sent down). It means to bestow or bless with. It is not necessary that it be sent down from the heavens ready to wear. This is like an-other expression: اَنزَلنَا حدِید (57:25). It means: ` We sent down the iron,' which is dug out of the earth as everyone can see. However, at both these places, by saying: اَنزَلنَا (anzalna : We have sent down), it was indicated that the way no human planning or artifice operates as active agent in what ` descends from the heavens,' so it is with the essential mother element of dress, cotton or wool etc., where human ingenuity has no role to play. That is simply a gift from the great creative power of Allah Ta` ala. But, human artifice does work in efforts to make out of these materials dresses to individual taste, temperament, and the need to stay safe against heat or chill. Even the way to that artifice is shown by Allah Ta` ala. Therefore, eyes that see reality see all this as nothing but Divine gift sent from the heavens.
Two Uses of Dress
Identified here are two uses of dress: (1) To cover the cover-worthy parts of the body سَتَر (satr), and (2) protection from hot and cold weather, and decor of the body. The first use has been placed first which indicates that the real purpose of human dress is to be able to cover the cover-worthy parts of the body سَتَر اَلعَورَہ (satr al-'awrah). This also happens to be its line of demarcation from animals. The dress given to animals has been naturally made a part of their body. The purpose it serves is either to protect from hot and cold weather, or beautify them. No elaborate arrangements have been made to cover up their سَتَر satr. Nevertheless, formations of particular body parts in their bodies have been so placed that they do not remain totally exposed. Some would have a screen of a tail and many others would have other obstructers of view.
After having related the event concerning 'Adam and Hawwa' ('Adam and Eve) and how the Satan had instigated them, this mention of dress indicates that for human beings to be naked, or the exposure of their shame before others is a sign of abject disgrace and indecency at its worst. Moreover, it is an antecedent to all sorts of evils and disorders.
The Modern Obsession for Nudity: The Tempter of 'Adam and Eve still Stalks
So, the first attack of Satan came from this opening against human beings when their dress dropped off from where it belonged. Even today, when Satan wishes to confuse and waylay human beings through his accomplices, it always picks up a chic front like being trendy, hip, hot or cool and ends up pulling people out from homes into streets and alleys naked or just about. It would seem that what Satan has classified as modern advancement does not happen unless women are deprived of their sense of shame and modesty and made to parade around in the near-nude.
After 'Iman, the First Duty is to Cover your Body Properly
When Shaytan, sensing this weakness in human beings, made the first assault on their body cover, the Shari'ah of Islam acted smartly as it is responsible for the inculcation, protection and flowering of every good in its people that it took the issue so seriously that it enjoined the covering of human body as the first duty after 'Iman or faith. The Salah, the Sawm, and duties like those come after that.
Sayyidna Faruq al-A` zam ؓ says that the Holy Prophet ﷺ said: When someone wears a new dress, he should recite the following Du` a while wearing it:
اَلحَمدُ للہِ الَّذِی کَسَانِی مَا اُوَارِی بِہِ عَورَتِی وَاَتَجَمَّلُ بِہِ فی حَیَاتِی
Praise be to Allah who gave me clothes with which I am to cover the cover-worthy parts of my body and look handsome with it in my life.
The Great Reward of Giving the Old Dress as Sadaqah after Wearing the New One
He also said: If a person who wears a new dress and gives away the old one as Sadaqah (charity) to anyone poor and needy, he comes under the protection and patronage of Allah Ta` ala in all states of his life and death. (Ibn Kathir from the Musnad of Ahmad)
In this Hadith too, one is reminded of the two considerations in wearing a dress which is why Allah Ta` ala has created the human dress.
Covering of Body is Natural and the Theory of Evolution is False
The event of Sayyidna 'Adam (علیہ السلام) and the statement of the Qur'an make it clear that covering the body and using a dress is a natural desire and an inborn necessity of human beings which has been with them since the very beginning. Those who profess that the first man went around naked and it was only after having passed through stages of evolution that he invented the dress, they are patently false.
The Ultimate Dress
After having identified the dress of two kinds, that which covers the body properly and that which gives comfort and beauty, a third kind of dress was mentioned by saying: وَلِبَاسُ التَّقْوَىٰ ذَٰلِكَ خَيْرٌ (And the dress of Taqwa [ fear of Allah ]! that is the best). In some readings (Qira'at) of the Qur'an, the word: لِبَاس (libas: dress) has been rendered with a fathah on the letter: سِین (sin) as: وَلِبَاسُ التَّقْوَىٰ. Thus, read with: اَنزَلنَا (anzalna), it will mean: We have sent down a third dress of Taqwa. But, in accordance with the well-known reading of it, it means that everyone knows the two dresses mentioned, however, there is a third kind of dress, that of Taqwa - and that is the best of all dresses. The dress of Taqwa, as ex plained by Sayyidna Ibn ` Abbas and ` Urwah ibn Zubayr ؓ means right conduct, good deed and fear of Allah. (Ruh a1-Ma'ani)
The sense is that the way the visible physical dress of human beings serves the purpose of covering the cover-worthy parts of the body, protecting from hot and cold weather and giving beauty and embellishment - very similarly, there is a spiritual dress, that of right and be-coming conduct, good deed and fear of Allah. This libas or dress of Taqwa conceals human weaknesses and moral shortcomings. It delivers one from immediate hardships and ultimate losses. Therefore, it is the best of dresses one can wear.
Present here is the hint that an evil-doing person who has no fear of Allah and does not care for acting right, must be disgraced ultimately, no matter how he covers up - as reported by Ibn Jarir from Sayyidna ` Uthman al-Ghani ؓ that the Holy Prophet ﷺ said: By Allah in whose hands rests the life of Muhammad, whatever a person does in secret, Allah Ta` ala wraps his deed like a sheet around him and announces it - the good of it, if the deed is good, and the evil of it, if the deed is evil. Wrapping like a sheet on the body means that it is visible to everyone. No matter how secretly one may do something, Allah Ta` ala makes its effects become evident on the face and the body. Then, to authenticate his statement, the Holy Prophet ﷺ recited this verse: وَرِيشًا ۖ وَلِبَاسُ التَّقْوَىٰ ذَٰلِكَ خَيْرٌ ۚ ذَٰلِكَ مِنْ آيَاتِ اللَّـهِ (... and dress that adorns. And the dress of Taqwa , that is the best. That is one of the signs of Allah).
The Real Purpose of Physical Dress Too is to Achieve Taqwa
The expression, ` Dress of Taqwa,' indicates that the purpose of physical dress which fulfills the function of covering the body properly, and helps beautify it as well, is really a way of achieving the ability to fear Allah, or Taqwa as in the Qur'an. This ability should manifest it-self in the way one dresses. The parts of the body which must be covered should be fully covered. It should be ensured that one's modesty stays concealed. Neither should it be allowed to remain naked, nor should the dress on the body be so tight-fitting through which body parts look like being naked. Then, this dress should not have the flair of pride and arrogance, instead, it should reflect modesty and humility. Then, it should not be extravagant either. The cloth material used should be tailored to need. And neither should the dress for women be masculine, nor the dress for men be feminine, which is odious and repugnant in the sight of Allah. Also, there should be no imitation in wearing a dress like others which is a sign of deviation from the established norms of one's community.
Along with it, there is the crucial need to correct one's morals and deeds which is the real purpose of dress. At the end of the verse comes the invitation to understand: ذَٰلِكَ مِنْ آيَاتِ اللَّـهِ لَعَلَّهُمْ يَذَّكَّرُونَ (That is one of the signs of Allah, so that they may be receptive to advice).
O Figli di Ǣdem, abbiamo stabilito per voi gli indumenti, necessari a coprire le vostre intimità; e abbiamo stabilito per voi gli indumenti il cui scopo è di avere una bella presenza dinanzi alla gente; tuttavia, la veste della devozione, che consiste nell'obbedienza agli ordini di Allāh e nel rispetto dei Suoi divieti, è migliore degli indumenti materiali. Ciò che è stato menzionato riguardo gli indumenti è uno dei segni di Allāh che evidenzia la Sua Potenza, affinché rammentiate la Sua Grazia nei vostri confronti e affinché ne siate riconoscenti.
Wahai anak-anak Adam! Kami telah menyediakan pakaian utama untuk menutupi aurat kalian dan Kami pun menyediakan pakaian pelengkap bagi kalian untuk mempercantik penampilan kalian di depan umum. Tetapi, pakaian takwa yang tidak lain adalah menjalankan perintah Allah dan menjauhi larangan-Nya itu lebih baik dari pakaian fisik. Pakaian tersebut adalah bagian dari tanda-tanda kekuasaan Allah, agar kalian mengingat dan mensyukuri nikmat-nikmat-Nya yang diberikan kepada kalian.
O children of Adam, Allah made for you clothing, necessary for covering your nakedness, and clothing for you to adorn yourselves with, and the clothing of Mindfulness, which is through following what Allah instructs and staying away from what He has not allowed, which is better than the physical types of clothing. What is mentioned here about clothing is from among the signs of Allah, showing His power over everything, so that perhaps people will remember His blessings to them and be thankful for them.
Hỡi con cháu của Adam, chắc chắn TA đã tạo ra cho các ngươi những bộ y phục cần thiết cho các ngươi để che đậy đi phần kín trên cơ thể của các ngươi giống như tô điểm cho các ngươi thêm đẹp đẽ, và trang phục Taqwa biết kính sợ - biết tuân thủ theo mọi mệnh lệnh của Allah - tốt đẹp hơn cả những bộ cánh khoác trên người. Với những bộ quần áo đã liệt kê cho các ngươi là những bằng chứng khẳng định quyền năng của Allah hi vọng các ngươi biết tạ ơn Allah bởi những thiên lộc đã ban cho các ngươi.
"Hai anak Adam, janganlah sekali-kali kamu dapat ditipu oleh setan sebagaimana ia telah mengeluarkan kedua ibu bapak-mu dari surga, ia menanggalkan dari keduanya pakaiannya untuk memperlihatkan kepada keduanya auratnya. Sesungguhnya ia dan pengikut-pengikutnya melihat kamu dari suatu tempat yang kamu tidak bisa melihat mereka. Sesungguhnya Kami telah menjadikan setan-setan itu pemimpin-pemimpin bagi orang-orang yang tidak beriman." (Al-A'raf: 27).
(27) Allah تعالى memperingatkan Bani Adam agar tidak diper-lakukan oleh setan seperti dia melakukan itu kepada bapak mereka. ﴾ يَٰبَنِيٓ ءَادَمَ لَا يَفۡتِنَنَّكُمُ ٱلشَّيۡطَٰنُ ﴿ "Hai anak Adam, janganlah sekali-kali kamu da-pat ditipu oleh setan." Di mana dia menghiasi kemaksiatan kepadamu, mengajakmu dan mendorongmu untuk melakukannya lalu kamu pun tunduk kepadanya. ﴾ كَمَآ أَخۡرَجَ أَبَوَيۡكُم مِّنَ ٱلۡجَنَّةِ ﴿ "Sebagaimana ia telah mengeluarkan kedua ibu bapakmu dari surga." Dia menurunkan kedua-nya dari tempat yang tinggi kepada yang paling rendah darinya. Setan juga ingin melakukan itu kepadamu, dia memfokuskan sega-la usahanya sehingga dia dapat menipumu jika dia mampu. Maka hendaknya kamu selalu menanamkan kewaspadaan di benakmu. Pakailah baju perang untuk menghadapinya, dan jangan melupakan celah-celah di mana darinya dia dapat masuk kepadamu, karena dia selalu memata-mataimu. ﴾ يَرَىٰكُمۡ هُوَ وَقَبِيلُهُۥ ﴿ "Sesungguhnya ia dan pe-ngikut-pengikutnya melihat kamu", dari kalangan jin ﴾ مِنۡ حَيۡثُ لَا تَرَوۡنَهُمۡۗ إِنَّا جَعَلۡنَا ٱلشَّيَٰطِينَ أَوۡلِيَآءَ لِلَّذِينَ لَا يُؤۡمِنُونَ ﴿ "dari suatu tempat yang kamu tidak bisa melihat mereka. Sesungguhnya Kami telah menjadikan setan-setan itu pemimpin-pemimpin bagi orang-orang yang tidak beriman." Kekufuranlah yang menjadi pemicu tersambungnya hubungan pertemanan antara ma-nusia dengan setan.
﴾ إِنَّهُۥ لَيۡسَ لَهُۥ سُلۡطَٰنٌ عَلَى ٱلَّذِينَ ءَامَنُواْ وَعَلَىٰ رَبِّهِمۡ يَتَوَكَّلُونَ 99 إِنَّمَا سُلۡطَٰنُهُۥ عَلَى ٱلَّذِينَ يَتَوَلَّوۡنَهُۥ وَٱلَّذِينَ هُم بِهِۦ مُشۡرِكُونَ 100 ﴿
"Sesungguhnya setan itu tidak memiliki kekuasaan apa pun atas orang-orang yang beriman dan bertawakal kepada Rabbnya. Sesungguh-nya kekuasaannya (setan) hanyalah atas orang-orang yang menjadikan-nya sebagai pemimpin dan atas orang-orang yang mempersekutukannya dengan Allah." (An-Nahl: 99-100).
Hỡi con cháu Adam: Các ngươi đừng bị lũ Shaytan mê hoặc các ngươi bởi lội lỗi bằng cách lột bỏ quần áo che phần kín trên cơ thể của các ngươi hoặc từ lột bỏ y phục Taqwa. Trong khi hắn đã lừa gạt tổ tiên của các ngươi ăn trái cấm khiến cho cả Hai Người Họ bị đuổi ra khỏi Thiên Đàng và cả hai bị phơi bày phần kín trên cơ thể đáng xấu hổ. Chắc chắn Shatan và dòng dõi của hắn nhìn thấy các ngươi nhưng các ngươi lại không nhìn thấy chúng, các ngươi hãy luôn cảnh giác hắn và dòng dõi của hắn. Quả thật, TA khiến cho những tên Shaytan làm kẻ bảo hộ của những ai không có đức tin với Allah, còn đối với tín đồ có đức tin luôn ngoan đạo thì chúng không thể đến gần được.
O children of Adam, do not let Satan deceive you by making disobedience look beautiful to you, making you leave covering your nakedness with clothing, or leave the clothing of Mindfulness. Do not be deceived as he tricked your parents, making eating from the tree seem good to them, and the result of that was that he got them expelled from Paradise, and their nakedness became clear to them. Satan and his tribe watch and see you, and you cannot see or watch them, so always be on your guard against him and his tribe. Allah made the satans friends and helpers of those who do not have faith in Allah. As for those who have faith and do good, the satans have no way against them.
Ô enfants d’Adam, que Satan ne vous trompe pas lorsqu’il embellit à vos yeux la désobéissance, vous faisant croire que vous pouvez vous passer des vêtements qui couvrent votre nudité ou du vêtement de la piété. En effet, il trompa auparavant vos ancêtres Adam et Eve après avoir embelli à leurs yeux le fait de manger des fruits de l’arbre défendu. Cette désobéissance les chassa du Paradis et les fit prendre conscience de leur nudité. Satan et ses descendants vous voient et vous observent tandis que vous ne les voyez pas ni ne les observez. Vous êtes donc tenus de prendre garde à eux. Nous avons fait des démons les alliés de ceux qui ne croient pas en Allah. Quant aux croyants qui accomplissent de bonnes œuvres, ils n’ont aucune emprise sur eux.
O Figli di Ǣdem, non vi fate ingannare da Satana, che vi abbellisce la disobbedienza e vi induce ad abbandonare gli indumenti materiali che coprono le vostre intimità e la veste della devozione: Egli ha ingannato i vostri genitori ed ha abbellito loro l'atto di nutrirsi dall'albero; l'esito di ciò fu la loro espulsione dal Paradiso e il fatto che si resero conto delle loro intimità scoperte. In verità, Satana ed i suoi figli vi vedono e vi scrutano, mentre voi non potete vederli né scrutarli. Egli vi mette in guarda da Satana ed i suoi seguaci. In verità, abbiamo reso i demoni alleati di coloro che non credono in Allāh; tuttavia, non hanno autorità sui credenti, coloro che compiono opere buone.
O mga anak ni Adan, huwag ngang manlinlang sa inyo ang demonyo sa pamamagitan ng pang-aakit sa pagsuway sa pamamagitan ng pag-iwan sa kasuutang pisikal para sa pagtatakip sa kahubaran o pag-iwan sa kasuutan ng pangingilag sa pagkakasala, sapagkat nakadaya nga siya sa mga [unang] magulang ninyo sa pamamagitan ng pang-aakit sa pagkain mula sa [bawal na] punong-kahoy hanggang sa ang kinauwian niyon ay na nagpalabas siya sa kanilang dalawa mula sa Paraiso at tumambad sa kanilang dalawa ang kahubaran nilang dalawa. Tunay na ang demonyo at ang mga inapo niya ay nakakikita sa inyo at nakasasaksi sa inyo samantalang kayo ay hindi nakakikita sa kanila at hindi nakasasaksi sa kanila kaya kinakailangan sa inyo ang pag-iingat laban sa kanya at laban sa mga inapo niya. Tunay na Siya ay gumawa sa mga demonyo bilang mga katangkilik para sa mga hindi sumasampalataya kay Allāh. Tungkol naman sa mga mananampalataya na gumagawa ng mga gawang maayos, walang daan sa mga iyon laban sa mga ito."
O potomci Ademovi, neka vas ni slučajno ne zavede šejtan uljepšavajući vam grijeh skidanja odjeće i otkrivanja stidnih mjesta, i ostavljanje bogobojaznosti! On je vaše roditelje zaveo uljepšavajući im jedenje sa zabranjenog drveta sve dok nije bio uzrokom da iz Dženneta budu protjerani i da im se avreti otkriju. Šejtan i njegovi potomci vas vide dok vi njih ne vidite, pa ih se čuvajte. Mi smo šejtanima dali da ovladaju onima koji ne vjeruju u Allaha, dok vjernicima koji su Allahu pokorni ne mogu ovladati.
Wahai anak keturunan Adam! Jangan sekali-kali kalian terkena tipu daya setan yang membuat kemaksiatan tampak indah di mata kalian dengan cara menanggalkan pakaian fisik yang digunakan untuk menutupi aurat atau menanggalkan pakaian takwa karena setan telah memperdaya bapak-ibu kalian dengan cara menggoda mereka berdua agar memakan (buah) dari pohon terlarang itu yang pada akhirnya membuat keduanya terusir dari surga dan terbuka auratnya. Sesungguhnya setan dan keturunannya bisa melihat dan menyaksikan kalian, sedangkan kalian tidak bisa melihat dan menyaksikan mereka. Oleh karena itulah, kalian harus waspada terhadap setan dan keturunannya. Sesungguhnya Kami menjadikan setan-setan itu sebagai teman setia bagi orang-orang yang tidak beriman kepada Allah, sedangkan orang-orang yang beriman yang senantiasa beramal saleh maka setan-setan itu tidak akan sanggup menggoda mereka.”
¡Hijos de Adán!, no dejen que Satanás los engañe haciendo que la desobediencia parezca hermosa ante sus ojos, al hacer que dejen de cubrir su desnudez con vestimentas, o al quitarse la vestimenta de la piedad. No se dejen engañar como cuando él engañó a sus padres, haciendo que comer del árbol les pareciera bien, y el resultado fue que eso los expulsó del Paraíso y su desnudez se les hizo evidente. Satanás y su hueste los vigilan y los ven, pero ustedes no pueden verlos, así que siempre estén en guardia contra él y su hueste. Al-lah hizo a los demonios aliados y ayudantes de aquellos que no tienen fe en Al-lah. En cuanto a los que tienen fe y hacen el bien, los demonios no tienen forma de perjudicarlos.
In the second verse (27), the address reverts to all children of Adam (علیہ السلام) and the admonition given is that they should keep guarding against the deception of Shaytan in everything they do under whatever circumstance they are - lest, Shaytan puts them on another trial as he did with their parents, 'Adam and Eve. He made them leave Paradise, caused them to shed their dress and render their essential cover to be uncovered. He was their eternal enemy. His enmity was something, they were never to lose sight of.
At the end of the verse, it was said:
إِنَّهُ يَرَاكُمْ هُوَ وَقَبِيلُهُ مِنْ حَيْثُ لَا تَرَوْنَهُمْ ۗ إِنَّا جَعَلْنَا الشَّيَاطِينَ أَوْلِيَاءَ لِلَّذِينَ لَا يُؤْمِنُونَ
Indeed, he sees you - he and his company - from where you do not see them. Surely, We have made the satans friends forthose who do not believe - (27).
Here, the word: قَبِیل (qabil) means company or group. A joined family group is called: Qabilah or tribe. Common groups are known as qabil. The sense of the verse is: For you the Satan is a kind of enemy that he and his accomplices do see you but you do not see them. Therefore, the chances that you would fall a victim to their deception are fairly strong.
But, in other verses, it has also been clarified that people who keep turning to Allah Ta` ala and maintain their guard against the deception of Shaytan, for them, the wily web of Shaytan is much too weak.
Then, what has been said at the end of this verse - that ` We have made the satans friends and guardians of those who do not believe' - also indicates that those who believe should not find staying away from their web of deception at all difficult.
Some righteous elders have said that the defence against the enemy who sees us but we cannot see him is simple. Let us come under the protection of Allah Ta` ala. He sees these satans, watches how they move and act - but they cannot see Him.
And the statement, that human beings cannot see Shaytan, is in terms of general conditions and habit. If a human being were to see them contra-habitually, that would not be considered contrary to it - as is the case of Jinns coming to the Holy Prophet ﷺ who asked questions and embraced Islam, which appears in authentic narrations of Hadith. (Ruh al-Ma'ani)
God has given clothes to man which protect him as well as being a means of improving his looks and prestige. This is indicative of the fact that a form of clothing is necessary for man’s spiritual existence as well. This clothing is righteousness born of the fear of God (taqwa), which represents the inner personality of a man. This vestment of taqwa on the one hand protects man from the attacks of Satan and, on the other, enhances his inner self and makes him capable of inhabiting the fine and aesthetic world of Paradise. What is this righteousness, or taqwa? It is fear of God, acknowledging of the Truth, adhering to uniform criteria for oneself and others, considering oneself a subject of God, behaving with modesty and humility, leading a Hereafter-oriented life instead of going astray in the world. When a man develops these virtues he ‘dresses’ his inner self. While the outer body is covered by a garment made of cloth, the inner self, the soul, is clad in taqwa. But if his behaviour is the opposite, he is, as it were, laying his inner self bare.
Warning against the Lures of Shaytan
Allah warns the Children of Adam against Iblis and his followers, by explaining about his ancient enmity for the father of mankind, Adam peace be upon him. Iblis plotted to have Adam expelled from Paradise, which is the dwelling of comfort, to the dwelling of hardship and fatigue (this life) and caused him to have his private part uncovered, after it had been hidden from him. This, indeed, is indicative of deep hatred (from Shaytan towards Adam and mankind). Allah said in a similar Ayah,
أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَآءَ مِن دُونِى وَهُمْ لَكُمْ عَدُوٌّ بِئْسَ لِلظَّـلِمِينَ بَدَلاً
(Will you then take him (Iblis) and his offspring as protectors and helpers rather than Me, while they are enemies to you What an evil is the exchange for the wrongdoers.) 18:50.
Ey Âdemoğlu! Şeytan size, günahları güzel göstererek mahrem yerleri örten bedensel elbiselerden veya takva elbisesinden sıyırarak sakın aldatmasın. Muhakkak o, daha önce sizin ebeveynlerinizi de ağaçtan yemeyi güzel göstererek kandırmıştı. Bunun neticesinde o ikisi de cennetten çıkarılmış ve mahrem yerleri açılarak görünmüştü. Muhakkak şeytan ve zürriyeti sizleri görüyor ve izliyorlar. Oysa sizler onları göremiyor ve izleyemiyorsunuz. Öyleyse sizin, ona ve zürriyetine karşı çok dikkatli olmanız gerekir. Muhakkak biz, Şeytanları Allah’a iman etmeyenlerin dostları kıldık. Nitekim onların, salih amel işleyen Müminler üzerinde hiçbir gücü yoktur.
27- Ey Ademoğulları! Şeytan, avret yerlerini kendilerine göstermek için üzerlerinden elbiselerini sıyırmak suretiyle ana babanızı (aldatıp) cennetten çıkardığı gibi sakın sizi de (aldatıp) fitneye düşürmesin. Çünkü o da kabilesi de sizi sizin kendilerini göremeyeceğiniz yerden görürler. Şüphesiz biz şeytanları iman etmeyenlerin dostları kıldık.
27. Yüce Allah Ademoğullarını şeytanın babalarına yaptıklarının bir benzerini yapmasına karşılık uyarıp sakındırarak şöyle buyurmaktadır:“Ey Ademoğulları! Şeytan… ana babanızı (aldatıp) cennetten çıkardığı” ve onların o yüksek yerden daha aşağılara inmelerine sebep olduğu “gibi sakın sizi de” günahları size süslü göstermek, sizi isyana çağırmak, isyan arzunuzu harekete geçirmek sureti ile “(aldatıp) fitneye düşürmesin” ve siz de sakın ona itaat etmeyesiniz. Zira o, size de aynı şeyleri yapmak istemektedir. Gücü yettiği takdirde sizi fitneye düşürüp azdırmaktan yana elinden gelen hiçbir şeyi esirgemez. Ondan sakınmayı hiç hatırınızdan çıkarmayın. Aranızdaki savaş dolayısı ile daima savaş elbiseleriniz üzerinizde olsun. Onun, içinize sızmasına imkan verecek yerlerden hiçbir zaman gafil olmayın. “Çünkü o” sürekli olarak sizleri gözetlemekte ve hem o hem de “kabilesi” olan cin şeytanları “sizi sizin kendilerini göremeyeceğiniz yerden görürler.”“Şüphesiz biz şeytanları iman etmeyenlerin dostları kıldık.” İşte iman etmemek, insan ile şeytan arasında dostluk ve dayanışma akdini gerekli kılan bir husustur. Bununla birlkte “iman edip yalnız Rablerine tevekkül edenler üzerinde onun hiçbir hakimiyeti yoktur. Onun hakimiyeti ancak kendisini dost edinip de onu Allah’a ortak koşanlar üzerindedir.”(en-Nahl, 16/99-100)
Apabila orang-orang musyrik melakukan perbuatan yang sangat keji seperti syirik, tawaf di Ka'bah tanpa pakaian, dan kemungkaran lainnya, mereka beralasan bahwa leluhur mereka pun melakukannya dan bahwa mereka melakukannya atas perintah Allah. Katakanlah -wahai Muhammad- untuk membantah alasan mereka itu, “Sesungguhnya Allah tidak pernah menyuruh berbuat maksiat. Justru Dia melarang perbuatan maksiat. Jadi, bagaimana mungkin kalian beranggapan bahwa Allah memerintahkan perbuatan maksiat? Apakah kalian -wahai orang-orang musyrik- mengatakan hal yang tidak kalian ketahui atas nama Allah secara dusta dan mengada-ada?!”
"Dan apabila mereka melakukan perbuatan keji, mereka ber-kata, 'Kami mendapati nenek moyang kami mengerjakan yang demikian itu, dan Allah menyuruh kami mengerjakannya.' Kata-kanlah, 'Sesungguhnya Allah tidak menyuruh (mengerjakan) per-buatan yang keji.' Mengapa kamu mengada-adakan terhadap Allah apa yang tidak kamu ketahui. Katakanlah, 'Rabbku menyuruh men-jalankan keadilan.' Dan (katakanlah), 'Luruskanlah muka (diri)mu di setiap shalat dan sembahlah Allah dengan mengikhlaskan ke-taatanmu kepadaNya. Sebagaimana Dia telah menciptakan kamu pada permulaan (demikian pulalah) kamu akan kembali kepada-Nya.' Sebagian diberiNya petunjuk dan sebagian lagi telah pasti kesesatan bagi mereka. Sesungguhnya mereka menjadikan setan-setan pelindung (mereka) selain Allah, dan mereka mengira bahwa mereka mendapat petunjuk." (Al-A'raf: 28-30).
(28) Allah تعالى menjelaskan buruknya keadaan orang-orang musyrik yang melakukan dosa dan mengklaim bahwasanya Allah telah menyuruh mereka melakukannya. ﴾ وَإِذَا فَعَلُواْ فَٰحِشَةٗ ﴿ "Dan apabila mereka melakukan perbuatan keji." Yaitu segala sesuatu yang buruk lagi jelek, di antaranya adalah thawaf di Ka'bah dengan telanjang. ﴾ قَالُواْ وَجَدۡنَا عَلَيۡهَآ ءَابَآءَنَا ﴿ "Mereka berkata, 'Kami mendapati nenek moyang kami mengerjakan yang demikian itu'." Mereka benar dalam hal itu. ﴾ وَٱللَّهُ أَمَرَنَا بِهَاۗ ﴿ "Dan Allah menyuruh kami mengerjakannya." Dalam hal ini me-reka berdusta. Oleh karena itu Allah membantah penisbatan ini. Dia berfirman, ﴾ قُلۡ إِنَّ ٱللَّهَ لَا يَأۡمُرُ بِٱلۡفَحۡشَآءِۖ ﴿ "Katakanlah, 'Sesungguhnya Allah tidak menyuruh (mengerjakan) perbuatan yang keji'." Yakni tidak layak dengan kesempurnaanNya dan hikmahNya, Dia menyuruh hamba-hambaNya melakukan perbuatan keji. Tidak yang dilakukan orang-orang musyrik itu dan tidak pula lainnya. ﴾ أَتَقُولُونَ عَلَى ٱللَّهِ مَا لَا تَعۡلَمُونَ ﴿ "Me-ngapa kamu mengada-adakan terhadap Allah apa yang tidak kamu ketahui?" Adakah kedustaan yang lebih besar dari ini?
(29) Kemudian Allah menyebutkan apa yang diperintah-kanNya, ﴾ قُلۡ أَمَرَ رَبِّي بِٱلۡقِسۡطِۖ ﴿ "Katakanlah, 'Rabbku menyuruh menjalankan keadilan." Adil dalam ibadah dan muamalat, bukan dengan kezha-liman dan kesewenang-wenangan.
﴾ وَأَقِيمُواْ وُجُوهَكُمۡ عِندَ كُلِّ مَسۡجِدٖ ﴿ "Dan (katakanlah), 'Luruskanlah muka (diri)mu di setiap shalat." Yakni menghadaplah kepada Allah, ber-sungguh-sungguhlah dalam menyempurnakan ibadah, khususnya shalat. Tegakkanlah ia lahir dan batin. Bersihkan ia dari segala yang mengurangi dan merusaknya.
﴾ وَٱدۡعُوهُ مُخۡلِصِينَ لَهُ ٱلدِّينَۚ ﴿ "Dan berdoalah (sembahlah) Allah dengan mengikhlaskan ketaatanmu kepadaNya." Yakni, bertujuan dengan itu WajahNya semata, tidak ada sekutu bagiNya. Doa di sini mencakup doa permohonan dan doa ibadah, yakni janganlah kamu mencari tujuan dan sasaran dalam doamu selain penghambaan kepada Allah dan ridhaNya.
﴾ كَمَا بَدَأَكُمۡ ﴿ "Sebagaimana Dia telah menciptakan kamu", pada per-mulaan.
﴾ تَعُودُونَ ﴿ "(Demikian pulalah) kamu akan kembali kepadaNya," de-ngan dibangkitkan. Yang mampu menciptakanmu pertama kali pasti mampu mengembalikannya, bahkan lebih mudah daripada menciptakan pertama kali.
(30) ﴾ فَرِيقًا ﴿ "Sebagian", dari mereka ﴾ هَدَىٰ ﴿ "diberiNya petun-juk", oleh Allah. Yakni Allah memberinya taufik kepada hidayah, memudahkan sebab-sebabnya bagi mereka, dan menepis pengha-lang-penghalangnya. ﴾ وَفَرِيقًا حَقَّ عَلَيۡهِمُ ٱلضَّلَٰلَةُۚ ﴿ "Dan sebagian lagi telah pasti kesesatan bagi mereka." Yakni mereka pasti akan sesat karena mereka sendiri yang melakukan sebab-sebabnya untuk diri mereka, karena mereka ﴾ ٱتَّخَذُواْ ٰٱلشَّيَٰطِينَ أَوۡلِيَآءَ مِن دُونِ ٱللَّهِ ﴿ "menjadikan setan-setan pelindung (mereka) selain Allah." Barangsiapa menjadikan setan sebagai pelin-dung selain Allah, maka dia telah merugi dengan kerugian yang nyata. Manakala mereka berlepas diri dari perlindungan Allah dan masuk ke dalam perlindungan setan, maka mereka mendapatkan bagian kekalahan yang melimpah dan dijadikan bersandar kepada diri mereka, sehingga merugilah mereka dengan kerugian yang be-sar, padahal mereka mengira, ﴾ أَنَّهُم مُّهۡتَدُونَ ﴿ "bahwa mereka mendapat petunjuk." Karena Hakikat perkaranya telah terbalik bagi mereka. Mereka mengira bahwa yang batil adalah benar dan yang benar adalah batil.
Ayat-ayat ini mengandung dalil bahwa perintah dan larangan berinduk kepada hikmah dan kemaslahatan, di mana Allah menya-takan bahwa Dia tidak mungkin memerintahkan sesuatu yang keji dan diingkari oleh akal, dan bahwa Dia tidak memerintahkan ke-cuali yang adil penuh keikhlasan.
Dalam ayat ini terdapat dalil bahwa hidayah akan didapatkan dengan karunia dan nikmat Allah, sementara kesesatan adalah jika Allah menelantarkan hamba, karena dengan kebodohan dan kezha-limannya dia menjadikan setan sebagai pelindung, dan dia menye-babkan kesesatan untuk dirinya sendiri, dan bahwa barangsiapa menduga dirinya di atas petunjuk padahal sebenarnya dia sesat, maka tidak ada udzur baginya (yakni udzurnya tidak akan diteri-ma), karena dia tetap berpeluang mendapatkan petunjuk, akan te-tapi dugaannya itu datang kepadanya hanyalah dari kezhalimannya dengan berpaling dari jalan yang mengantarkan kepada petunjuk.
Commentary
Before Islam, one of the many shameful and absurd customs Shaytan had made the people of ` Arab Jahiliyyah follow was that no one, other than the Quraysh, could make the Tawaf of Ka'bah in one's own clothes. Instead of that, the requirement was to borrow a dress from a Qurayshi, otherwise, make the Tawaf naked.
Mmmm50
As obvious, the Quraysh could not provide clothes to the whole people of Arabia, therefore, the consequence was that these people would make Tawaf mostly naked, men and women, both, with women usually doing their Tawaf in the darkness of the night. Then, they would explain the satanic expediency of this act by saying: The clothes wearing which we have committed sins are clothes in which making the Tawaf of the Ka'bah is contrary to etiquette (so devoid of commonsense they were that it did not occur to them that making their Tawaf naked was far more contrary to etiquette, and still more so, contrary to human dignity itself) and the only exception to this rule was the tribe of Quraysh which, because they were the servants of the sacred Haram, was not bound to follow this law of nudity.'
The first verse among those cited above has been revealed to identify and eliminate this absurd custom. It was said in the verse that on occasions when they did something shameful and people told them not to do so, their answer to them would be that their forefathers and elders have been doing so all along, and now for them, to forsake their practice was a matter of shame. Then, they also said that this was what Allah had told them to do. (Ibn Kathir)
In this verse, 'al-faihsha,' according to most commentators means this very naked Tawaf. In fact, fuhsh, fahsha and fahishah refer to every evil act the evil of which reaches the farthest limits and is all too loud and clear in terms of commonsense and sound taste (Mazhari). Then, that its good and bad becomes quite rational too, is something which stands established universally. (Rub al-Ma'ani)
Then, come the two arguments they advanced in support of the continuance of this absurd custom. One of these was the need to follow ancestral customs, that is, maintaining these was good in itself. The answer to this proposition was fairly clear as the blind following of ancestral customs was not something reasonable. Even a person of average commonsense can understand that a method cannot be justified on the basis that one's forefathers used to do so. If the methods used by forefathers were to be taken to be sufficient to justify the legitimacy of an action, then, the fact is that forefathers of different peoples of the world used to act differently, even contradictorily. This argument will, then, render all erroneous methods of the whole world to be correct and permissible. In short, this argument advanced by these ignorant people did not deserve attention. Therefore, the Qur'an has not considered it necessary to answer this question here. Though, in some Hadith narrations, it has been answered by saying that an act of ignorance which may have been committed by one's forefathers could hardly be worth following by any stretch of imagination.
The second argument in favour of their naked Tawaf advanced by these people was that Allah had ordered them to do so. This was a flagrant lie. They were attributing to Allah what He had never commanded. Addressing the Holy Prophet ﷺ the answer given was: قُلْ إِنَّ اللَّـهَ لَا يَأْمُرُ بِالْفَحْشَاءِ (Allah never bids anything shameful) – because commanding people to do something like that is against His wisdom and counter to His state of being the Purest of the pure. Then, taken to task was their false and untrue, attribution to Allah. They were warned with the words: أَتَقُولُونَ عَلَى اللَّـهِ مَا لَا تَعْلَمُونَ (Do you say about Allah what you do not know?). It means that they were attributing a falsity to Allah without having an evidence in support; and it is obvious that attributing something to someone without proper investigation and authority is an act of rank effrontery and patent injustice. Then if done in the case of Allah Jalla Sha'nuhu, reporting anything so falsely will be a crime and injustice the magnitude of which cannot be imagined. At this point, let it be understood clearly that the respected Mujtahid Imams, when they deduce, formulate and describe injunctions which appear in the verses of the Qur'an through Ijtihad, that effort does not fall under the purview of this verse. The reason is that their deduction is a process which operates under the justification of the very words and meanings of the Qur'an.
The way that Satan leads a man astray is by misinforming him. He shows the prohibited tree as the fountainhead of all advantages. He approaches man by such innocuous ways that he has no suspicion that he is about to be misled. Satan knows all the weak points, delicate places in the moral armour of human beings and he takes care to attack those very spots. Which people is Satan successful in misguiding? He is successful with those who are unable to give proof of faith on occasions of trial; with those who do not carefully ponder over the signs of God; with those who reject valid arguments; and with those who cannot abide by the demands of truth in preference to their own personal inclinations. They do not recognize Truth as such if it does not promote their interests.
Và khi nhóm người đa thần phạm phải một điều thô bỉ chẳng hạn như Shirk, việc Tawwaf trần truồng quanh ngôi đền K'abah và nhưng thứ khác thì họ xảo biện do đã thấy tổ tiên đã làm như thế, điều đó do Allah ra lệnh họ. Ngươi hãy bảo - hỡi Muhammad - với họ: Chắc chắn Allah không ra lệnh làm những điều thô bỉ đó, nói đúng hơn là Ngài cấm việc làm thô bỉ đó. Làm thế nào mà các ngươi có thể đổ thừa cho Ngài về hành động thối tha đó? Có phải các ngươi - hỡi nhóm người đa thần - cho rằng Allah không hề hay biết các ngươi dốc lao và phỉ báng Ngài chăng?
Müşrikler; şirk koşmak, Kâbe’yi çırılçıplak tavaf etmek ve benzeri son derece çirkin işleri yapınca, atalarını bunları yaparken bulduklarını ve Yüce Allah’ın kendilerine bunu emrettiğini mazeret olarak sunarlar. -Ey Muhammed!- Onlara cevap olarak de ki: "Allah asla günah işlemenizi emretmez. Bilakis bunu size yasaklar. Nasıl olur da Ona karşı bunu iddia edersiniz? -Ey müşrikler!- Allah adına bilmediğiniz, yalan ve iftira olan şeyler mi söylüyorsunuz?"
E se gli idolatri commettono qualche nefandezza, come l'idolatria o compiere il rito attorno alla Mekkah nudi e altro, si scusano dicendo che i loro padri facevano altrettanto, e che fu, in verità, Allāh ad ordinare loro ciò. Di', o Messaggero, in loro risposta: "In verità, Allāh non ordina di commettere peccati; al contrario, Egli li proibisce. Come potete insinuare ciò nei Suoi riguardi?! Voi dite, o idolatri, nei riguardi di Allāh cose che non sapete, pronunciando menzogne e falsità"
If the idolaters commit an indecent act, they defend it, saying they found their fathers doing it and that Allah had commanded them to do it. Tell them O Muhammad: 'Indeed Allah does not command the wrong, rather, He forbids it, so how can you claim such a thing about Him? Or are you O Idolators inventing things about Allah, saying what you do not know about Him?'
Lorsque les polythéistes commettent un péché très grave comme le polythéisme, la circumambulation [autour de la Ka’ba] sans porter de vêtement et d’autres péchés encore, ils avancent comme excuse que leurs ancêtres commettaient eux aussi ces péchés et qu’Allah leur a ordonné de les commettre. Ô Muħammad, réponds-leur: Allah n’ordonne pas de commettre des actes de désobéissance, Il les proscrit plutôt. Comment pouvez-vous prétendre qu’Il vous ordonne cela, Ô polythéistes? Dites-vous mensongèrement sur Allah ce que vous ne savez pas?
Si los idólatras cometen un acto indecente, lo defienden diciendo que sus padres también lo hacían y que Al-lah les había ordenado que lo hicieran. Mujámmad r, diles: “Ciertamente, Al-lah no ordena hacer el mal, sino que lo prohíbe, por lo tanto, ¿cómo pueden ustedes afirmar algo así sobre Él? ¿O ustedes, idólatras, están inventando cosas sobre Al-lah y diciendo lo que no saben de Él?”
28- Onlar bir hayasızlık yapsalar:“Biz atalarımızı böyle bulduk. Allah da bize bunu emretti” derler. De ki:“Allah (asla) hayasızlığı emretmez. Allah’a karşı bilmediğiniz şeyleri mi söylüyorsunuz?”
29- De ki:“Rabbim adaleti emretti. Her secde yerinde yüzlerinizi (O’na) çevirin ve dininizi halis kılarak O’na dua edin. Sizi ilkin yarattığı gibi yine (O’na) döneceksiniz.”
30- O, bir gruba hidâyet vermiştir, bir gruba da dalalet hak olmuştur. Çünkü onlar, Allah’ı bırakıp şeytanları kendilerine dost edinmişlerdir. Üstelik onlar, doğru yolda olduklarını sanırlar.
28. Yüce Allah günah işleyen ve bu günahı Allah’a nispet ederek bunu kendilerine Allah’ın emrettiğini ileri süren müşriklerin durumunun çirkinliğini beyan ederek şöyle buyurmaktadır:“Onlar bir hayasızlık yapsalar” ki hayasızlık her türlü çirkin ve hoş karşılanmayan iştir. Beytullah’ı çıplak tavaf etmeleri de bunlardan birisidir. “Biz atalarımızı böyle bulduk” bu iddiaları doğrudur “Allah da bize bunu emretti, derler”; ancak bu iddiaları yalandır. Çünkü Yüce Allah, bu iddialarını redederek şöyle buyurmaktadır:“De ki: Allah (asla) hayasızlığı emretmez.”Yani ister müşriklerin bu yaptıkları olsun, ister başkalarınınkiler olsun, kulların hayasızlıkları işlemesini emretmesi O’nun kemaline ve hikmetine yakışmaz.“Allah’a karşı bilmediğiniz şeyleri mi söylüyorsunuz?” ki bundan daha büyük bir iftira olabilir mi?
29. Daha sonra Yüce Allah neleri emrettiğini söz konusu ederek şöyle buyurmaktadır:“De ki: Rabbim adaleti emretti.” Yani O, ibadetlerde de karşılıklı ilişkilerde de adaleti emretmiştir. Zulüm ve haksızlığı değil. “Her secde yerinde yüzlerinizi (O’na) çevirin.”Yani Allah’a yöneltin; ibadetlerinizi özellikle namazı zahiren ve batınen en mükemmel şekilde eda etmek için bütün gayretinizi ortaya koyun, ibadetlerinizi her türlü eksiklikten ve ifsad edici unsurdan arındırın.“Dininizi halis kılarak O’na dua edin.”İbadetinizde O’na hiçbir şey ortak koşmaksızın yalnızca O’nun rızasını gözetin. Dua hem istekte bulunma anlamındaki duayı hem de ibadet olan duayı kapsar. Yani sizler yapmış olduğunuz dualarınızda Yüce Allah’a kulluk ve O’nun rızasını elde etmekten başka hiçbir maksat gözetmeyin.“Sizi ilkin yarattığı gibi yine” öldükten sonra dirilip O’na “döneceksiniz.” Çünkü sizi yoktan var etmeye kadir olanın sizi tekrar diriltmeye de gücü yeter. Hatta diriltmek, ilk defa yaratmaktan daha da kolaydır.
30. Sizden “bir gruba” Allah “hidâyet vermiştir.” Yani onları hidâyete muvaffak kılmış, hidâyet sebeplerini onlara kolaylaştırmış, hidâyete engel olan hususları da onlardan uzaklaştırmıştır. “Bir gruba da dalalet hak olmuştur.” İşledikleri sebebiyle ve yaptıkları azgınlıklardan ötürü haklarında sapıklık kaçınılmaz olmuştur. “Çünkü onlar Allah’ı bırakıp şeytanları kendilerine dost edinmişlerdir.” Her kim Allah’ı bırakıp şeytanı dost edinirse apaçık bir hüsrana mahkum olur. Onlar da Rahman olan Allah’ın dostluğundan sıyrılıp şeytanı dost edinmeyi tercih edince Allah’ın yardımından alabildiğine mahrum kaldılar. Kendi hallerine bırakıldılar ve en ağır zarara uğradılar. “Üstelik onlar, doğru yolda olduklarını sanırlar.” Çünkü onlar için gerçekler ters yüz olmuştur. Artık batılı hak, hakkı da batıl zannederler.
Bu âyet-i kerimede emir ve yasakların, hikmet ve maslahata tâbi olduğuna delil vardır. Çünkü ayette Yüce Allah'ın, akılların kabul etmeyeceği ve çirkin göreceği şeyleri emretmesinin düşünülemeyeceğini, aksine O’nun adaleti ve ihlası emrettiği bildirilmektedir.
Yine bu buyruklarda hidâyetin Allah’ın lütuf ve ihsanı ile olduğuna, sapıklığın ise Allah’ın, kulu yardımsız bırakması dolayısı ile söz konusu olduğuna delil vardır. Çünkü kişi, cahilliği ve zulmü sebebi ile şeytanı dost edinir ve böylelikle kendi kendisinin sapıklığa düşmesine sebep olur. Her kim sapık olduğu halde hidâyet üzere bulunduğunu zannedecek olursa böyle bir kimsenin ileri sürecek bir mazereti de kalmaz. Çünkü böyle bir kimse esasen hidâyet bulma imkânına da sahiptir. Ancak zulmünden kaynaklanan bu yersiz kanaati, onu hidâyete ulaştıran yolu terk etmeye itmiştir.
Disbelievers commit Sins and claim that Allah commanded Them to do so!
Mujahid said, "The idolators used to go around the House (Ka`bah) in Tawaf while naked, saying, `We perform Tawaf as our mothers gave birth to us.' The woman would cover her sexual organ with something saying, `Today, some or all of it will appear, but whatever appears from it, I do not allow it (it is not for adultery or for men to enjoy looking at!)."' Allah sent down the Ayah,
وَإِذَا فَعَلُواْ فَـحِشَةً قَالُواْ وَجَدْنَا عَلَيْهَآ ءَابَاءَنَا وَاللَّهُ أَمَرَنَا بِهَا
(And when they commit a Fahishah (sin), they say: "We found our fathers doing it, and Allah has commanded it for us.")7:28 I say, the Arabs, with the exception of the Quraysh, used to perform Tawaf naked. They claimed they would not make Tawaf while wearing the clothes that they disobeyed Allah in. As for the Quraysh, known as Al-Hums, they used to perform Tawaf in their regular clothes. Whoever among the Arabs borrowed a garment from one of Al-Hums, he would wear it while in Tawaf. And whoever wore a new garment, would discard it and none would wear it after him on completion of Tawaf. Those who did not have a new garment, or were not given one by Al-Hums, then they would perform Tawaf while naked. Even women would go around in Tawaf while naked, and one of them would cover her sexual organ with something and proclaim, "Today, a part or all of it will appear, but whatever appears from it I do not allow it." Women used to perform Tawaf while naked usually at night. This was a practice that the idolators invented on their own, following only their forefathers in this regard. They falsely claimed that what their forefathers did was in fact following the order and legislation of Allah. Allah then refuted them, Allah said,
وَإِذَا فَعَلُواْ فَـحِشَةً قَالُواْ وَجَدْنَا عَلَيْهَآ ءَابَاءَنَا وَاللَّهُ أَمَرَنَا بِهَا
(And when they commit a Fahishah, they say: "We found our fathers doing it, and Allah has commanded it for us.")
Allah does not order Fahsha', but orders Justice and Sincerity
Allah replied to this false claim,
قُلْ
(Say), O Muhammad, to those who claimed this,
إِنَّ اللَّهَ لاَ يَأْمُرُ بِالْفَحْشَآءِ
("Nay, Allah never commands Fahsha'...") meaning, the practice you indulge in is a despicable sin, and Allah does not command such a thing.
أَتَقُولُونَ عَلَى اللَّهِ مَا لاَ تَعْلَمُونَ
("Do you say about Allah what you know not") that is, do you attribute to Allah statements that you are not certain are true Allah said next,
قُلْ أَمَرَ رَبِّي بِالْقِسْطِ
(Say: "My Lord has commanded justice, (fairness and honesty)"),
وَأَقِيمُواْ وُجُوهَكُمْ عِندَ كُلِّ مَسْجِدٍ وَادْعُوهُ مُخْلِصِينَ لَهُ الدِّينَ
("And that you should face Him only, in every Masjid, and invoke Him only making your religion sincere to Him...") This Ayah means, Allah commands you to be straightforward in worshipping Him, by following the Messengers who were supported with miracles and obeying what they conveyed from Allah and the Law that they brought. He also commands sincerity in worshipping Him, for He, Exalted He is, does not accept a good deed until it satisfies these two conditions: being correct and in conformity with His Law, and being free of Shirk.
The Meaning of being brought into Being in the Beginning and brought back again
Allah's saying
كَمَا بَدَأَكُمْ تَعُودُونَ
(As He brought you in the beginning, so shall you be brought into being again) 7:29. Until;
الضَّلَـلَةُ
(error.) There is some difference over the meaning of:
كَمَا بَدَأَكُمْ تَعُودُونَ
(As He brought you in the beginning, so shall you be brought into being again.) Ibn Abi Najih said that Mujahid said that it means, "He will bring you back to life after you die." Al-Hasan Al-Basri commented, "As He made you begin in this life, He will bring you back to life on the Day of Resurrection." Qatadah commented on:
كَمَا بَدَأَكُمْ تَعُودُونَ
(As He brought you in the beginning, so shall you be brought into being again.) "He started their creation after they were nothing, and they perished later on, and He shall bring them back again." `Abdur-Rahman bin Zayd bin Aslam said, "As He created you in the beginning, He will bring you back in the end." This last explanation was preferred by Abu Ja`far Ibn Jarir and he supported it with what he reported from Ibn `Abbas, "The Messenger of Allah ﷺ stood up and gave us a speech, saying,
«يَا أَيُّهَا النَّاسُ إِنَّكُمْ تُحْشَرُونَ إِلَى اللهِ حُفَاةً عُرَاةً غُرْلًا
كَمَا بَدَأْنَآ أَوَّلَ خَلْقٍ نُّعِيدُهُ وَعْداً عَلَيْنَآ إِنَّا كُنَّا فَـعِلِينَ
(O people! You will be gathered to Allah while barefooted, naked and uncircumcised, (As We began the first creation, We shall repeat it. (It is) a promise binding upon Us. Truly, We shall do it)).21:104 This Hadith was collected in the Two Sahihs. `Ali bin Abi Talhah reported that Ibn `Abbas commented on the Ayah,
كَمَا بَدَأَكُمْ تَعُودُونَفَرِيقًا هَدَى وَفَرِيقًا حَقَّ عَلَيْهِمُ الضَّلَـلَةُ
(As He brought you in the beginning, so shall you be brought into being again. A group He has guided, and a group deserved to be in error;) "Allah, the Exalted, began the creation of the Sons of Adam, some believers and some disbelievers, just as He said,
هُوَ الَّذِى خَلَقَكُمْ فَمِنكُمْ كَافِرٌ وَمِنكُمْ مُّؤْمِنٌ
(He it is Who created you, then some of you are disbelievers and some of you are believers) 64:2. He will then return them on the Day of Resurrection as He started them, some believers and some disbelievers. I say, what supports this meaning, is the Hadith from Ibn Mas`ud that Al-Bukhari recorded, (that the Prophet said:)
«فَوَالَّذِي لَا إِلَهَ غَيرُهُ إِنَّ أَحَدَكُمْ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلَّا بَاعٌ أَوْ ذِرَاعٌ، فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ فَيَدْخُلُهَا، وَإِنَّ أَحَدَكُمْ لَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلَّا بَاعٌ أَوْ ذِرَاعٌ فَيَسْبِقُ عَلَيْهِ الْكِتَابُ، فَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ فَيَدْخُلُ الْجَنَّة»
(By He, other than Whom there is no god, one of you might perform the deeds of the people of Paradise until only the length of an arm or a forearm would separate him from it. However, that which was written in the Book takes precedence, and he commits the work of the people of the Fire and thus enters it. And one of you might perform the deeds of the people of the Fire until only the length of an arm or a forearm separates between him and the Fire. However, that which was written in the Book takes precedence, and he performs the work of the people of Paradise and thus enters Paradise.) We should combine this meaning -- if it is held to be the correct meaning for the Ayah -- with Allah's statement:
فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً فِطْرَةَ اللَّهِ الَّتِى فَطَرَ النَّاسَ عَلَيْهَا
(So set you your face towards the religion, Hanifan. Allah's Fitrah with which He has created mankind) 30:30, and what is recorded in the Two Sahihs from Abu Hurayrah who said that the Messenger of Allah ﷺ said:
«كُلُّ مَوْلُودٍ يُولَدُ عَلَى الْفِطْرَةِ، فَأَبَوَاهُ يُهَوِّدَانِهِ وَيُنَصِّرَانِهِ وَيُمَجِّسَانِه»
(Every child is born upon the Fitrah, it is only his parents who turn him into a Jew, a Christian or a Zoroastrian.) Muslim recorded that `Iyad bin Himar said that the Messenger of Allah ﷺ said,
«يَقُولُ اللهُ تَعَالـى: إِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ، فَجَاءَتْهُمُ الشَّيَاطِينُ فَاجْتَالَتْهُمْ عَنْ دِينِهِم»
(Allah said, `I created My servants Hunafa' (monotheists), but the devils came to them and deviated them from their religion.) The collective meaning here is, Allah created His creatures so that some of them later turn believers and some turn disbelievers. Allah has originally created all of His servants able to recognize Him, to single Him out in worship, and know that there is no deity worthy of worship except Him. He also took their covenant to fulfill the implications of this knowledge, which He placed in their consciousness and souls. He has decided that some of them will be miserable and some will be happy,
هُوَ الَّذِى خَلَقَكُمْ فَمِنكُمْ كَافِرٌ وَمِنكُمْ مُّؤْمِنٌ
(He it is Who created you, then some of you are disbelievers and some of you are believers) 64:2. Also, a Hadith states,
«كُلُّ النَّاسِ يَغْدُو فَبَائِعٌ نَفْسَهُ فَمُعْتِقُهَا أَوْ مُوبِقُهَا»
(All people go out in the morning and sell themselves, and some of them free themselves while some others destroy themselves.) Allah's decree will certainly come to pass in His creation. Verily, He it is
وَالَّذِى قَدَّرَ فَهَدَى
(Who has measured (everything); and then guided) 87: 3, and,
الَّذِى أَعْطَى كُلَّ شَىءٍ خَلْقَهُ ثُمَّ هَدَى
(He Who gave to each thing its form and nature, then guided it aright) 20:50. And in the Two Sahihs:
«فَأَمَّا مَنْ كَانَ مِنْكُمْ مِنْ أَهْلِ السَّعَادَةِ فَسَيُيَسَّرُ لِعَمَلِ أَهْلِ السَّعَادَةِ، وَأَمَّا مَنْ كَانَ مِنْ أَهْلِ الشَّقَاوَةِ فَسَيُيَسَّرُ لِعَمَلِ أَهْلِ الشَّقَاوَة»
(As for those among you who are among the people of happiness, they will be facilitated to perform the deeds of the people of happiness. As for those who are among the miserable, they will be facilitated to commit the deeds of the miserable). This is why Allah said here,
فَرِيقًا هَدَى وَفَرِيقًا حَقَّ عَلَيْهِمُ الضَّلَـلَةُ
(A group He has guided, and a group deserved to be in error;) Allah then explained why,
إِنَّهُمُ اتَّخَذُوا الشَّيَـطِينَ أَوْلِيَآءَ مِن دُونِ اللَّهِ
(because) surely, they took the Shayatin as supporters instead of Allah). Ibn Jarir said, "This is one of the clearest arguments proving the mistake of those who claim that Allah does not punish anyone for disobedient acts he commits of deviations he believes in until after knowledge of what is correct reaches him, then he were to obstinately avoid it anyway. If this were true, then there would be no difference between the deviations of the misguided group - their belief that they are guided - and the group that is in fact guided. Yet Allah has differentiated between the two in this noble Ayah, doing so in both name and judgement."
Kapag nakagawa ang mga tagapagtambal ng isang bagay na malubha ang kasamaan gaya ng shirk, pagsasagawa ng ṭawāf sa paligid ng Ka`bah habang mga nakahubad, at iba pa sa mga ito, nagdadahi-dahilan sila na sila ay nakatagpo sa mga magulang nila na gumagawa niyon at na si Allāh ay nag-utos sa kanila niyon." Sabihin mo, O Muḥammad, bilang tugon sa kanila: "Tunay na si Allāh ay hindi nag-uutos ng mga pagsuway, bagkus sumasaway Siya ng mga ito. Kaya papaano kayong nag-aangkin niyon laban sa Kanya? Nagsasabi ba kayo, O mga tagapagtambal, hinggil kay Allāh ng hindi ninyo nalalaman bilang kasinungalingan at paggawa-gawa?"
Kada višebošci učine neku groznu stvar, poput pridruživanja sudruga Allahu ili poput tavafa oko Ka'be goli, bez odjeće, pravdaju se time da su zatekli svoje pretke da to rade, i da im je Allah to naredio. Reci im, o Muhammede i odgovori: "Allah ne naređuje grijehe već ih zabranjuje, pa kako to tvrdite za Njega? Zar o Allahu laži iznosite?"
Katakanlah -wahai Muhammad- kepada orang-orang musyrik itu, “Sesungguhnya Allah menyuruh berbuat adil, tidak pernah menyuruh berbuat keji dan mungkar, dan Dia menyuruh kalian untuk memurnikan ibadah kepada-Nya secara umum, terkhusus di dalam masjid-masjid. Dia juga menyuruh kalian memanjatkan doa hanya kepada-Nya, seraya memurnikan ketaatan kepada-Nya. Sebagaimana Dia telah menciptakan kalian yang sebelumnya belum ada, Dia juga akan membuat kalian hidup kembali (sesudah mati) karena yang mampu menciptakan kalian dari awal pasti mampu mengembalikan dan membangkitkan kalian.”
Ô Muhammad, dis à ces polythéistes: Allah ordonne l’équité et n’ordonne pas la turpitude ni le blâmable. Il ordonne qu’on n’adore et qu’on n’invoque que Lui seul, particulièrement dans les mosquées, et qu’on Lui soit sincèrement obéissant. Tout comme Il vous créa au début à partir du néant, Il vous fera revivre une seconde fois. En effet, Celui qui a le pouvoir de vous créer possède également le pouvoir de vous faire revivre et de vous ressusciter.
O Muhammede, reci tim višebošcima: "Doista Allah naređuje pravdu, a ne naređuje razvrat i grijehe. On vam je naredio da samo Njega obožavate svugdje, posebno u džamijama, i da samo Njemu molitve upućujete i pokorni Mu iskreno budete. I kao što vas je Allah prvi put stvorio ni iz čega, On će vas i proživjeti, jer Onaj Ko može da vas u početku stvori može i da vas proživi nakon smrti."
Said in the second verse was: قُلْ أَمَرَ رَبِّي بِالْقِسْطِ (Say, "My Lord has bid-den me to do justice). Here, the Holy Prophet ﷺ has been asked to tell those ignorant people, who were falsely attributing the justification of their naked Tawaf towards Allah, that Allah always commands justice. The word used here is: اَقِسط (al-qist) which essentially means justice, balance and moderation. At this place, ` al-qist' refers to a conduct which is free of excess or deficiency, that is, which neither falls short, nor exceeds the appointed limits - as is the case with all injunctions of the Shari'ah. Therefore, under this sense of qist' included there are all acts of worship and obedience as well as all general injunctions of the Shari'ah. (Ruh al-Ma'ani)
After having stated the command of justice and moderation, two injunctions of the Shari'ah relevant to their erroneous conduct have been particularly mentioned. These are: وَأَقِيمُوا وُجُوهَكُمْ عِندَ كُلِّ مَسْجِدٍ (and yourself be aright at each occasion of prostration) and: وَادْعُوهُ مُخْلِصِينَ لَهُ الدِّينَ (and pray to Him with pure faith in Him). The first command relates to what one does physically and outwardly. The other belongs to the heart, the spiritual dimension. In the first injunction, the word: مسجِد (Masjid), according to most commentators, appears in the sense of prostration (sajdah, sujud or ‘Ibadah) and it means that one should be aright at the time of every Salah or any other act of worship. It could also mean that one should make an effort and be particular to keep one's orientation straight towards the Qiblah. And being aright or keeping the orientation straight could also mean that one should sub-ordinate everything one says or does to what Allah has commanded, maintaining an orientation and stance that never varies, never dwindles and moves elsewhere. Given this meaning, this injunction will not remain particular for Salah only - instead, it would comprehend all acts of worship, dealings and transactions.
The second injunction means that one should worship Allah, purely and exclusively, without associating in that act anyone else in any capacity, even to the limit that such worship should also be free from, and untainted with, what is known as al-Shirk al-Khafiyy (concealed Shirk of associating others with the Divinity of Allah), that is, hypocrisy and riya' (show off).
By mentioning both injunctions together, the indication being given could be that one must correct, align and synchronize both dimensions of one's person, the outward and the inward, the physical and the spiritual, with the injunctions of the Shari'ah. Not enough is obvious obedience (Ita` ah) without sincerity (Ikhlas), nor can simple sincerity of the heart become sufficient without following the Shari` ah as visible outwardly too. Instead of that, it is binding on everyone that one should correct and align one's outward bearings in accordance with the Shari` ah and never forget to keep his or her inward state of being too reserved for Allah Ta` ala alone. This helps us see the error (dichotomy) of those who take Shari` ah (the outward or physical adherence to faith) and Tariqah (the inward or spiritual adherence to faith) as two different ways to approach religion. Some of them would even presume that it was sufficient to correct one's inward dimension as shown by Tariqah - even if they go about doing what is contrary to the Shari` ah! This is a gaping error.
At the end of the verse (29), it was said: كَمَا بَدَأَكُمْ تَعُودُونَ (As He originated you, so you will return). It means that it was He who created you first and it will be He who will make you rise again on the day of Qiyamah. For His perfect power, this was not difficult at all. Perhaps to indicate this element of convenience what was said here is: تَعُودُونَ (ta` udun: you will return) and not: یُعِیدُکُم ' (We shall make you rise) since making to rise again requires not much action. (Ruh al-Ma'ani)
There is an additional benefit of introducing this sentence here. It helps one in abiding by the injunctions of the Shari’ ah - because it is the realization that there is a life-to-come, and a Last Day, the Day of Qiyamah, and reward or punishment for deeds, good or bad, which makes what is difficult easy, and what is painful bearable. Experience bears out that man is a tough customer. Unless one is under such grip-ping apprehension, no word of advice can make him do what is right, nor can the restriction of any law stop him from going into crimes.
Di, Mujámmad: “Al-lah ordena que hagan justicia, no indecencia ni pecado. Y ordena lealtad a Él en la adoración en general, y particularmente en los lugares de adoración, que solo Lo invoquen a Él y que sean sinceros en su dedicación a Él”. Así como los creó de la nada la primera vez, Él los devolverá a la vida por segunda vez. Él, Quien es capaz de crearte, puede regresarte y devolverte a la vida.
Ngươi - hỡi Muhammad - hãy nói với nhóm người đa thần: Allah chỉ ra lệnh làm những điều đúng đắn chứ Ngài không chỉ thị làm những điều thô bỉ hay điều tà ác, Ngài còn chỉ thị cho các ngươi phải thành tâm thờ phượng Ngài dù bằng hình thức nào, nhất là trong các Masjid, một lòng khấn vái Ngài duy nhất giống như việc tạo hóa các ngươi từ không là gì, rồi Ngài sẽ phục sinh các ngươi sống lại lần nữa, bởi Ngài là Đấng có khả năng tạo hóa các ngươi là có khả năng phục sinh các ngươi.
Sabihin mo, O Muḥammad, sa mga tagapagtambal na ito: "Tunay na si Allāh ay nag-utos ng katarungan at hindi nag-utos ng kalaswaan at nakasasama, at nag-utos na magpakawagas kayo para sa Kanya sa pagsamba sa pangkalahatan, higit sa lahat sa mga masjid at na dumalangin kayo sa Kanya lamang habang mga nagpapakawagas para sa Kanya sa pagtalima. Kung paanong lumikha Siya sa inyo mula sa kawalan sa kauna-unahang pagkakataon, magpapanumbalik Siya sa inyo bilang mga buhay sa ikalawang pagkakataon sapagkat ang Nakakakaya sa pagpapasimula sa paglikha sa inyo ay nakakakaya sa pagpapanumbalik sa inyo at pagbuhay sa inyo."
-Ey Muhammed!- O müşriklere de ki : "Şüphesiz Allah, adaletli olmayı emreder. Hayâsızlığı ve çirkin şeyleri ise asla emretmez. Özellikle mescitlerde yapılan ibadetler olmak üzere, bütün ibadetleri sadece Allah'a has kılmayı, ibadetleri sadece O'na yapmayı ve bir tek O'na dua etmenizi emreder. O sizi, ilk başta yoktan yarattığı gibi, tekrar diri olarak tekrardan döndürecektir. Sizleri yoktan var etmeye kadir olan, sizleri tekrar geri döndürmeye ve yeniden diriltmeye de kadirdir.
Di', o Muħammed, a tali idolatri: "In verità, Allāh ha ordinato la giustizia e non ha ordinato la nefandezza e gli atti inammissibili, ma ha ordinato di essere sinceri nei Suoi confronti con la devozione della preghiera, e in particolare la Preghiera nelle Moschee (Masajid المساجد), e di adorare Lui solo, sinceri nella devozione. Così come vi ha creato dal nulla la prima volta, vi riporterà in vita una seconda volta. Colui che è capace di dare inizio alla vostra creazione è capace di riportarvi in vita e resuscitarvi"
Say O Muhammad: 'Indeed Allah commands justice, not indecency or sin. And He commands loyalty to Him in worship generally, and particularly in places of worship, that you call on Him alone, sincere in your dedication to Him.' As He created you from nothing the first time, He will bring you back to life a second time. He Who is able to create you in the first place is able to return you and bring you back to life.
Allāh stabilì che la gente fosse divisa in due gruppi: Guidò un gruppo e agevolò loro i mezzi alla Retta Via, e allontanò da esso le cose che ostacolano tali mezzi; mentre un altro gruppo venne sviato dalla Retta Via perché presero i demoni come alleati invece che Allāh; obbedirono loro per ignoranza, pensando che fossero guidati alla Retta Via.
Allah made people into two groups: one group of them He guided, making it easy for them to find guidance and removing the barriers to it; and another He made go astray from the path of truth, because they made the satans their friends and helpers instead of Allah, ignorantly becoming bound to them, considering themselves to be correctly guided to a straight path.
Chắc chắn Allah đã chia thiên hạ ra thành hai nhóm: Một nhóm được Ngài hướng dẫn, Ngài tạo mọi cách để họ dễ dàng nhận thức được chỉ đạo và nhóm còn lại bị Ngài ruồng bỏ trong lầm lạc chỉ vì họ bị những tên Shaytan mê hoặc khiến họ mù quáng chọn lấy Shaytan làm người bảo hộ thay vì Allah, vậy mà họ cứ tưởng họ đang được hướng dẫn đi trên con đường ngay chính.
Al-lah hizo dos grupos de personas: un grupo fue guiado por Él, y de esta forma les facilitó encontrar el camino y eliminó las barreras para su guía; pero al otro grupo Él lo extravió del camino de la verdad, porque ellos tomaron a los demonios como aliados y ayudantes en lugar de Al-lah, pensando que seguían el camino recto.
Allah je od ljudi učinio dvije skupine: jedne je uputio i olakšao im puteve koji vode uputi, a otklonio prepreke koje sprečavaju dolazak do nje, dok je druge u zabludi ostavio jer su šejtane za svoje zaštitnike uzeli mimo Allaha i pokorili im se iz neznanja misleći da su na pravom putu.
Allah divisa les gens en deux parties: ceux qu’Il a guidés, à qui Il facilita les causes de la guidée et éloigna d’eux les obstacles qui jonchent le chemin vers cette guidée, et ceux à qui on a imposé l’égarement car ils ont pris les démons pour alliés à la place d’Allah et se sont soumis à eux par ignorance. Ceux-ci croient malgré cela qu’ils sont dans le droit chemin.
In the third verse (30), it was said that there are people Allah has guided right while there are others who have provided the proof of their erroneous conduct, because they have, bypassing Allah, made satans their comrades, and they presume that they are on the right path.
The sense is that the guidance of Allah Subhanahu wa Ta` ala was open to all, but they turned away from it and started following satans, then, on top of it, they were led to think that their sickness was health, and their error, guidance.
This verse tells us that not knowing the injunctions of the Shari` ah is no valid excuse. If someone takes to a way of error thinking it to be correct with full sincerity, he will not be considered excusable in the sight of Allah. - because Allah has given everyone reason and common-sense to use it and distinguish the true from the false. Then, man was not left to rely on his reason alone. He sent prophets and books. They made the right and wrong and the true and false all too clear.
Now someone may doubt that a person who is acting in good faith, though in error, should not have any blame coming to him. He should be excused because he is not aware of his error. The answer is that Allah Ta` ala has blessed human beings with reason and sense with the added benefit of the teachings of the noble prophets, may peace be upon them all. At least, through these, he should be able to compare his method and way with that suggested by them. There has to be some doubt or pinch or question in his mind. Now, his fault is that he did not pay any attention to what they taught and kept sticking to the way of error he had taken to.
However, a person who has striven his best in the quest of truth, yet failed to find the right path and true teaching, may be found excusable in the sight of Allah - as Imam al-Ghazali has said in his book, Al-Tafriqah Bayn al-Islam wa Al-zandaqah واللہ اَعلَم .
Gumawa nga si Allāh sa mga tao bilang dalawang pangkat: isang pangkat kabilang sa inyo na pinatnubayan Niya, na nagpadali Siya para rito ng mga kadahilanan ng kapatnubayan at nagbaling Siya palayo rito ng mga hadlang dito; at iba pang pangkat na kinailangan sa kanila ang pagkaligaw palayo sa daan ng katotohanan. Iyon ay dahil sila ay gumawa sa mga demonyo bilang mga katangkilik bukod pa kay Allāh, kaya naakay sila para sa mga ito sa kamangmangan habang sila ay nag-aakala na sila ay mga napapatnubayan tungo sa landasing tuwid.
Allah telah membagi manusia menjadi dua golongan. Ada golongan yang diberi-Nya petunjuk, diberi-Nya kemudahan untuk mendapatkan petunjuk, dan dijauhkan dari hal-hal yang menjadi penghalangnya, serta ada golongan lain yang dipastikan tersesat dari jalan yang benar. Hal itu disebabkan mereka menjadikan setan-setan sebagai pelindung selain Allah. Mereka tunduk kepada setan-setan lantaran kebodohan mereka dan mereka mengira bahwa mereka berada di jalan yang lurus.
The word ‘justice’ (qist) signifies a form of behaviour which fulfills every moral criterion. It is what it should be. Worship in the form of prayer is a natural urge in every man; he wants to accept some Being as supreme and to prostrate himself before Him. In this matter justice will be done only if he worships the one true God who is his Creator, Lord and Sustainer. Man wants to have some Being at the core of his conviction. In this case, justice will consist in his making God, who is all-Powerful, the basis of his trust. Similarly, acceptance of further life after death will be justice in the absolute sense, because when a man is born, he comes into existence from non-existence. So believing in the life after death (resurrection) will amount to believing in the very reality which every man has already experienced at the time of his birth in this world. Man looks to the luminaries of former times for support, so that he may reject the preacher of Truth. The greatness of these ancient forebears has been historically established and in the eyes of all and sundry their being in the right is taken for granted. As opposed to this, the preacher of Truth before them is a new preacher who has not yet been sanctified by historical testimony. When the individual looks at the ancients, who are revered as saints because of their illustrious history, and compares them to the new missionary of Truth with no tradition behind him, he rejects him outright, believing himself to be on the right path. But this sort of misunderstanding cannot provide an excuse in the eyes of God, for, in rejecting the missionary, one is not really following God: one is merely following Satan in the name of God.
Doğrusu Allah, insanları iki grup kılmıştır. Sizlerden bir gruba doğru yolu göstererek onlara hidayeti kolaylaştırmış ve bunun önündeki engelleri de ortadan kaldırmıştır. Diğer grubun ise doğru yoldan sapmaları gerekli olmuştur. Çünkü onlar, Allah’ın dışında şeytanları dostlar edindiler. Kendilerinin doğru yolda olduklarını zannederek cahilce ona boyun eğdiler.
Ô enfants d’Adam, habillez-vous de ce qui couvre votre nudité et parez-vous de vêtements propres et purs lorsque vous priez et accomplissez la circumambulation. Mangez et buvez des bonnes nourritures et boissons qu’Allah vous rendit licites et n’outrepassez pas la limite de la mesure. N’outrepassez pas non plus la limite du licite pour tomber dans l’illicite car Allah n’aiment pas ceux qui vont au-delà de la modération.
Wahai anak-anak Adam! Kenakanlah pakaian yang menutupi aurat dan mempercantik penampilan kalian, yaitu pakaian yang bersih dan suci, ketika kalian menunaikan salat dan melaksanakan tawaf. Makanlah dan minumlah apa saja yang baik yang dihalalkan oleh Allah, tetapi jangan berlebih-lebihan dan jangan melampaui batasan yang wajar dalam hal itu dan jangan beralih dari yang halal menuju yang haram. Sesungguhnya Allah tidak menyukai orang-orang yang melampaui batas-batas yang wajar.
In the fourth verse (31), it was said: ` 0 children of 'Adam, take along what looks good on you to every mosque. And eat and drink and do not be extravagant. Surely, He does not like the extravagant'. In the way the ` Arabs of Jahiliyyah used to take the making of the Tawaf of the Ka'bah naked as the correct method of worship and an act of reverence for the House of Allah, they also had a custom that they would skip eating and drinking during the days of Hajj. They would eat no more than what would keep them alive. They particularly abstained from butter oil, milk and other pure eatables. (Ibn Jarir)
The present verse was revealed against this absurd practice. It enjoined that they should abstain from it because making Tawaf naked was an act of immodesty and bad manners. Similarly, doing the re-verse of it, that is, abstaining from good food given by Allah Ta` ala without any valid excuse had hardly anything to do with religion. In fact, forbidding on themselves what Allah had made lawful for them was effrontery and excess in an act of worship, something disliked by Allah. Therefore, eat and drink as you wish during the days of Hajj, but do not be extravagant. Totally abstaining from Halal foods is also included under extravagance. Then, becoming heedless to the real objectives of Hajj and the Dhikr of Allah and remaining busy with nothing but eating and drinking is also included under extravagance.
Though this verse has been revealed to eradicate a particular custom of nudity in the ` Arab Jahiliyyah which they demonstrated at the time of Tawaf in the name of reverence for the Ka'bah, but the Imams of Tafsir and the Jurists of Muslim Ummah unanimously agree that the revelation of an injunction in relation to a particular event does not mean that that injunction is restricted to the same event. Instead, what is considered here is the generality of words. The injunction, then, applies on everything that falls under the generality of these words.
Covering the Body Properly is Obligatory : There is No Salah Without it
Therefore, the majority of Sahabah and Tabi'in, and the Mujtahid, Imams, have deduced many injunctions from this verse. The most important of them is about Salah. As making Tawaf naked has been prohibited in this verse, the ruling applies identically to Salah as well which becomes Haram (forbidden) and false and futile - because the Holy Prophet ﷺ has said in a Hadith: اَلطَوَافُ بِالب ؓ َیتِ صَلوٰۃُ (The Tawaf of the House [ of Allah ] is Salah). In addition to that, since the majority of commentators agree that the word, ` masjid' in this verse itself means Sajdah (sujud, prostration), the prohibition of nudity in the state of Sajdah becomes explicitly inclusive in this verse. Now, if this is prohibited in Sajdah, then, it will obviously stand prohibited in all other movements of Salah such as Ruku`, Qiyam and Qu` ud. Then, the statement of the Holy Prophet ﷺ itself has made it more evident.
It also appears in Hadith that the Salah of any adult woman is not permissible without proper head and body cover (khimar, rida, chadar, dupatta or large scarf) (Tirmidhi).
That covering the body properly is obligatory in conditions other than Salah as well stands proved from other verses of the Qur'an and the narrations of Hadith - one such verse has already appeared a little earlier: يَا بَنِي آدَمَ قَدْ أَنزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَارِي سَوْآتِكُمْ We have sent down to you clothing that covers your shame - 26.'
To sum up, it can be said that covering the body properly is the first human and Islamic obligation on everyone which is mandatory under all conditions - and, in Salah and Tawaf, it is obligatory in the first degree.
A Good Dress For Salah
The verse brings out another rule of conduct. By calling dress: ` Zinah,' (adornment), the hint given is that the preferred practice in Salah is that one should not limit himself to only covering his body functionally, but choose to wear what adorns, looks becoming - of course, within one's means. It was the habit of Sayyidna Hasan ؓ ، that he would wear his best dress at the time of Salah saying: Allah Ta` ala loves beauty, therefore, I dress myself beautifully to please my Lord for He has said: خُذُوا زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ (take along what looks good on you to every mosque).
So, we can see that this verse proves two things, that covering the body properly is obligatory in Salah and that it is recommended and merit-worthy to wear a neat, clean and good dress, within means.
Salah and Dress : Some Rulings
The third problem at this place is about سَتر Satr, that is, the parts of the body to be concealed, concealing which is, under all conditions, and specially in Salah and Tawaf, an obligation (Fard) - so, what are its limits? The Qur'an has given a command briefly - its details have been entrusted with the Holy Prophet ﷺ . He explained it in details. He told us that the Satr of men is from the navel to the knees, and the Satr of women is the whole body except the face and both palms and feet, which are exempt.
All these details appear in Hadith narrations. For men, if the body below the navel, or if the knees are open, then, such a dress is a sin in itself, and Salah too does not get to be performed in it as due and proper. Similarly, if the head, neck or arms or shin or calf of a woman are open, then, her being dressed like that is impermissible in itself, and Salah too does not get to performed as due and proper. Says the Hadith: ` A home in which there is a woman with her head uncovered, angels of good would not come there.
That the face of a woman, her palms and feet which have been exempted from Satr (the parts of body covering and concealing which is obligatory) means that, should these be open during the Salah it will cause no defect in Salah It never means that a woman would be moving freely even before non-Mahram man (marriage with whom is permissible) with her face open without a valid excuse as admitted by the Shari’ ah of Islam.
As for this injunction, it is related to the obligation of covering the body properly (Satr) which is sine qua non for Salah - that is, it stands as if not performed at all. And since what is required in Salah is not the functional covering of the body alone, instead, the advice given is to wear a dress which looks good on one (Zinah), therefore, for men to make Salah bare-headed, or doing it with shoulders or elbows open, is Makruh (reprehensible or disliked) - whether the shirt itself be half-sleeved, or has been rolled up, the Salah remains Makruh after all. Similarly, Salah remains Makruh in a dress one would not prefer to wear before friends, or in public, as something unbecoming - for example, wearing an undershirt alone - without a shirt, even if it has full sleeves; or, skipping the wearing of a cap and making do with some cloth piece or a tiny handkerchief knotted or tucked round the head. When no regular person would like to appear before friends or others in that head-bare state, how would that become desirable as a mode of appearance before Allah, the Master of all the worlds? That Salah is Makruh when offered with bare head, shoulders and elbows has been inferred from the word: زِینَۃ (zinah: what looks good) of this Qur'anic verse, and also from the clarifications of the Holy Prophet ﷺ .
To recapitulate, it can be said that the injunction in this verse was primarily revealed to eradicate the custom of nudity in pagan Arabia (the age of Jahiliyyah), but the generality of its words yielded other in-junctions and rulings as well. Similar is the case with the second sentence in the verse: كُلُوا وَاشْرَبُوا وَلَا تُسْرِفُوا ، (Eat and drink and do not be extravagant). Though, this too was revealed to erase the custom of Arab Jahiliyyah that they would take eating good food during the days of Hajj as sin, but, here too, the generality of words helps prove many injunctions and rulings.
Eating and Drinking as Needed is Obligatory
To begin with, eating and drinking is obligatory on everyone from the point of view of the Shari'ah as well. If anyone abandons eating and drinking despite having the ability to do so, to the limit that he dies, or becomes too weak even to fulfill what is obligatory on him, then, this person shall be sinning and committing a crime in the sight of Allah.
Legality Operates until Proved Otherwise
One ruling deduced from this verse, as specified by Al-Jassas in his Ahkam al-Qur'an, is: Basically, all edibles are permissible and Halal (lawful) unless the unlawfulness or prohibition of something particular stands proved through an evidence of the Shari'ah. In its absence, everything will be considered permissible and lawful. This was suggested by the fact that the object of: كُلُوا وَاشْرَبُوا (Eat and drink) was not mentioned in the verse, that is, it did not specify what to eat or drink. The masters of Arabic diction have clearly established that not mentioning the object on such occasions is an indicator towards its generality, that is, one can eat and drink everything, except things which have been declared to be Haram (unlawful, impermissible, prohibited, forbidden). (Ahkam AI-Qur'an by Al-Jassas)
Extravagance in Eating and Drinking is Not Permissible
The last sentence of the verse: وَلَا تُسْرِفُوا (do not be extravagant) proves that eating and drinking is, no doubt, permissible - in fact, it is an order - but, along with it, being extravagant while doing so is prohibited. ` Israf means to cross the limit. Then, the crossing of limits takes many forms. One of them is to cross the limits of Halal and land into the area of Haram, that is, one starts eating and drinking things which are prohibited. That this is Haram is all too obvious.
Another aspect is that one starts taking what Allah has made Halal and abstains from it as being Haram without any valid legal excuse as admitted by the Shari` ah of Islam. It should be understood that the way it is a crime and sin to use what is Haram, similarly, taking the Halal as Haram is also a rebellion against Divine Law and a very grave sin. (Ibn Kathir, Mazhari Ruh al-Ma` ni)
On the same analogy, eating and drinking beyond the limits of hunger and need is also what Israf or extravagance is. It is for this reason that Muslim Jurists (fuqaha' ) have written that eating more than needed to remove hunger is not permissible (Ahkam al-Qur'an and others). Then, it also falls under the ruling governing Israf or extravagance that one eats much less than needed, despite having the ability and choice, which makes him weak and unable to fulfill what is enjoined upon him. It was to forbid both these kinds of extravagance that the Qur'an has said:
إِنَّ الْمُبَذِّرِينَ كَانُوا إِخْوَانَ الشَّيَاطِي
The extravagant are brothers of the satans - 17:27.
Then, in Surah Al-Furqan, it was said:
وَالَّذِينَ إِذَا أَنفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَٰلِكَ قَوَامًا ﴿67﴾
(True servants of Allah are) those who, when they spend, would not over-spend and under-spend and the moderate behavior is between that. - 25:67.
Moderation in Eating and Drinking is Always Beneficial
Sayyidna Faruq al-A` zam ؓ said: ` Avoid eating and drinking too much because it spoils the body, generates diseases and slackens activity. Instead, take to moderation in eating and drinking for it is good for the health of the body, and is far removed from extravagance (Israf) in it.' He also said: ` Allah Ta` ala does not like an obese ` Alim' (that is, a scholar of religion who has become fat and heavy as a result of eating excessively by choice). Then, he further said: ` A person does not get destroyed until he starts preferring his personal desires over his Faith.' (Ruh A-Ma` ani from Abu Nu` aym)
Righteous elders of the early period have said that to keep busy with the business of eating and drinking all the time, or to prefer it over other matters of importance giving the impression that one has no other worthy purpose left in life but eating and drinking, is included under Israf (extravagance). Also well-known is their saying that one should eat to live, not live to eat.
In a Hadith, the Holy Prophet ﷺ has included the attitude of compulsively satiating every desire as and when it emerges as included under Israf (extravagance). The words of the Hadith are: اِنَّ مِنَ الاِسرَافِ اَن تاکُلَ کُلَّ مَا اشتَھَتَ (It is also an Israf that one eats everything one desires). (Ibn Majah from Sayyidna Anas)
As reported by AI-Baihaqi, The Holy Prophet ﷺ once saw Sayyidah ` A'ishahi, eating twice on a day and he said: ` Ya ` A'ishah, would you like that eating becomes your only pastime?'
And this command for moderation in eating and drinking mentioned in this verse is not restricted to eating and drinking alone. The truth of the matter is that the course of moderation is very desirable in wearing what one wears and living where one lives, in almost everything. Sayyidna ` Abdullah ibn ` Abbas ؓ said: Eat and drink what you wish and wear what you like. But, take care of two things: One, that there be no Israf (excess from the measure of need) in it. Two, that there be no pride and arrogance about it.
Eight Rulings from One Ayah
In short, eight rulings of the Shari’ ah come out from the statement: كُلُوا وَاشْرَبُوا وَلَا تُسْرِفُوا (Eat and drink and do not be extravagant): (1) Eating and drinking is obligatory as needed, (2) unless the unlawfulness of something stands proved as based on an evidence admitted by the Shari` ah, everything is Halal, (3) the use of things prohibited by Allah and His Messenger is Israf and is impermissible, (4) taking as Haram what Allah has made Halal is also Israf, and a grave sin, (5) once one has eaten his fill, eating anymore is impermissible, (6) eating so little that one becomes weak and is rendered unable to fulfill his obligations is also Israf, (7) to keep thinking of eating and drinking all the time is also Israf and (8) It is not necessary that one must have what one wishes for at a given time.
The rules recounted above which emerge from this verse have their religious benefits. If one looks at it medically, a better prescription for health and well-being will be difficult to find. The key is: Moderation in eating and drinking. That is your sanctuary from all diseases.
According to Tafsir Ruh al-Ma'ani and Mazhari, Khalifah Harun Al-Rashid had a personal physician who was a Christian. He said to ` Ali ibn Husayn ibn al-Waqidi: ` Your Book (the Qur'an) has nothing about medicine in it, although there are only two fields of knowledge in our time, the knowledge of religion and the knowledge of bodies called Medicine."Ali ibn Husayn said: Allah Ta` ala has put the whole science of medicine in half a verse of the Qur'an. He says: كُلُوا وَاشْرَبُوا وَلَا تُسْرِفُوا (Eat and drink and do not be extravagant) (Tafsir Ibn Kathir reports this saying also with reference to some other righteous elders of the earlier times). Then, the Court physician asked: All right, is there something in the sayings of your prophet about Medicine?' ` Ali ibn Husayn replied: ` The Holy Prophet ﷺ has reduced the whole science of medicine in a few sayings of his when he said that ` the stomach is the nursery of diseases' and ` abstinence from harmful things is the root of all medicine' and ` give everybody what it can take (as a matter of habit) ' (Kashshaf Rub a1-Ma` ani). After hearing this, the Christian physician said: ` Your Book and your Prophet have left no Medicine for Galen (Jalinus).'
Based on a narration from Sayyidna Abi Hurairah ؓ in Shu'ab al-'Iman, Al-Baihaqi has reported that the Holy Prophet ﷺ said: ` The stomatch is the reservoir of the body. All arteries and nerves of the body get satiated from this reservoir. If the stomach is in proper order, all veins will return with healthy food from here. And if it is not in proper order, all veins will spread out in the body as carriers of diseases.'
Muhaddithin (experts in the discipline of Hadith) have expressed doubts about the use of some words in these narrations of Hadith. But, all of them agree to the emphasis laid on eating moderately and observing precaution present in countless Ahadith. (Ruh al-Ma'ani)
Ey Âdemoğlu! Namaz ve tavaf esnasında mahrem yerlerinizi örten, kendisi ile güzelleştiğiniz tertemiz elbiseler giyinin. Allah’ın helal kıldığı temiz olan şeylerden dilediğinizi yiyin ve için. Sakın belirlenen mutedil sınırları aşmayın. Sakın helalleri aşıp haramlara bulaşmayın. Şüphesiz Allah, mutedil sınırları aşan kimseleri sevmez.
O Figli di Ǣdem, indossate ciò che copre le vostre intimità e gli indumenti puliti e puri per la preghiera ed il rito del Tawaf; e mangiate e bevete le cose buone che volete e che Allāh ha permesso; e non trasgredite i limiti per quanto riguarda tutto ciò, e non trasgredite il lecito passando all'illecito: In verità, Allāh non ama coloro che oltrepassano i confini della moderazione.
O children of Adam, dress beautifully in every place of worship, and eat and drink, but do not be extravagant. Truly, He does not love those who are extravagant. O children of Adam, wear clean, pure, beautiful, clothes that cover your nakedness when you pray and when you make circumambulation of the Kaaba. Eat and drink whatever you like from the good things that Allah has allowed. But do not be extravagant in this, nor go beyond what is allowed. Allah does not love those who go beyond the limits..
O potomci Ademovi, kada želite namaz ili tavaf obaviti obucite odjeću koja prekriva vaše avrete i čistu odjeću kojom se uljepšavate, i jedite i pijte lijepa pića i jela koja želite, a koja je Allah dozvolio, i nemojte prelaziti granicu umjerenosti u tome, niti granicu dozvoljenog, čineći nedozvoljeno. Allah ne voli one koji prelaze granice umjerenosti.
"Hai anak Adam, pakailah pakaianmu yang indah di setiap (memasuki) masjid, makan dan minumlah, dan janganlah berlebih-lebihan. Sesungguhnya Allah tidak menyukai orang-orang yang berlebih-lebihan." (Al-A'raf: 31).
(31) Setelah Allah تعالى menurunkan kepada Bani Adam pa-kaian untuk menutupi auratnya dan pakaian indah untuk perhiasan, Allah berfirman, ﴾ يَٰبَنِيٓ ءَادَمَ خُذُواْ زِينَتَكُمۡ عِندَ كُلِّ مَسۡجِدٖ ﴿ "Hai anak Adam, pakailah pakaianmu yang indah di setiap (memasuki) masjid." Yakni tutuplah auratmu pada waktu shalat, baik yang wajib atau yang sunnah, ka-rena menutupnya adalah perhiasan bagi tubuh sebagaimana mem-bukanya berarti membiarkan tubuh dalam keadaan buruk dan tidak pantas. Ada kemungkinan bahwa yang dimaksud dengan perhiasan di sini adalah lebih dari sekedar berpakaian yaitu pakaian yang bersih dan baik. Ini mengandung perintah menutup aurat dalam shalat dan memperindah diri di dalamnya serta kebersihan pakaian tersebut dari kotoran dan najis. Kemudian Dia berfirman, ﴾ وَكُلُواْ وَٱشۡرَبُواْ ﴿ "Makan dan minumlah." Yakni dari yang baik-baik yang Allah rizkikan kepadamu. ﴾ وَلَا تُسۡرِفُوٓاْۚ ﴿ "Dan janganlah berlebih-lebihan", dalam hal itu. Berlebih-lebihan bisa dengan melampaui batas kemewahan dalam makan, minum dan berpakaian, dan bisa pula dengan me-lampaui batas yang halal kepada yang haram. ﴾ إِنَّهُۥ لَا يُحِبُّ ٱلۡمُسۡرِفِينَ ﴿ "Se-sungguhnya Allah tidak menyukai orang-orang yang berlebih-lebihan," karena sikap berlebih-lebihan itu dibenci oleh Allah, membahaya-kan tubuh dan kehidupan manusia, bahkan bisa menyebabkan ketidakmampuan untuk memberi nafkah. Jadi ayat ini mengandung perintah makan dan minum dan larangan meninggalkannya serta larangan berlebih-lebihan padanya.
31- Ey Âdemoğulları! Her mescidde zinetinizi takının. Yiyin, için; israf etmeyin. Çünkü O, israf edenleri sevmez.
31. Yüce Allah, Ademoğullarına avret yerlerini örtmek ve süslenmek maksadı ile giyinsinler diye elbise indirdiğini bildirdikten sonra şimdi de:“Ey Ademoğulları, her mescidde zinetinizi takının” buyurmaktadır. Yani farz olsun nafile olsun her namaz esnasında avretlerinizi örtün. Çünkü avretin açılması, insan bedenini çirkin ve hoş olmayan bir şekilde göstermektedir. Diğer taraftan örtünmesi de beden için bir zinettir. Ayetteki “zinet” kelimesinden kastın, avretin örtünmesinin yanı sıra güzel ve temiz elbise giymek anlamında olma ihtimali de vardır. Buna göre bu ayette namaz esnasında avretin örtülmesi, güzel elbiselerin giyilmesi ve bu elbisenin kirden ve pisliklerden uzak tutulması emredilmektedir.
Daha sonra Yüce Allah, “yiyin, için” buyurmaktadır. Yani Allah’ın size rızık olarak ihsan etmiş olduğu hoş ve temiz şeylerden yiyip için. Ancak bu hususta “israf etmeyin.”İsraf ise ya yeterli miktardan fazlasını tüketmekle olur yahut da bedene zarar verecek yiyecekleri aç gözlüce yemekle olur. Ya da yiyecek, içecek ve giyeceklerin haddinden fazla güzel olmaları için gayret harcamak ve ihtiyaçtan fazlasını kullanmak yahut helâl sınırlarını aşarak harama düşmek sureti ile olur.“Çünkü O, israf edenleri sevmez.” İsraf, Allah'ı gazaplandırır, insanın bedenine ve geçimine zarar verir. Hatta bazen kişiyi, üzerine farz olan nafakaları temin edemez bir hale getirir.
Bu ayette yiyip içme emredilmekte, bunların terk edilmesi ve israfa kaçılması da yasaklanmaktadır.
Hỡi con cháu Adam, các ngươi hãy ăn mặc phủ kín hết cơ thể của các ngươi và ăn mặc sạch sẽ hơn đẹp đẽ hơn khi dâng lễ nguyện Salah hay Tawwaf vòng quanh K'abah, hãy tự do ăn uống thỏa thích những thứ gì mà các ngươi muốn từ những món thực phẩm tốt và sạch mà Allah cho phép nhưng chớ lãng phí trong việc ăn uống, các ngươi chớ phung phí những điều Halal khiến các ngươi phạm đến Haram. Quả thật, Allah không thích những người phung phí để rồi vượt quá chuẩn mực.
O mga anak ni Adan, magsuot kayo ng anumang nagtatakip sa mga kahubaran ninyo at ipinapampaganda ninyo na kasuutan na malinis at dalisay sa sandali ng ṣalāh at ṭawāf. Kumain kayo at uminom kayo ng anumang niloob ninyo kabilang sa mga kaaya-aya na ipinahintulot sa inyo ni Allāh ngunit huwag kayong lumampas sa hangganan ng pagkakatamtaman kaugnay doon at huwag kayong lumampas sa ipinahihintulot patungo sa ipinagbabawal. Tunay na si Allāh ay hindi umiibig sa mga lumalampas sa mga hangganan ng pagkakatamtaman.
¡Hijos de Adán!, vistan con excelencia en todos los lugares de adoración, y coman y beban con mesura, pero no sean derrochadores. En verdad, Él no ama a quienes son derrochadores.
¡Hijos de Adán!, vistan con ropa limpia, pura, hermosa, que cubra su desnudez cuando recen y hagan la circunvalación de la Ka’ba. Coman y beban lo que quieran de las cosas buenas que Al-lah ha permitido. Pero no derrochen, ni vayan más allá de lo permitido. Al-lah no ama a quienes transgreden los límites.
Allah commands taking Adornment when going to the Masjid
This honorable Ayah refutes the idolators' practice of performing Tawaf around the Sacred House while naked. Muslim, An-Nasa'i and Ibn Jarir, (the following wording is that of Ibn Jarir) recorded that Shu`bah said that Salamah bin Kuhayl said that Muslim Al-Batin said that Sa`id bin Jubayr said that Ibn `Abbas said, "The idolators used to go around the House while naked, both men and women, men in the day and women by night. The woman would say, "Today, a part or all of it will be unveiled, but whatever is exposed of it, I do not allow." Allah said in reply,
خُذُواْ زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ
(Take your adornment to every Masjid,) Al-`Awfi said that Ibn `Abbas commented on:
خُذُواْ زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ
(Take your adornment to every Masjid) o"There were people who used to perform Tawaf around the House while naked, and Allah ordered them to take adornment, meaning, wear clean, proper clothes that cover the private parts. people were commanded to wear their best clothes when performing every prayer." Mujahid, `Ata', Ibrahim An-Nakha`i, Sa`id bin Jubayr, Qatadah, As-Suddi, Ad-Dahhak and Malik narrated a similar saying from Az-Zuhri, and from several of the Salaf. They said that this Ayah was revealed about the idolators who used to perform Tawaf around the House while naked. This Ayah (7:31), as well as the Sunnah, encourage wearing the best clothes when praying, especially for Friday and `Id prayers. It is also recommended for men to wear perfume for prayer, because it is adornment, and to use Siwak for it is part of what completes adornment. The best color for clothes is white, for Imam Ahmad narrated that Ibn `Abbas said that the Messenger of Allah ﷺ said,
«الْبَسُوا مِنْ ثِيَابِكُمُ الْبَيَاضَ فَإِنَّهَا مِنْ خَيْرِ ثِيَابِكُمْ، وَكَفِّنُوا فِيهَا مَوْتَاكُمْ وَإِنَّ خَيْرَ أَكْحَالِكُمُ الْإثْمَدُ فَإِنَّهُ يَجْلُو الْبَصَرَ وَيُنْبِتُ الشَّعَر»
(Wear white clothes, for it is among your best clothes, and also wrap your dead with it. And Ithmid (antimony) is among the best of your Kuhl, for it clears the sight and helps the hair grow.) This Hadith has a sound chain of narration, consisting of narrators who conform to the conditions and guidelines of Imam Muslim. Abu Dawud, At-Tirmidhi and Ibn Majah also recorded it, and At-Tirmidhi said, "Hasan Sahih."
Prohibiting Extravagance
Allah said,
وَكُلُواْ وَاشْرَبُواْ
(And eat and drink..). Al-Bukhari said that Ibn `Abbas said, "Eat what you wish and wear what you wish, as long as you avoid two things: extravagance and arrogance." Ibn Jarir said that Muhammad bin `Abdul-A`la narrated to us that Muhammad bin Thawr narrated to us from Ma`mar from Ibn Tawus from his father who said that Ibn `Abbas said, "Allah has allowed eating and drinking, as long as it does not contain extravagance or arrogance." This chain is Sahih. Imam Ahmad recorded that Al-Miqdam bin Ma`dikarib Al-Kindi said that he heard the Messenger of Allah ﷺ saying,
«مَا مَلَأَ ابْنُ آدَمَ وِعَاءً شَرًّا مِنْ بَطْنِهِ بِحَسْبِ ابْنِ آدَمَ أَكَلَاتٍ يُقِمْنَ صُلْبَهُ فَإِنْ كَانَ فَاعِلًا لَا مَحَالَةَ فَثُلُثٌ طَعَامٌ وَثُلُثٌ شَرَابٌ وَثُلُثٌ لِنَفَسِه»
(The Son of Adam will not fill a pot worse for himself than his stomach. It is enough for the Son of Adam to eat a few bites that strengthens his spine. If he likes to have more, then let him fill a third with food, a third with drink and leave a third for his breathing.) An-Nasa'i and At-Tirmidhi collected this Hadith, At-Tirmidhi said, "Hasan" or "Hasan Sahih" according to another manuscript. `Ata' Al-Khurasani said that Ibn `Abbas commented on the Ayah,
وكُلُواْ وَاشْرَبُواْ وَلاَ تُسْرِفُواْ إِنَّهُ لاَ يُحِبُّ الْمُسْرِفِينَ
(And eat and drink but waste not by extravagance, certainly He (Allah) likes not the wasteful.) "With food and drink." Ibn Jarir commented on Allah's statement,
إِنَّهُ لاَ يُحِبُّ الْمُسْرِفِينَ
(Certainly He (Allah) likes not the wasteful.) "Allah the Exalted says that He does not like those who trespass the limits on an allowed matter or a prohibited matter, those who go to the extreme over what He has allowed, allow what He has prohibited, or prohibit what He has allowed. But, He likes that what He has allowed be considered as such (without extravagance) and what He has prohibited be considered as such. This is the justice that He has commanded."
Ngươi - hỡi Thiên Sứ - hãy đáp lại nhóm người đa thần đã cấm những gì Allah cho phép trong trang phục, trong những món thực phẩm tốt sạch hoặc những thứ khác: Là ai đã cấm các ngươi mặc những bộ quần áo vốn tôn vinh vẽ đẹp của các ngươi? Và ai cấm các ngươi ăn uống những món tốt sạch từ thực phẩm mà Allah đã ban tặng cho các ngươi ? Ngươi hãy bảo - hỡi Thiên Sứ - đó là những thực phẩm tốt sạch dành cho tín đồ có đức tin trong cuộc sống trần gian này, điều này có thể người ngoài họ vẫn được phép cùng hưởng nhưng ở Đời Sau Thiên Đàng chỉ dành riêng cho người có đức tin cấm tuyệt người Kafir bước vào. Qua những lời phân tích này dành cho nhóm người biết nhận thức, bởi nó giúp ích được họ.
Katakanlah -wahai Rasul- untuk membantah ucapan orang-orang kafir yang mengharamkan apa-apa yang Allah halalkan, baik dalam urusan pakaian, makanan, maupun lainnya, “Siapakah yang telah mengharamkan kalian memakai pakaian yang menjadi perhiasan bagi kalian? Siapakah yang telah mengharamkan makanan, minuman, dan lain-lain yang Allah jadikan rezeki bagi kalian?” Katakanlah -wahai Rasul-, “Sesungguhnya makanan, minuman, pakaian, dan lain-lain yang termasuk dalam kategori baik itu diperuntukkan bagi orang-orang mukmin selama hidup di dunia. Meskipun ada golongan lain yang menikmatinya di dunia, tetapi di hari Kiamat kelak hanya akan diperuntukkan bagi orang-orang yang beriman. Ketika itu tidak ada orang kafir yang bisa menikmatinya bersama mereka karena surga diharamkan bagi orang-orang kafir. Kami menjelaskan ayat-ayat itu secara rinci kepada orang-orang yang mau berpikir karena merekalah yang bisa mendapatkan manfaat darinya.”
Ô Messager, réponds aux polythéistes qui rendent illicites les vêtements, les bonnes nourritures et d’autres bonnes choses qu’Allah rendit licite aux gens en disant: Qui vous a rendu illicite le vêtement dont vous vous vêtissez, les bonnes nourritures, les bonnes boissons et autres bonnes choses qu’Allah vous a octroyées? Ô Messager, dis: Ces bonnes choses sont réservées aux croyants dans le bas monde et même si des mécréants en jouissent, elles seront exclusivement réservées aux croyants dans l’au-delà. Ils ne les partageront avec aucun mécréant car le Paradis est interdit aux mécréants.
Ainsi détaillons-Nous les versets à ceux qui les comprennent car ce sont eux qui en tirent profit.
Allah refutes those who prohibit any type of food, drink or clothesaccording to their own understanding, without relying on whatAllah has legislated,
قُلْ
(Say) O Muhammad, to the idolators who prohibit some things out of false opinion and fabrication,
مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِى أَخْرَجَ لِعِبَادِهِ
(Who has forbidden the adornment with clothes given by Allah, which He has produced for His servants) meaning, these things were created for those who believe in Allah and worship Him in this life, even though the disbelievers share in these bounties in this life. In the Hereafter, the believers will have all this to themselves and none of the disbelievers will have a share in it, for Paradise is prohibited for the disbelievers.
32- De ki:“Allah’ın kulları için çıkardığı zineti, temiz ve hoş rızıkları haram kılan da kim?” De ki: “Bunlar, dünya hayatında iman edenler içindir. Kıyamet günü ise yalnız onlarındır.” İşte biz âyetleri bilen bir toplum için böylece açıklarız.
33- De ki:“Rabbim ancak hayasızlıkları, bunların hem açık olanını hem de gizli olanını, günahı, haksız saldırıyı, Allah’a hakkında hiçbir delil indirmediği şeyleri ortak koşmanızı ve Allah’a karşı bilmediğiniz şeyleri söylemenizi haram kılmıştır.”
32. Yüce Allah dikkafalılık eden ve Allah'ın helal kıldığı hoş ve temiz şeyleri haram kılanların bu yaptıklarını eleştirerek şöyle buyurmaktadır:“De ki: “Allah’ın kulları için çıkardığı zineti” çeşitli türleriyle elbiseleri “temiz ve hoş rızıkları” her çeşit yiyeceği, içeceği, helal ve hoş rızıkları “haram kılan da kim?” Yani Allah'ın, kullarına ihsan ettiği bu nimetleri haram kılmaya cüret eden de kim? Allah'ın kullara geniş kıldığı bu nimet dairesini daraltan da kim? Allah, kullarına dairesini geniş tuttuğu bu temiz ve hoş nimetleri, kendisine ibadet yolunda kullansınlar diye ihsan etmiştir ve onları, sadece mümin kullarına helal kılmıştır. Bu sebepledir ki devamla şöyle buyrulmuştur:“De ki: “Bunlar, dünya hayatında iman edenler içindir.” Yani bu nimetlerden istifade etmeleri nedeniyle onlara bir vebal yoktur. Ayetin mefhumu şuna delalet etmektedir: Allah'a iman etmeyen, aksine bu nimetleri O’na isyanda kullananlar için bu nimetler mubah değildir. Aksine onlar bu nimetlerden faydalanmaları dolayısıyla cezalandırılacaklardır. Kıyamet gününde de o nimetlerden sorguya çekileceklerdir. “İşte biz âyetleri bilen bir toplum için böylece açıklarız.” ve beyan ederiz. Çünkü Allah'ın açıklamış olduğu ayetlerden ancak onlar yararlanırlar. Onların Allah'ın katından olduğunu bilirler ve onlar üzerinde düşünüp onları anlarlar.
33. Daha sonra Yüce Allah indirmiş olduğu her bir şeriatte haram kıldığı şeyleri söz konusu ederek şöyle buyurmaktadır:“De ki: Rabbim ancak hayasızlıkları” yani oldukça kötü ve iğrenç olduklarından dolayı çirkin ve kötü görülen zina, livata ve bunlara benzer günahları; “bunların hem açık olanını hem de gizli olanını” yani gerek bedenin hareketleri ile ilgili gerekse de kibir, ucb, riyakârlık, münafıklık ve buna benzer kalbin davranışları ile alakalı olanları; “günahı, haksız saldırıyı”yani hem kişiyi vebale sokan, Allah’ın hukuku ile ilgili hallerde cezalandırmayı gerektiren işleri hem de kan, mal ve namuslarında insanlara yönelik haksızlıkları… Böylelikle hem Allah’ın hakkı ile alakalı hem de kulların hakkı ile alakalı olan günahlar bunların kapsamına girmektedir.“Allah’a hakkında hiçbir delil indirmediği şeyleri ortak koşmanızı” Çünkü Yüce Allah, kendisine ortak koşulması konusunda delil indirmek şöyle dursun tam aksine tevhid hakkında delil ve belge indirmiştir. Ortak koşmak (şirk), Allah’a ibadette yaratılmışlardan herhangi birisini ortak koşmak demektir. Bunun kapsamına riyakarlık, Allah’tan başkası adına yemin etmek gibi küçük şirkler de girebilir. “Ve Allah’a karşı” isimleri, sıfatları, fiilleri ve şeriatı hakkında “bilmediğiniz şeyleri söylemenizi haram kılmıştır.” Bütün bunları Yüce Allah haram kılmış, bunları işlemeyi kullarına yasaklamıştır. Bunun sebebi ise zulüm, Allah’a karşı cüretkârlık, Allah’ın kullarına yönelik haksızlıklar, Allah’ın din ve şeriatının değişikliğe uğratılması vb. gibi bunlarda bulunan özel ve genel fesatlar ve kötülüklerdir.
Commentary
Warned in the first verse are those who practice excess in acts of worship and introduce self-invented restrictions into it. They would abstain from things made Halal by Allah Ta` ala and go on to make them Haram on them and call it an act of obedience to and worship of Allah - as was the case of the disbelievers of Makkah who just did not consider wearing clothes in Tawaf during the days of Hajj as permissible and who used to think of abstinence from good food made lawful by Allah Ta` ala to be an act of worship.
Such people have been sternly reprimanded in a chastising mode by inquiring as to who has made good and becoming dress created by Allah for his servants and the good and pure foods bestowed by Him Haram for people?
Abstinence from Good Dress and Tasty Food is No Teaching of Islam
It means that to determine and declare something to be Halal or Haram is the sole right of the Most Sacred Being that has created it. No one is permitted to interfere in this matter. Therefore, those who consider good dress and good food made lawful by Allah as something Haram for themselves deserve the wrath and punishment from Allah. Living in tattered rags despite having the means is no teaching of Islam, nor is it something considered worth emulation in Islam as some ignorant people think.
Many among the early righteous elders and juristic Imams of Islam whom Allah had been blessed with good means would often times wear elegant, even expensive dresses. Our own master, may the blessing of Allah and peace be upon him, when his means allowed it, has adorned his body with the best of dresses. According to one narration, once when he came out, there was on his blessed body a Rida' the price of which was one thousand dirhams. As reported by Imam Abu Hanifah (رح) ، he had used a Rida' worth four hundred guineas. Similarly, Imam Malik (رح) always used decent and elegant dress. For him, someone had taken it on himself that he would provide three hundred and sixty pairs of dresses annually for his use. And a pair which adorned his body for a day would not be used again because after having been worn for one day, he would give this dress to some poor student.
The reason is that the Holy Prophet ﷺ has said: When Allah Ta` ala blesses a servant of His with extended means, He likes to see the effect of His blessing on things around him, his dress being one them. Therefore, to let such blessing become visible is also a form of owing gratitude. In contrast, there is the attitude of wearing worn-out or untidy clothes, despite having the means, which is ingratitude.
However, it is necessary to guard against two things, that is, from hypocrisy and exhibitionism, and from pride and arrogance. It means that one should not dress well simply to show off before others or to establish that they were superior or special as compared to them. And it is obvious that the righteous elders of the early period were free from such attitudes.
As for the reported use of ordinary or patched dress by the Holy Prophet ﷺ Sayyidna Faruq al-A` zam ؓ and some other Sahabah among the righteous elders is concerned, it had two reasons. First of all, whatever came in their hands as their income, they would spend it out over the poor and the needy, and in the pursuit of their religious objectives. For their own person, they would be left with too little to afford a nice dress. Then, they were leaders of people. They let themselves be in that simple and inexpensive bearing as it was so what others with extended means would get the message, and that common people and the poor and needy are not overwhelmed by their financial status.
The same thing holds valid in the case of the noble Sufis (the group of rightly guided mystics in Islam who lay primary stress on spiritual purification). When they make new aspirants abstain from fine dresses and tasty foods, they really do not intend to say that leaving these things off for good is an act of thawab or merit. Far from it. Instead of that, it is only to put the brakes on the wanton desires of the human self during the initial stage of the quest for truth that they would pre-scribe such regimen of striving, as treatment and medicine. When the aspirant reaches a stage where he has learnt to control the desires of his self and it can no more be attracted to and snared by what is Haram and impermissible, then, at that time, all masters of the spiritual orders would use and recommend good dress and tasty foods like the general body of early righteous elders. When done at that time, these fine blessings of human sustenance become for them the source of knowing their Creator and achieving nearness to Him - rather becoming impediments (through any lack of gratitude or triumph of desires as it is likely in the early stage).
The Sunnah of the Holy Prophet ﷺ in Food and Dress
About food and dress, the essential way of the Holy Prophet ﷺ the Sahabah and the Tabi` in is that one should not be unnaturally concerned about these. Dress and food within easy access are good enough and should be used gratefully. If the dress is coarse and the food dry, there is no need to go to the trouble of finding something better one way or the other - even if one has to borrow, or that one starts worrying about what one misses so much that one lands himself into some other trouble.
Similarly, when good dress and food are naturally available, one should not go to the extreme trouble of spoiling them or avoiding their use. Thus, the way the seeking of good dress and good food is a self-imposed constraint, very similarly, doing the opposite of it, that is, to spoil what is good and to leave it aside in favour of what is bad, is also a self-imposed constraint - and a blameworthy one.
Why should this be done? The next sentence of the verse explains the wisdom behind it. It says that all blessings, which include fine dresses and nice foods, have really been created for obedient believers. Others are enjoying these because of them - because this world is the venue of deeds not the venue of rewards. You cannot draw a line of distinction between the genuine and the counterfeit, the good and the bad in the matter of blessings available in this mortal world. Here, the feast is open to all. The blessings are there from the All-Merciful. He is Al-Rahman for this whole world. But, the arrangements in this world obey the will of Allah - and the customary practice of Allah in this world is: When the obedient believers in Allah fall short in their duties to Him, other people overcome them, grab the treasures of worldly blessings and, as a result, the believing servants of Allah become subjected to hunger and poverty.
But, this law operates within this mortal world of deeds only. Once in the Hereafter, all blessings and comforts shall be reserved for the obedient servants of Allah. This is what the sentence: قُلْ هِيَ لِلَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا خَالِصَةً يَوْمَ الْقِيَامَةِ in this verse means, that is, `( O prophet) you tell them that all blessings in the worldly life itself are really the right of the believers - and, on the day of Qiyamah, they shall be theirs exclusively.'
Sayyidna ` Abdullah ibn ` Abbas ؓ has explained this verse by saying that all blessings and comforts of the world are - subject to the safeguard that they do not become a source of trouble for them in the Hereafter - are the rightful share of obedient believers only. Contrary is the case of disbelievers and sinners who, though they too receive these blessing in their mortal life, rather receive more of it, but these blessings of theirs are going to become their nemesis in the Hereafter bringing punishment which will last forever. Therefore, as the outcome shows, this is not the kind of comfort and honour one would wel-come.
Some other commentators have determined its meaning by saying that all blessings and comforts of the world are laced with ceaseless striving, the apprehension of decline and never-ending anxiety. Pure blessing and pure comfort simply do not exist here. However, whoever gets these blessings on the day of Judgment, they will have them in the state of absolute purity. There will be no striving for it, no apprehension of decline or loss in it, nor any worries after it. The three explanations of the sense of this sentence in this verse as given above could be accommodated therein and that is why commentators among the Sahabah and Tabi` in have gone by them.
At the end of the verse, it was said: كَذَٰلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ (This is how We elaborate the verses for people who understand). This verse carries a refutation of the excessive deeds and ignorant views of people who suggested that Allah Ta` ala is pleased with the practice of abandoning good dress and good food.
Sabihin mo, O Sugo, bilang tugon sa mga tagapagtambal na nagbabawal sa ipinahintulot ni Allāh na kasuutan at mga kaaya-aya kabilang sa mga pagkain at iba pa: "Sino ang nagbawal sa inyo ng kasuutan na gayak para sa inyo? Sino ang nagbawal sa inyo ng mga kaaya-aya kabilang sa mga pagkain, mga inumin, at iba pa sa mga ito mula sa itinustos sa inyo ni Allāh?" Sabihin mo, O Sugo: "Tunay na ang mga kaaya-ayang iyon ay para sa mga mananampalataya [habang] nasa buhay na pangmundo." Kung nakilahok man sa kanila ang iba pa sa kanila sa Mundo, iyon ay laan naman sa kanila sa Araw ng Pagbangon. Hindi makikilahok sa kanila roon ang isang tagatangging sumampalataya dahil ang Paraiso ay ipinagbabawal sa mga tagatangging sumampalataya. Tulad ng pagdedetalyeng ito, nagdedetalye Kami ng mga tanda para sa mga taong nakatatalos dahil sila ang mga makikinabang sa mga ito.
O Poslaniče, reci kao odgovor višebošcima i ostalima koji zabranjuju odjeću i lijepa jela iako je to Allah dozvolio: "Ko vam je zabranio odjeću koja je ukras za vas? I ko vam je zabranio lijepa jela i pića i druge stvari kojima vas je Allah opskrbio? Te lijepe stvari su halal vjernicima na dunjaluku iako i drugi u njima učestvuju, a na Ahiretu će samo vjernicima biti date dok ih nevjernici neće imati, zato što je Džennet zabranjen nevjernicima." Na ovaj način podrobno objašnjavamo Naše ajete ljudima koji pouku dokučuju, jer njima to koristi.
-Ey Resul!- Elbise, temiz yemekler ve diğer şeyler arasından Allah’ın helal kıldıklarını haram kılan müşriklere cevap olarak de ki: “Sizler için bir ziynet olan elbiseleri size kim haram kıldı? Allah’ın sizleri rızıklandırdığı tertemiz yiyecekleri, içecekleri ve diğer şeyleri size kim haram kıldı?” -Ey Resul!- De ki: "Muhakkak bu temiz şeylerden dünyada başkaları faydalanıyor olsa da, kıyamet günü yalnızca Müminlere has olacaktır. Kâfirler onlar gibi yararlanamayacaklardır. Çünkü cennet, kâfirlere haram kılınmıştır." İşte bu ayrıntı gibi anlayıp, idrak eden topluluklar için ayetlerimizi kapsamlı bir şekilde açıklıyoruz. Çünkü bu ayetlerden sadece onlar faydalanmaktadır.
"Katakanlah, 'Siapakah yang mengharamkan perhiasan dari Allah yang telah dikeluarkanNya untuk hamba-hambaNya dan (siapa pulakah yang mengharamkan) rizki yang baik?' Katakan-lah, 'Semuanya itu (disediakan) bagi orang-orang yang beriman da-lam kehidupan dunia, khusus (untuk mereka saja) di Hari Kiamat.' Demikianlah Kami menjelaskan ayat-ayat itu bagi orang-orang yang mengetahui. Katakanlah, 'Rabbku hanya mengharamkan per-buatan yang keji, baik yang nampak ataupun yang tersembunyi, dan perbuatan dosa, melanggar hak manusia tanpa alasan yang benar, (mengharamkan) mempersekutukan Allah dengan sesuatu yang Allah tidak menurunkan hujjah untuk itu dan (mengharam-kan) mengada-adakan terhadap Allah apa yang tidak kamu keta-hui'." (Al-A'raf: 32-33).
(32) Allah تعالى mengingkari orang yang keras kepala dan mengharamkan hal-hal yang baik yang dihalalkan oleh Allah. Dan berfirman, ﴾ قُلۡ مَنۡ حَرَّمَ زِينَةَ ٱللَّهِ ٱلَّتِيٓ أَخۡرَجَ لِعِبَادِهِۦ ﴿ "Katakanlah, 'Siapakah yang meng-haramkan perhiasan dari Allah yang telah dikeluarkanNya untuk hamba-hambaNya," dari berbagai macam pakaian dengan berbagai macam jenisnya, dan rizki yang baik-baik, berupa makanan dan minuman dengan beragam macamnya. Yakni siapakah gerangan yang berani mengharamkan apa yang Allah halalkan sebagai nikmat kepada hamba-hambaNya? Siapakah gerangan yang mempersulit kepada mereka apa yang telah dilonggarkan Allah? Allah memberikan ke-longgaran kepada hamba-hambaNya berupa hal-hal yang baik-baik agar hamba-hambaNya menggunakannya sebagai penolong dalam beribadah kepadaNya, maka Dia tidak membolehkannya kecuali hanya untuk hamba-hambaNya yang beriman. Oleh karena itu Dia berfirman, ﴾ قُلۡ هِيَ لِلَّذِينَ ءَامَنُواْ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَا خَالِصَةٗ يَوۡمَ ٱلۡقِيَٰمَةِۗ ﴿ "Katakanlah, 'Semuanya itu (disediakan) bagi orang-orang yang beriman dalam kehidupan dunia, khusus (untuk mereka saja) di Hari Kiamat." Yakni tidak ada persoalan atas mereka padanya. Mafhum ayat ini bahwa barangsiapa yang ti-dak beriman kepada Allah bahkan dia menggunakan kebaikan yang dirizkikan oleh Allah sebagai sarana untuk bermaksiat kepadaNya, maka ia tidaklah khusus untuk mereka dan tidak pula dibolehkan untuk mereka, bahkan dia dihukum karenanya dan atas penggu-naannya, dan nikmat-nikmat itu akan ditanyakan kepadanya pada Hari Kiamat. ﴾ كَذَٰلِكَ نُفَصِّلُ ٱلۡأٓيَٰتِ ﴿ "Demikianlah Kami menjelaskan ayat-ayat itu." Kami menerangkan dan merincinya ﴾ لِقَوۡمٖ يَعۡلَمُونَ ﴿ "bagi orang-orang yang mengetahui." Karena mereka itulah yang mengambil manfaat dari ayat-ayat yang dijelaskan oleh Allah dan mereka mengetahui bahwa ia dari Allah, lalu mereka memahaminya dan merenung-kannya.
(33) Kemudian Allah menyebutkan hal-hal yang diharam-kan dalam setiap syariat, Dia berfirman, ﴾ قُلۡ إِنَّمَا حَرَّمَ رَبِّيَ ٱلۡفَوَٰحِشَ ﴿ "Katakan-lah, 'Rabbku hanya mengharamkan perbuatan yang keji'." Yakni dosa-dosa besar yang keji, yang dipandang keji karena keburukan dan kejelekannya, seperti zina, homoseksual, dan lain-lain. FirmanNya, ﴾ مَا ظَهَرَ مِنۡهَا وَمَا بَطَنَ ﴿ "Baik yang nampak ataupun yang tersembunyi." Yakni perbuatan keji yang berkaitan dengan gerakan-gerakan badan dan yang berkaitan dengan amalan-amalan hati seperti, sombong, ujub (bangga diri), riya', nifak, dan lain-lain. ﴾ وَٱلۡإِثۡمَ وَٱلۡبَغۡيَ بِغَيۡرِ ٱلۡحَقِّ ﴿ "Dan per-buatan dosa, melanggar hak manusia tanpa alasan yang benar." Yakni dosa-dosa yang diganjar siksa dan mengakibatkan hukuman pada hak-hak Allah, dan pelanggaran kepada manusia berkenaan dengan darah, harta, dan kehormatan mereka. Dalam hal ini ia mencakup dosa-dosa kepada Allah dan dosa-dosa kepada manusia. ﴾ وَأَن تُشۡرِكُواْ بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ سُلۡطَٰنٗا ﴿ "(Mengharamkan) mempersekutukan Allah dengan sesuatu yang Allah tidak menurunkan hujjah untuk itu." Bahkan Dia menurun-kan bukti dan dalil atas tauhid. Syirik adalah menyekutukan Allah dengan seorang makhluk dalam beribadah, bisa pula termasuk da-lam hal ini adalah syirik kecil, seperti riya`, dan bersumpah dengan nama selain Allah dan lain-lain. ﴾ وَأَن تَقُولُواْ عَلَى ٱللَّهِ مَا لَا تَعۡلَمُونَ ﴿ "Dan (mengha-ramkan) mengada-adakan terhadap Allah apa yang tidak kamu ketahui," dalam nama-namaNya, sifat-sifatNya, perbuatan-perbuatanNya dan syariatNya. Semua ini diharamkan oleh Allah dan Dia melarang hamba-hambaNya untuk melakukannya, karena ia mengandung kerusakan, baik yang bersifat khusus dan umum. Karena ia mengan-dung kezhaliman dan kelancangan terhadap Allah dan kezhaliman kepada hamba-hamba Allah serta perubahan pada agama dan sya-riat Allah.
Say O Messenger to the idolaters who forbid what Allah has allowed of clothing and food; 'Who has forbidden you from wearing clothes as adornment, and who has forbidden you from eating the good things I have provided you to eat and drink?' Say to them O Messenger: 'These good things to eat and drink and wear are in this world, for the believers; while others may share in them in this world, they are exclusively for the believers on the Day of Judgement when the disbelievers will not have a share in them, because the disbelievers have been forbidden Paradise.' Likewise Allah makes clear His signs and ayahs in this way for people who reflect, because it is they who benefit from them.
Di', o Messaggero, in risposta agli idolatri, coloro che proibiscono gli indumenti ed il buon cibo o altro che Allāh ha permesso: "Chi vi ha proibito il vestiario, vostro abbellimento?! Chi vi ha proibito i buoni cibi e bevande e altro del sostentamento di Allāh?!" Di', o Messaggero: "In verità, tali cose buone sono per i credenti, nella vita terrena, anche se vengono condivise con altri in questa vita; mentre nel Giorno del Giudizio saranno loro esclusiva. Il miscredente non li condividerà con loro, poiché il Paradiso è vietato ai miscredenti. Gli esempi di tali segni che Noi chiariamo sono rivolti a gente in grado di comprendere, poiché sono costoro a trarne vantaggio.
Mensajero, diles a los idólatras que prohíben lo que Al-lah ha permitido de la vestimenta y la comida: “¿Quién les ha prohibido usar prendas como adorno, y quién les ha prohibido comer de las cosas buenas que les he provisto para comer y beber?” Diles, Mensajero: Estas cosas buenas para comer, beber y vestir están en este mundo para los creyentes, y aunque otros puedan beneficiarse de ellas en este mundo, serán exclusivamente para los creyentes el Día del Juicio, mientras que los incrédulos no se beneficiarán de ellas debido a que se les ha prohibido el Paraíso. Asimismo, Al-lah aclara de esta forma Sus signos y aleyas para las personas que reflexionan, porque son quienes realmente se benefician de ellas.
Say O Messenger (peace be upon him) to inform the idolaters who have forbidden what Allah has allowed: 'Indeed Allah has only forbidden lewd indecent acts done openly or secretly, all forms of disobedience, and transgressing unjustly against people in terms of their selves, wealth, or honour. And He has forbidden worshipping others next to Him – for which there is no proof to do so. And He has forbidden that you say things about Him wihout knowledge, in terms of His Names, Attributes, Actions and sacred law.
Di, Mensajero, para informar a los idólatras que han prohibido lo que Al-lah ha permitido: “Por cierto, Al-lah solo ha prohibido los actos indecentes y lascivos cometidos abiertamente o en secreto, todas las formas de desobediencia y las transgresiones injustas que atenten contra las personas, sus riquezas o su honor. Al-lah ha prohibido que adoren a otros junto a Él, porque no hay prueba que lo justifique. Y ha prohibido que afirmen cosas sobre Él sin conocimiento, con respecto a Sus nombres, atributos, acciones y ley revelada.
O Poslaniče, reci tim višebošcima koji zabranjuju ono što je Allah dozvolio: "Allah je Svojim robovima zabranio razvrat - a to su odvratni grijesi, vidljivi i nevidljivi - i zabranio je sve druge grijehe od čega je i napad na ljudski život, imetak i čast. I Allah vam je zabranio da Allahu druge pridružujete, jer za to nemate dokaza, i zabranio vam je da o Njegovim imenima, svojstvima, djelima i propisima govorite bez znanja."
Katakanlah -wahai Rasul- kepada orang-orang musyrik yang mengharamkan apa yang Allah halalkan itu, “Sesungguhnya Allah hanya mengharamkan hal-hal yang keji bagi hamba-hamba-Nya, yaitu dosa-dosa yang jelek, baik lahir maupun batin. Dia juga mengharamkan segala macam perbuatan maksiat dan pelanggaran atas hak-hak orang lain, baik menyangkut darah, harta benda, maupun harga dirinya secara semena-mena. Dia juga mengharamkan kalian menyekutukan Allah dengan yang lain tanpa landasan yang benar, serta mengharamkan kalian berbicara tanpa ilmu tentang nama-nama-Nya, sifat-sifat-Nya, tindakan-tindakan-Nya, dan ketentuan-ketentuan syariat-Nya.”
Ô Messager, dis à ces polythéistes qui rendent illicite ce qui a été déclaré licite par Allah: Allah n’a interdit que les turpitudes car ce sont les péchés les plus hideux, qu’ils soient commis publiquement ou en secrets. Il déclara illicite tous les actes de désobéissance ainsi que le fait de s’en prendre aux vies, aux biens et à l’honneur des gens. Il déclara également illicite que vous associiez à Allah d’autres divinités, alors que vous ne disposez d’aucune preuve, et de parler sans science de Ses noms, attributs, actes et lois.
Di', o Messaggero, a tali idolatri, coloro che proibiscono ciò che Allāh ha permesso: "In verità, Allāh ha proibito ai Suoi sudditi le nefandezze, ovvero la parte più infima dei peccati, sia esteriori che interiori; e ha proibito tutte le forme di disobbedienza, e fare torto alla gente ingiustamente per quanto riguarda i consanguinei, i beni e l'onore; e vi ha proibito di associare altri ad Allāh senza possedere alcuna prova; e vi ha proibito di dire cose nei Suoi riguardi senza alcuna conoscenza dei Suoi Attributi, delle Sue Azioni e della Sua Legge"
Ngươi - hỡi Thiên Sứ - hãy nói với nhóm người đa thần đã cấm điều Allah cho phép: Quả thật, Allah chỉ cấm đám bầy tôi của Ngài làm những điều thô bỉ, đó là việc xấu xa đầy tội lỗi dù có phô bày hay che đậy, Ngài cấm tất cả việc làm tội lỗi, cấm vô cớ lạm sát, chiếm đoạt tài sản và xúc phạm danh dự họ, cấm tuyệt đối việc tổ hợp thần linh cùng Allah điều mà họ không hề có cơ sở, cấm nói sàm bậy về các đại danh, các thuộc tính, các hành động và giáo lý của Ngài.
-Ey Resul!- Allah’ın helal kıldıklarını haram kılan o müşriklere de ki: “Muhakkak Allah, kullarına fuhşiyatı haram kılmıştır. Bunlar açıktan ve gizliden işlenen çok çirkin günahlardır. Yüce Allah bütün günahları, insanların kanlarına, mallarına ve ırzlarına haksızca sarkıntılık edip, saldırmayı da haram kıldı. Sizlere, hiçbir deliliniz olmadığı halde, Allah’tan başkasını Ona ortak koşmanızı da haram kıldı. Ayrıca Allah’ın isimleri, sıfatları, yaptığı işler ve şeriati hakkında ilim sahibi olmaksızın söz söylemenizi de haram kıldı.”
Sabihin mo, O Sugo, sa mga tagapagtambal na ito na mga nagbabawal sa ipinahintulot ni Allāh: "Tunay na si Allāh ay nagbawal lamang sa mga lingkod Niya ng mga malaswa – ang mga pangit sa mga pagkakasala – na nakalantad man o nakakubli; nagbawal lamang sa mga pagsuway sa kabuuan ng mga ito at sa paglabag dala ng kawalang-katarungan sa mga tao sa mga buhay nila, mga ari-arian nila, at mga dangal nila; nagbawal lamang sa inyo na magtambal kayo kasama sa Kanya ng iba pa sa Kanya nang wala naman kayong katwiran doon; at nagbawal lamang sa inyo ng pagsasabi hinggil sa Kanya nang walang kaalaman kaugnay sa mga pangalan Niya, mga katangian Niya, mga gawain Niya, at batas Niya."
Some Arab tribes used to perform their circumambulation of the Ka‘bah completely bare-bodied, thinking that it brought them nearer to God. Similarly, during the pre-Islamic period (the days of ignorance) they used to abstain from certain things such as goat’s milk or meat, while starting out on Hajj, imagining that they were performing great and righteous deeds. This type of misguided action has been indulged in by people of every period. Such individuals do not include the requirements of religion in their everyday life; only on certain occasions, by paying special heed to certain irrelevant, pointless actions, they make a great show of conducting themselves according to the religion of God, and contend that by attending to trivialities, they are fulfilling God’s will to the maximum extent. God wants man to abstain from being a spendthrift; that is, he should not transgress the limits laid down by God. He should not hold permitted things as forbidden and vice versa. He should eschew shameful acts. He should abstain from whatever is evidently evil in the light of common sense. He should shun all excesses. Whenever Truth appears before him, he should accede to it, ignoring all else. He should fully cleanse himself of polytheism (ascribing partners to God). With no one should he have the sublime relationship, which is the actual right of the one and only God. It should not happen that he adopts the path of his choice and then attributes it to God without any reason; he should consistently remain a subject of God; as such he should not adopt any ways which are not proper for him as a servant of God. In the Hereafter, God’s bounties will be received as a reward; as such they will be given only to those subjects of God whom God decides to send to Paradise. Unlike these divine rewards, the bounties that are received in the world are available only for a limited period for the purposes of human trial. So one receives a share in them only in terms of his ‘test paper.’ The way to fulfill the requirements of this test is not to keep away from the worldly provisions that God has provided him for this purpose, but to use them within the limits specified for them. Man should respond to the blessing of God with gratitude and not by renunciation or a display of bravado.
After that, the second verse takes up the description of some of the things declared unlawful by Allah Ta` ala forsaking which really brings His pleasure. The hint given here is that these people were suffering from a twofold ignorance. On the one hand, they deprived themselves of the good things of life Allah had made lawful for them by denying to use them as if they were unlawful - and did so for no reason. Then, on the other hand, there were things genuinely and really unlawful, things the use of which was to result in the wrath of Allah and the punishment of the Hereafter, these they embraced with both arms only to discover that they had embraced what was to be their undoing in the life-to-come. Thus, they were doubly deprived, deprived of the blessings they had in the mortal world and deprived of the blessings they had the chance of having in the Hereafter. After that, says the Qur'an:
إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالْإِثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ وَأَن تُشْرِكُوا بِاللَّـهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَأَن تَقُولُوا عَلَى اللَّـهِ مَا لَا تَعْلَمُونَ
Say, "My Lord has prohibited only the shameful things, what is apparent from them and what is hidden, and sin and unjust aggression, and that you associate with Allah something for which He has not sent any authority, and that you say about Allah what you do not know - 33.
In the detail given above, the word: اِثم (ithm : sin) covers all sins which fall on one personally - and in: بَغیَ ; (baghy : injustice) included there are sins which relate to rights and dealings as concerning others. Then come Shirk, the associating of partners with Allah, and the forging of lies against Him. That they are grave sins is quite evident.
This particular detail was mentioned here also because it covers almost all kinds of prohibitions and sins - whether they pertained to belief or conduct, or were done personally, or related to rights of others which were usurped. This was done also because these people of the Jahiliyyah were involved with all these crimes and prohibitions. Thus, exposed here was another demonstration of their ignorance which was that they would abstain from what was made lawful for them and would not even hesitate to use what was declared to be unlawful.
Unfortunately, it is a necessary outcome of excess (ghuluww) in religion and introduction of self-invented practices (bid` at) in it that people who get involved with this type of activity become habitually heedless to the root of religion and its essential requirements. Therefore, the Haram caused by excess in religion and innovation in established faith is twofold. First of all getting involved with such Ghuluww and Bid'ah is a sin in itself. Then, seen in contrast, far too grave is the very deprivation from the true religion of Allah and the genuine way of the Holy Prophet ﷺ .Refuge with Allah (from such a fate) !
Fahishah, Sin, Transgression, Shirk and Lying about Allah are prohibited
Imam Ahmad recorded that `Abdullah said that the Messenger of Allah ﷺ said,
«لَا أَحَدَ أَغْيَرُ مِنَ اللهِ فَلِذَلِكَ حَرَّمَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ، وَلَا أَحَدَ أَحَبُّ إِلَيْهِ الْمَدْحُ مِنَ الله»
(None is more jealous than Allah, and this is why He prohibited Fawahish, committed openly or in secret. And none likes praise more than Allah). This was also recorded in the Two Sahihs. In the explanation of Surat Al-An`am, we explained the Fahishah that is committed openly and in secret. Allah said next,
وَالإِثْمَ وَالْبَغْىَ بِغَيْرِ الْحَقِّ
(and Ithm, and transgression without right,) 7:33. As-Suddi commented, "Al-Ithm means, `disobedience'. As for unrighteous oppression, it occurs when you transgress against people without justification." Mujahid said, "Ithm includes all types of disobedience. Allah said that the oppressor commits oppression against himself." Therefore, the meaning of, Ithm is the sin that one commits against himself, while `oppression' pertains to transgression against other people, and Allah prohibited both. Allah's statement,
وَأَن تُشْرِكُواْ بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَـناً
(and joining partners with Allah for which He has given no authority, ) prohibits calling partners with Allah in worship.
وَأَن تَقُولُواْ عَلَى اللَّهِ مَا لاَ تَعْلَمُونَ
(and saying things about Allah of which you have no knowledge.) such as lies and inventions, like claiming that Allah has a son, and other evil creeds that you -- O idolators -- have no knowledge of. This is similar to His saying:
فَاجْتَنِبُواْ الرِّجْسَ مِنَ الاٌّوْثَـنِ
(So shun the abomination (worshipping) of the idols) 22:30.
34- Her ümmetin bir eceli vardır. O ecelleri gelince onu ne bir an geri bırakabilirler ne de ileri alabilirler.
34. Yani Yüce Allah, Ademoğullarını yeryüzüne çıkarmış, orada yerleştirmiş ve orada onlara belli bir vade tespit etmiştir. Bu ümmetlerden herhangi birisinin tayin edilmiş vaktinden öne geçmesi de sonraya kalması da mümkün değildir. Genel olarak bütün ümmetler için de bu ümmetlerin her bir ferdi için de bu, böyledir.
Para sa bawat salinlahi at siglo ay may yugto at tipanang naglilimita sa mga taning nila. Kaya kapag dumating ang tipanan nilang itinakda ay hindi sila maaantala roon sa isang panahon kahit kaunti man at hindi sila makapagpapauna roon.
Ogni generazione ed ogni epoca ha un termine prestabilito. Quando giungerà il loro termine prestabilito, non potranno tardare neanche di poco né anticiparlo.
Svaka generacija ima određeni rok, koji neće biti odložen niti ubrzan.
Cada generación y cada pueblo reciben un tiempo prefijado. Si llega su tiempo decretado, no podrán retrasarlo, ni siquiera un instante, así como tampoco podrán adelantarlo.
Every generation and people are given a fixed time. If their decreed time arrives, they cannot delay it, even by a small amount, and they cannot advance it.
"Tiap-tiap umat mempunyai batas waktu, maka apabila te-lah datang waktunya, mereka tidak dapat mengundurkannya ba-rang sesaat pun dan tidak dapat (pula) memajukannya." (Al-A'raf: 34).
(34) Yakni, Allah telah mengeluarkan Bani Adam (dari surga) ke bumi, mengizinkan mereka tinggal di dalamnya, menentukan ajal untuk mereka, tidak ada umat yang maju atau mundur dari ajal yang telah ditentukan; tidak secara bersamaan dan tidak pula secara sendiri-sendiri.
Tiap-tiap generasi dan kurun mempunyai masa dan waktu yang ditetapkan bagi ajal mereka. Jika batas waktu yang telah ditetapkan itu sudah tiba, mereka tidak dapat menundanya atau memajukannya sedikitpun.
Tất cả mọi thế hệ hay thời đại đều được Allah ấn định một kỳ hạn nhất định, và kỳ hạn đó sẽ hết đúng y như thời gian đã định trước không sớm hơn cũng không bị trể hơn.
A chaque génération est assigné un délai et lorsque le terme de ce délai échoit, ils ne peuvent vivre plus que ce qui a été décrété qu’ils vivent, ne serait-ce qu’un court laps de temps.
وَلِكُلِّ أُمَّةٍ
(And every Ummah has), meaning, each generation and nation,
أَجَلٌ فَإِذَا جَآءَ أَجَلُهُمْ
(its appointed term; when their term comes) which they were destined for,
لاَ يَسْتَأْخِرُونَ سَاعَةً وَلاَ يَسْتَقْدِمُونَ
(neither can they delay it nor can they advance it an hour (or a moment)). Allah then warned the Children of Adam that He sent to them Messengers who conveyed to them His Ayat. Allah also conveyed good news, as well as warning,
فَمَنِ اتَّقَى وَأَصْلَحَ
(then whosoever has Taqwa and becomes righteous) by abandoning the prohibitions and performing acts of obedience,
فَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَوَالَّذِينَ كَذَّبُواْ بِـَايَـتِنَا وَاسْتَكْبَرُواْ عَنْهَآ
(on them shall be no fear nor shall they grieve. But those who reject Our Ayat and treat them with arrogance,) meaning, their hearts denied the Ayat and they were too arrogant to abide by them,
أُولَـئِكَ أَصْحَـبُ النَّارِ هُمْ فِيهَا خَـلِدُونَ
(they are the dwellers of the Fire, they will abide therein forever.) without end to their dwelling in it.
The first and the second verse both mentioned two crimes committed by disbelievers. They took Halal as Haram and made the Haram become Halal for themselves by themselves. The third verse (34) describes their sad end and the punishment they would have in the Hereafter. It was said:
وَلِكُلِّ أُمَّةٍ أَجَلٌ ۖ فَإِذَا جَاءَ أَجَلُهُمْ لَا يَسْتَأْخِرُونَ سَاعَةً ۖ وَلَا يَسْتَقْدِمُونَ
(And for every people there is an appointed time. So, when their appointed time comes, they will not be late for a moment, nor will they go before).
In other words, what is being said here is that those committing excesses who, despite their contumacy, are basking in the sunshine of the blessings of Allah Ta` ala, and do not seem to be anywhere close to being punished, they should not lose sight of the customary practice of Allah that He, in His infinite mercy, keeps granting a long leash to sinners so that they would somehow stop doing what they do. But, the term of this leash and the time of this respite stands determined in the ultimate knowledge of Allah Ta` ala. When that time comes, it just comes - neither too late nor too soon. Thus, criminals are caught in punishment. At times, the punishment descends right here in this world - and if, the punishment does not visit them here, it waits to receive them soon after their death.
As for the appointed time not being late or early as stated in this verse, it is a manner of saying, something like saying to a salesperson in a store: at is your last price, more or less? It is obvious that the inquiry is for the lower price, not the higher. But, it is put there as a subordinate suffix. Similarly, the real objective here is to state that there will be no delay after the appointed time. The mention of ` before' along with ` late' makes it closer to common comprehension.
Her nesil ve milletin belirli bir süresi ve ecellerinin bir vadesi vardır. Onların takdir edilen vadeleri geldiği zaman az bir süre dahi olsa onu ne geciktirebilirler, ne de öne alabilirler.
Hỡi con cháu của Adam, khi Thiên Sứ của TA đến gặp các ngươi và họ xuất thân từ chính bộ tộc của các ngươi, họ sẽ truyền cho các ngươi nghe lời mặc khải của TA, lúc đó các ngươi hãy vâng lệnh họ và làm theo những gì mà họ mang đến. Những ai hạ mình kính sợ Allah rồi làm theo lời mặc khải, tuân lệnh Ngài thì y sẽ không lo sợ trong Ngày Tận Thế và cũng không buồn rầu với những gì đã qua ở trần gian.
Ô enfants d’Adam, lorsque des messagers envoyés par Moi et issus de vous, récitent des versets de livres que Je leur ai révélés, obéissez-leur et suivez ce qu’ils vous apportent. Ceux qui craignent Allah, en se conformant à Ses commandements, délaissent Ses interdits, et améliorent leurs œuvres, il n’y aura pas de crainte à leur sujet le Jour de la Résurrection et ils ne ressentiront aucune tristesse pour ce qu’ils auront manqué dans le bas monde.
O Figli di Ǣdem, se vi giungono messaggeri, da parte Mia, del vostro stesso popolo, recitandovi i Libri che abbiamo loro rivelato, obbedite loro e seguite ciò che vi hanno rivelato. Coloro che temono Allāh seguendo ciò che Egli ordina e rispettando i Suoi divieti, e che migliorano le proprie azioni, non avranno nulla da temere, nel Giorno del Giudizio, e non si rattristeranno per le bontà che hanno perduto nella vita terrena.
Ey Âdemoğlu! İnsanlara indirdiğim kitaplarımı sizlere okuyan, kendi içinizden size gönderdiğim peygamberlerim sizlere gelirse, onlara itaat edin ve getirdiklerine uyun. Allah’ın emirlerini yerine getirip yasaklarından sakınarak Allah'tan korkan ve amellerini ıslah edenlere kıyamet günü herhangi bir korku yoktur. Onlar, elde edemedikleri dünya lezzetlerinden ötürü üzülecek de değillerdir.
Wahai anak-anak Adam! Apabila kalian didatangi utusan-utusan-Ku yang berasal dari kaum kalian sendiri untuk membacakan kitab suci yang Aku turunkan kepada mereka maka patuhilah mereka dan ikutilah ajaran yang mereka bawa karena orang-orang yang bertakwa kepada Allah dengan menjalankan perintah-perintah-Nya, menjauhi larangan-larangan-Nya, dan melaksanakan amal saleh tidak akan ada kekhawatiran atas mereka di hari Kiamat dan mereka tidak bersedih hati atas kekayaan dunia yang tidak mereka dapatkan.
35- Ey Ademoğulları! İçinizden âyetlerimi size anlatacak peygamberler gelince artık kim sakınır ve düzeltirse onlar için hiçbir korku yoktur ve onlar üzülmeyeceklerdir de.
36- Âyetlerimizi yalanlayanlara ve onlara karşı büyüklük taslayanlara gelince işte onlar ateşlik olanlardır. Onlar orada ebediyen kalacaklardır.
35. Yüce Allah, Ademoğullarının ebeveynini cennetten çıkardıktan sonra dünyada Ademoğullarını, onlara peygamberler göndermekle, bu peygamberlere de kendilerine Allah’ın âyetlerini okuyup Allah’ın hükümlerini beyan edecek kitaplar indirmekle imtihan etmiştir. İşte Yüce Allah bu peygamberlerin çağrısını kabul edenlerin üstünlüklerini, onların çağrılarını kabul etmeyenlerin de zararlarını söz konusu ederek şöyle buyurmaktadır:“Artık” kim Allah’ın haram kıldığı şirkten, büyük ve küçük günahlardan “sakınır” gizli ve açık amellerini “düzeltirse onlar için” başkalarının kendisinden korktukları kötülüklerden yana “hiçbir korku yoktur ve onlar” geçmişten dolayı “üzülmeyeceklerdir de.” Korku ve üzüntü söz konusu olmadığına göre onlar için tam bir güvenlik, mutluluk ve ebedi kurtuluş söz konusu olacaktır.
36. “Âyetlerimizi yalanlayanlara ve onlara karşı büyüklük taslayanlara gelince” yani kalplerinden iman etmeyen ve azaları ile de onlara itaat etmeyenler “işte onlar ateşlik olanlardır. Onlar orada ebediyen kalacaklardır.” O’nun âyetlerini hafife aldıkları ve bu âyetleri yalanlamayı sürdürdükleri için onlar, yakalarını bırakmayacak olan sürekli bir azaba mahkum edilerek hakir düşürüleceklerdir.
O mga anak ni Adan, kapag may dumating sa inyo na mga sugo mula sa Akin kabilang sa mga tao ninyo, na bumibigkas sa inyo ng pinababa Ko sa kanila na mga kasulatan Ko, tumalima kayo sa kanila at sumunod kayo sa inihatid nila sapagkat ang mga nangingilag magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya at nagsasaayos ng mga gawain nila ay walang pangamba sa kanila sa Araw ng Pagbangon ni sila ay malulungkot sa nakaalpas sa kanila na mga bahagi sa Mundo.
O children of Adam, if messengers of your own come to you from Allah, reciting what Allah has revealed to them from His scripture, then follow them and what they bring. Those who are Mindful, following His instructions and staying away from what He has not allowed, making right what they do, there will be no fear upon them on the Day of Judgement, and they will not grieve about the pleasures that passed them by in this world.
"Hai anak-anak Adam, jika datang kepadamu rasul-rasul dari kamu yang menceritakan kepadamu ayat-ayatKu, maka barangsiapa yang bertakwa dan mengadakan perbaikan, tidak-lah ada kekhawatiran terhadap mereka dan tidak (pula) mereka bersedih hati. Dan orang-orang yang mendustakan ayat-ayat Kami dan menyombongkan diri terhadapnya, mereka itu peng-huni-penghuni neraka, mereka kekal di dalamnya." (Al-A'raf: 35-36).
(35) Manakala Allah mengeluarkan Bani Adam dari surga, Allah menguji mereka dengan mengutus para rasul dan menurun-kan kitab-kitab kepada mereka, para rasul itu membacakan kepada mereka ayat-ayat Allah dan menjelaskan hukum-hukumNya. Ke-mudian Allah menjelaskan keutamaan orang yang menjawab se-ruan rasul dan kerugian orang yang tidak menjawab. Dia berfirman, ﴾ فَمَنِ ٱتَّقَىٰ ﴿ "Maka barangsiapa yang bertakwa", takut dari syirik, dosa-dosa besar dan dosa-dosa kecil yang diharamkan oleh Allah, ﴾ وَأَصۡلَحَ ﴿ "dan mengadakan perbaikan", dengan amal lahir dan batin, ﴾ فَلَا خَوۡفٌ عَلَيۡهِمۡ ﴿ "maka tidaklah ada kekhawatiran terhadap mereka", dari keburukan yang mungkin ditakutkan oleh selain mereka, ﴾ وَلَا هُمۡ يَحۡزَنُونَ ﴿ "dan tidak (pula) mereka bersedih hati," terhadap yang telah berlalu, dan jika rasa takut dan sedih telah hilang, maka rasa aman yang sempurna, kebaha-giaan, dan keberuntungan abadi akan diraih.
(36) ﴾ وَٱلَّذِينَ كَذَّبُواْ بِـَٔايَٰتِنَا وَٱسۡتَكۡبَرُواْ عَنۡهَآ ﴿ "Dan orang-orang yang men-dustakan ayat-ayat Kami dan menyombongkan diri terhadapnya." Yakni hati mereka tidak beriman kepadanya dan anggota badan mereka tidak tunduk kepadanya, ﴾ أُوْلَٰٓئِكَ أَصۡحَٰبُ ٱلنَّارِۖ هُمۡ فِيهَا خَٰلِدُونَ ﴿ "mereka itu peng-huni-penghuni neraka, mereka kekal di dalamnya." Sebagaimana mereka meremehkan ayat-ayatNya dan selalu mendustakannya, maka me-reka pun dihinakan dengan azab yang berkepanjangan.
¡Hijos de Adán!, si Al-lah les envía mensajeros de su propio pueblo que relaten lo que Al-lah les ha revelado de Su Escritura, entonces síganlos a ellos y a su mensaje. Aquellos que están atentos, siguiendo Sus instrucciones y manteniéndose alejados de lo que Él no ha permitido, haciendo lo correcto, no temerán en el Día del Juicio, y no se lamentarán por los placeres que evitaron en el mundo.
O potomci Ademovi, kada vam dođu Moji poslanici iz vaših naroda da vam uče ono što sam im objavio u Mojim knjigama - pokorite im se i slijedite ono sa čim su došli! Oni koji se čuvaju Allahove kazne činjenjem onoga što je On naredio i klonjenjem onoga što je On zabranio i koji dobra djela čine - za njih nema straha na Sudnjem danu, niti će tugovati za dunjalučkim užicima koji su im promakli.
En cuanto a los incrédulos que rechazan los signos de Al-lah y no tienen fe en ellos, y que son demasiado soberbios para actuar conforme a lo que transmitieron Sus mensajeros, serán los compañeros del Infierno donde vivirán por la eternidad.
Tungkol sa mga tagatangging sumampalataya na mga nagpasinungaling sa mga tanda Namin, hindi sumampalataya sa mga ito, at nagmataas dala ng pagkamapagmalaki sa pag-ayaw sa paggawa sa inihatid sa kanila ng mga sugo nila, tunay na sila ay ang mga maninirahan sa Apoy, ang mga mamamalagi roon, ang mga mananatili roon magpakailanman.
A nevjernici koji Naše ajete poriču i iz oholosti odbijaju da rade po onome sa čim su im došli poslanici - takvi su stanovnici Vatre u kojoj će vječno boraviti.
Còn những ai phủ nhận các lời mặc khải của TA cũng như sứ mạng của những Thiên Sứ đã gởi đến họ, thì họ chính là nhóm bạn của Hỏa Ngục, họ phải cư ngụ mãi mãi trong đó.
Ma i miscredenti, coloro che hanno rinnegato i Nostri Segni e non vi hanno creduto e che si sono insuperbiti, altezzosi verso l'applicazione di ciò che comunicarono i loro messaggeri, in verità costoro sono Gente del Fuoco, in cui dimoreranno in eterno.
Quant aux mécréants qui démentent nos signes, n’y croient pas et dédaignent mettre en pratique de ce que leur ont apporté leurs messagers, ce sont les gens du Feu qui y demeureront éternellement.
As for the disbelievers, who reject Allah’s signs, and do not have faith in them, too proud to act in accordance with what their messengers bring to them, they are the companions of Hell, where they will live eternally.
Peygamberler tarafından getirilen ayetlerimizi yalanlayan, onlara iman etmeyen ve kibirlenerek büyüklük taslayan kâfirler ise, cehennem ashabıdır. Ebediyen orada kalacak ve oraya yerleşeceklerdir.
According to the creation plan one has the opportunity to perform well or badly in the present world till the period of one’s trial is over. But as far as a community or a nation is concerned, there is no such limit for the enforcement of God’s decision. This decision is taken on the basis of that community’s response after the truth has been introduced to it. The community whose period is over, is sometimes destroyed by the inflicting of an extraordinary retributive punishment and sometimes it is punished by being displaced from its position of honour and supremacy. The decision about Heaven or Hell as the final destination for a man is taken on the basis of his response after the truth has appeared before him, supported by arguments whose rationality is testified to by his intellect. This means conveying the message in the full sense. Even after that, if a man refuses to accept the Truth, he does so out of egotism. His desire to maintain his superiority prevents him from lowering himself in comparison to the Truth. For such a man, before God, there is no fate except Hell.
Sebaliknya, orang-orang kafir yang mendustakan ayat-ayat Kami, tidak beriman kepadanya, dan enggan melaksanakan ajaran yang dibawa oleh para rasul mereka secara angkuh, sesungguhnya mereka itu adalah penghuni-penghuni neraka yang akan menetap di sana untuk selama-lamanya.
37- Allah’a karşı yalan uydurup iftira edenden yahut O’nun âyetlerini yalanlayandan daha zalim kim olabilir? Onların kitapta (yazılı olan) nasipleri neyse kendilerine erişecektir. Nihâyet elçilerimiz ruhlarını almak için onlara geldikleri vakit diyecekler ki:“Hani, Allah’ı bırakıp da yalvardıklarınız nerede?” Onlar da: “Bizi (bırakıp) kayboldular” diyecekler ve kâfir olduklarına dair kendi aleyhlerine şahitlik edeceklerdir.
38- Diyecek ki:“Cin ve insanlardan sizden önce geçmiş topluluklarla birlikte siz de ateşe girin.” Her ümmet (ateşe) girdikçe yoldaşına lanet edecek. Nihâyet hepsi birbiri ardınca oraya girip toplandıkarı zaman da sonrakileri öncekiler için:“Rabbimiz, bizi işte bunlar saptırdılar. Onun için bunlara ateş azabını iki kat ver” diyecekler. Buyuracak ki:“Herkese iki kattır. Fakat siz bilmiyorsunuz.”
39- Öncekileri de sonrakilerine:“Sizin bize hiçbir üstünlüğünüz yoktu ki!” diyecek. (Allah şöyle buyuracak: Hepiniz) kazandıklarınıza karşılık azabı tadın.”
37. Yani “Allah’a” ortak koşmak, O’nun kemal sahibi değil de eksik olduğunu söylemek ve Allah’ın söylemediği şeyleri uydurup O’na nispet etmek sureti ile “Allah’a karşı yalan uydurup iftira edenden yahut O’nun” hakkı açıklayan, dosdoğru yola ileten apaçık “âyetlerini yalanlayandan daha zalim kim olabilir?” Yani böylesinden daha zalim kimse yoktur. “Onların kitapta (yazılı olan) nasipleri neyse kendilerine erişecektir.”Bunlar her ne kadar dünyalıklardan faydalansalar ve Levh-i Mahfuz’da kendilerine yazılı olan payları elde etseler de bunun onlara hiçbir faydası olmayacaktır. Kısa bir süre faydalanacaklar sonra da uzun uzadıya azap göreceklerdir.“Nihâyet elçilerimiz” yani ruhlarını almakla ve ecellerini bitirmekle görevli olan meleklerimiz “ruhlarını almak için onlara geldikleri vakit” bu durumda onları azarlayarak “diyecekler ki: Hani, Allah’ı bırakıp da yalvardıklarınız” putlar ve taşlar “nerede?” Eğer bunların size sağlayacakları bir fayda varsa yahut da herhangi bir zararı önlemeleri söz konusu ise işte onlara muhtaç olacağınız vakit, bu vakittir. Ancak onlar: “Bizi (bırakıp) kayboldular, diyecekler.” Yani yok oldular ve batıl oldukları ortaya çıktı. Onların Allah’ın azabına karşı bize en ufak bir faydaları yok. “Ve kâfir olduklarına dair” hakir kılan sürekli azabı hak ettiklerini belirterek “kendi aleyhlerine şahitlik edeceklerdir.”
38-39. Bunun üzerine melekler onlara:“diyecek ki: “Cin ve insanlardan sizden önce geçmiş” yani sizin gibi küfre sapmış ve büyüklük taslamış, buna bağlı olarak her türlü rüsvaylığı, yok oluşu ve de cehennemde ebedi kalışı hak etmiş “sizden önce geçmiş topluluklarla siz de ateşe girin.” Bu azgın ümmetlerden her bir ümmet ateşe girdi mi “yoldaşına lanet edecek.” Nitekim Allah bir başka yerde şöyle buyurmaktadır: “Sonra kıyamet gününde kiminiz kiminizi ret ve inkâr edecek ve bazınız bazınıza lanet edecektir.”(el-Ankebut, 29/25)“Nihâyet hepsi birbiri ardınca oraya girip toplandıkları zaman” yani öncekileri, sonrakileri, önderleri, başkanları, taklit edenleri ve tâbi olanları ile birlikte bütün cehennemlikler cehennemde bir araya gelecekleri vakit “sonrakileri” yani sonra gelenler ve önderlerine uyan kimseler “öncekiler için” yani önderleri hakkında Yüce Allah’a kendilerini saptırdıklarını şikâyet ederek: “Rabbimiz bizi işte bunlar saptırdılar. Onun için bunlara ateş azabını iki kat ver” yani bizi saptırdıkları, kötü amelleri bize güzel ve süslü gösterdikleri için sen onlara kat kat artırılmış bir azap ver “diyecekler”; Allah da “buyuracak ki:” Sizden “herkese iki kattır” ve azabtan belli bir pay vardır. “Fakat siz bilmiyorsunuz.”Ancak bilinen şu ki; başkanların, sapıklığın önderlerinin azabı onlara uyanların azabından daha ileri ve daha ağırdır. Nitekim hidâyet önderlerinin ve başkanlarının nimetleri de onlara uyanların mükâfaatından daha büyük olacaktır.“Öncekileri de sonrakilerine” yani önderler, kendilerine uyan kimselere “sizin bize hiçbir üstünlüğünüz yoktu ki!” Yani sapıklık ve azgınlıkta da azabı hak ettiren sebebleri işlemekte de hep ortaktık; o halde sizin bize ne üstünlüğünüz var ki? diyeceklerdir. Allah da şöyle buyuracak: Sizden “herkese iki kattır” ve hepnizin azaptan bir payı vardır. “(Hepiniz) kazandıklarınıza karşılık azabı tadın.” Ancak bilindiği üzere liderlerin ve dalalet önderlerinin azabı, onlara tabi olanların azabından daha feci ve ağır olacaktır. Nitekim hidayet önderlerinin ve liderlerinin mükafatı da onlara tabi olanlardan daha fazla olacaktır. Zira Yüce Allah da şöyle buyurmaktadır:“Kâfir olup da Allah’ın yolundan alıyokanların Biz -çıkarageldikleri fesatlara karşılık- azaplarına azap katarız.”(en-Nahl, 16/88)
Bu âyet-i kerimeler ve benzerleri, Allah’ın âyetlerini yalanlayan bütün yalancıların, azapta ebedi kalacaklarını, amellerine, inatlarına, zulümlerine ve iftiralarına göre azap miktarları farklı olsa dahi aslı itibari ile azapta ortak olacaklarını, dünya hayatında aralarındaki sevginin kıyamet gününde düşmanlığa ve karşılıklı lanetleşmeye dönüşeceğini göstermektedir.
Allah’a bir ortak, bir noksanlık veya söylemediği bir sözü nispet ederek, yalan sözlerle iftira eden veya doğru yoluna ileten açık ayetlerini yalanlayan kimseden daha zalim hiç kimse yoktur. Bunlarla nitelenen o kimseler Levh-i Mahfuz'da kendilerine yazılmış olan hayır ve şerre nail olacaklardır. Nihayet ölüm meleği ve meleklerden yardımcıları ruhlarını kabzetmek üzere onlara gelince onları kınamak için, “Allah’ın dışında ibadet ettiğiniz ilahlarınız nerede? Sizlere bir fayda vermesi için haydi onları çağırın.” derler. Müşrikler meleklere, “Doğrusu ibadet ettiğimiz ilahlarımız bizden gitti ve ortadan kayboluverdi. Onlar neredeler bilmiyoruz.” diyerek kendilerinin kâfir olduklarını ikrar ederler. Fakat onların bu itirafı, o zaman onların aleyhine bir delil olur. Onlara bir fayda vermez.
Whenever a man rejects the truth, he does so imagining that he has something to back him up. He may rely on wealth and power, or on respect and popularity. He may feel confident that all his personal matters are in such good order that rejection of the Truth will not harm him in any way. He may take pride in having the intelligence to find eloquent expressions with which to present his own ideas, as if they came directly from God. But these are all great misapprehensions. He has erroneously regarded as supports—on which he could depend for salvation—the things actually meant for his trial. But on Doomsday, when all these false props desert him, it will not be difficult for him to understand that he was actually rejecting the Truth merely due to ignorance, though he kept quoting ‘principles’ to justify his rejection.
Personne n’est plus injuste que celui qui ment sur Allah en Lui attribuant un associé, une déficience ou des paroles qu’Il n’a pas dites, ou dément Ses signes clairs qui guident vers le droit chemin. Ceux qui possèdent ces caractéristiques recevront leur part des plaisirs du bas monde écrite dans la Table Préservée puis lorsque l’Ange de la Mort et ses aides parmi les anges viendront à eux afin de saisir leurs âmes, il leur sera dit en guise de réprimande: Où sont les divinités que vous adoriez à la place d’Allah? Invoquez-les et voyez si elles vous sont utiles. Les polythéistes répondront alors aux anges: Les divinités que nous adorions sont parties et ont disparu. Nous ne savons pas où elles sont. Ils avoueront qu’ils ont été des mécréants mais leur aveu à ce moment sera un argument qui se retournera contre eux et ne leur sera d’aucune utilité.
Niko nije nepravedniji od onoga ko na Allaha laže, pripisujući Mu sudruga, ili manjkavost, ili da je rekao nešto što nije rekao, ili poriče Njegove jasne ajete, koji upućuju na pravi put! Takvima će biti dat onaj udio dobra ili zla koji im je zapisan u Ploči pomno čuvanoj, sve dok im ne dođe melek smrti i njegovi pomoćnici da im duše uzmu i kažu im podrugljivo: "Gdje su božanstva koja ste pored Allaha obožavali? Pozovite ih da vam pomognu!" Višebošci će reći melekima: "Otišla su nam božanstva koja smo obožavali i ne znamo gdje su." Potvrdit će da su bili nevjernici ali im to tada neće koristiti već će biti dokaz protiv njih.
El mayor pecador es aquel que inventa mentiras acerca de Al-lah, al considerar que Él tiene un copartícipe, o dice que Él es imperfecto de alguna manera, o Le atribuye declaraciones que Él no ha dicho, o rechaza Sus signos y aleyas claros que guían hacia la forma correcta de vida. Quienes hacen tales cosas recibirán la porción de placer terrenal que está destinada para ellos en la Tabla Preservada, hasta que el ángel de la muerte venga por ellos a tomar sus almas y se les pregunte: “¿Dónde están los dioses que solían adorar junto con Al-lah, asegurando que los ayudarían? ¡Llamen a esos ídolos para ver si pueden beneficiarlos!” Los idólatras dirán a los ángeles: “¡Los dioses que solíamos adorar se han ido y no sabemos dónde están!” Entonces admitirán que fueron incrédulos, pero su confesión en ese momento será una prueba contra ellos y no los beneficiará.
"Maka siapakah yang lebih zhalim daripada orang yang mem-buat-buat dusta terhadap Allah atau mendustakan ayat-ayatNya? Orang-orang itu akan memperoleh bagian yang telah ditentukan untuknya dalam kitab (Lauh Mahfuzh), hingga bila datang kepada mereka utusan-utusan Kami (malaikat) untuk mengambil nyawa-nya, (di waktu itu) utusan Kami bertanya, 'Di mana (berhala-ber-hala) yang biasa kamu sembah selain Allah?' Orang-orang musyrik itu menjawab, 'Berhala-berhala itu semuanya telah lenyap dari kami,' dan mereka mengakui terhadap diri mereka bahwa mereka adalah orang-orang kafir . Allah berfirman, 'Masuklah kamu se-kalian ke dalam neraka bersama umat-umat jin dan manusia yang telah terdahulu sebelum kamu. Setiap suatu umat masuk (ke dalam neraka), dia mengutuk kawannya (yang menyesatkannya), sehingga apabila mereka masuk semuanya, berkatalah orang-orang yang masuk belakangan di antara mereka kepada orang-orang yang masuk terdahulu, 'Ya Rabb kami, mereka telah menyesatkan kami, sebab itu datangkanlah kepada mereka siksaan yang berlipat ganda dari neraka.' Allah berfirman, 'Masing-masing mendapat (siksaan) yang berlipat ganda, akan tetapi kamu tidak mengetahui.' Dan ber-kata orang-orang yang masuk terdahulu di antara mereka kepada orang-orang yang masuk belakangan, 'Kamu tidak mempunyai kelebihan sedikit pun atas kami, maka rasakanlah siksaan karena perbuatan yang telah kamu lakukan'." (Al-A'raf: 37-39).
(37) Yakni tidak seorang pun yang lebih zhalim, ﴾ مِمَّنِ ٱفۡتَرَىٰ عَلَى ٱللَّهِ كَذِبًا ﴿ "daripada orang yang membuat-buat dusta terhadap Allah," de-ngan menisbatkan sekutu bagiNya, kekurangan kepadaNya dan berkata atas namaNya apa yang tidak dikatakanNya, ﴾ أَوۡ كَذَّبَ بِـَٔايَٰتِهِۦٓۚ ﴿ "atau mendustakan ayat-ayatNya?" Yang menjelaskan lagi menerang-kan kebenaran yang nyata yang menunjukkan kepada jalan yang lurus. Walaupun mereka itu menikmati dunia dan mendapatkan bagian mereka seperti yang telah tertulis di Lauh Mahfuzh, tetapi itu tidak berguna apa pun baginya. Mereka mendapatkan nikmat sebentar, kemudian diazab dalam waktu yang panjang. ﴾ حَتَّىٰٓ إِذَا جَآءَتۡهُمۡ رُسُلُنَا يَتَوَفَّوۡنَهُمۡ ﴿ "Hingga bila datang kepada mereka utusan-utusan Kami (ma-laikat) untuk mengambil nyawanya." Yakni para malaikat yang ditu-gaskan mencabut nyawa dan memenuhi ajal mereka. ﴾ قَالُوٓاْ ﴿ "Utusan Kami bertanya", kepada mereka dalam kondisi itu dengan mencela dan menyalahkan. ﴾ أَيۡنَ مَا كُنتُمۡ تَدۡعُونَ مِن دُونِ ٱللَّهِۖ ﴿ "Di mana (berhala-berhala) yang biasa kamu sembah selain Allah?" Yakni patung-patung dan ber-hala-berhala. Sekaranglah waktunya diperlukan, kalau memang mereka mampu memberi manfaat atau menolak mudarat. ﴾ قَالُواْ ضَلُّواْ عَنَّا ﴿ "Orang-orang musyrik itu menjawab, 'Berhala-berhala itu semuanya telah lenyap dari kami'." Yakni hilang dan tak berguna. Tidak bergu-na bagi kami untuk melindungi sedikit pun dari azab Allah. ﴾ وَشَهِدُواْ عَلَىٰٓ أَنفُسِهِمۡ أَنَّهُمۡ كَانُواْ كَٰفِرِينَ ﴿ "Dan mereka mengakui terhadap diri mereka bahwa mereka adalah orang-orang kafir," yang berhak mendapatkan azab yang pedih lagi kekal.
(38-39) Maka malaikat-malaikat berkata kepada mereka, ﴾ ٱدۡخُلُواْ فِيٓ أُمَمٖ ﴿ "Masuklah kamu sekalian ke dalam neraka bersama umat-umat." Yakni dalam kumpulan umat ﴾ قَدۡ خَلَتۡ مِن قَبۡلِكُم مِّنَ ٱلۡجِنِّ وَٱلۡإِنسِ ﴿ "jin dan manusia yang telah terdahulu sebelum kamu." Yakni mereka yang telah berlalu sama seperti kamu berlalu di atas kekufuran dan ke-sombongan, maka semuanya berhak mendapatkan kehinaan dan kebinasaan. ﴾ كُلَّمَا دَخَلَتۡ أُمَّةٞ ﴿ "Setiap suatu umat masuk (ke dalam neraka)", dari umat-umat yang menentang. ﴾ لَّعَنَتۡ أُخۡتَهَاۖ ﴿ "Dia mengutuk kawannya (yang menyesatkannya)." Seperti Firman Allah yang lain.
﴾ ثُمَّ يَوۡمَ ٱلۡقِيَٰمَةِ يَكۡفُرُ بَعۡضُكُم بِبَعۡضٖ وَيَلۡعَنُ بَعۡضُكُم بَعۡضٗا ﴿
"Kemudian di Hari Kiamat sebagian kamu mengingkari sebagian yang (lain) dan sebagian kamu melaknati sebagian (yang lain)." (Al-An-kabut: 25).
﴾ حَتَّىٰٓ إِذَا ٱدَّارَكُواْ فِيهَا جَمِيعٗا ﴿ "Sehingga apabila mereka masuk semuanya." Yakni seluruh penghuninya dari orang-orang terdahulu, orang-orang belakangan, para pembesar, para pemimpin, para pengikut dan para pengekor, semuanya telah berkumpul di neraka. ﴾ قَالَتۡ أُخۡرَىٰهُمۡ ﴿ "Berkatalah orang-orang yang masuk belakangan." Yakni para pengikut para pemimpin, ﴾ لِأُولَىٰهُمۡ ﴿ "kepada orang-orang yang masuk terdahulu." Yakni para pemimpin. Para pengikut itu mengadukan kepada Allah penyesatan para pemimpin kepada mereka, ﴾ رَبَّنَا هَٰٓؤُلَآءِ أَضَلُّونَا فَـَٔاتِهِمۡ عَذَابٗا ضِعۡفٗا مِّنَ ٱلنَّارِۖ ﴿ "Ya Rabb kami, mereka telah menyesatkan kami, sebab itu datangkanlah kepada mereka siksaan yang berlipat ganda dari neraka." Yakni siksalah mereka dengan siksaan yang berlipat ganda karena mereka telah menyesatkan kami dan menghiasi perbuatan buruk bagi kami.
﴾ وَقَالَتۡ أُولَىٰهُمۡ لِأُخۡرَىٰهُمۡ ﴿ "Dan berkata orang-orang yang masuk terdahulu di antara mereka kepada orang-orang yang masuk belakangan." Yakni para pemimpin berkata kepada para pengikut, ﴾ فَمَا كَانَ لَكُمۡ عَلَيۡنَا مِن فَضۡلٖ ﴿ "Kamu tidak mempunyai kelebihan sedikit pun atas kami." Yakni, kita melakukan penyelewengan dan kesesatan secara bersama-sama, melakukan sebab azab secara bersama-sama, lalu keutamaan apa yang kamu miliki dibanding kami? ﴾ قَالَ ﴿ "Allah berfirman, ﴾ لِكُلّٖ ﴿ Ma-sing-masing" darimu ﴾ ضِعۡفٞ ﴿ "mendapat (siksaan) yang berlipat ganda" dan mendapat bagian dari api neraka. ﴾ فَذُوقُواْ ٱلۡعَذَابَ بِمَا كُنتُمۡ تَكۡسِبُونَ ﴿ "Maka rasakanlah siksaan karena perbuatan yang telah kamu lakukan." Akan tetapi seperti yang sudah diketahui bahwa azab bagi para pemim-pin tentu lebih pedih dan lebih berat daripada azab para pengikut, sebagaimana nikmat yang didapatkan oleh para imam pemberi petunjuk adalah lebih besar daripada yang akan didapatkan oleh para pengikut.
Allah تعالى berfirman,
﴾ ٱلَّذِينَ كَفَرُواْ وَصَدُّواْ عَن سَبِيلِ ٱللَّهِ زِدۡنَٰهُمۡ عَذَابٗا فَوۡقَ ٱلۡعَذَابِ بِمَا كَانُواْ يُفۡسِدُونَ 88 ﴿
"Orang-orang yang kafir dan menghalangi (manusia) dari jalan Allah, kami tambahkan kepada mereka siksaan di atas siksaan disebabkan mereka selalu berbuat kerusakan." (An-Nahl: 88).
Ayat-ayat ini dan yang sepertinya menunjukkan bahwa para pendusta terhadap ayat-ayat Allah akan dikekalkan di dalam azab, mereka sama-sama mendapatkannya, walaupun kadar azab yang mereka dapatkan berbeda-beda menurut amal, pengingkaran, ke-zhaliman, dan kedustaan mereka, dan bahwa kasih sayang di antara mereka di dunia, pada Hari Kiamat akan berubah menjadi permu-suhan dan saling laknat.
Walang isang higit na tagalabag sa katarungan kaysa sa gumagawa-gawa laban kay Allāh ng kasinungalingan sa pamamagitan ng pag-uugnay ng katambal sa Kanya o ng kakulangan o ng pagsabi laban sa Kanya ng hindi naman Niya sinabi, o nagpasinungaling sa mga tanda Niyang hayag na nagpapatnubay tungo sa landasin Niyang tuwid. Ang mga nailalarawang iyon sa pamamagitan niyon ay aabot sa kanila ang bahagi nilang naitakda para sa kanila sa Tablerong Pinag-iingatan, na kabutihan o kasamaan,. Hanggang sa kapag dumating sa kanila ang anghel ng kamatayan at ang mga tagatulong nito na mga anghel para kunin ang mga kaluluwa nila, magsasabi ang mga ito sa kanila bilang paninisi sa kanila: "Nasaan ang mga diyos na dati ninyong sinasamba bukod pa kay Allāh? Dumalangin kayo sa mga iyon upang magpakinabang ang mga iyon sa inyo!" Magsasabi ang mga tagapagtambal sa mga anghel: "Talaga ngang umalis palayo sa amin ang mga diyos na dati naming sinasamba at naglaho sila kaya hindi namin nalalaman kung nasaan sila." Kumilala sila laban sa mga sarili nila na sila noon ay mga tagatangging sumampalataya subalit ang pagkilala nila sa sandaling iyon ay isang katwiran laban sa kanila at hindi magpapakinabang sa kanila.
Idolators enjoy Their destined Share in This Life, but will lose Their Supporters upon Death
Allah said,
فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا أَوْ كَذَّبَ بِآيَـتِهِ
(Who is more unjust than one who invents a lie against Allah or rejects His Ayat) meaning, none is more unjust than whoever invents a lie about Allah or rejects the Ayat that He has revealed. Muhammad bin Ka`b Al-Qurazi said that,
أُوْلَـئِكَ يَنَالُهُمْ نَصِيبُهُم مِّنَ الْكِتَـبِ
(For such their appointed portion will reach them from the Book) refers to each person's deeds, alloted provisions and age. Similar was said by Ar-Rabi` bin Anas and `Abdur-Rahman bin Zayd bin Aslam. Allah said in similar statements,
قُلْ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لاَ يُفْلِحُونَ - مَتَـعٌ فِى الدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُهُمْ ثُمَّ نُذِيقُهُمُ الْعَذَابَ الشَّدِيدَ بِمَا كَانُواْ يَكْفُرُونَ
(Verily, those who invent a lie against Allah, will never be successful. (A brief) enjoyment in this world! And then unto Us will be their return, then We shall make them taste the severest torment because they used to disbelieve.) 10:69-70 and,
وَمَن كَفَرَ فَلاَ يَحْزُنكَ كُفْرُهُ إِلَيْنَا مَرْجِعُهُمْ فَنُنَبِّئُهُم بِمَا عَمِلُواْ إِنَّ اللَّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ نُمَتِّعُهُمْ قَلِيلاً
(And whoever disbelieves, let not his disbelief grieve you. To Us is their return, and We shall inform them what they have done. Verily, Allah is the All-Knower of what is in the breasts (of men). We let them enjoy for a little while.) 31:23-24. Allah said next,
حَتَّى إِذَا جَآءَتْهُمْ رُسُلُنَا يَتَوَفَّوْنَهُمْ
(until when Our messengers come to them to take their souls.) Allah states that when death comes to the idolators and the angels come to capture their souls to take them to Hellfire, the angels horrify them, saying, "Where are the so-called partners (of Allah) whom you used to call in the life of this world, invoking and worshipping them instead of Allah Call them so that they save you from what you are suffering." However, the idolators will reply,
ضَـلُّواْ عَنَّا
("They have vanished and deserted us") meaning, we have lost them and thus, we do not hope in their benefit or aid,
وَشَهِدُواْ عَلَى أَنفُسِهِمْ
(And they will bear witness against themselves) they will admit and proclaim against themselves,
أَنَّهُمْ كَانُواْ كَـفِرِينَ
(that they were disbelievers.)
The greatest wrongdoer is the person who: invents a lie about Allah, considering Him to have a partner; or says He is deficient in some way; or says something about Him that He has not said; or rejects His clear signs and verses which guide to the correct way of life. Those who do such things will receive the portion of worldly pleasure that is destined for them in the Preserved Tablet, until the angel of death and his helpers come to them to take their souls, and they are asked: 'Where are the gods you used to worship besides Allah, claiming they would help you? Call on those idols if they can benefit you! The idolaters will say to the angels: 'The gods we used to worship have gone, and that we do not know where they are!' Then they will admit that they were disbelievers, but their admission at that time will be a proof against them and will not benefit them.
Không ai bất công và sai quấy hơn kẻ đặt chuyện dối trá rồi đổ thừa cho Allah như việc cho rằng Ngài có cộng sự hoặc Ngài thiếu xót hoặc nói những điều Ngài không nói hoặc bác bỏ các lời mặc khải của Ngài hướng đến con đường chính đạo. Đó là những người sẽ hưởng được những gì đã tiền định cho họ trong Al-Lawhul Mahfuzh (Quyển Kinh Mẹ) ở cuộc sống trần gian mãi đến khi Thần Chết cùng nhóm Thiên Thần khác đến rút hồn họ, lúc đó các Thiên Thần hỏi mỉa mai, khinh khi họ: "Đâu rồi những thần linh mà các ngươi thờ phượng ngoài Allah? Hãy kêu chúng đến giúp các ngươi lúc này." Những kẻ đa thần đáp lại các Thiên Thần: "Thần linh mà chúng tôi thờ phượng đã biến mất dạng rồi, không biết giờ họ ở đâu." Họ đã thú nhận mình là những kẻ vô đức tin, nhưng lời thú tội đó không những không giúp ích gì cho họ mà còn là bằng chứng tố cáo họ.
Tidak ada seorang pun yang lebih zalim dari orang yang membuat kebohongan atas nama Allah dengan mengatakan bahwa Dia mempunyai sekutu, atau memiliki kekurangan, atau mengatakan bahwa Allah telah mengatakan sesuatu padahal Dia tidak pernah mengatakannya, atau mendustakan ayat-ayat-Nya yang nyata-nyata menunjukkan ke jalan yang benar. Orang-orang seperti itu akan mendapatkan bagian dunia yang telah ditetapkan bagi mereka di loh mahfuz, baik berupa kebaikan ataupun keburukan, sampai ketika Malaikat Maut dan para pembantunya mendatangi mereka untuk mencabut nyawa mereka, para malaikat itu akan datang seraya mencela mereka dengan mengatakan, “Di manakah tuhan-tuhan yang kalian sembah selain Allah itu? Panggillah mereka untuk membantu kalian!” Orang-orang musyrik itu berkata kepada para malaikat, “Tuhan-tuhan yang kami sembah itu sudah pergi meninggalkan kami. Kami tidak tahu di mana mereka berada.” Mereka pun mengakui bahwa mereka adalah orang-orang yang kafir. Akan tetapi, pengakuan mereka di saat seperti itu justru menjadi bumerang bagi mereka serta tidak ada gunanya.
Non vi è più grande ingiusto di colui che inventa bugie nei riguardi di Allāh, mentendo, riconoscendoGli dei pari o non riconoscendo ad Allāh la Potenza che merita, oppure dicendo nei Suoi riguardi ciò che Egli non ha detto, o rinnegando un chiaro versetto che guida verso la Sua Retta Via. Coloro che possiedono tali caratteristiche otterranno ciò che meritano, ovvero il godimento della vita terrena prescritto nella Matrice del Libro, finché non giungerà loro l'angelo della morte e gli angeli suoi aiutanti ad afferrare le loro anime, dicendo loro e incutendo loro timore: "Dove sono le divinità che adoravate all'infuori di Allāh?! Chiamatele, così che vi aiutino". Diranno gli idolatri agli angeli: "Le divinità che adoravamo sono svanite; non sappiamo dove siano". E avranno riconosciuto di essere stati miscredenti, ma tale consapevolezza, in quel momento, sarà una prova contro di loro: Non sarà loro utile.
The angels will say: 'Enter you O idolaters the fire of Hell with the crowds of nations of jinn and people who passed away before you in disbelief and error!'. Whenever a nation enters Hell it condemns its sister nation which entered the fire of Hell before it, until they all reach one another and are gathered together. The last of them to enter, who are the lowly people and followers will ask concerning the previous nations who were their leaders and masters: 'O our Lord! These are the ones who led us astray from right guidance, so give them a double punishment, for that they beautified for us the path of misguidance.' Allah will reply to them: 'Each group of you will receive a doubled share of the punishment; but you will not perceive this.'
Melekler onlara: "Ey müşrikler! Sizlerden önce küfür ve dalalet üzerine olan cin ve insanlardan geçmiş milletlerin topluluğuyla beraber cehennem ateşine girin bakalım.” derler. O milletlerden her bir millet cehenneme girdiğinde kendilerinden önce gelen diğer millete lanet eder. Nihayet orada karşı karşıya gelip hepsi bir araya toplanınca oraya en son giren sefil takipçiler, ileri gelen önderleri için “Ey Rabbimiz! Bunlar bizleri doğru yoldan saptıran önderlerimizdir. Sapıklığı bizlere süslü gösterdikleri için onları kat kat arttırılmış bir cezayla cezalandır.” derler. Allah onlara cevap olarak der ki: “Sizlerden her bir gruba kat kat artırılmış azaptan bir nasip vardır. Fakat siz bunu bilmiyorsunuz ve idrak etmiyorsunuz.”
People of the Fire will dispute and curse Each Other Allahmentioned what He will say to those who associate others withHim, invent lies about Him, and reject His Ayat,
ادْخُلُواْ فِى أُمَمٍ
(Enter you in the company of nations), who are your likes and similar to you in conduct,
قَدْ خَلَتْ مِن قَبْلِكُمْ
(Who passed away before you) from the earlier disbelieving nations,
مِّن الْجِنِّ وَالإِنْسِ فِى النَّارِ
(Of men and Jinn, into the Fire.) Allah said next,
كُلَّمَا دَخَلَتْ أُمَّةٌ لَّعَنَتْ أُخْتَهَا
(Every time a new nation enters, it curses its sister nation (that went before)) Al-Khalil (Prophet Ibrahim), peace be upon him, said,
ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ
("But on the Day of Resurrection, you shall deny each other) 29:25. Also, Allah said,
إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُواْ مِنَ الَّذِينَ اتَّبَعُواْ وَرَأَوُاْ الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الاٌّسْبَابُ - وَقَالَ الَّذِينَ اتَّبَعُواْ لَوْ أَنَّ لَنَا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَمَا تَبَرَّءُواْ مِنَّا كَذَلِكَ يُرِيهِمُ اللَّهُ أَعْمَـلَهُمْ حَسَرَتٍ عَلَيْهِمْ وَمَا هُم بِخَـرِجِينَ مِنَ النَّارِ
(When those who were followed declare themselves innocent of those who followed (them), and they see the torment, then all their relations will be cut off from them. And those who followed will say: "If only we had one more chance to return (to the worldly life), we would declare ourselves as innocent from them as they have declared themselves as innocent from us." Thus Allah will show them their deeds as regrets for them. And they will never get out of the Fire) 2:166-167. Allah's statement,
حَتَّى إِذَا ادَّارَكُواْ فِيهَا جَمِيعًا
(until they are all together in the Fire) means, they are all gathered in the Fire,
قَالَتْ أُخْرَاهُمْ لاٍّولَـهُمْ
(The last of them will say to the first of them) that is, the nation of followers that enter last will say this to the first nations to enter. This is because the earlier nations were worse criminals than those who followed them, and this is why they entered the Fire first. For this reason, their followers will complain against them to Allah, because they were the ones who misguided them from the correct path, saying,
رَبَّنَا هَـؤُلاءِ أَضَلُّونَا فَـَاتِهِمْ عَذَابًا ضِعْفًا مِّنَ النَّارِ
("Our Lord! These misled us, so give them a double torment of the Fire.") multiply their share of the torment. Allah said in another instance,
يَوْمَ تُقَلَّبُ وُجُوهُهُمْ فِى النَّارِ يَقُولُونَ يلَيْتَنَآ أَطَعْنَا اللَّهَ وَأَطَعْنَا الرَّسُولاَ - وَقَالُواْ رَبَّنَآ إِنَّآ أَطَعْنَا سَادَتَنَا وَكُبَرَآءَنَا فَأَضَلُّونَا السَّبِيلاْ رَبَّنَآ ءَاتِهِمْ ضِعْفَيْنِ مِنَ الْعَذَابِ
(On the Day when their faces will be turned over in the Fire, they will say: "Oh! Would that we had obeyed Allah and obeyed the Messenger." And they will say: "Our Lord! Verily, we obeyed our chiefs and our great ones, and they misled us from the (right) way. Our Lord! Give them a double torment.") 33:66-68. Allah said in reply,
قَالَ لِكُلٍّ ضِعْفٌ
(He will say: "For each one there is double (torment)..."), We did what you asked, and recompensed each according to their deeds.' Allah said in another Ayah,
الَّذِينَ كَفَرُواْ وَصَدُّواْ عَن سَبِيلِ اللَّهِ زِدْنَـهُمْ عَذَابًا
(Those who disbelieved and hinder (men) from the path of Allah, for them We will add torment)16:88. Furthermore, Allah said,
وَلَيَحْمِلُنَّ أَثْقَالَهُمْ وَأَثْقَالاً مَّعَ أَثْقَالِهِمْ
(And verily, they shall bear their own loads, and other loads besides their own) 29:13 and,
وَمِنْ أَوْزَارِ الَّذِينَ يُضِلُّونَهُمْ بِغَيْرِ عِلْمٍ
(And also (some thing) of the burdens of those whom they misled without knowledge) 16:25.
وَقَالَتْ أُولَـهُمْ لاٌّخْرَاهُمْ
(The first of them will say to the last of them) meaning, the followed will say to the followers,
فَمَا كَانَ لَكُمْ عَلَيْنَا مِن فَضْلٍ
("You were not better than us. ..") meaning, you were led astray as we were led astray, according to As-Suddi.
فَذُوقُواْ الْعَذَابَ بِمَا كُنتُمْ تَكْسِبُونَ
("So taste the torment for what you used to earn.") Allah again described the condition of the idolators during the gathering (of Resurrection), when He said;
قَالَ الَّذِينَ اسْتَكْبَرُواْ لِلَّذِينَ اسْتُضْعِفُواْ أَنَحْنُ صَدَدنَـكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَآءَكُمْ بَلْ كُنتُمْ مُّجْرِمِينَ - وَقَالَ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً وَأَسَرُّواْ النَّدَامَةَ لَمَّا رَأَوُاْ اْلَعَذَابَ وَجَعَلْنَا الاٌّغْلَـلَ فِى أَعْنَاقِ الَّذِينَ كَفَرُواْ هَلْ يُجْزَوْنَ إِلاَّ مَا كَانُواْ يَعْمَلُونَ
(And those who were arrogant will say to those who were deemed weak: "Did we keep you back from guidance after it come to you Nay, but you were criminals." Those who were deemed weak will say to those who were arrogant: "Nay, but it was your plotting by night and day, when you ordered us to disbelieve in Allah and set up rivals to Him!" And each of them (parties) will conceal their own regrets, when they behold the torment. And We shall put iron collars round the necks of those who disbelieved. Are they requited aught except what they used to do) 34:32-33
Gli angeli dissero loro: "O voi idolatri, entrate nel Fuoco insieme alle generazioni precedenti di miscredenti e di sviati, sia Jinn che Uomini". Ogni qualvolta vi entrerà una generazione, essa maledirà la precedente che è entrata nel Fuoco, finché non saranno entrati tutti. Gli ultimi arrivati, ovvero gli infimi e i seguaci, diranno ai loro superiori e a quelli di loro che hanno un alto rango: "O Dio nostro, costoro sono i nostri superiori; sono stati loro a sviarci dalla Retta Via. Moltiplica la loro punizione per averci invogliati alla perdizione". Disse Allāh in loro risposta: "Ad ogni fazione di voi spetta doppia punizione, ma voi lo ignorate e non riuscite a capirlo"
Les anges leur diront: Ô polythéistes, entrez dans le Feu en compagnie d’autres communautés d’humains et de djinns qui étaient sur la voie de la mécréance et de l’égarement. Lorsque tous se rejoindront en Enfer, la dernière communauté à y entrer, constituée de gens de basse condition et de suiveurs, dira de la première, constituée de notables et de chefs: Ô Seigneur, ce sont ces notables qui nous ont égarés de la voie de la guidée. Fais-leur donc subir un double châtiment pour nous avoir enjolivé l’égarement. Allah leur répondra: Chaque communauté parmi vous aura droit à un double châtiment mais vous ignorez cela et n’en êtes pas conscients.
Thiên Thần bảo họ: Hãy đi vào đó - hỡi đám người đa thần - để hòa nhập vào những cộng đồng đi trước các ngươi vì đã bất tuân và lầm lạc từ loài Jinn và loài người đang bị thiêu đốt trong Hỏa Ngục. Cứ mỗi lần cộng đồng nào bị tống vào Hỏa Ngục liền nguyền rủa các thế hệ đàn anh, đàn chị đang ở trong đó, mãi cho đến khi tất cả đều tập trung hết trong Hỏa Ngục, những nhóm vào sau thưa: Lạy Thượng Đế của bầy tôi, đây là nhóm lãnh đạo của bầy tôi, họ đã lôi kéo bầy tôi vào lầm lạc khỏi con đường chính đạo, xin hãy trừng phạt họ gấp đôi hành phạt vì đã lôi kéo bầy tôi. Allah đáp lại họ: Tất cả các ngươi đều sẽ bị trừng phạt nhân đôi như nhau nhưng các ngươi không hề hay biết.
Meleki im rekoše: "O višebošci, uđite u Vatru među narode koji su bili prije vas u nevjerstvu i zabludi, od ljudi i džina." Kad god jedan narod uđe u Džehennem proklinje onaj narod koji je prije njega ušao, pa kad se svi sakupe u Džehennemu reći će oni koji su kasnije ušli - rulja i sljedbenici - za one koji su prvi ušli - glavešine i prvaci: "Gospodaru naš, ovi velikani su nas odveli sa pravog puta pa ih dvostruko kazni, jer su nam uljepšavali zabludu!" Allah će im odgovoriti: "Svaka skupina među vama će osjetiti dvostruku kaznu, ali vi to ne znate i ne dokučujete."
Magsasabi sa kanila ang mga anghel: "Magsipasok kayo, O mga tagapagtambal, sa Apoy kasama sa kabuuan ng mga kalipunang nagdaan na, bago pa ninyo, sa kawalang-pananampalataya at pagkaligaw kabilang sa jinn at tao sa Apoy. Sa tuwing pumapasok ang isang kalipunan kabilang sa mga kalipunan ay isinusumpa nito ang [kalipunang] huwaran nito na nauna rito sa Impiyerno. Hanggang sa nang nagsunuran sila roon at nagkatipon sila sa kabuuan nila ay magsasabi ang huli sa kanila sa pagpasok, ang mga mababa at ang mga tagasunod, sa una sa kanila, ang mga malaki at ang mga pinapanginoon: "O Panginoon Namin, ang mga malaking ito ay ang mga nagligaw sa amin palayo sa daan ng kapatnubayan kaya magparusa Ka sa kanila ng isang ibayong parusa dahil sa pang-aakit nila sa pagkaligaw para sa amin." Magsasabi si Allāh bilang tugon sa kanila: "Ukol sa bawat pangkatin kabilang sa inyo ay ibayong bahagi ng pagdurusa, subalit kayo ay hindi nakaaalam niyon ni nakatatalos niyon."
Los ángeles dirán: “¡Entren, idólatras, al fuego del infierno, con las naciones de genios y personas que perecieron en la antigüedad en incredulidad y error!” Cada vez que una nación entra en el Infierno, maldice a su nación hermana que entró en el fuego del infierno con anterioridad, hasta que todos se encuentran y se reúnen. Los últimos en entrar, que son los seguidores del pueblo, preguntarán acerca de los que fueron sus líderes y maestros: “¡Señor nuestro! Estos son los que nos desviaron del camino correcto, por lo tanto, castígalos doblemente, ya que ellos hicieron que nos pareciera aceptable el camino del extravío”. Al‑lah les responderá: “Cada grupo recibirá un castigo doble, pero no lo saben”.
Para malaikat berkata kepada mereka, “Masuklah kalian -wahai orang-orang musyrik- ke dalam golongan umat-umat kafir dan sesat yang telah berlalu sebelum kalian, baik dari bangsa jin maupun manusia, di dalam neraka. Setiap kali suatu umat masuk (ke dalam neraka) mereka selalu mengutuk umat lain yang telah mendahuluinya ke dalam neraka. Sampai ketika mereka semua berjumpa dan berkumpul di dalamnya maka orang-orang yang paling akhir masuknya (yaitu para bawahan dan pengikut) berkata kepada orang-orang yang lebih dahulu masuknya (yaitu para pemimpin dan pemuka), “Wahai Tuhan kami! Para pemimpin itulah yang telah menyesatkan kami dari jalan yang benar. Oleh karena itu, hukumlah mereka dengan hukuman yang berlipat ganda karena mereka telah membuat sebuah kesesatan tampak baik di mata kami.” Allah lalu menjawab ucapan mereka itu, “Masing-masing dari kalian akan mendapatkan bagian dari azab yang berlipat ganda. Tetapi, kalian tidak mengerti dan tidak mengetahuinya.”
Para pemimpin yang menjadi panutan berkata kepada para pengikut mereka, “Kalian -wahai para pengikut- tidak memiliki kelebihan apa pun atas kami yang dapat meringankan azab kalian karena yang menjadi pertimbangan ialah amal yang sudah kalian perbuat dan kalian tidak punya alasan untuk membenarkan tindakan kalian mengikuti kebatilan. Sebab itu, rasakanlah -wahai para pengikut- azab seperti yang kami rasakan, akibat kekafiran dan kemaksiatan yang telah kalian perbuat.”
Magsasabi ang mga pinapanginoong sinusunod sa mga tagasunod nila: "Hindi kayo nagkaroon, O mga tagasunod, higit sa amin ng anumang kalamangang nagiging karapat-dapat kayo dahil dito sa pagpapagaan ng pagdurusa sa inyo sapagkat ang isinasaalang-alang ay ayon sa nakamit ninyo na mga gawa. Walang maidadahilan para sa inyo sa pagsunod sa kabulaanan, kaya lasapin ninyo, O mga tagasunod, ang pagdurusa, tulad ng nilasap namin, dahilan sa dati ninyong nakakamit na kawalang-pananampalataya at mga pagsuway."
Prvaci rekoše svojim sljedbenicima: "Nikakvu prednost u odnosu na nas nemate pa da zaslužite olakšanje kazne. Poenta je u djelima koja ste činili i nemate opravdanja u slijeđenju zablude. Zato okusite kaznu kao što smo i mi okusili, zbog djela koja ste činili, zbog nevjerstva i grijeha."
Los líderes exclamarán: “Seguidores, ustedes no tienen ninguna preferencia sobre nosotros, por lo tanto, no merecen alivio alguno, ya que es el resultado de sus propias acciones. No tienen ninguna excusa para haber seguido lo que era falso. Entonces, sufran el castigo tal como nosotros lo sufrimos, como recompensa por su propia incredulidad y desobediencia”.
Kendilerine ittiba edilenlerin ileri gelenleri kendilerine ittiba edenlere şöyle dediler: "Ey takipçiler! Sizlerin bizim üzerimize azabın sizlerden hafifletilmesine dair hak ettiğiniz bir üstünlüğünüz yoktur. Ölçü, işlediğiniz amellerden elde ettiklerinizdir. Sizlerin batıla ittiba etmiş olmanızın herhangi bir mazereti yoktur. Ey takipçiler! Siz de bizim tattığımız gibi, küfür ve günahlardan kazandıklarınız sebebiyle tadın azabı!”
E dissero i superiori ai loro seguaci: "O seguaci, non avete nulla che vi faccia meritare che venga alleggerita la vostra punizione; essa dipende dalle azioni da voi compiute e non avete scuse per aver seguito la falsità. Soffrite, o voi seguaci, della stessa punizione che noi abbiamo ricevuto, a causa della miscredenza e dei peccati che avete accumulato"
The leaders and chiefs will exclaim: 'You do not have, O followers, over us any preference, therefore deserving any lightening of the punishment, as it is the result of your own actions. You do not have any excuse for having followed what was false. So taste then, O followers, the punishment just as we taste it, because of what you earned through your own disbelief and disobedience.
Les chefs diront alors à leurs suiveurs: Ô suiveurs, vous n’avez aucun mérite sur nous vous donnant droit à un allègement de votre châtiment. La mesure aujourd’hui est ce que vous avez accompli comme œuvres et n’avoir été que des suiveurs n’est pas une excuse. Ô suiveurs, goûtez au même châtiment que nous subissons pour votre mécréance et votre désobéissance.
Và nhóm lãnh đạo đáp nhóm đi theo: Các ngươi - hỡi nhóm đi theo - cũng chẳng hưởng được đặc ân hơn chúng tao về hình phạt được giảm nhẹ đâu, kết quả là dựa vào những gì đã làm kìa, không có lý do là nhóm người đi theo sẽ được giảm nhẹ, các ngươi - hỡi nhóm đi theo - hãy nếm đi hình phạt như chúng tao đã chịu vì nguyên nhân vô đức tin và tội lỗi.
In this verse ‘community’(ummah) means those leaders who misguide and ‘fellow community’ (ukht) means the misguided general public. In the Hereafter when the wrong-thinking leaders and their misguided followers from the general public are cast into Hell, this will present a great lesson-giving scene. In the world they posed as each other’s well-wishers and as being ready to make sacrifices for each other. Such leaders used to respect each and every wish of the general public and the general public made heroes of their leaders. But, when they are trapped in the fire of Hell, all the artificial veils will drop from their eyes. Then everybody will be seen in his true colours. The followers will say to their leaders, ‘May you be accursed! How terrible was your leadership which showed us false spectacles and thereafter thrust us into such horrible affliction!’ In reply to this, the leaders will say, ‘You wanted a religion to your liking and finding such a religion with us, you rushed towards us. Otherwise, during that very period there were such servants of God as were calling you towards the path of real success. You heard their call, but did not pay attention to them.’ The leaders will tell their followers, ‘You are in no way better than us. We established leadership in pursuance of our desires, and you followed us for the sake of your desires. So, in point of fact, both of us are in the same position. So, here you will be liable to receive the same punishment as has been laid down for us in accordance with our deeds.’ The followers will tell God that the leaders had misled them and as such the latter should be given double the punishment that they received. The reply will be that the leaders were already being given double punishment but that they did not know it. The fact is that in Hell whatever punishment is given to anybody will be felt to be so severe that he will think that nobody else is in such terrible agony. Everyone will feel himself the worst afflicted. In the world self-interested leaders and self-interested followers are inter-linked in strong bonds of friendship. Each group expresses fine opinions about the other, and each finds words for the good of the other. But, in the Hereafter the one group will hate the other. Each will try to push the other towards the direst of fates.
Doors of Heaven shall not open for Those Who deny Allah's Ayat, and They shall never enter Paradise
Allah said,
لاَ تُفَتَّحُ لَهُمْ أَبْوَبُ السَّمَآءِ
(for them the gates of the heavens will not be opened,) meaning, their good deeds and supplication will not ascend through it, according to Mujahid, Sa`id bin Jubayr and Ibn `Abbas, as Al-`Awfi and `Ali bin Abi Talhah reported from him. Ath-Thawri narrated that, Layth said that `Ata' narrated this from Ibn `Abbas. It was also said that the meaning here is that the doors of the heavens will not be opened for the disbelievers' souls, according to Ad-Dahhak who reported this from Ibn `Abbas. As-Suddi and several others mentioned this meaning. What further supports this meaning, is the report from Ibn Jarir that Al-Bara' said that the Messenger of Allah ﷺ mentioned capturing the soul of the `Fajir' (wicked sinner or disbeliever), and that his or her soul will be ascended to heaven. The Prophet said,
«فَيَصْعَدُونَ بِهَا، فَلَا تَمُرُّ عَلَى مَلَأٍ مِنَ الْمَلَائِكَةِ إِلَّا قَالُوا مَا هَذِهِ الرُّوحُ الْخَبِيثَةُ؟ فَيَقُولُونَ: فُلَانٌ بِأَقْبَحِ أَسْمَائِهِ الَّتِي كَانَ يُدْعَى بِهَا فِي الدُّنْيَا، حَتَّى يَنْتَهَوا بِهَا إِلَى السَّمَاءِ فَيَسْتَفْتَحُونَ بَابَهَا لَهُ فَلَا يَفْتَحُ لَه»
(So they (angels) ascend it and it will not pass by a gathering of the angels, but they will ask, who's wicked soul is this' They will reply, `The soul of so-and-so,' calling him by the worst names he was called in this life. When they reach the (lower) heaven, they will ask that its door be opened for the soul, but it will not be opened for it.) The Prophet then recited,
لاَ تُفَتَّحُ لَهُمْ أَبْوَبُ السَّمَآءِ
(For them the gates of heaven will not be opened). This is a part of a long Hadith which was also recorded by Abu Dawud, An-Nasa'i and Ibn Majah. Ibn Jurayj commented on the Ayah,
لاَ تُفَتَّحُ لَهُمْ أَبْوَبُ السَّمَآءِ
(for them the gates of heaven will not be opened,) "(The gates of heaven) will not be opened for their deeds or souls." This explanation combines the two meanings we gave above, and Allah knows best. Allah's statement,
وَلاَ يَدْخُلُونَ الْجَنَّةَ حَتَّى يَلِجَ الْجَمَلُ فِى سَمِّ الْخِيَاطِ
(and they will not enter Paradise until the Jamal goes through the eye of the needle.) refers to the male camel. Ibn Mas`ud said it is a male camel from the she camel. In another narration it refers to the spouse of the she camel. Mujahid and `Ikrimah said that Ibn `Abbas used to recite this Ayah this way, "Until the Jummal goes through the eye of the needle", whereas `Jummal' is a thick rope. Allah's statement,
لَهُم مِّن جَهَنَّمَ مِهَادٌ
(Theirs will be Mihad from the Fire) means, beds, while;
وَمِن فَوْقِهِمْ غَوَاشٍ
(and over them Ghawash), means, coverings, according to Muhammad bin Ka`b Al-Qurazi. Similar was said by Ad-Dahhak bin Muzahim and As-Suddi. Allah said next,
وَكَذَلِكَ نَجْزِى الظَّـلِمِينَ
(Thus do We recompense the wrongdoers.)
Quả thật, những ai phủ nhận các lời mặc khải rõ ràng của Ta, họ khinh thường ngông cuồn bất tuân thì họ sẽ bị đoạt tuyệt với mọi điều tốt, các cửa trời sẽ không mở chào đón những việc làm tội lỗi của họ, cũng không dung chứa các linh hồn của họ sau khi chết, họ tuyệt đối không được vào được Thiên Đàng trừ phi con lạc đà - thuộc loài động vật to lớn - có thể chiu qua được cái lỗ kim may một cái lỗ rất chật hẹp, đây là điều không thể xảy ra nghĩa là cơ hội vào Thiên Đàng dành cho họ là không bao giờ, và như thế đó Allah dùng để thưởng cho những kẻ mang đại tội.
Commentary
Mentioned first in the set of verses cited above (35-37) is a pledge taken from every human being in the world of spirits, before being born into the material world. The pledge envisaged that they would, when the prophets of Allah come to them with Divine guidance and injunctions, listen to them in earnest and act accordingly. They were also told that those who abide by the pledge and fulfill what it entails, will have their salvation from sorrows and deserve eternal peace and comfort. And conversely, those who belie prophets or rebel against injunctions they bring shall have the eternal punishment of Jahannam waiting for them. The later set of verses presents what actually happened when different groups of human beings came into the world and started acting differently. Some of them threw the pledge behind their backs and settled to oppose it. Others held to it and acted righteously. The ultimate end of the two groups and the reward and punishment for them has been described in the later four verses (40-43).
Mentioned in verses 40 and 41 are deniers and criminals, and in verses 42 and 43, the believers and God-fearing who fulfilled the pledge.
In the first verse (40), it was said that those who belied the prophets of Allah and acted arrogantly against Divine guidance and 'Ayat, for them, the gates of heaven will not be opened.
Reported in Al-Bahr Al-Muhit is a Tafsir of this verse from Sayyidna ` Abdullah ibn ` Abbas ؓ عنہما which says that the gates of heaven will be opened neither for them, nor for their prayers. It means that their prayer will not be answered and their deeds will be stopped from reaching the place where the deeds of the righteous servants of Allah are kept preserved, the name of which, according to the Qur'an, is: عِلِّيِّينَ (` Illiyyin) (Surah Al-Mutaffifin - 83:18-21). This subject has been referred to in yet another verse of the Qur'an where it is said: إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ , that is, ` one's good words are taken to Allah Ta` ala and one's good deed carries them' meaning that man's good deeds become the cause of Tayyib Kalimat (good words) reaching Allah Ta` ala.
In a narration from Sayyidna ` Abdullah ibn ` Abbas and other Sahabah ؓ ، the Tafsir of the verse also says that the gates of heaven will not be opened for the spirits of deniers and disbelievers - and these spirits will be thrown down. This subject is supported by a Hadith of Sayyidna Bara' ibn ` Azib ؓ which has been reported in detail by Abu Dawud, Nasa'i, Ibn Majah and Imam Ahmad, a summary of which is given below.
The Holy Prophet ﷺ went to a Janazah of some Ansari Companion. The grave was not ready yet, so he sat down on an open spot. The Companions ؓ sat around him, silent. He raised his head and said: When the time of death comes for a believing servant of Allah, angels with white, radiant faces come from the heaven with the shroud and fragrance of the heaven and sit down in front of the person to die. Then, comes the angel of death, ‘Izra’ il (علیہ السلام) and he addresses his Ruh (spirit, soul): 0 soul at peace, come out to receive the forgiveness and pleasure of your Rabb. Then, his Ruh comes out of the body, nice and easy, just like water coming out of a leather water-bag when opened. The angel of death receives his Ruh in his hands and entrusts it with the angels sitting there. These angels start moving out with the Ruh of the deceased. Wherever they meet a group of angels on their way, they are asked: Whose sacred Ruh is it? These angels introduce the Ruh of the deceased by his name and title with which he was known as a mark of respect in his life of the world. They tell him who he is, so and so, son of so and so. Then, comes the time when these angels reach the first heaven with the Ruh. They ask for the gate to be opened. The gate is opened. More angels join them from here until they reach as far as the seventh heaven. At that time, Allah Ta` ala says: Write down the record of the deeds of this servant of Mine in the ` Illiyyin and then send him back. The Ruh returns to the grave again. In the grave come angels who keep the account of deeds. They make him sit up, and ask him: ` Who is your Rabb?' and ` what is your religion?' He says: Allah Ta` ala is my Rabb and Islam is my religion. Then, comes the question: This pious person who has been sent for you – who is he? He says: He is the Rasul of Allah Ta` ala. Then comes a heavenly call: My servant is true. Roll out for him the carpet of Jannah. Dress him up in the apparel of Paradise. Open for him the door towards the Jannah. Through the door come the fragrance and breeze of Jannah and his good deed transformed into a handsome presence comes near him to help him become familiar and rested in company.
In contrast, when the time of death comes for disbelievers and deniers, angels with dark and terrifying profile come from the heaven carrying a coarse piece of ragged rug and sit down in front of him. Then, the angel of death draws his Ruh out as if it were a thorny branch with wet wool wrapped round it and through it the thorny branch was to be pulled out. When this Ruh comes out, its stench is deadlier than the stench of a spoiled dead animal. The angels start moving out with the Ruh of the deceased. When other angels meet en-route, they ask: Whose evil Ruh is this? The angels tell them the worst of his name and title with which he was known in the world. They tell them that he is so and so, the son of so and so. Until they reach the first heaven and ask for the gate to be opened. The gate is not opened for him. The command comes to keep his record of deeds in Sijjin where the record of the disobedient ones is maintained. His Ruh is thrown away. The Ruh returns to the grave. The angels responsible for account-taking make him sit up. They ask him the same questions they had asked the believer. His answer to every question is nothing but: ھَاہُ ھَاہُ لَا اَدرِی ، I do not know). He is given the bed of Jahannam and the dress of Jahannam. In his grave, a door is opened toward the Jahannam through which he keeps receiving the heat and flames of Jahannam. His grave is made to become straightened on him. We seek the refuge of Allah from it.
To sum up, it can be said that the spirits of deniers and disbelievers are taken upto the gate of the heaven. When the door does not open, they are thrown back from there. The verse: لَا تُفَتَّحُ لَهُمْ أَبْوَابُ السَّمَاءِ (the gates of the heavens will not be opened for them -40) may also mean that it is at the time of death that the gates of the heavens are not opened for them.
Towards the end of the verse, it was said: وَلَا يَدْخُلُونَ الْجَنَّةَ حَتَّىٰ يَلِجَ الْجَمَلُ فِي سَمِّ الْخِيَاطِ (and they shall not enter the Paradise unless a camel enters into the eye of a needle). Here, the word: ' يَلِجَ (yalij) is from: وَلوُج (wuluj) which means to enter a narrow opening. Jamal is camel and Samm, the eye of a needle. The translation covers the meaning literally. The sense of the verse is that the camel is a big animal and its entry into the eye of a needle is functionally impossible. So, equally impossible is their entry into Paradise. The purpose is to state that the punishment of Hell for them is everlasting. Then, follow the words which describe the added severity of the punishment in Hell: لَهُم مِّن جَهَنَّمَ مِهَادٌ وَمِن فَوْقِهِمْ (For them there is a bed from the Jahannam, and over them there are coverings). The word: مِهَادٌ (mihad) means a place of rest, bed or floor and: غَوَاشٍ (ghawash) is the plural form of: (ghashiyah) which means something which covers. The sense is that for these people to rest, the bed and the top sheet will all come from Hell (an eloquent manner of putting the extreme severity of the punishment in everyday idiom). It will be noticed that at the end of the first verse, which mentions the deprivation from Paradise, it was said: وَكَذَٰلِكَ نَجْزِي الظَّالِمِينَ (And this is how We recompense the sinners). Then, in the second verse, which describes the punishment of Hell, it was said: وَكَذَٰلِكَ نَجْزِي الظَّالِمِينَ (And this is how We recompense the transgressors) because it is more severe than the former.
Tunay na ang mga nagpasinungaling sa mga tanda Naming maliwanag at nagpakamapagmalaki sa pag-ayaw sa pagpapaakay at pagpapahinuhod sa mga ito ay mga nawawalan ng pag-asa sa bawat kabutihan sapagkat hindi bubuksan ang mga pinto ng langit para sa mga gawa nila dahilan sa kawalang-pananampalataya nila ni para sa mga kaluluwa nila kapag namatay sila. Hindi sila papasok sa Paraiso magpakailanman hanggang sa pumasok ang kamelyo – na kabilang sa pinakamalaki sa mga hayop – sa butas ng karayom – na kabilang sa pinakamasikip sa mga bagay. Ito ay kabilang sa imposible kaya ang nakaugnay rito, ang pagpasok nila sa Paraiso, ay imposible. Tulad ng ganting ito gaganti si Allāh sa sinumang bumigat ang mga pagkakasala niya.
40- Âyetlerimizi yalanlayıp da onlara karşı büyüklenenler var ya; onlar için gök kapıları açılmayacaktır ve onlar deve, iğne deliğinden geçmedikçe cennete de giremeyeceklerdir. Biz günahkârları işte böyle cezalandırırız.
41- Onlar için cehennemden bir döşek, üstlerinde de (ateşten) örtüler vardır. İşte biz zalimleri böyle cezalandırırız.
40. Yüce Allah, apaçık olmalarına rağmen âyetlerini yalanlayan, onlara iman etmeyen ve onlara karşı büyüklük taslayan, hükümlerine boyun eğecek yerde onları yalanlayıp yüz çeviren kimselerin görecekleri cezayı bildirmektedir. Şöyle ki bunlar, her türlü hayırdan yana ümitlerini keseceklerdir. Ölecekleri vakit ruhları Yüce Allah’a doğru yükselmek maksadıyla yukarı doğru çıkıp izin isteyeceğinde onlara izin verilmeyecek ve ruhlarına semanın kapıları açılmayacaktır. Nitekim ruhları dünyada iken de Allah’a iman, O’nu tanımak ve O’nu sevmek sureti ile yücelmemişti. İşte ölümden sonra da aynı şekilde yükselmeyecek ve yücelmeyecektir. Çünkü ceza amelin türünden olur.
Âyetin mefhumundan da şu anlaşılmaktadır: Allah’ın emrine itaat eden ve âyetlerini tasdik eden mü’minlerin ruhlarına semanın kapıları açılacak ve bunlar Yüce Allah’a yükselecektir. Allah’ın o ulvi alemde dilediği noktaya kadar ulaşacak, Rablerine yakınlık ve O’nun rızasına ermek dolayısıyla da sevineceklerdir.
Yüce Allah’ın cehennemlikler hakkında şöyle buyurmaktadır:“Onlar deve, iğne deliğinden geçmedikçe cennete giremeyeceklerdir.” Yani cismi itibari ile hayvanların en büyüklerinden olan deve, eşyanın en darlarından biri olan iğne deliğine girmedikçe cennete giremeyeceklerdir. Bu, herhangi bir şeyin gerçekleşmesini, imkânsız olan bir şarta bağlamak kabilindendir. Yani devenin iğne deliğinden geçmesi imkânsız olduğu gibi Allah’ın âyetlerini inkâr edenlerin cennete girmeleri de aynı şekilde imkânsızdır. Çünkü Yüce Allah bir başka yerde şöyle buyurmaktadır:“Gerçek şu ki; kim Allah’a ortak koşarsa hiç şüphesiz Allah, ona cenneti haram kılmıştır. Onun varacağı yer ateştir.”(el-Maide, 5/72)
Yüce Allah burada da: “Biz günahkârları” yani suçları pek çok olan ve azgınlıkları ileri dereceye varanları “işte böyle cezalandırırız” buyurmaktadır.
41. “Onlara cehennemden” altlarına “bir döşek, üstlerinde de” onları örtecek, azaptan üzerlerine gölge yapacak “örtüler vardır. İşte biz” kendilerine zulmeden “zalimleri böyle” amellerine uygun bir şekilde “cezalandırırız.” Rabbin ise kullara asla zulmedici değildir.
Doista oni koji poriču Naše jasne ajete i oholeći se odbijaju da im se pokore neće dobiti nikakvo dobro: neće se džennetska vrata otvoriti za njihova djela jer su bili nevjernici i činili loša djela, niti za njihove duše kada umru, i nikada neće ući u Džennet osim ako bi deva, kao jedna od najvećih životinja, prošla kroz iglene uši koje su najtješnje, što je nemoguće. To je nemogući uslov za njihov ulazak u Džennet, i tako Allah radi sa onima koji čine velike grijehe.
Quienes hayan rechazado las aleyas y los signos evidentes de Al‑lah, y hayan sido soberbios para seguirlos, lo habrán perdido todo, porque las puertas del cielo no se abrirán a sus acciones debido a su incredulidad, ni se abrirán para sus almas cuando mueran. Estas personas no entrarán en el Paraíso hasta que un camello pase por el ojo de una aguja. Lo anterior es imposible, y también lo es la idea de que alguna vez ellos entrarán en el Paraíso. Al-lah retribuye de esa manera a los que con obstinación hacen el mal.
"Sesungguhnya orang-orang yang mendustakan ayat-ayat Kami dan menyombongkan diri terhadapnya, sekali-kali tidak akan dibukakan bagi mereka pintu-pintu langit dan tidak (pula) mereka masuk surga, hingga unta masuk ke lubang jarum. Demi-kianlah Kami memberi pembalasan kepada orang-orang yang ber-buat kejahatan. Mereka mempunyai tikar tidur dari api neraka dan di atas mereka ada selimut (api neraka). Demikianlah Kami mem-beri balasan kepada orang-orang yang zhalim." (Al-A'raf: 40-41).
(40) Allah تعالى memberitakan hukuman orang-orang yang mendustakan ayat-ayatNya dan tidak beriman kepadanya, padahal ia adalah ayat-ayat yang jelas. Mereka menyombongkan diri dari-nya, tidak tunduk kepada hukum-hukumnya, bahkan mereka men-dustakan dan berpaling. Allah mengabarkan bahwa mereka berpu-tus asa dari segala kebaikan. Jika mereka mati, maka pintu-pintu langit tidak dibuka untuk roh mereka, roh itu naik kepada Allah lalu meminta izin dan tidak diizinkan, sebagaimana di dunia ia tidak sudi beriman kepada Allah, mengetahui dan mencintaiNya, maka setelah mati, Allah tidak sudi kepadanya, karena balasan akan sesuai dengan jenis amalnya.
Mafhum ayat ini bahwa roh orang-orang Mukmin yang tunduk kepada perintah Allah dan membenarkan ayat-ayatNya, dibukakan untuknya pintu-pintu langit, sehingga ia dapat naik kepada Allah dan ia sampai di alam yang tinggi yang diinginkan oleh Allah, ia berbahagia karena kedekatannya dengan Rabbnya dan mendapat-kan ridhaNya. FirmanNya tentang penduduk neraka, ﴾ وَلَا يَدۡخُلُونَ ٱلۡجَنَّةَ حَتَّىٰ يَلِجَ ٱلۡجَمَلُ ﴿ "Dan tidak (pula) mereka masuk surga, hingga unta masuk" yaitu unta yang sudah dikenal, ﴾ فِي سَمِّ ٱلۡخِيَاطِۚ ﴿ "ke lubang jarum." Yakni sehingga unta yang merupakan binatang bertubuh besar masuk ke lubang jarum yang merupakan lubang tersempit. Ini merupakan ungkapan mengaitkan sesuatu dengan sesuatu yang mustahil. Yakni sebagaimana unta mustahil dapat masuk ke dalam lubang jarum, maka orang-orang yang mendustakan ayat-ayat Allah juga mus-tahil masuk surga. Allah تعالى berfirman,
﴾ إِنَّهُۥ مَن يُشۡرِكۡ بِٱللَّهِ فَقَدۡ حَرَّمَ ٱللَّهُ عَلَيۡهِ ٱلۡجَنَّةَ وَمَأۡوَىٰهُ ٱلنَّارُۖ ﴿
"Sesungguhnya orang yang mempersekutukan (sesuatu dengan) Allah, maka pasti Allah mengharamkan kepadanya surga, dan tempatnya ialah neraka." (Al-Ma`idah: 72).
Di sini Allah berfirman, ﴾ وَكَذَٰلِكَ نَجۡزِي ٱلۡمُجۡرِمِينَ ﴿ "Demikianlah Kami memberi pembalasan kepada orang-orang yang berbuat kejahatan." Yakni orang-orang yang banyak berbuat kejahatan dan sangat melampaui batas.
(41) ﴾ لَهُم مِّن جَهَنَّمَ مِهَادٞ ﴿ "Mereka mempunyai tikar tidur dari api ne-raka." Yakni kasur di bawah mereka. ﴾ وَمِن فَوۡقِهِمۡ غَوَاشٖۚ ﴿ "Dan di atas mereka ada selimut (api neraka)." Yakni naungan azab yang menutupi mereka. ﴾ وَكَذَٰلِكَ نَجۡزِي ٱلظَّٰلِمِينَ ﴿ "Demikianlah Kami memberi balasan kepada orang-orang yang zhalim", kepada diri mereka sebagai balasan yang setimpal, dan Allah tidaklah menzhalimi hamba-hambaNya.
Şüphesiz bizim apaçık ayetlerimizi yalanlayanlar, onları yerine getirmekten ve onlara boyun eğmekten büyüklenenler bütün hayırlara karşı ümitsizlik içindedir. Küfürleri sebebiyle amelleri ve öldükleri zaman da ruhları için gökyüzünün kapıları asla açılmaz. Onlar, hayvanların en büyüklerinden biri olan devenin nesnelerin en darı olan iğnenin deliğinden geçinceye kadar, asla cennete giremezler. Bu ise imkânsızdır. Bununla onların cennete girmelerinin imkânsız olduğu ifade edilmektedir. İşte Allah, günahları çok büyük olan kimseleri böyle cezalandırır.
Ceux qui démentent nos versets clairs et refusent par orgueil de s’y soumettre, désespéreront de n’hériter d’aucun bien. Ainsi, à cause de leur mécréance, les portes du Ciel ne s’ouvriront pas pour accueillir leurs œuvres et leurs âmes lorsqu’ils mourront. Ils n’entreront au Paradis que lorsque le chameau, un des plus animaux les plus grands en taille, pourra être introduit dans l’œil d’une aiguille, qui est un des endroits les plus étroits.
Those who reject Allah’s clear signs and verses, and are too proud to follow them, have lost everything, because the gates of heaven will not open to their actions because of their disbelief; nor will they open for their souls when they die. Such people will never enter Paradise until the camel – one of the largest animals – goes into the eye of a needle – one of the smallest things. The aforementioned is impossible, and so is the idea that they will ever enter Paradise. In such a way does Allah reward those who stubbornly do wrong.
In verità, coloro che hanno smentito i Nostri chiari Segni si sono insuperbiti rispetto alla sottomissione e all'umiltà, disperati all'idea di non ottenere alcun bene. Le porte del Cielo non saranno aperte alle loro azioni, a causa della loro miscredenza, né alle loro anime nel momento della loro morte, e non entreranno mai in Paradiso, finché il cammello, il più grande animale, non entrerà nella cruna dell'ago, che è uno dei più piccoli fori; ciò vuol dire che il loro ingresso nel Paradiso è impossibile. Così come costui verrà punito da Allāh, verrà punito colui che accumulerà peccati.
Sesungguhnya orang-orang yang mendustakan ayat-ayat Kami yang terang-benderang dan enggan untuk tunduk dan patuh kepadanya akan berputus asa dari segala kebaikan, sehingga pintu-pintu langit tidak akan dibuka untuk menerima amal perbuatan mereka karena kekafiran mereka, dan juga tidak akan dibuka untuk menerima roh mereka ketika mereka meninggal dunia. Mereka juga tidak akan pernah masuk surga sampai ada unta -yang merupakan salah satu binatang bertubuh besar- masuk ke lubang jarum yang merupakan salah satu lubang yang sangat kecil. Ini hal yang mustahil. Jadi, sesuatu yang digantungkan padanya (yaitu masuknya mereka ke dalam surga) pun merupakan perkara yang mustahil. Balasan seperti itulah yang Allah berikan kepada para pelaku dosa terbesar.
Orang-orang yang mendustakan dan sombong itu akan mendapatkan hamparan di neraka Jahanam dan dari atas mereka ada naungan yang terbuat dari api neraka. Balasan seperti itulah yang akan Kami berikan kepada orang-orang yang melanggar ketentuan-ketentuan Allah lantaran kekafiran dan sikap mereka yang berpaling darinya.
A costoro che accusano di menzogna, ovvero i superbi, spetterà, nell'Inferno, una stuoia su cui stendersi, e su di loro una coperta di fuoco. Così come vengono ricompensati costoro, verranno ricompensati coloro che trasgrediscono i limiti imposti da Allāh con la loro miscredenza e la loro avversità.
For these people who rejected the truth, because they were too proud, is a bed of Hell to lie on, and above them is a covering of torment. This is the way in which Allah rewards those who overstep His limits through their disbelief in Him, and through their turning away from Him.
Para sa mga tagapagpasinungaling na mapagmalaking ito mula sa Impiyerno ay higaang hihigaan nila at para sa kanila mula sa ibabaw nila ay mga panakip yari sa apoy. Tulad ng ganting ito gaganti si Allāh sa mga lumalampas sa mga hangganan ni Allāh dahil sa kawalang-pananampalataya nila sa Kanya at pag-ayaw nila sa Kanya.
Ces dénégateurs orgueilleux de l’Enfer auront droit à une literie et à des couvertures faites de feu. C’est ainsi que Nous rétribuons ceux qui, à cause leur mécréance et leur refus de se soumettre à Allah, franchissent Ses limites.
Why is it that when God’s missionaries give the call to Truth, the egotism of their addressees prevents them from accepting their call? The reason for this is that the call-givers’ sole strength is argument, while the addressee has the support of material glories. The call-giver stands on the basis of argument, while the addressees stand on a tangible material basis. The force of argument is both intangible and invisible. This difference fosters egotism, causing people to consider the call-giver lower in status than themselves and giving them a ‘reason’ to ignore him. The admission of such people to the mercy of God is as impossible as the passing of a camel through the eye of a needle. They ignore God, so God ignores them. God gave them glimpses of Himself through the call-giver; He appeared before them in the form of arguments; but they attached no importance to these signs and refused to bow down before them. How can such people have a share in God’s bounty?
Đối với những kẻ chối bỏ, ngạo mạng sẽ có một cái gường trong Hỏa Ngục rồi chúng sẽ nằm trên nó và có các tấm bao phủ bên trên chúng bằng lửa. Và sự trừng phạt như thế là giành cho những kẻ vi phạm vào những giới hạn của Allah bởi sự bất tuân của chúng với Ngài bằng một cách công khai.
Kibirlenerek yalanlayan o kâfirler için, cehennemde üzerinde yatacakları ateşten döşekler ve onların üstlerine de ateşten bir örtü vardır. İşte biz, Allah'ı küfrederek ve O'ndan yüz çevirerek sınırlarını aşanları böyle bir cezayla cezalandırırız.
Para quienes rechazaron la verdad, debido a su gran soberbia, se recostarán sobre lechos en el Infierno, y sobre ellos habrá cobertores de tormento. Esta es la forma en que Al-lah recompensa a quienes transgreden Sus límites a través de su incredulidad en Él, y al alejarse de Él.
Ti oholi poricatelji će u Džehennemu imati ležaj od vatre i pokrivač od vatre. Tako Allah kažnjava one koji prelaze Njegove granice bivajući nevjernici i okrećući se od Njega.
Sin embargo, quienes tengan fe en su Señor y realicen buenas obras de la mejor manera posible (y Al-lah no carga a un alma con algo mayor de lo que puede soportar), serán los compañeros del Paraíso, donde entrarán y vivirán por toda la eternidad.
Rablerine iman ederek güçleri yettiğince salih amel işleyenler ise, –Allah, hiç kimseye gücünün yettiğinin üzerinde sorumluluk yüklemez- onlar cennet ahalisidir. Orada ebediyen kalmak üzere oraya girerler.
A oni koji vjeruju u svog Gospodara i čine dobra djela koliko mogu - a Allah nikog ne zadužuje preko njegovih mogućnosti - biće stanovnici Dženneta u kojem će vječno boraviti.
42- İman edip salih ameller işleyenlere gelince -ki biz kimseye gücünden fazlasını yüklemeyiz- işte onlar cennetliklerdir. Onlar orada ebediyen kalacaklardır.
43- Biz onların kalplerinde kin türünden ne varsa söküp atarız. Altlarından da ırmaklar akar. “Bizi bu (nimetleri kazandıracak amele) hidayet eden Allah’a hamdolsun. Eğer Allah bizi hidayete erdirmeseydi biz, kendiliğimizden hidayeti bulamazdık. Andolsun ki Rabbimizin peygamberleri hak ile gelmişlerdir” derler. Onlara şöyle seslenilir:“Yapmakta olduğunuz ameller sebebiyle mirasçısı kılındığınız cennet, işte budur.”
42. Yüce Allah zalim ve isyankârların cezalarını söz konusu ettikten sonra itaatkarların mükâfaatlarını da söz konusu ederek şöyle buyurmaktadır: Kalpleri ile “iman edip” azaları ile “salih ameller işleyenlere” böylelikle iman ile ameli, zahirî ameller ile batınî amelleri birlikte yerine getiren, farzları işleyip haramları da terk edenlere “gelince…” Burada “salih ameller işleyenler” buyruğu, farz ve müstehab bütün salih amelleri kuşatan umumi bir lafız olduğundan ve bunların bazılarına kulun güç yetirmeme ihtimali bulunduğundan dolayı Yüce Allah:“ki biz kimseye gücünden fazlasını yüklemeyiz” buyurmaktadır. Yani biz herkesi ancak gücünün yettiği ve kendisini aciz bırakmayacak miktarla mükellef tutarız. O halde her bir kimsenin güç yetirebildiği kadarı ile Allah’tan korkması gerekir. Birilerinin güç yetirebildiği birtakım görevlerden eğer başkaları aciz kalacak olursa aciz olanlardan o görevler düşer. Nitekim Yüce Allah başka yerde şöyle buyurmaktadır:“Allah hiçbir kimseye gücünün yettiğinden başkasını yüklemez”(el-Bakara, 2/186); “Allah hiçbir kimseye verdiği (imkandan) başkasını yüklemez.”(et-Talak, 65/7); “Dinde sizin aleyhinize bir zorluk kılmamıştır.”(el-Hac, 22/78); “Elinizden geldiğince Allah’tan korkun.”(et-Tağabun, 64/16)O nedenle acizlik halinde farziyet söz konusu olmadığı gibi zaruretle birlikte de haramlık söz konusu değildir.“Onlar” yani iman sahibi olmak ve salih amel işlemek niteliğine sahip olanlar “cennetliklerdir. Onlar orada ebediyen kalacaklardır.” Oradan başka bir yere gitmezler ve yerlerini değiştirmek de istemezler. Çünkü orada çeşit çeşit lezzetlerden ve arzuladıkları şeylerden öylelerini görecekler ki onlardan daha iyisi yoktur. İstenebilecek şeylerin en nihai derecesi onlardır.
43. “Biz onların kalplerinde kin türünden ne varsa söküp atacağız.” Bu da Yüce Allah’ın cennetliklere lütuf ve ihsanındandır. O, dünya hayatında iken kalplerinde bulunan kini ve birbirleriyle yarış hırsını söküp atacak, ortadan kaldıracaktır. Böylelikle birbirini seven gerçek kardeşler, kendilerine karşı olumsuz duyguları bulunmayan samimi dostlar olacaklardır. Bir başka yerde de Yüce Allah şöyle buyurmaktadır:“Biz onların göğüslerindeki kini söküp attık, kardeşler olarak tahtlar üzerinde karşılıklı otururlar.”(el-Hicr, 15/47)Allah onlara öyle bir lütuf ve ihsanda bulunacak ki her biri mutlu olacak ve içinde bulunduğu nimetlerin daha üstünde bir nimet olmadığı kanaatine sahip olacak. Böylelikle birbirlerini kıskanmaktan, birbirlerine buğzetmekten yana emin olacaklardır. Çünkü bunun sebepleri ortadan kalkmış olacaktır.“Altlarından da ırmaklar akar.” Yani istedikleri yerde ve istedikleri yönde ırmakları bol bol akıtırlar. Dilerlerse saraylarının arasından, dilerlerse o yüksek köşklerde, dilerlerse o cennet bahçelerinde, dilerlerse de göz kamaştırıcı bahçelerin altından… Bu nehirler yatakları olmaksızın akacaktır ve hayırlarının da hiçbir sınırı bulunmayacaktır.
İşte Allah’ın kendilerine ihsan etmiş olduğu nimetleri ve lütufları görecekleri vakit:“Bizi bu (nimetleri kazandıracak amele) hidayet eden Allah’a hamd olsun” diyeceklerdir. Yani O, bize bunu lütfedip kalplerimize ilham verdi de böylece O’na iman ettik ve bu güzel yurda ulaştıran amellere yöneldik. İmanımızın ve amelimizin mükâfaatını bizim için sakladı da onlar sebebi ile bizi bu yurda ulaştırdı. İşte bütün bunlar için O’na hamdolsun. En baştan beri bize lütufta bulunan, sayanların saymaktan aciz kalacağı pek çok gizli ve açık nimetleri ihsan eden O cömert Rab ne yücedir! “Eğer Allah bizi hidayete erdirmeseydi biz, kendiliğimizden hidayeti bulamazdık.”Yani Yüce Allah bize hidâyetini ve peygamberlerine tâbi olmayı lütfetmemiş olsaydı bizim kendi kendimize hidâyeti bulma imkanımız olmazdı.“Andolsun ki Rabbimizin peygamberleri hak ile gelmişlerdir.” Yani peygamberlerin kendilerine haber vermiş olduğu nimetlerden yararlandıkları vakit, bu nimetlerin varlığı önceleri onlar için ilme’l-yakin iken hakka’l-yakin derecesine ulaşır ve onlar da:Biz peygamberlerin bize vaadetmiş olduğunun, kesinlikle gerçek olduğunu anladık ve bizatihi gördük. Onların bütün getirdiklerinin, hiçbir şüphe ve kapalılık içermeyen kesin hakikat olduğunu müşahade ettik.“Onlara” tebrik, lütuf, selam ve saygı olmak üzere: “şöyle seslenilir: Yapmakta olduğunuz ameller sebebiyle mirasçısı kılındığınız cennet işte budur.” Artık bu cennetin mirasçıları oldunuz ve bu cennet size kat’i olarak verilmiş oldu. Kâfirlere verilen ise ateştir. Bu cennet size yaptığınız ameller sebebiyle miras verilmiştir. Selef alimlerinden biri şöyle demiştir: Cennetlikler Allah’ın affetmesi ile ateşten kurtulacak, Allah’ın rahmeti ile cennete konulacaklardır. Cennetteki meskenlere salih amelleri vesilesiyle mirasçı olacak ve onları o amellere göre pay edeceklerdir. Bu ameller de O’nun rahmetindendir, hatta rahmetinin en üstün şeklidir.
"Dan orang-orang yang beriman dan mengerjakan amal-amal yang shalih, Kami tidak memikulkan kewajiban kepada diri sese-orang melainkan sesuai dengan kesanggupannya, mereka itulah penghuni-penghuni surga, mereka kekal di dalamnya. Dan Kami cabut segala macam kedengkian yang berada di dalam dada mere-ka, mengalir di bawah mereka sungai-sungai dan mereka berkata, 'Segala puji bagi Allah yang telah menunjuki kami kepada (surga) ini. Dan kami sekali-kali tidak akan mendapat petunjuk kalau Allah tidak memberi kami petunjuk. Sesungguhnya telah datang rasul-rasul Rabb kami, membawa kebenaran.' Dan diserukan kepa-da mereka, 'Itulah surga yang diwariskan kepadamu, disebabkan apa yang dahulu kamu kerjakan'." (Al-A'raf: 42-43).
(42) Manakala Allah menyebutkan hukuman orang-orang yang durhaka lagi zhalim, maka setelah itu Dia juga menyebutkan pahala orang-orang yang taat. Dia berfirman, ﴾ وَٱلَّذِينَ ءَامَنُواْ ﴿ "Dan orang-orang yang beriman", dengan hati mereka, ﴾ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ ﴿ "dan mengerjakan amal-amal yang shalih", dengan anggota tubuh mereka. Mereka mengumpulkan antara iman dan amal, antara amalan lahir dengan amalan batin, antara melakukan yang wajib dan menjauhi yang haram. Karena FirmanNya, ﴾ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ ﴿ "Dan mengerjakan amal shalih," adalah bersifat umum mencakup seluruh amal shalih yang wajib dan yang dianjurkan, dan bisa jadi sebagian darinya di luar kemampuan seorang hamba, maka Allah berfirman, ﴾ لَا نُكَلِّفُ نَفۡسًا إِلَّا وُسۡعَهَآ ﴿ "Kami tidak memikulkan kewajiban kepada diri seseorang melainkan sesuai dengan kesanggupannya." Yakni sesuai dengan ke-mampuannya dan tidak melebihi batas kekuatannya, maka dalam kondisi tersebut dia wajib bertakwa kepada Allah sebatas kemam-puannya. Jika dia tidak mampu melakukan sebagian yang wajib di mana selainnya mampu melakukannya, maka ia gugur darinya, sebagaimana Firman Allah,
﴾ لَا يُكَلِّفُ ٱللَّهُ نَفۡسًا إِلَّا وُسۡعَهَاۚ ﴿
"Allah tidak membebani seseorang melainkan sesuai dengan kesang-gupannya." (Al-Baqarah: 286).
﴾ لَا يُكَلِّفُ ٱللَّهُ نَفۡسًا إِلَّا مَآ ءَاتَىٰهَاۚ ﴿
"Allah tidak memikulkan beban kepada seseorang melainkan (seke-dar) apa yang Allah berikan kepadanya." (Ath-Thalaq: 7).
﴾ وَمَا جَعَلَ عَلَيۡكُمۡ فِي ٱلدِّينِ مِنۡ حَرَجٖۚ ﴿
"Dia sekali-kali tidak menjadikan kesempitan untukmu di dalam agama." (Al-Hajj: 78).
﴾ فَٱتَّقُواْ ٱللَّهَ مَا ٱسۡتَطَعۡتُمۡ ﴿
"Maka bertakwalah kamu kepada Allah menurut kesanggupanmu." (At-Taghabun: 16).
Tiada kewajiban karena ketidakmampuan, dan tiada yang diharamkan pada waktu darurat.
﴾ أُوْلَٰٓئِكَ ﴿ "Mereka itulah", yaitu orang-orang yang menyandang Iman dan mengerjakan amal shalih, adalah ﴾ أَصۡحَٰبُ ٱلۡجَنَّةِۖ هُمۡ فِيهَا خَٰلِدُونَ ﴿ "penghuni-penghuni surga, mereka kekal di dalamnya." Yakni, mereka tidak berpindah darinya. Tidak mencari pengganti karena mereka telah mendapatkan berbagai macam kelezatan dan kenikmatan yang tiada tertandingi dan tidak ada yang lebih dari itu.
(43) ﴾ وَنَزَعۡنَا مَا فِي صُدُورِهِم مِّنۡ غِلّٖ ﴿ "Dan Kami cabut segala macam ke-dengkian yang berada di dalam dada mereka." Ini termasuk kemurahan dan kebaikan Allah kepada penghuni surga. Bahwa Allah mencabut dan menghilangkan kebencian dan persaingan yang ada di dalam hati mereka sehingga mereka menjadi bersaudara dan berteman yang saling mencintai. Allah تعالى berfirman,
﴾ وَنَزَعۡنَا مَا فِي صُدُورِهِم مِّنۡ غِلٍّ إِخۡوَٰنًا عَلَىٰ سُرُرٖ مُّتَقَٰبِلِينَ 47 ﴿
"Dan Kami lenyapkan segala rasa dengki yang berada dalam hati mereka, sedang mereka merasa bersaudara duduk berhadap-hadapan di atas dipan-dipan." (Al-Hijr: 47).
Allah menciptakan kemuliaan untuk mereka yang dengannya masing-masing mendapatkan kebahagiaan dan saling ridha satu sama lain. Dia melihat tidak ada nikmat di atas nikmat yang dia rasakan. Dengan ini tidak ada saling dengki dan benci karena pe-nyebabnya telah hilang. Dan FirmanNya, ﴾ تَجۡرِي مِن تَحۡتِهِمُ ٱلۡأَنۡهَٰرُۖ ﴿ "Mengalir di bawah mereka sungai-sungai." Yakni mereka dapat memancarkan-nya sesuka mereka, di mana pun mereka inginkan. Jika mereka mau, maka di sela-sela istana-istana, atau di kamar-kamar yang tinggi, atau di kebun-kebun surga di bawah pohon-pohon yang rindang, sungai-sungai mengalir tanpa aliran, kenikmatan yang tak berba-tas. ﴾ و َ ﴿ "Dan" karena itu manakala mereka melihat kenikmatan dan kemuliaan yang Allah berikan kepada mereka, ﴾ قَالُواْ ٱلۡحَمۡدُ لِلَّهِ ٱلَّذِي هَدَىٰنَا لِهَٰذَا ﴿ "mereka berkata, 'Segala puji bagi Allah yang telah menunjuki kami kepada (surga) ini'," dengan memberi nikmat kepada kami, me-nuntun hati kami, sehingga hati kami beriman dan tunduk kepada amal kebaikan yang membimbing kami kepada rumah (surga) ini. Allah menjaga iman kami dan amal kami sehingga mengantarkan kami kepada tempat ini, maka alangkah mulianya Rabb Yang Mulia yang memberi kita nikmat-nikmat dan melimpahkannya, baik lahir maupun batin yang tidak terhitung oleh siapa pun (dari hamba-Nya). ﴾ وَمَا كُنَّا لِنَهۡتَدِيَ لَوۡلَآ أَنۡ هَدَىٰنَا ٱللَّهُۖ ﴿ "Dan kami sekali-kali tidak akan mendapat petunjuk kalau Allah tidak memberi kami petunjuk." Yakni kami tidak mungkin mau menerima petunjuk dan mengikuti rasul-rasulNya seandainya Allah tidak memberikan hidayahNya. ﴾ لَقَدۡ جَآءَتۡ رُسُلُ رَبِّنَا بِٱلۡحَقِّۖ ﴿ "Sesungguhnya telah datang rasul-rasul Rabb kami, membawa kebena-ran." Yakni ketika mereka bernikmat ria dengan kenikmatan yang pernah dikabarkan oleh para rasul dan ia menjadi haqqul yaqin sete-lah sebelumnya adalah ilmul yaqin, mereka berkata, "Sungguh kami telah melihat dan membuktikan apa yang diberitakan oleh para rasul bahwa seluruh apa yang mereka bawa tidak ada keraguan padanya. ﴾ وَنُودُوٓاْ ﴿ "Dan diserukan kepada mereka", sebagai penghor-matan dan penghargaan kepada mereka, ﴾ أَن تِلۡكُمُ ٱلۡجَنَّةُ أُورِثۡتُمُوهَا ﴿ "Itulah surga yang diwariskan kepadamu." Yakni kamu adalah pewarisnya dan ia menjadi bagianmu, karena neraka adalah bagian orang-orang kafir. Kamu mendapatkannya, ﴾ بِمَا كُنتُمۡ تَعۡمَلُونَ ﴿ "disebabkan apa yang dahulu kamu kerjakan." Sebagian ulama Salaf berkata, "Penghuni surga selamat dari neraka dengan ampunan Allah, mereka masuk surga dengan Rahmat Allah, mereka membagi-bagi tempat dan mewarisinya dengan amal shalih dan ia dengan Rahmat Allah, bah-kan termasuk RahmatNya yang paling tinggi." 9
Sebaliknya, orang-orang yang beriman kepada Tuhan mereka dan mengerjakan amal saleh menurut kemampuan mereka (dan Allah memang tidak memberikan beban kepada seseorang di atas kemampuannya) adalah penghuni surga yang akan masuk dan tinggal di dalamnya untuk selama-lamanya.
E quanto a coloro che hanno creduto al loro Dio e hanno compiuto buone azioni, per quanto è stato loro possibile, sappiano che Allāh non induce un'anima a compiere ciò che non può sopportare: costoro sono la Gente del Paradiso, in cui entreranno e dimoreranno per l'eternità.
Destination of Righteous Believers
After Allah mentioned the condition of the miserable ones, He then mentioned the condition of the happy ones, saying,
وَالَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَاتِ
(But those who believed, and worked righteousness) Their hearts have believed and they performed good deeds with their limbs and senses, as compared to those who disbelieved in the Ayat of Allah and were arrogant with them. Allah also said that embracing faith and implementing it are easy, when He said,
وَالَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَاتِ لاَ نُكَلِّفُ نَفْسًا إِلاَّ وُسْعَهَا أُوْلَـئِكَ أَصْحَـبُ الْجَنَّةِ هُمْ فِيهَا خَـلِدُونَ وَنَزَعْنَا مَا فِى صُدُورِهِم مِّنْ غِلٍّ
(But those who believed, and worked righteousness -- We burden not any person beyond his scope -- such are the dwellers of Paradise. They will abide therein. And We shall remove from their breasts any Ghill;) meaning, envy and hatred. Al-Bukhari recorded that Abu Sa`id Al-Khudri said that the Messenger of Allah ﷺ said,
«إِذَا خَلَصَ الْمُؤْمِنُونَ مِنَ النَّارِ حُبِسُوا عَلَى قَنْطَرَةٍ بَيْنَ الْجَنَّةِ وَالنَّارِ فَاقْتُصَّ لَهُمْ مَظَالِمَ كَانَتْ بَيْنَهُمْ فِي الدُّنْيَا حَتَّى إِذَا هُذِّبُوا وَنُقُّوا أُذِنَ لَهُمْ فِي دُخُولِ الْجَنَّةِ فَوَالَّذِي نَفْسِي بِيَدِهِ إِنَّ أَحَدَهُمْ بِمَنْزِلِهِ فِي الْجَنَّةِ أَدَلُّ مِنْهُ بِمَسْكَنِهِ كَانَ فِي الدُّنْيَا»
(After the believers are saved from entering the Fire, they will be kept in wait by a bridge between Paradise and Hellfire. Then, transgression that occurred between them in the life of this world will be judged. Until, when they are purified and cleansed, they will be given permission to enter Paradise. By He in Whose Hand is my soul! One of them will be able to find his dwelling in Paradise more so than he did in the life of this world.) As-Suddi said about Allah's statement,
وَنَزَعْنَا مَا فِى صُدُورِهِم مِّنْ غِلٍّ تَجْرِى مِن تَحْتِهِمُ الاٌّنْهَـرُ
(And We shall remove from their breasts any Ghill; rivers flowing under them,) "When the people of Paradise are taken to it, they will find a tree close to its door, and two springs from under the trunk of that tree. They will drink from one of them, and all hatred will be removed from their hearts, for it is the cleansing drink. They will take a bath in the other, and the brightness of delight will radiate from their faces. Ever after, they will never have messy hair or become dirty." An-Nasa'i and Ibn Marduwyah (this being his wording) recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«كُلُّ أَهْلِ الْجَنَّةِ يَرَى مَقْعَدَهُ مِنَ النَّارِ، فَيَقُولُ: لَوْلَا أَنَّ اللهَ هَدَانِي، فَيَكُونُ لَهُ شُكْرًا، وَكُلُّ أَهْلِ النَّارِ يَرَى مَقْعَدَهُ مِنَ الْجَنَّةِ فَيَقُولُ: لَوْ أَنَّ اللهَ هَدَانِي، فَيَكُونُ لَهُ حَسْرَة»
(Each of the people of Paradise will see his seat in the Fire and he will say, `Had not Allah guided me! And this will cause him to be grateful. Each of the people of the Fire will see his seat in Paradise, and he will say, `Might that Allah had guided me!' So it will be a cause of anguish for him.) This is why when the believers are awarded seats in Paradise that belonged to the people of the Fire, they will be told, "This is the Paradise that you inherited because of what you used to do. " This means, because of your good deeds, you earned Allah's mercy and thus entered Paradise and took your designated dwellings in it, comparable to your deeds. This is the proper meaning here, for it is recorded in the Two Sahihs that the Prophet said,
«وَاعْلَمُوا أَنَّ أَحَدَكُمْ لَنْ يُدْخِلَهُ عَمَلُهُ الْجَنَّة»
(And know that the good deeds of one of you will not admit him into Paradise.) They said, "Not even you, O Allah's Messenger" He said,
«وَلَا أَنَا إِلّا أَنْ يَتَغَمَّدَنِيَ اللهُ بِرَحْمَةٍ مِنْهُ وَفَضْل»
(Not even I, unless Allah grants it to me out of His mercy and favor.)
The third verse (42) mentions those who dutifully follow Divine injunctions as they are the people of Paradise and there they shall live forever.
Injunctions of the Shari'ah : Consideration of Convenience
But, along with the condition set forth for such people; that they believe and do good deeds - said there, in all mercy, was: لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا (Allah does not obligate anyone beyond his capacity). The purpose is to emphasize that good deeds - which is a condition for entry into Paradise - is really not something so difficult as would be beyond the ability of a man or woman. In fact, Allah Ta` ala has made the injunctions of the Shari'ah flexible and easy in every department of life. Leaves and concessions have been granted in every injunction keeping sickness, weakness, travel and other human needs under consideration.
According to Tafsir Al-Bahr Al-Muhit, when human beings were commanded to do good deeds, the likelihood existed that they might find this a little heavy on them since doing what is good and required, everywhere and under all conditions, was beyond one's capacity. Therefore, this doubt of theirs was removed through these words which ensure that the injunctions of Allah are given keeping in view the various stages of human lives and that they are appropriate to prevailing conditions in all circumstances, for all time and all places. With such comprehensive consideration working behind these injunctions acting according to them should not be difficult at all.
For its People, a Paradise minus Malice
In the fourth verse (43), two particular states of the people of Jannah have been identified. The first one finds mention in: وَنَزَعْنَا مَا فِي صُدُورِهِم مِّنْ غِلٍّ تَجْرِي مِن تَحْتِهِمُ الْأَنْهَارُ; (And We remove whatever of malice they had in their hearts. Rivers will flow beneath them).
According to Sahih al-Bukhari, when believers would have crossed the Bridge of Sirat صِرَاط and their deliverance from Jahannam would have become certain, they would be stopped over a bridge between Jannah and Jahannam - to remove their malice first. If someone had some grudge against someone, or ill-will or a heart-burn on the loss of a right, all that will be mutually settled and washed off for good right there. So, when they go to Jannah, they will be free of malice, hatred, animosity and other personality disorders of the kind.
It appears in Tafsir Mazhari that this bridge will obviously be the last part of the Bridge of Sirat صِرَاط which is close to Jannah. ` Allama Al-Suyuti has also opted for this approach.
Then comes the issue of settling rights. It goes without saying that any loss of rights cannot be compensated by money for nobody would have it there. Instead of that, in accordance with a Hadith in al-Bukhari and Muslim, this payment will be made in the currency of deeds. Lost rights will be compensated by giving the deeds of the usurper to the owner of the right. And should it be that no more deeds are left with this person and there remain other rights which still have to be settled, then, the sins of the owner of the unsettled right will be transferred to the account of the usurper of the right.
In a Hadith, the Holy Prophet ﷺ has called the person, who did good deeds in his worldly life but remained negligent of the rights of people, the greatest pauper - for as a result of this neglect he lost all good deeds and stood there empty-handed.
In this Hadith narration, what has been described is but a general rule governing the fulfillment of rights and avenging an injustice in flitted. But, it is not necessary that everyone has to face this situation. In fact, according to the report of Ibn Kathir and Tafsir Mazhari, possible there would be the situation that no one settles scores and takes revenge, yet mutual malices get to be removed without anything like that.
This is what appears in some narrations. When people would have crossed the Bridge of Sirat, they would reach a stream of water and drink from it. The property of this water will be such as would remove all mutual malice from the hearts of all of them. While commenting on the noble verse: وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا (And their Lord will give to them to drink a pure drink - 76:21 - AYA), the Tafsir of this verse given by Imam al-Qurtubi is not any different when he says that washed away from this water of Jannah shall be all grudges in hearts.
After reciting this verse, Sayyidna Ali al-Murtada ؓ ، once said: I hope that we - ` Uthman and Talhah and Zubayr and me - shall be among those whose hearts will be cleansed of malice before the entry into Paradise. (Ibn Kathir) These noble souls named here had their mutual disagreements during their life time in the world which had reached the limits of war.
The second state of the people of Jannah described in this verse is that on their arrival in Jannah, they will express their gratitude to Allah Ta` ala that He guided them towards Jannah and made it easy for them to reach there. They will say that, had the grace of Allah not been with them, they would have never dared reach there.
This tells us that no one can go to Jannah by personal effort alone - unless the grace of Allah Ta` ala makes it possible for the aspirant. The reason is that even this ` effort' itself is not within one's control. That too comes through the grace and mercy of Allah Ta` ala alone.
Guidance has Degrees, the Last being the Entry into Paradise
Imam Raghib al-Isfahani (رح) ، who has explained Hidayah or guidance in a comprehensive manner as it appears in the Holy Qur'an, has said that guidance is a popular term but it has different degrees. The truth of the matter is that guidance is another name of finding the way to reach Allah Ta` ala. Therefore, the degrees of achieving nearness to Allah are many and different and unending. Similarly, the degrees of guidance too are extremely varied and different from each other. The lowest degree of guidance is deliverance from Kufr and Shirk, and having 'Iman. One on this degree of guidance has his or her orientation changed, away from the path of error - towards Allah. Then, there is the distance between Allah Ta` ala and His servants. This distance takes a journey to cover - and every stage so covered has degrees, which is called Hidayah or guidance. Therefore, guidance is a need. At no time, can anyone claim not to need it, not even prophets and messengers of Allah. For this reason, the Holy Prophet ﷺ ، not only taught his people the lesson of: اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ ﴿6﴾ (Guide us in the straight path), but he himself kept making this prayer - because there is no end to the stages and ranks of nearness to Allah, so much so, that entry into the Paradise mentioned in this verse has been identified as Hidayah or guidance, for this is the last station of Hidayah.( Those interested in reading more about the implications, meaning and degrees of guidance may see Ma'ariful-Qur'an, English Translation, Vol.I, pages 72-77)
Ceux qui croient en leur Seigneur et accomplissent de bonnes œuvres selon leur capacité, puisqu’Allah ne demande pas une âme plus que ce qu’elle peut supporter, ceux-là donc sont les gens du Paradis. Ils y entreront pour y demeurer éternellement.
Còn đối với những ai tin tưởng Thượng Đế họ luôn làm những việc làm ngoan đạo mà họ đã tuân theo - và Allah không bắt một linh hồn nào gánh vác trách nhiệm cao hơn khả năng của nó - rồi họ sẽ là những người bạn của Thiên Đàng họ vào trong đó định cư vĩnh viễn.
Ang mga sumampalataya sa Panginoon nila at gumawa ng mga gawang maayos na nakakaya nila – hindi nag-aatang si Allāh sa isang kaluluwa ng higit sa nakakaya nito – ang mga iyon ay ang mga maninirahan sa Paraiso; papasok sila roon bilang mga mamalagi roon magpakailanman.
Yet those who have faith in their Lord and who do good actions to the best of their ability – and Allah does not burden a soul with more than it can bear – they are the companions of Paradise, entering into it and living there eternally.
Leur délice sera parfait à tel point qu’Allah ôtera la rancune et la haine de leurs cœurs et fera couler des rivières sous eux. Ils diront en guise de reconnaissance des bienfaits qu’Allah leur octroiera: Louange à Allah qui nous a facilité cette bonne œuvre qui nous fit mériter ce rang car nous ne l’aurions assurément pas accomplie si Allah ne nous l’avait pas facilitée. Les messagers de notre Seigneur ont apporté l’indubitable vérité ainsi qu’une promesse et un avertissement véridiques. Puis quelqu’un leur annoncera: Voici le Paradis à propos duquel vous avez été informé dans le bas monde par les messagers, et dont vous héritez pour les bonnes œuvres que vous avez accomplies alors que vous ne recherchiez en les accomplissant que l’agrément d’Allah.
Salah satu pelengkap kenikmatan yang mereka terima di surga ialah Allah mencabut rasa benci dan dendam dari dalam hati mereka dan mengalirkan sungai-sungai di bawah tempat tinggal mereka. Lalu mereka mengakui karunia yang Allah berikan kepada mereka dengan mengatakan, “Segala puji bagi Allah yang telah membimbing kami untuk melaksanakan amal saleh ini yang membuat kami mendapatkan tempat ini. Sungguh, kami tidak mungkin bisa melaksanakan amal saleh ini dengan kemampuan kami sendiri sekiranya Allah tidak membimbing kami untuk melaksanakannya. Sungguh utusan-utusan Tuhan kami telah datang kepada kami dengan membawa kebenaran yang tidak ada keraguan sedikit pun terhadapnya dan membawa janji serta ancaman yang benar.” Lalu diserukan kepada mereka, “Sesungguhnya surga ini, yang pernah diberitahukan oleh para rasul-Ku di dunia, Allah wariskan kepada kalian disebabkan amal saleh yang telah kalian perbuat dengan tujuan untuk mengharap wajah Allah.”
Và sự ngập tràn niềm hạnh phúc giành cho họ trong Thiên Đàng là được Allah xóa bỏ khỏi lòng họ sự oán thù, sự ganh ghét rồi có các dòng sông chảy bên dưới họ và họ thưa trong với tâm trạng biết được hồng ân mà Allah đã ban "Alhamdulillah, xin tạ ơn Allah, Đấng đã khiến bầy tôi hành đạo được Ngài hài lòng để ban cho bầy tôi vị trí như thế này; làm sao bầy tôi có thể được mãn nguyện như thế này nếu không được Ngài phù hộ cơ chứ. Quả thật, các Thiên Sứ của Ngài đã mang chân lý đến bằng sự trung thực trong lời hứa và lời khuyến cáo. Có lời phán bảo: Đây là Thiên Đàng mà các ngươi được Thiên Sứ của TA cho biết ở trần gian, Ngài luôn giám sát và theo giỏi các ngươi để các ngươi làm việc thiện với tấm lòng muốn được Allah hài lòng.
The position in Hell will be that people who were friends in this world will hate and curse each other. But, the atmosphere in Heaven will be entirely different. Here, all people’s hearts will be open to each other. Fountains of love and well-wishing for others will emerge from every heart. For the man in Hell, his past will be a bitter memory, while for the man in Heaven his past will be a pleasant memory. The future life of evil people will start with their hearts being a graveyard of regret and frustration. Their past will be solely composed of bitter memories. In contrast to this, the condition of good people will be that their minds will be full of the remembrance of God on whom they had rightly relied. They will be happy to find the intimation given by the flag-bearers of Truth to be absolutely correct. They will thankfully recognize God’s grace in His having blessed them and inspired them to support those who summoned them to accept the Truth.
Su felicidad en el Paraíso se completará cuando Al-lah elimine todo el odio y el resentimiento que haya en sus corazones, donde vivirán cerca de ríos que correrán por debajo de ellos. Cuando lleguen allí y se establezcan en sus hogares, exclamarán al tiempo que reconocerán las bendiciones de Al-lah con ellos, y lo alabarán: “Toda alabanza y agradecimiento Le pertenece solo a Al-lah, Quien nos permitió realizar las buenas acciones que nos trajeron a este lugar, ya que no podríamos haberlas realizado si Al-lah no nos lo hubiera permitido. Los mensajeros de nuestro Señor vinieron con la verdad sobre la cual no había duda, cierta en sus promesas de bien para los justos y cierta en sus advertencias para los pecadores”. Luego se les anunciará: “Este es el Paraíso que Al‑lah les ha hecho heredar por Misericordia, a causa de las buenas acciones que solían hacer con sinceridad”.
U potpunost njihovog uživanja u Džennetu spada to što će Allah iz njihovih srca ukloniti mržnju i zlobu, i daće da ispod njih rijeke teku. Oni će reći, priznajući Allahovu blagodat prema njima: "Hvala Allahu Koji nas je uputio ka dobrim djelima zbog kojih smo došli do ovih stepeni, da nas On nije uputio ne bismo mi mogli biti upućeni sami od sebe. Poslanici našeg Gospodara su dolazili sa istinom u koju nema sumnje, i njihova obećanja i njihove prijetnje bijahu istina." Dozvaće ih neko: "To je Džennet o kojem su vas obavijestili Moji poslanici na dunjaluku, Allah vam je dao da vam on bude konačna odrednica jer ste dobra djela radili, djela kojima ste željeli Allahovo lice."
Allah’ın, o kimselerin kalplerinden nefret ve kini söküp çıkarması cennette onlara bahşedeceği nimetin tamamındandır. Nehirleri onların ayaklarının altından akıtır ve onlar, Allah’ın üzerindeki nimetlerini kabul ederek şöyle derler: “Bizi salih amellere muvaffak kılarak bu makama nail kılan Allah’a hamt olsun. Eğer Allah bizi muvaffak kılmasaydı bizler kendi kendimize muvaffak olacak değildik. Rabbimizin peygamberleri içinde şüphe barınmayan, vaatlerinde ve tehdit ettiklerinde doğru olan hak ile geldi.” Onlara bir münadi seslenerek: “Peygamberlerimin dünyada sizlere haber verdikleri işte bu cennettir. Allah sizleri, Allah’ın yüzünü görmek isteyerek yapmış olduğunuz salih amellere karşılık bu mükâfatla mükâfatlandırdı.” der.
Their bliss in Paradise is made complete by Allah removing whatever hatred and resentment is in their hearts, with rivers running beneath them. When they come to live there and settle in their homes, they will exclaim whilst recognizing Allah’s blessings on them, praising Him: 'All praise and thanks belongs to Allah Who allowed us to do the good actions which brought us to this place, and we would not have been able to do that if Allah had not enabled us to do so. The messengers of our Lord came with the truth about which there was no doubt, true in its promises of good for the righteous and true in its threats for the wrongdoers. It will then be announced to them: 'This, truly this, is the Paradise which Allah has made you inherit out of His Mercy, for the good actions you used to do seeking the countenance of Allah.'
E parte della perfezione della beatitudine nel Paradiso è il fatto che Allāh abbia rimosso l'odio e il rancore dai loro cuori e fece scorrere fiumi ai loro piedi. Dissero, riconoscenti per le Sue Grazie nei loro confronti: "Lode ad Allāh, Colui che ci ha aiutati a compiere le buone azioni che ci hanno condotti a questa Dimora; e non avremmo potuto riuscirci da soli, se non grazie all'aiuto che Allāh ci ha concesso. Giunsero i messaggeri di Allāh con la Verità sulla cui veridicità, avvertimenti e promesse non vi è dubbio ". E un Annunciatore comunicò: "In verità, questo è il Paradiso di cui vi hanno informato i messaggeri durante la vita. Allāh vi ha condotto ad esso grazie alle buone azioni che compivate e con le quali desideravate il volto di Allāh"
Bahagi ng kalubusan ng kaginhawahan nila sa Paraiso ay na magtatanggal si Allāh ng anumang nasa mga puso nila na pagkamuhi at ngitngit, at magpapadaloy Siya ng mga ilog mula sa ilalim nila. Magsasabi sila habang mga umaamin kay Allāh ng pagbibiyaya Niya sa kanila: "Ang papuri ay ukol kay Allāh na nagtuon sa amin para sa gawang maayos na ito, na nagpakamit sa amin ng kalagayang ito. Hindi sana kami naging ukol maituon doon mula sa pagkukusa ng mga sarili namin kung sakaling hindi dahil si Allāh ay nagtuon sa amin doon. Talaga ngang naghatid ang mga sugo ng Panginoon namin ng katotohanang walang pag-aalangan hinggil doon at ng katapatan sa pangako at banta." May mananawagan sa kanila na isang tagapanawagan: "Ito ay ang Paraiso na ipinabatid sa inyo ng mga sugo Ko sa Mundo. Ipinasunod kayo ni Allāh doon dahil sa dati ninyong ginagawa na mga gawang maayos na nagnanais kayo dahil sa mga ito [ng ikalulugod] ng mukha ni Allāh."
Mananawagan ang mga maninirahan sa Paraiso, na mga mamamalagi roon, sa mga maninirahan sa Apoy, na mga mamamalagi roon, matapos ng pagpasok ng bawat isa sa dalawang pangkat sa tahanan nitong inihanda para rito: "Tunay na kami ay nakipagharap nga sa ipinangako sa amin ng Panginoon namin na Paraiso, na nagaganap na naisasakatuparan, saka nagpapasok Siya sa amin dito. Kaya nakipagharap ba kayo, O mga tagatangging sumampalataya, sa ibinanta sa inyo ng Panginoon ninyo na Impiyerno, na nagaganap na naisasakatuparan?" Magsasabi ang mga tagatangging sumampalataya: "Talaga ngang nakatagpo Kami sa ibinanta Niya sa amin na Impiyerno bilang totoo." Kaya may mananawagan na isang tagapanawagang dumadalangin kay Allāh na itaboy ang mga tagalabag sa katarungan mula sa awa Niya sapagkat nagbukas na Siya para sa kanila ng mga pinto ng awa ngunit umayaw pa sila sa mga ito sa buhay na pangmundo.
"Dan penghuni-penghuni surga berseru kepada penghuni-peng-huni neraka (dengan mengatakan), 'Sesungguhnya kami dengan sebenarnya telah memperoleh apa yang Rabb kami menjanjikan-nya kepada kami. Maka apakah kamu telah memperoleh dengan sebenarnya apa (azab) yang Rabb kamu menjanjikannya (kepada-mu)?' Mereka (penduduk neraka) menjawab, 'Betul.' Kemudian se-orang penyeru (malaikat) mengumumkan di antara kedua golongan itu, 'Kutukan Allah ditimpakan kepada orang-orang yang zhalim, (yaitu) orang-orang yang menghalang-halangi (manusia) dari jalan Allah dan menginginkan agar jalan itu menjadi bengkok, dan me-reka kafir kepada kehidupan Akhirat'." (Al-A'raf: 44-45).
(44-45) Allah تعالى berfirman setelah menyebutkan bahwa masing-masing kelompok menempati tempat masing-masing. Ke-duanya mendapatkan kebenaran pahala dan azab yang disampai-kan oleh para rasul dan dinyatakan oleh kitab-kitab, bahwa pendu-duk surga memanggil penghuni neraka dengan mengatakan, ﴾ أَن قَدۡ وَجَدۡنَا مَا وَعَدَنَا رَبُّنَا حَقّٗا ﴿ "Sesungguhnya kami dengan sebenarnya telah memperoleh apa yang Rabb kami menjanjikannya kepada kami." Ketika Dia menjan-jikan surga dengan iman dan amal shalih, lalu Dia memasukkan kami dan menunjukkan apa yang Dia jelaskan kepada kami.﴾ فَهَلۡ وَجَدتُّم مَّا وَعَدَ رَبُّكُمۡ حَقّٗاۖ ﴿ "Maka apakah kamu telah memperoleh dengan sebenarnya apa (azab) yang Rabb kamu menjanjikannya (kepadamu)?" akibat keku-furan dan kemaksiatan. ﴾ قَالُواْ نَعَمۡۚ ﴿ "Mereka (penduduk neraka) menjawab, 'Betul'." Yakni kami benar-benar mendapatkannya. Maka terbuk-tilah bagi seluruh makhluk dengan bukti yang tidak ada keraguan padanya akan kebenaran janji Allah. Dan siapakah yang lebih jujur ucapannya daripada Allah? Keraguan dan kebimbangan telah lenyap dari mereka. Perkaranya telah menjadi haqqul yaqin. Orang-orang Mukmin bangga dan berbahagia dengan janji Allah, sementara orang-orang kafir berputus asa dari kebaikan dan mereka mengakui bahwa mereka berhak mendapatkan azab. ﴾ فَأَذَّنَ مُؤَذِّنُۢ بَيۡنَهُمۡ ﴿ "Kemudian seorang penyeru (malaikat) mengumumkan di antara kedua golongan itu." Yakni di antara penduduk surga dan penghuni neraka dengan ber-kata, ﴾ أَن لَّعۡنَةُ ٱللَّهِ ﴿ "Kutukan Allah," pengusiran dan penjauhan dari segala kebaikan, ﴾ عَلَى ٱلظَّٰلِمِينَ ﴿ "ditimpakan kepada orang-orang yang zha-lim." Karena Allah telah membuka pintu RahmatNya untuk mereka, tetapi mereka berpaling darinya karena kezhaliman, dan mereka menghalang-halangi diri mereka sendiri dan juga orang lain dari jalan Allah, maka mereka itu sesat dan menyesatkan. Allah تعالى meng-inginkan jalan itu lurus dan mengarahkan para penitinya kepada-nya, sementara mereka menginginkannya ﴾ عِوَجٗا ﴿ "menjadi bengkok", menyimpang dan justru menghalang-halangi dari jalan yang lurus. ﴾ وَهُم بِٱلۡأٓخِرَةِ كَٰفِرُونَ ﴿ "Dan mereka kafir kepada kehidupan Akhirat." Dan ini-lah yang menyebabkan mereka menyimpang dari jalan yang lurus dan gemar menerima keinginan syahwat jiwa yang diharamkan adalah karena ketidakimanan mereka kepada Hari Kebangkitan, tidak takut kepada azab dan tidak mengharapkan pahala. Mafhum dari seruan malaikat ini adalah bahwa Rahmat Allah melimpah ke-pada orang-orang beriman, kebaikanNya meliputi dan menaungi mereka.
E i residenti del Paradiso chiamarono i residenti del Fuoco, dopo che ognuno entrò nel luogo ad esso predisposto: "In verità, abbiamo trovato che il Paradiso che ci ha promesso il Nostro Dio è un'evidente realtà: Egli ci ha introdotti in esso. Avete incontrato, o voi miscredenti, il Fuoco di cui Allāh vi ha avvertito? avete anche voi scoperto che è una realtà evidente?" Dissero i miscredenti: "Abbiamo trovato che il Fuoco di cui Allāh ci ha avvertito è una chiara realtà". Un Annunciatore implorò Allāh di allontanare gli ingiusti dalla Sua Misericordia. Quando Egli aprì le porte della Sua Misericordia durante la vita terrena, loro furono avversi.
People of Hellfire will feel Anguish upon Anguish
Allah mentioned how the people of the Fire will be addressed, chastised and admonished when they take their places in the Fire,
قَدْ وَجَدْنَا مَا وَعَدَنَا رَبُّنَا حَقًّا فَهَلْ وَجَدتُّم مَّا وَعَدَ رَبُّكُمْ حَقًّا قَالُواْ نَعَمْ
("We (dwellers of Paradise) have indeed found true what our Lord had promised us; have you (dwellers of Hell) also found true what your Lord promised (warned)" They shall say: "Yes.") In Surat As-Saffat, Allah mentioned the one who had a disbelieving companion,
فَاطَّلَعَ فَرَءَاهُ فِى سَوَآءِ الْجَحِيمِ - قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ - وَلَوْلاَ نِعْمَةُ رَبِّى لَكُنتُ مِنَ الْمُحْضَرِينَ - أَفَمَا نَحْنُ بِمَيِّتِينَ - إِلاَّ مَوْتَتَنَا الاٍّولَى وَمَا نَحْنُ بِمُعَذَّبِينَ
(So he looked down and saw him in the midst of the Fire. He said: "By Allah! You have nearly ruined me. Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell)." (The dwellers of Paradise will say!) "Are we then not to die (any more) Except our first death, and we shall not be punished") 37:55-59. Allah will punish the disbeliever for the claims he used to utter in this life. The angels will also admonish the disbelievers, saying,
هَـذِهِ النَّارُ الَّتِى كُنتُم بِهَا تُكَذِّبُونَ - أَفَسِحْرٌ هَـذَا أَمْ أَنتُمْ لاَ تُبْصِرُونَ - اصْلَوْهَا فَاصْبِرُواْ أَوْ لاَ تَصْبِرُواْ سَوَآءٌ عَلَيْكُمْ إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ
(This is the Fire which you used to belie. Is this magic or do you not see Taste you therein its heat and whether you are patient of it or impatient of it, it is all the same. You are only being requited for what you used to do) 52:14-16. The Messenger of Allah admonished the inhabitants of the well at Badr:
«يَا أَبَا جَهْلِ بْنَ هِشَامٍ وَيَا عُتْبَةَ بْنَ رَبِيعَةَ وَيَا شَيْبَةَ بْنَ رَبِيعَةَ وَسَمَّى رُؤُوسَهُمْ هَلْ وَجَدْتُمْ مَا وَعَدَ رَبُّكُمْ حَقًّا فَإِنِّي وَجَدْتُ مَا وَعَدَنِي رَبِّي حَقًّا»
(O Abu Jahl bin Hisham! O `Utbah bin Rabi`ah! O Shaybah bin Rabi`ah (and he called their leaders by name)! Have you found what your Lord promised to be true (the Fire) I certainly found what my Lord has promised me to be true (victory).) `Umar said, "O Allah's Messenger! Do you address a people who have become rotten carrion" He said,
«وَالَّذِي نَفْسِي بِيَدِهِ مَا أَنْتُمْ بِأَسْمَعَ لِمَا أَقُولُ مِنْهُمْ وَلَكِنْ لَا يَسْتَطِيعُونَ أَنْ يُجِيبُوا»
(By He in Whose Hand is my soul! You do not hear what I am saying better than they do, but they cannot reply.) Allah's statement,
فَأَذَّنَ مُؤَذِّنٌ بَيْنَهُمْ
(Then a crier will proclaim between them) will herald and announce,
أَن لَّعْنَةُ اللَّهِ عَلَى الظَّـلِمِينَ
(The curse of Allah is on the wrongdoers) meaning, the curse will reside with the wrongdoers. Allah then described them by saying,
الَّذِينَ يَصُدُّونَ عَن سَبِيلِ اللَّهِ وَيَبْغُونَهَا عِوَجًا
(Those who hindered (men) from the path of Allah, and would seek to make it crooked) meaning, they hindered the people from following Allah's path, His Law, and what the Prophets brought. They sought to make Allah's path appear crooked and winding, so that no one would follow it. Allah said,
وَهُم بِالاٌّخِرَةِ كَـفِرُونَ
(and they were disbelievers in the Hereafter) They disbelieved in the Meeting with Allah in the Hereafter, They used to deny this will ever occur, not accepting it nor believing in it. This is why they used to discount the seriousness of the evil deeds and statements that they committed, because they did not fear any reckoning or punishment. Therefore, they were and are indeed the worst people in statement and action.
Los compañeros del Paraíso dirán a los compañeros del Infierno cuando todos hayan entrado en sus destinos: “Hemos descubierto que lo que nuestro Señor nos prometió acerca del Paraíso es verdadero. ¿Han descubierto ustedes si lo que Al-lah les había prometido sobre el Infierno era verdadero?” Los incrédulos responderán: “Hemos descubierto que lo que se nos advertía sobre el infierno es cierto”. Luego, un anunciador proclamará que los pecadores sean removidos de la misericordia de Al-lah, porque en su vida terrenal decidieron apartarse de las puertas de Su misericordia, las cuales estaban abiertas para ellos.
44- Cennetlikler cehennemliklere:“Biz, Rabbimizin bize vaadettiğini hak bulduk, siz de Rabbinizin vaadettiğini gerçek buldunuz mu?” diye seslenirler. Onlar da:“Evet” derler. Bunun üzerine aralarında bir münâdi: “Allah’ın laneti zulmedenlere olsun!” diye seslenir.
45- “Onlar ki Allah yolundan alıkoyan ve onu eğri göstermek isteyen kimselerdi. Onlar âhireti de inkâr ederlerdi.”
44. Yüce Allah, zikri geçen iki kesimin kendilerine ayrılan yere yerleşip peygamberlerin haber verdiği ve ilâhi kitapların sözünü ettiği mükâfat ve cezayı bulacaklarını söz konusu ettikten sonra cennet ehlinin cehennemliklere seslenerek:“Biz, Rabbimizin bize vaadettiğini hak bulduk” diyeceklerini bize bildirmektedir. Yani Rabbimiz bize iman ve salih amele karşılık cenneti vaadetmişti. İşte O, bizi cennetine koydu ve biz, O’nun bize dünyada iken vereceğini vaadettiği nimetlerini gördük. “Siz de” küfür ve masiyetlere karşılık “Rabbinizin vaadettiğini gerçek buldunuz mu? diye seslenirler. Onlar da: Evet” O’nun bize vaadettiğini biz de gerçek olarak bulduk “derler.” Böylelikle bütün insanlar, Allah’ın vaadinin hiçbir şüphe taşımayan gerçeğin ta kendisi olduğunu anlamış olacaktır ki zaten sözü Allah’tan daha doğru kim olabilir? Böylece her türlü şüphe ve tereddütleri ortadan kalkmış olacak ve bu konuda hakka’l-yakin derecesine ulaşmış olacaklardır. Mü’minler Allah’ın vaadinden sevinip memnun olacakken kâfirler de hayırdan ümitlerini kesecek ve kendi aleyhlerine azabı hak etmiş oldukları ikrarında bulunacaklardır.
“Bunun üzerine aralarında” yani cennetliklerle cehennemlikler arasında “bir münâdi: Allah’ın laneti” yani her türlü hayırdan uzak tutması “zulmedenlere olsun, diye seslenir.” Çünkü Yüce Allah rahmet kapılarını karşılarına açtığı halde onlar, zulme saparak o yolları izlemekten uzak durdurlar. Hem kendilerini Allah’ın yolundan alıkoydular hem de başkalarını Allah’ın yolunu izlemekten alıkoydular. Böylelikle hem kendileri saptılar, hem de başkalarını saptırdılar.
45. Allah, kendi yolunun dosdoğru olmasını, kendisine doğru yol alacakların doğru yolda yürümelerini ister. Bunlar ise “onu eğri göstermek isteyen kimselerdi.” Yani onun eğri ve doğru yoldan uzak olmasını isterlerdi. Hem “onlar âhireti de inkâr ederlerdi.”
İşte doğru yoldan sapmalarına ve nefsin haram kılınan arzularına yönelmelerine sebep olan şey, öldükten sonra dirilişe iman etmeyişleri ve ilâhi azaptan korkmayıp mükâfatı ummayışlarıdır. Bu buyruğun mefhumundan anlaşıldığına göre Allah’ın rahmeti mü’minleredir. O’nun lütuf ve ihsanı onları kuşatır ve kesintisiz olarak onlara ulaşır.
Les gens qui demeureront au Paradis s’adresseront aux gens qui demeureront en Enfer après que chacun des deux groupes ait rejoint le rang qui lui est réservé: Nous avons trouvé le Paradis qu’Allah nous avait promis et nous y sommes entrés. Ô mécréants, avez-vous trouvé vrai le Feu dont Allah vous avait menacés? Les mécréants répondront: Nous avons effectivement trouvé vrai le Feu dont Allah nous avait menacés. Quelqu’un appellera alors et implorera Allah d’exclure les injustes de Sa miséricorde, ceux-là même à qui Il avait fait miséricorde dans le bas monde, et qui s’en étaient détourné.
Và dân cư sống mãi trong Thiên Đàng réo gọi dân cư muôn đời trong Hỏa Ngục: "Chắc rằng bọn ta đã thấy được những gì mà Thượng Đế của bọn ta đã từng hứa sau khi vào được Thiên Đàng, thế còn các ngươi - hỡi người chối bỏ đức tin - không phải các ngươi thấy được những gì mà Allah đã từng hứa với các ngươi trong Hỏa Ngục đó ư ? Họ đáp: "Chắc rồi chúng tôi đã thấy được những gì mà Ngài đã từng hứa hẹn về Hỏa Ngục. Có lời khẩn cầu Allah xua đuổi những kẻ bất công ra khỏi lòng thương xót của Ngài, bởi họ đã chối bỏ lòng thương xót khi mở cho họ ở trần gian.
Para penduduk surga berseru kepada para penduduk neraka setelah mereka masuk ke tempat masing-masing, “Sungguh kami mendapati surga yang dijanjikan Tuhan kami kepada kami itu benar-benar ada. Kami telah dimasukkan ke dalamnya. Apakah kalian -wahai orang-orang kafir- mendapati neraka yang Allah ancamkan kepada kalian itu benar adanya?” Orang-orang kafir menjawab, “Sungguh kami mendapati neraka yang Dia peringatkan kepada kami itu benar-benar ada.” Kemudian seseorang berseru kepada Allah agar Dia mengusir orang-orang yang zalim (kafir) itu dari rahmat-Nya karena Dia telah membuka pintu-pintu rahmat-Nya untuk mereka selama di dunia tetapi mereka berpaling darinya.
The companions of Paradise will call the companions of Hell when they have all entered their places, saying: 'Indeed we have found what our Lord promised us about Paradise to be true, as we have entered into it. Have you found what Allah had promised you about Hell to be true?' The disbelievers will reply: 'We have found what was promised about Hell to be true.' Then a caller will proclaim that the wrongdoers be removed from Allah’s mercy, because the doors of His mercy were open to them and they turned away from them in their worldly life.
Kalıcı olan cennet ehli, kalıcı olan cehennem ehline her birinin kendisi için hazırlanmış makamlara girmesinin ardından şöyle seslenir: “Muhakkak biz, Rabbimizin bize cennette vadettiklerini hakikaten gerçekleşmiş olarak bulduk. O, bizi cennete soktu. Ey kâfirler! Sizler de, Allah’ın size vadettiklerini cehennemde gerçekleşmiş olarak buldunuz mu?” Kâfirler dediler ki: “Bizler de cehennemde ne vadedilmişse hakikaten bulduk.” Bir münadi, zalimlerin Allah’ın rahmetinden kovulmasını isteyerek seslenir. Oysa onlara, dünya hayatında rahmet kapıları açılmıştı, fakat onlar yüz çevirmişlerdi.
Džennetlije će dozvati Džehennemlije nakon što svaka skupina uđe u svoje pripremljeno mjesto: "Mi smo stvarno našli Džennet kojeg nam je obećao naš Gospodar i u koji nas je uveo, pa da li ste vi, o nevjernici, našli Vatru koju vam je Allah obećao?" Oni će reći: "Da, stvarno smo našli Vatru koju nam je obećao." Tada će neko dozvati: "Allah udaljio nepravednike od Njegove milosti! Bio im je otvorio vrata Svoje milosti na dunjaluku pa su se okrenuli od nje."
These wrongdoers used to themselves turn away from Allah’s religion, and used to turn others away from it, wanting to make the path of truth seem crooked so that people would not follow it. They also rejected the Afterlife, not believing in it, nor preparing for it.
O zalimler, Allah’ın yolundan kendileri yüz çevirdiği gibi başkalarını da yüz çevirmeye sürüklerler. İnsanlar o yola girmesinler diye hak yolun eğri olmasını arzu ederler. Onlar ahirete hazırlık yapmaz ve o günü inkâr ederler.
Itong mga tagalabag sa katarungan ay ang dating mga umaayaw sa landas ni Allāh sa mga sarili nila, nag-uudyok sa iba pa sa kanila sa pag-ayaw roon, at umaasa na ang landas ng katotohanan ay maging baluktot upang hindi tumahak dito ang mga tao samantalang sila sa Kabilang-buhay ay mga tagatangging sumampalataya na mga hindi nakahanda para roon.
Tali ingiusti furono avversi alla Retta Via di Allāh ed indussero altri a fare lo stesso; e desiderarono che la Retta Via fosse tortuosa, affinché la gente la evitasse. Essi non credettero nell'Aldilà e non vi si prepararono.
Mereka itulah orang-orang yang zalim, yaitu orang-orang yang dengan sadar berpaling dari jalan Allah dan mendorong orang lain untuk berpaling darinya, serta berharap agar jalan yang benar berubah menjadi bengkok supaya tidak dilalui oleh manusia. Mereka kafir terhadap akhirat dan tidak bersiap-siap untuk menghadapinya.
Ces injustes se détournaient du chemin d’Allah et appelaient les autres à s’en détourner. Ils espéraient que le chemin de la vérité soit tortueux afin que les gens ne l’empruntent pas .Ils ne croyaient pas à l’au-delà et ne s’y préparaient pas.
The question was asked in early times how with Heaven and Hell being far away from each other—heaven above the skies and Hell at the lowest possible level—it would be possible for the voices of the people in heaven to reach the people in hell. But, in this age of mass communication, this question has become a relative matter. Now, man has come to know that it is possible to see far-away things and to hear voices from far away. What was not clear in ancient times has now become fully understandable in the light of modern experience and observation. This indicates that if any statement of the Quran defies analysis in the light of today’s knowledge, no conclusion should be drawn about it. It is quite possible that, with the increase in knowledge, it may become an accepted fact tomorrow, though today it seems to be strange and unknowable. However, this does not mean that, in the Hereafter, a connection will be established between the respective inmates of heaven and hell by means of modern radio or television. It only means that modern discoveries have shown that, in this universe of God, certain arrangements make it possible for two men situated far away from each other to see and talk to each other without any difficulty. A man can feel the weight of an argument only if he is serious and sincere about it. Those who do not attach significance to the Hereafter, are unable to see the point of arguments about the after-life. The reality of the Hereafter is supported by extremely strong arguments, but with their non-serious minds they can only ferret out defects in it. They produce different types of objections to it and, as a result, not only do they themselves entertain different suspicions and doubts about it, but they incline others towards incredulity. Such people are, in the eyes of God, guilty in the extreme. In the Hereafter, they will suffer the scourge of God, though in this world they may consider themselves entitled to His grace. Howsoever strong and convincing an argument may be, doubt can always be cast upon its veracity by clever utterances. People in general are unable to differentiate between a real argument and sophistry. So, they move away from Truth on hearing such talk. But those who, in spite of being capable of understanding the Truth, alienate people from it by indulging in such clever utterances, will be far removed from God’s grace on the Day of Reckoning.
Những kẻ bất công mà trước kia họ ngoãnh mặt với con đường của Allah, và chúng còn lôi kéo những người khác ra khỏi con đường đó, chúng còn hy vọng những con đường chân lý là con đường quanh co để cho thiên hạ này không tuân thủ theo nó và chúng là những kẻ đa thần chẳng có sự chuẩn bị gì cho Ngày Sau.
Ovi nepravednici su oni koji su se okretali od Allahovog puta i druge podsticali na okretanje od njega, i nadali su se da put istine bude iskrivljen kako ljudi ne bi njime išli, i u Ahiret su bili nevjernici tako da se nisu pripremili za njega.
Estos pecadores se apartaron de la religión de Al-lah y alejaron a otros de ella, haciendo que el camino de la verdad pareciera sinuoso para que las personas no lo siguieran, y rechazaban el Más Allá, no creían en él ni se preparaban para él.
Entre estos dos grupos, los compañeros del Paraíso y los compañeros del Infierno, se encuentra una división llamada “al-‘Araf”, que significa “los lugares elevados”. En esta división estarán las personas cuyas acciones buenas y malas se igualan. Reconocerán a los compañeros del Paraíso por sus signos, como la luz en sus rostros, y a los compañeros del Infierno por sus signos, como la oscuridad en sus rostros. Estas personas de la división llamarán a los compañeros del Paraíso, honrándolos: “La paz sea con ustedes”. Ellos aún no han ingresado al Paraíso, pero esperan poder hacerlo a través de la misericordia de Al-lah.
Sa pagitan ng dalawang pangkat na ito na mga maninirahan sa Paraiso at mga maninirahan sa Impiyerno ay may isang harang na mataas na tinatawag bilang mga tuktok. Sa ibabaw ng harang na mataas na ito ay may mga lalaking nagkapantay ang mga magandang gawa nila at ang mga masagwang gawa nila. Sila ay nakakikilala sa mga maninirahan sa Paraiso ayon sa mga palatandaan ng mga iyon gaya ng kaputian ng mga mukha at sa mga maninirahan sa Impiyerno ayon sa mga palatandaan ng mga iyon gaya ng kaitiman ng mga mukha. Mananawagan ang mga lalaking ito sa mga maninirahan sa Paraiso bilang pagpaparangal sa mga iyon, habang mga nagsasabi: "Kapayapaan ay sumainyo." Ang mga tao ng mga tuktok ay hindi pa pumasok sa Paraiso at sila ay umaasa ng pagpasok doon dahil sa awa mula kay Allāh.
Between these two groups – the companions of Paradise and the companions of Hell – is a partition called ‘al-A‘rāf’, meaning ‘the Heights’. On this partition are people whose good and bad actions are equal. They know the companions of Paradise by their signs, such as the light on their faces, and the companions of Hell by their signs, such as the darkness on their faces. These people of the partition call the companions of Paradise, honouring them, saying, ‘Peace be upon you’. They do not enter Paradise yet, but they hope to enter it through Allah’s mercy.
Ở giữa hai nhóm, cư dân Thiên Đàng và cư dân Hỏa Ngục có một vách chắn cao được gọi là Al'Araf (gò cao). Trên gò cao này, có những người đàn ông mà công đức và tội lỗi của họ ngang bằng nhau, họ nhận biết được cư dân Thiên Đàng qua gương mặt sáng ngời của họ và nhận biết được cư dân Hỏa Ngục qua gương mặt đen sì. Nhóm người trên Al'Araf đó réo gọi cư dân Thiên Đàng, nói: "Xin chào Salam đến các người." Và những người trên Al'raf này vẫn chưa được vào Thiên Đàng nhưng họ ao ước mình được vào bằng lòng Nhân Từ của Allah.
Entre les gens du Paradis et les gens de l’Enfer, il y aura un obstacle élevé appelé Al-`A’râf (`al-`a’râfu). Sur cet obstacle se trouveront des hommes dont les bonnes actions sont aussi nombreuses que les mauvaises. Ils reconnaitront les gens du Paradis à leurs signes distinctifs comme la blancheur de leurs visages et les gens de l’Enfer à leurs signes distinctifs comme la noirceur de leurs visages. Ces hommes appelleront les gens du Paradis pour leur rendre hommage en leur disant: Paix sur vous. Les gens du Paradis n’y seront pas encore entrés mais espèreront y entrer par la miséricorde d’Allah.
46- Cennetliklerle cehennemlikler arasında bir perde vardır. Âraf üzerinde de her iki grubu simalarından tanıyan adamlar vardır. Cennetliklere:“Selamun aleykum” diye seslenirler. Bunlar henüz oraya girmemiş (fakat oraya girmeyi) uman kimselerdir.
47- Gözleri cehennemlikler tarafına çevrildiği zaman:“Rabbimiz, bizi zalimler topluluğu ile beraber bulundurma” derler.
48- A’raf’takiler simalarından tanıdıkları birtakım adamlara seslenerek şöyle derler:“Çokluğunuzun da büyüklenip durmanızın da size bir faydası olmadı.”
49- “Allah’ın, kendilerini rahmetine erdirmeyeceğine dair yemin ettiğiniz kimseler bunlar mı idi? İşte (onlara): Girin cennete! Size hiçbir korku yoktur ve siz üzülecek de değilsiniz, (denmiştir).”
46. Yani cennetlikler ile cehennemlikler arasında A’raf diye bilinen bir perde vardır. Bu, cennetten de değildir, cehennemden de değildir. Her iki tarafa da bakar, o nedenle de burada bulunan kimse, her iki kesimin durumu da görür. Bu perde üzerinde ise cennet ve cehennem ehlinden her bir kimseyi “simalarından” yani kendileri vasıtası ile tanındıkları ve başkalarından ayırt edildikleri alametleri ile “tanıyan adamlar vardır.”
İşte bunlar cennet ehline baktıklarında “Selamun aleykum” diye seslenirler” ve onlara böylece selam verirler. Bunlar o ana kadar henüz cennete girmemiş olmakla birlikte cennete girmeyi ümid ederler. Allah’ın kalplerine böyle bir ümidi yerleştirmesinin ise onlara lütuf ve ihsanda bulunmak istemesinden başka bir sebebi yoktur.
47. “Gözleri cehennemlikler tarafına çevrildiği zaman” dehşetli görüntülerle ve korkunç durumlarla karşı karşıya kalırlar da “Rabbimiz, bizi zalimler topluluğu ile beraber bulundurma, derler.” Böylece a’raftakiler cennetlikleri görecekleri vakit onlarla birlikte cennette olmayı ümid ederler ve onları selamlarlar. İstemeyerek de olsa cehennemdekilere doğru gözleri kaydığında ise onların bu hallerinden kendilerini koruması için Allah’a sığınırlar.
48. Bu genel durumdan sonra özel bir durumdan söz edilerek şöyle buyrulmaktadır:“A’raf’takiler yüzlerinden tanıdıkları birtakım adamlara seslenerek şöyle derler...” Burada tanıdıklarından söz edilen kimseler cehennemliklerdir. Dünyada iken bunların azametleri, şerefleri, mal ve çocukları vardı. İşte A’raftakiler bunları tek başlarına yardımcısız ve imdatlarına koşacak kimse bulunmaksızın azap içinde görecekleri vakit şöyle diyeceklerdir:“Çokluğunuzun da büyüklenip durmanızın da size bir faydası olmadı.” Dünyada iken kendileri vasıtası ile hoşlanmadığınız şeylere karşı kendinizi savunduğunuz ve isteklerinizi de bu yolla elde ettiğiniz o topluluğunuz, bugün darmadağın olmuş ve size hiçbir fayda sağlamamıştır. Aynı şekilde hakka karşı, hakkı getirenlere ve hakka uyanlara karşı büyüklenmenizin de size hiçbir faydası olmamıştır.
49. Daha sonra onlara cennet ehlinden olup da dünya hayatında iken fakir ve zayıf olan ve cehennemlik kafirlerin kendileriyle alay ettikleri birtakım kimseleri gösterecekler ve bu cehennemliklere şöyle diyecekler:“Allah’ın kendilerini rahmetine erdirmeyeceğine dair yemin ettiğiniz kimseler bunlar mı idi?”Siz Allah'ın cennetine koyduğu bu kimseleri hakir görp küçümseyerek ve kendinizi de beğenerek böyle yemin ediyordunuz. İşte yeminlerinizin doğru olmadığı ortaya çıkmıştır ve sizin hiçbir şekilde hesaba katmadığınız şeyleri Yüce Allah şimdi size göstermiş bulunuyor.“İşte (onlara): Girin cennete!” yani bu zayıf gördüğünüz kimselere bir ikram ve lütuf olmak üzere “Dünyada iken işlediklerinizden dolayı, salih amelleriniz sebebi ile cennete girin”, denilmiştir. “Geleceğe dönük hoşunuza gitmeyecek şeylerden yana “size hiçbir korku yoktur ve siz” geçmiş dolayısı ile “üzülecek de değilsiniz.” Aksine güven ve huzur içerisinde olacak, her türlü hayra nail olup sevineceksiniz.
Bu da Yüce Allah’ın şu buyruklarına benzemektedir:“Şüphe yok ki o günahkârlar iman edenlerin bir kısmına gülerlerdi. Yanlarından geçtiklerinde de birbirlerine kaş-göz işareti yaparlardı... İşte bugün de iman edenler o kâfirlere gülerler, tahtlar üzerinden bakarlar.”(el-Mutaffifin, 83/29-35)
İlim adamları ve müfessirler, A’raf’takilerin kim oldukları ve amellerinin ne olduğu hususunda farklı görüşlere sahiptirler. Bu konuda doğru olan görüş şudur: Bunlar iyilikleri ve kötülükleri eşit olan bir topluluktur. Ne kötülükleri ağır bastığı için cehenneme girmiş olacaklar, ne de iyilikleri ağır bastığı için cennete girmiş olacaklardır. Böylece Allah’ın dilediği bir süre A’raf’ta kalacaklardır. Daha sonra Yüce Allah, rahmeti ile onları cennete koyacaktır. Çünkü O’nun rahmeti gazabını geçer ve ona galip gelir. O’nun rahmeti her şeyi kuşatmıştır.
Di antara dua golongan itu -yakni penduduk surga dan penduduk neraka- terdapat dinding pemisah yang tinggi yang bernama al-A’rāf (tempat tertinggi). Di atas dinding pemisah itu terdapat orang-orang yang amal baiknya setara dengan amal buruknya. Mereka bisa mengenali penduduk surga dengan melihat tanda-tandanya, seperti wajah mereka yang putih. Mereka juga bisa mengenali penduduk neraka dengan melihat tanda-tandanya, seperti wajah mereka yang hitam. Lalu orang-orang itu menyapa para penduduk surga dengan nada hormat, “Salāmun 'alaikum (semoga kesejahteraan tercurahkan atas kalian).” Para penghuni al-A’rāf saat itu belum masuk ke dalam surga, dan mereka sedang berharap untuk masuk surga dengan rahmat Allah.
"Dan di antara keduanya (penghuni surga dan neraka) ada batas, dan di atas A'raf itu ada orang-orang yang mengenal ma-sing-masing dari dua golongan itu dengan tanda-tanda mereka. Dan mereka menyeru penduduk surga, 'Salamun 'alaikum (salam sejahtera atas kalian).' Mereka belum lagi memasukinya, sedang mereka ingin segera (memasukinya). Dan apabila pandangan me-reka dialihkan ke arah penghuni neraka, mereka berkata, 'Ya Rabb kami, janganlah Engkau tempatkan kami bersama-sama orang-orang yang zhalim itu.' Dan orang-orang yang di atas A'raf me-manggil beberapa orang (pemuka-pemuka orang kafir) yang mereka mengenalnya dengan tanda-tandanya dengan mengatakan, 'Harta yang kamu kumpulkan dan apa yang selalu kamu sombongkan itu, tidaklah memberi manfaat kepadamu.' (Orang-orang di atas A'raf bertanya kepada penghuni neraka, 'Itukah orang-orang yang kamu telah bersumpah bahwa mereka tidak akan mendapat Rahmat Allah.' (Kepada orang-orang Mukmin itu dikatakan), 'Masuklah ke dalam surga, tidak ada kekhawatiran terhadapmu dan tidak (pula) kamu bersedih hati'." (Al-A'raf: 46-49).
(46) Yakni di antara penduduk surga dengan penghuni neraka terdapat pembatas yang bernama al-A'raf, tidak dari surga tidak pula dari neraka, menghadap ke surga dan neraka. Siapa yang di situ dapat melihat keadaan kedua golongan ini. Di atas pemba-tasnya itu terdapat orang-orang yang mengenal masing-masing dari penduduk surga dan penghuni neraka dengan tanda-tanda mereka, yakni dengan ciri khas yang dengannya mereka dibeda-kan. Jika mereka melihat kepada penduduk surga, mereka berseru kepada mereka, ﴾ أَن سَلَٰمٌ عَلَيۡكُمۡۚ ﴿ "Salamun 'alaikum (salam sejahtera atas kalian)." Yakni mereka memberi hormat dan salam kepada mereka, akan tetapi mereka sampai saat itu belum masuk surga, walaupun demikian mereka sangat berhasrat untuk memasukinya dan Allah tidak menjadikan hasrat di dalam hati mereka kecuali karena ke-muliaanNya yang Dia inginkan untuk mereka.
(47) ﴾ وَإِذَا صُرِفَتۡ أَبۡصَٰرُهُمۡ تِلۡقَآءَ أَصۡحَٰبِ ٱلنَّارِ ﴿ "Dan apabila pandangan mereka dialihkan ke arah penghuni neraka," mereka melihat pemandangan yang mengerikan dan ketakutan yang mencekam. ﴾ قَالُواْ رَبَّنَا لَا تَجۡعَلۡنَا مَعَ ٱلۡقَوۡمِ ٱلظَّٰلِمِينَ ﴿ "Mereka berkata, 'Ya Rabb kami, janganlah Engkau tempatkan kami bersama-sama orang-orang yang zhalim itu." Jika orang-orang yang ada di al-A'raf melihat penduduk surga, mereka berhasrat bisa bersama mereka di surga, memberi hormat dan salam kepada mereka. Manakala pandangan mereka tertuju secara tidak sengaja kepada penghuni neraka, maka mereka memohon perlindungan kepada Allah dari keadaan buruk mereka secara umum.
(48) Kemudian Allah menyebutkan yang khusus setelah yang umum. Dia berfirman, ﴾ وَنَادَىٰٓ أَصۡحَٰبُ ٱلۡأَعۡرَافِ رِجَالٗا يَعۡرِفُونَهُم بِسِيمَىٰهُمۡ ﴿ "Dan orang-orang yang di atas A'raf memanggil beberapa orang (pemuka-pemuka orang kafir) yang mereka mengenalnya dengan tanda-tandanya." Mereka adalah penduduk neraka, mereka di dunia memiliki kebanggaan, kehormatan, harta dan anak-anak. Maka orang-orang al-A'raf ber-kata kepada mereka ketika melihat mereka terbenam dalam azab tanpa seorang pun penolong dan pembantu, ﴾ مَآ أَغۡنَىٰ عَنكُمۡ جَمۡعُكُمۡ وَمَا كُنتُمۡ تَسۡتَكۡبِرُونَ ﴿ "harta yang kamu kumpulkan dan apa yang selalu kamu som-bongkan itu, tidaklah memberi manfaat kepadamu" yakni, bahwa harta di dunia, yang dengannya kamu menolak hal-hal yang tidak kamu inginkan, dan dengannya kamu mendapatkan apa yang kamu inginkan di dunia, pada hari ini ia lenyap tak berbekas, tak berguna sedikit pun bagimu. Begitu pula kesombongan menolak kebenaran dan kesombonganmu kepada orang yang membawanya dan me-ngikutinya, sama sekali tidak berguna bagimu.
(49) Kemudian mereka menunjuk kepada orang-orang dari penduduk surga yang dahulu di dunia adalah orang-orang miskin papa yang dilecehkan oleh penghuni neraka. Mereka berkata kepada penghuni neraka ﴾ أَهَٰٓؤُلَآءِ ﴿ "Itukah orang-orang", yang dimasukkan Allah ke surga, ﴾ ٱلَّذِينَ أَقۡسَمۡتُمۡ لَا يَنَالُهُمُ ٱللَّهُ بِرَحۡمَةٍۚ ﴿ "Yang kamu telah bersumpah bahwa mereka tidak akan mendapat Rahmat Allah?" sebagai pelecehan dan penghinaan kepada mereka serta kesombongan dari kalian. Kamu telah melanggar sumpahmu dan ternyata Allah memperla-kukan mereka tidak seperti yang kamu kira. ﴾ ٱدۡخُلُواْ ٱلۡجَنَّةَ ﴿ "(Kepada orang Mukmin itu dikatakan), 'Masuklah ke dalam surga", karena amal yang dulu kamu kerjakan. Yakni dikatakan kepada orang-orang lemah itu sebagai penghormatan dan penghargaan kepada mereka, "masuklah surga dengan amal shalihmu." ﴾ لَا خَوۡفٌ عَلَيۡكُمۡ ﴿ "Tidak ada kekhawatiran terhadapmu", terhadap hal-hal yang tidak diinginkan di masa depan. ﴾ وَلَآ أَنتُمۡ تَحۡزَنُونَ ﴿ "Dan tidak (pula) kamu bersedih hati", atas perkara yang telah berlalu. Justru kalian akan merasa aman, tenang dan berbahagia dengan segala kebaikan. Ini seperti Firman Allah تعالى,
﴾ إِنَّ ٱلَّذِينَ أَجۡرَمُواْ كَانُواْ مِنَ ٱلَّذِينَ ءَامَنُواْ يَضۡحَكُونَ 29 وَإِذَا مَرُّواْ بِهِمۡ يَتَغَامَزُونَ 30 ﴿
"Sesungguhnya orang-orang yang berdosa, adalah mereka yang da-hulunya (di dunia) menertawakan orang-orang yang beriman. Dan apa-bila orang-orang yang beriman berlalu di hadapan mereka, mereka saling mengedip-ngedipkan matanya." (Al-Muthaffifin: 29-30). Sampai kepada FirmanNya,
﴾ فَٱلۡيَوۡمَ ٱلَّذِينَ ءَامَنُواْ مِنَ ٱلۡكُفَّارِ يَضۡحَكُونَ 34 عَلَى ٱلۡأَرَآئِكِ يَنظُرُونَ 35 ﴿
"Maka pada hari ini, orang-orang yang beriman menertawakan orang-orang kafir, mereka (duduk) di atas dipan-dipan sambil memandang." (Al-Muthaffifin: 34-35).
Para ulama dan ahli tafsir berbeda pendapat tentang siapa Ashhabul A'raf itu dan apa amal mereka. Yang benar dari pendapat-pendapat itu adalah bahwa mereka adalah orang-orang yang ber-imbang kebaikan dan keburukannya. Keburukan mereka tidak lebih berat sehingga mereka masuk neraka, dan kebaikan mereka juga ti-dak lebih berat sehingga mereka masuk surga, maka mereka berada di al-A'raf sesuai dengan kehendak Allah, kemudian Allah dengan RahmatNya memasukkan mereka ke surga, karena RahmatNya mendahului dan mengungguli murkaNya dan RahmatNya meli-puti segala sesuatu.
Bu iki grup arasında; Cennet ve Cehennem ashabı arasında A'raf adı verilen yüksekçe bir sur vardır. Bu yüksek surların üzerinde iyilikleri ve kötülükleri eşit seviyede kalmış adamlar vardır. Bunlar Cennet ashabını yüzlerinin beyazlığı gibi alametlerinden tanırlar. Cehennem ashabını da yüzlerinin siyahlığı gibi alametlerinden tanırlar. Bu adamlar Cennet ahalisine seslenip onlara ikram olarak şöyle derler: “Sizlere selam olsun!” O vakit A'raf ashabı, henüz Cennet'e girmemiştir. Onlar Allah’ın rahmetiyle Cennet'e girmeyi umut ederler.
Između ove dvije skupine: džennetlija i džehennemlija, bit će visoka pregrada, bedemi, i na njima će biti ljudi kojima su se izjednačila dobra i loša djela. Oni će prepoznati džennetlije po njihovim znakovima, poput bjeline lica, i džehennemlije po njihovim znakovima, poput crnila njihovog lica. Ovi ljudi će dozvati džennetlije iz počasti: "Selamun 'alejkum!" To će biti kada ljudi sa bedema još nisu ušli u Džennet i nadaju se ulasku u njega Allahovom milošću.
The People of Al-A`raf
After Allah mentioned that the people of Paradise will address the people of the Fire, He stated that there is a barrier between Paradise and the Fire, which prevents the people of the Fire from reaching Paradise. Ibn Jarir said, "It is the wall that Allah described,
فَضُرِبَ بَيْنَهُم بِسُورٍ لَّهُ بَابٌ بَاطِنُهُ فِيهِ الرَّحْمَةُ وَظَـهِرُهُ مِن قِبَلِهِ الْعَذَابُ
(So a wall will be put up between them, with a gate therein. Inside it will be mercy, and outside it will be torment.) 57:13 It is also about Al-A`raf that Allah said,
وَعَلَى الاٌّعْرَافِ رِجَالٌ
(and on Al-A`raf will be men)." Ibn Jarir recorded that As-Suddi said about Allah's statement,
وَبَيْنَهُمَا حِجَابٌ
(And between them will be a screen) "It is the wall, it is Al-A`raf." Mujahid said, "Al-A`raf is a barrier between Paradise and the Fire, a wall that has a gate." Ibn Jarir said, "Al-A`raf is plural for `Urf, where every elevated piece of land is known as `Urf to the Arabs." As-Suddi said, "Al-A`raf is so named because its residents recognize (Ya`rifun) the people. Al-A`raf's residents are those whose good and bad deeds are equal, as Hudhayfah, Ibn `Abbas, Ibn Mas`ud and several of the Salaf and later generations said." Ibn Jarir recorded that Hudhayfah was asked about the people of Al-A`raf and he said, "A people whose good and bad deeds are equal. Their evil deeds prevented them from qualifying to enter Paradise, and their good deeds qualified them to avoid the Fire. Therefore, they are stopped there on the wall until Allah judges them." Ma`mar said that Al-Hasan recited this Ayah,
لَمْ يَدْخُلُوهَا وَهُمْ يَطْمَعُونَ
(and at that time they will not yet have entered it (Paradise), but they will hope to enter (it).) Then he said, "By Allah! Allah did not put this hope in their hearts, except for an honor that He intends to bestow on them." Qatadah said; "Those who hope are those among you whom Allah informed of their places." Allah said next,
وَإِذَا صُرِفَتْ أَبْصَـرُهُمْ تِلْقَآءَ أَصْحَـبِ النَّارِ قَالُواْ رَبَّنَا لاَ تَجْعَلْنَا مَعَ الْقَوْمِ الظَّـلِمِينَ
(And when their eyes will be turned towards the dwellers of the Fire, they will say: "Our Lord! Place us not with the people who are wrongdoers.") Ad-Dahhak reported that Ibn `Abbas said, "When the people of Al-A`raf look at the people of the Fire and recognize them, they will supplicate, `O Lord! Do not place us with the people who are wrongdoers."'
وَنَادَى أَصْحَـبُ الاٌّعْرَافِ رِجَالاً يَعْرِفُونَهُمْ بِسِيمَـهُمْ قَالُواْ مَآ أَغْنَى عَنكُمْ جَمْعُكُمْ وَمَا كُنتُمْ تَسْتَكْبِرُونَ
Tra questi due gruppi, la Gente del Paradiso e la Gente del Fuoco, vi è un'alta muraglia chiamata Al-A’rāf; e sopra questa alta muraglia vi sono uomini le cui buone azioni e cattive azioni sono pari, e loro sono in grado di riconoscere la Gente del Paradiso dal loro aspetto, come il viso luminoso, e la gente del Fuoco dal viso cupo; questi uomini chiamarono la Gente del Paradiso con riguardo, dicendo loro: "Pace a voi", ma la Gente del Paradiso ancora non vi era entrata; e loro sperano di entrarvi per Misericordia di Allāh.
Commentary
When the people of Paradise will reach Paradise, where they belong, and the people of Hell, will reach Hell, where they belong, it is evident that the two places will be far apart from each other in all respects. But, despite this being so, many verses of the Holy Qur'an con-firm that in between the two places, there will be points from where one could see the other, and engage in an exchange of conversation.
In Surah Al-Saffat, mentioned there are two persons who had known each other in their mortal life. But, one of them was a believer while the other, a disbeliever. In the Hereafter, when the believer will go to Paradise and the disbeliever, to Hell - they will notice each other and talk. Says the verse: فَاطَّلَعَ فَرَآهُ فِي سَوَاءِ الْجَحِيمِ ﴿55﴾ (37:55): In brief, it means when the friend in Paradise will look for the friend in Hell, he will find him lying in the middle of it. He will curse him commenting that he wanted him to be ruined like him and had it not been for the grace of Allah, he too would have been found lying in Hell like him. Then he would remind him of his saying to him in the mortal world that there was to be no life, no accounting, no reward, and no punishment after death. He could now see for himself what was happening in reality.
Such dialogues, questions and answers exchanged between the people of Paradise and the people of Hell appear not only in the verses cited above, but continue after that as well, through almost one section.
As for these access points in between Paradise and Hell from where inmates could be seen and addressed, these would really be a different kind of punishment for the people of Hell who would find themselves being reproached from all sides. Then, as they see the blessings being enjoyed by the people of Paradise, they will find them-selves burning in rage for having missed those - and burning in Hell they already will be. As for the people of Paradise, they will have another kind of comfort when, after seeing the plight of those in Hell, they will be more grateful for the blessings they had the good fortune of having. Then, they would remember people who mocked at them for believing and they could nothing against them, and when they see them disgraced and punished ultimately, they would have the last laugh at their undoing. The same thing has been said in Surah Al-Mutaffifin:
فَالْيَوْمَ الَّذِينَ آمَنُوا مِنَ الْكُفَّارِ يَضْحَكُونَ ﴿34﴾ عَلَى الْأَرَائِكِ يَنظُرُونَ ﴿35﴾ هَلْ ثُوِّبَ الْكُفَّارُ مَا كَانُوا يَفْعَلُونَ ﴿36﴾
But, on this Day, those who believed will be laughing at the disbelievers. They will be on raised couches watching (the denouement). Would have the disbelievers not been repaid for what they used to do? - 83:34-36.
Against the erring record of the people of Hell, admonition will also come from the angels. Addressing them, they will say:
هَـٰذِهِ النَّارُ الَّتِي كُنتُم بِهَا تُكَذِّبُونَ ﴿14﴾ أَفَسِحْرٌ هَـٰذَا أَمْ أَنتُمْ لَا تُبْصِرُونَ ﴿15﴾
This is the Fire that you used to belie. Then (look), is this a magic, or is it that you do not see? - 52:14-15
Similarly, it is in the first of the cited verses that the people of Paradise will tell the people of Hell that they found the promise of blessings and comforts made by their Lord absolutely true and then they will ask them if the punishment against which they were warned actually came to them, or not. They will admit that they did see it.
In support of this question and answer between them, some angel shall, with the will of Allah, proclaim that cursed be the unjust who used to prevent people from the path of Allah and wished that their way too became crooked like their own and denied the Hereafter.
Who are the People of A` raf اَعرَاف ?
As a corollary of the dialogue between those in Paradise and Hell, there is something else pointed to in this verse - that there will be some people who had their deliverance from Hell but had not yet found entry into Paradise, though they did hope that they would. These peo-ple are called the people of A` raf.
What is A` raf? This is explained by the verses of Surah Al-Hadid (58). They tell us that there will be three groups of people on the day of Resurrection. (1) Declared disbelievers and polytheists who will never make it to the Bridge of Sirat, to begin with, because they will be thrown into the Hell through its doors before that stage comes; (2) believers who will have the light of Faith with them; and (3) hypocrites - since they have been tailing Muslims in the physical world, they will start behind them on the same trail. When they begin walking on the Bridge of Sirat, a dense darkness will overtake all of them. The believers will still keep moving ahead with the help of their light of Faith while the hypocrites will call and ask them to stop and wait for them so that they could make use of the light they have. Thereupon, a caller for the sake of Allah will call: Turn back. Find your light there. The message given would be that the light they were seeking was the light of Faith and Righteous Deeds which could only be acquired at a place which they have left behind. Those who failed to acquire this light there through Faith and Deed shall not enjoy the benefit of that light here. In this state, a wall would be made to stand in between the hypocrites and the believers. The wall would have a gate. Beyond this gate, there will be nothing but punishment all over. Inside the gate there will be believers and the atmosphere will be filled with the mercy of Allah and the view of Paradise. This is the subject of the following
يَوْمَ يَقُولُ الْمُنَافِقُونَ وَالْمُنَافِقَاتُ لِلَّذِينَ آمَنُوا انظُرُونَا نَقْتَبِسْ مِن نُّورِكُمْ قِيلَ ارْجِعُوا وَرَاءَكُمْ فَالْتَمِسُوا نُورًا فَضُرِبَ بَيْنَهُم بِسُورٍ لَّهُ بَابٌ بَاطِنُهُ فِيهِ الرَّحْمَةُ وَظَاهِرُهُ مِن قِبَلِهِ الْعَذَابُ ﴿13﴾
The Day the hypocrites, the men and the women, will say to those who had believed: "Wait for us. Let us have a share from your light," it will be said, "Return behind you, then seek light." So, put between them will be a wall with a gate in it. Inside it, there will be mercy all over; and outside it, the Punishment face to face - 57:13.
In the verse quoted above, the wall which will be placed to separate the people of Paradise from the people of Hell has been called: سُور (sur). This word is primarily used for a security wall built around a major city, usually made wide and fortified and posted where are army guards who stay in bunkers and remain vigilant against any enemies.
Verse 46 of Surah Al-A` raf says: وَبَيْنَهُمَا حِجَابٌ ۚ وَعَلَى الْأَعْرَافِ رِجَالٌ يَعْرِفُونَ كُلًّا بِسِيمَاهُمْ (And between the two groups there will be a partition). According to Ibn Jarir and other Tafsir authorities, in this verse, the word: حِجَاب (hijab) means the same wall which has been called: سُور (sur) in Salah Al-Hadid. The top portion of the wall is known as Al-A` raf because it is the plural form of ` Urf and ` Urf refers to the top portion of everything as it is distinct and recognizable from a distance. From this explanation we know that the top portion of the partition wall between Paradise and Hell is the A` raf. Then, the verse of the Surah tells us that on the day of Resurrection there will be some people at this place who would be seeing the happenings in Paradise and Hell both and will be talking to people on both sides.
As for who these people shall be and why would they be made to stop here, it is something in which commentators differ and the narrations of Hadith vary. But, what is sound, weighty and acceptable with the majority of commentators is that these people will be the ones whose good and bad deeds will come out equal in weight on the Scale of Deeds. So, because of their good deeds, they will have their deliverance from Hell, but - because of their sins - they would have not been admitted into the Paradise yet. Finally, they too will find entry into Paradise because of the grace and mercy of Allah Ta` ala.
This is what Sayyidna Hudhayfah Ibn Masud and Ibn ` Abbas ؓ ، from among the Sahabah, as well as other Sahabah and Tabi'in say. Then, in it converge narrations of Hadith reported variously. Ibn Jarir reports from Sayyidna Hudhayfah ؓ that the Holy Prophet ﷺ was asked about the people of A` raf. He said: These are people whose good and bad deeds will be equal. Therefore, from Jahannam they stand delivered. But, in Jannah they have not entered yet. They were stopped at this place of the A'raf until the process of accounting of deeds and the judgment is over. Their fate would be decided after that and ultimately they will be forgiven and admitted into Jannah. (Ibn Kathir)
There is a narration from Sayyidna Jabir ibn Abdullah ؓ reported by Ibn Marduwayh in which it is said that the Holy Prophet ﷺ was asked as to who were the people of A` raf? He said: They are people who took part in Jihad without the pleasure and permission of their parents and laid down their lives in the way of Allah. So, the disobedience to parents stopped them from entering into the Paradise and their shahadah in the way of Allah stopped them from entering into the Hell.
The two Ahadith quoted above have no element of contradiction. Instead of that, this Hadith is an example of those whose virtues and vices are equal in the same degree as here - martyrdom in the way of Allah on one side and disobedience to parents on the other. The scale is equal. (Ibn Kathir)
Salam Greetings : Blessed Legacy of the Holy Prophet ﷺ
After having gone through the description and definition of the people of A` raf, we can now take up the subject of the verse itself which says that the people of A` raf will call out the people of Paradise and say: " سَلَامُ علیکم '' (Salamun Alaiykum). This word of greeting is also used in our present world when we meet each other. This is offered as a gift, a mark of respect and grace felt for the person so greeted. This is Masnun, a way of Sunnah as practiced and recommended to his community by the Holy Prophet ﷺ . This is also said to the dead while visiting their graves. Then, it will also be the form of greeting on the plain of Resurrection, and in Paradise as well. But, a closer look at the verses of the Qur'an and the narrations of Hadith tells us that saying: اَلسلامُ عَلَیکُم (As-Salamu ` Alaiykum) is Masnun as long as we live in this world. Then, after having passed away from this mortal world, what is Masnun is saying: " سَلَامٌ عَلَيْكُمْ " (Salamun ` Alaiykum) - without the letters Alif and Lam at the beginning of Sal-am. The words to be said at the time of visiting graves as mentioned in the Qur'an also appear in this form, that is: سَلَامٌ عَلَيْكُم بِمَا صَبَرْتُمْ ۚ فَنِعْمَ عُقْبَى الدَّارِ ﴿24﴾: Peace on you [ Salamun Alaiykum ] for that you observed patience. Then, fair is the ultimate abode - 13:24). And when the angels will receive the people of Paradise, this word appears in the same form there too: سَلَامٌ عَلَيْكُمْ طِبْتُمْ فَادْخُلُوهَا خَالِدِينَ (Salamun Alaiykum [ Peace on you ], you have done well. So, enter in it to live forever - 39:73). And here too, the people of A` raf will greet the people of Paradise with the same words: سَلَامٌ عَلَيْكُم (Salamun Alaiykum).
Kada pogledi onih koji su na bedemima budu okrenuti ka Džehennemlijama i vide u kakvim se mukama nalaze zamolit će Allaha: "Gospodaru naš, nemoj nas staviti sa nepravednicima nevjernicima i višebošcima."
Kapag inilipat ang mga paningin ng mga nananatili sa mga tuktok tungo sa mga maninirahan sa Impiyerno at nakasaksi sila sa dinaranas ng mga ito na matinding pagdurusa ay magsasabi sila habang mga dumadalangin kay Allāh: "O Panginoon Namin, huwag Mo kaming gawing kasama sa mga taong tagalabag sa katarungan dahil kawalang-pananampalataya at pagtatambal sa Iyo."
Cuando sus ojos se dirijan a los compañeros del Infierno y vean el castigo severo con el que están afligidos, rogarán: “¡Oh, nuestro Señor! ¡No nos pongas con los pecadores que no creyeron y adoraron a otros aparte de ti!”
Puis lorsque les hommes d’Al-`A’râf tourneront leurs regards du côté des gens de l’Enfer et qu’ils verront le terrible châtiment qu’ils subissent, ils invoqueront alors Allah en disant: Ô Seigneur, ne nous fait pas rejoindre ceux qui, parce qu’ils ont mécru en Toi et T’ont associé des divinités, ont été injustes.
Và khi nhóm người trên đỉnh Al-'Araaf nhìn xuống những người trong Hỏa Ngục đang bị trừng phạt khủng khiếp, họ khẩn cầu Allah: "Lạy Thượng Đế của bầy tôi, xin Ngài đừng biến bầy tôi trở thành những kẻ bất công không tin tưởng Ngài và phạm Shirk với Ngài.
It happens in the world that believers and those who deny the truth alike are recipients of both the bounties and the afflictions sent down by God. But, it will not be so in the Hereafter. There, a barrier will be set up between the two. There, the joys of the bounties savoured by the people of Paradise will not reach the people of Hell, and similarly the woes afflicting the people of Hell will not reach the people of Heaven.
Quando lo sguardo della gente di Al-Arāf si volge alla Gente del Fuoco, e vedono la grande punizione che stanno subendo, dicono, implorando Allāh: "O Dio nostro, non includerci tra i malfattori rinnegatori e che associano altri a Te".
When their eyes turn to the people who are the companions of Hell, and they see the severe punishment they are afflicted with, they pray: 'O our Lord! Do not put us with the wrongdoers, who disbelieved and worshipped others besides you!
Stated next is the status of the people of A` raf that they have yet to enter Paradise, though they hope to. After that it is said: وَإِذَا صُرِفَتْ أَبْصَارُهُمْ تِلْقَاءَ أَصْحَابِ النَّارِ قَالُوا رَبَّنَا لَا تَجْعَلْنَا مَعَ الْقَوْمِ الظَّالِمِينَ ﴿47﴾ (And when their eyes will be turned towards the people of the Fire, they will say, "Our Lord, do not put us in the company of the unjust people - 47).
Apabila pandangan orang-orang yang ada di atas al-A'rāf dialihkan ke arah para penduduk neraka dan menyaksikan beratnya azab yang mereka terima, mereka berdoa kepada Allah, “Wahai Tuhan kami! Jangan Engkau kumpulkan kami bersama orang-orang yang zalim lantaran berbuat kufur dan menyekutukan-Mu."
A'raf ashabının bakışları cehennem ashabına çevrilip onların içinde bulundukları şiddetli azabı gördüklerinde Allah’a dua ederek şöyle derler: "Ey Rabbimiz! Bizleri, seni inkâr eden ve sana ortak koşan zalimler topluluğuyla beraber kılma!"
The fifth verse (48) also mentions that the people of A` raf will address the people of Hell and admonish them by saying that the wealth and power that they depended on, and because of which they had become proud and arrogant, went the way of waste for all those strengths did not work for them at their hour of need.
مَآ أَغْنَى عَنكُمْ جَمْعُكُمْ
("Of what benefit to you was your gathering...") meaning, your great numbers,
وَمَا كُنتُمْ تَسْتَكْبِرُونَ
("...and your arrogance") This Ayah means, your great numbers and wealth did not save you from Allah's torment. Rather, you are dwelling in His torment and punishment. `Ali bin Abi Talhah reported from Ibn `Abbas,
أَهَـؤُلاءِ الَّذِينَ أَقْسَمْتُمْ لاَ يَنَالُهُمُ اللَّهُ بِرَحْمَةٍ
(Are they those, of whom you swore that Allah would never show them mercy) refers to the people of Al-A`raf who will be told when Allah decrees:
ادْخُلُواْ الْجَنَّةَ لاَ خَوْفٌ عَلَيْكُمْ وَلاَ أَنتُمْ تَحْزَنُونَ
((Behold! It has been said to them): "Enter Paradise, no fear shall be on you, nor shall you grieve.")
I oni na bedemima će dozvati nevjernike Džehennemlije koje će prepoznati po znakovima njihovim, poput crnila lica, plavih očiju: "Nije vam koristilo vaše sakupljanje imetka i ljudstva, niti vam je koristilo to što ste se, iz oholosti, okretali od istine."
Và khi nhóm người trên đỉnh Al-'Araaf gọi những người vô đức tin trong Hỏa Ngục, nhận biết họ qua gương mặt đen xì cùng đôi mắt màu xanh dương, họ nói: "Khối tài sản kếch xù và những người đàn ông đầy tớ của các ngươi chẳng giúp ích gì cho các ngươi cũng như hành động ngoãnh mặt với chân lý thể hiện sự tự cao và ngạo mạn chẳng có lợi ích gì."
Les hommes d’Al-`A’râf apostropheront des hommes destinés à l’Enfer qu’ils reconnaîtront à leurs signes distinctifs, comme leurs visages noirs et leurs yeux bleus, en leur disant: Vos richesses et votre nombre ne vous ont pas été utiles, pas plus que vous être détournés de la vérité par orgueil et par arrogance.
Para penghuni al-A’rāf itu berseru kepada sejumlah penduduk neraka dari kalangan orang-orang kafir yang mereka kenali melalui tanda-tanda mereka, seperti wajah mereka yang hitam dan mata mereka yang berwarna biru, seraya berkata, “Harta benda dan teman yang banyak tidak bermanfaat untuk kalian, demikian juga halnya dengan sikap kalian yang berpaling dari kebenaran karena kesombongan dan keangkuhan tidak berguna bagi kalian.”
La gente di Al-Arāf chiamò dei miscredenti della gente del Fuoco, riconoscendoli dai loro segni, ovvero il volto cupo e gli occhi scuri, dicendo loro: "Non vi sono stati utili la vostra ricchezza e i vostri grandi numeri, e non vi è stata utile la vostra avversità alla Retta Via per superbia e altezzosità".
Mananawagan ang mga nananatili sa mga tuktok sa mga taong kabilang sa mga maninirahan sa Impiyerno kabilang sa mga tagatangging sumampalataya na nakikilala nila ayon sa mga palatandaan ng mga ito gaya ng kaitiman ng mga mukha ng mga ito at kabughawan ng mga mata ng mga ito habang mga nagsasabi sa mga ito: "Hindi nagpakinabang sa inyo ang pagpapakarami ninyo sa yaman at mga tauhan at hindi nagpakinabang sa inyo ang pag-ayaw ninyo sa katotohanan dala ng pagkamapagmalaki at pagmamataas."
Los compañeros de los lugares elevados llamarán a las personas en el Infierno que no creyeron, a quienes reconocerán por sus marcas, y les dirán: “Ningún beneficio recibieron por haberse reunido para impedir que la gente siguiera el camino de Al-lah y por haberse apartado arrogantemente de la verdad”.
A'raf’ta bulunanlar, cehennem ashabından yüzlerinin siyahlığı ve gözlerinin maviliği gibi, alametlerinden bildikleri kâfir kimselere seslenerek onlara şöyle derler: “Mallarınız ve adamlarınızın çokluğu size bir fayda vermedi. Haktan büyüklenerek ve kibirlenerek yüz çevirmeniz de size bir fayda vermedi.”
According to al-Qurtubi, ‘the people of the heights’ in this verse refers to shuhada’. That is, those special servants of God who, in the service of the religion of God, were witness to the deeds of the nations of the world. Some accepted their call, while others rejected it. These preachers of the divine message have been mentioned in the Quran in many different terms such as ‘warner’, ‘bearer of glad tidings’, ‘the caller’, etc. This group, originally formed of the prophets, was later made up of those special servants of God who followed the example of the prophets and performed dawah for the people of their times. The Final Judgement on human beings, which is going to take place in the hereafter, will be based on the task performed by the witnesses (shahadah) for the people of the world. This task of witness divides the people of the world into two groups: one which accepts the divine message and the other which rejects it. On the Day of Judgement these two opposing groups will be separated from each other. Then according to their deeds, they will be judged and will be destined to two different sets of consequences. Though this judgement will be entirely God’s judgement, the announcement of it will be made by those special servants of God who had undertaken the task of calling people to God. This will be a matter of a great honour to them. On the Day of Judgement, high platforms will be raised for ‘the people of the heights’ to stand on. From there they will be able to see everyone, and will pronounce God’s judgement to the people. Those who bore witness to people (shuhada’) and those who called people to truth (du‘at), strove very hard in the world to convey the message of God to people. They dedicated their entire lives to this mission, as if it were their own personal work. For this reason, they will be honoured on the Day of Judgement by being asked to announce the final result of their call to the people to truth. They ranked high in the world according to their mission, and they will be referred to as high-ranked on the Day of Judgement, according to the result of their actions. The conveying of the message of Truth to everyone, the responsibility for which has been placed on the Muslims, is not like an optional subject, which you may either take up or make some excuse to leave off. This is a responsibility of such a nature that it has to be discharged at all costs. No excuse made by the followers of the Prophet will be heard and found acceptable by God. Even other religious acts and deeds will not be enough for the salvation of the believers, if they have ignored the responsibility of conveying the message of Truth to all the people.Thousands of men and women are dying every day without having had the message of God conveyed to them; without having had the opportunity to accept it, they have missed their chance of improving their lives in the Hereafter. In such a situation it is the grave responsibility of the believers to desist from making excuses and seriously take up the mission of proclaiming the divine truth.
The companions of the Heights will call to people in Hell who had disbelieved, whom they recognize by their marks: ;It did not benefit you in the slightest when they used to gather together to prevent people from Allah’s path and arrogantly turn away from the truth.'
Those who disbelieve will say concerning the believers: 'Are these faithful people those you swore Allah would not show mercy to?' Then these people who have faith will be told to enter Paradise, not fearing what awaits them, and not grieving over the pleasures of the world which passed them by, because of the eternal bliss they find themselves in.
Allah réprimandera les mécréants en disant: Sont-ce ceux-là à propos desquels vous juriez qu’Allah ne leur ferait pas miséricorde? Il dira ensuite aux croyants: Ô croyants, entrez au Paradis. Le délice éternel qui est le vôtre aujourd’hui sera tel que vous n’aurez plus jamais peur de ce qui vous attend ni n’éprouverez plus jamais de chagrin pour ce que vous n’avez pas pu accomplir dans le bas monde.
Al-lah les preguntará a los incrédulos acerca de los creyentes: “¿Son estas personas a las que ustedes juraron que Al-lah no les mostraría misericordia?” Entonces Al-lah les dirá, a estas personas que tuvieron fe, que entren en el Paraíso y que no teman por lo que les espera, y que no se lamenten por los placeres mundanos a los que renunciaron, debido a la dicha eterna en la que se encuentran.
Said in the sixth verse (49) is: أَهَـٰؤُلَاءِ الَّذِينَ أَقْسَمْتُمْ لَا يَنَالُهُمُ اللَّـهُ بِرَحْمَةٍ ۚ ادْخُلُوا الْجَنَّةَ لَا خَوْفٌ عَلَيْكُمْ وَلَا أَنتُمْ تَحْزَنُونَ ﴿49﴾ (Is it these for whom you swore that Allah would not reach them with mercy?" - "Enter the Paradise; there is no fear on you, nor shall you grieve).
Explaining this, Sayyidna ` Abdullah ibn ` Abbas ؓ says: When the questions and answers between the people of A` raf and the people of Paradise and Hell both will be over, that will be the time when the Lord of all the worlds will address the people of Hell and tell them about the people of A` raf that they swore that the people of A` raf will not be forgiven their sins and mercy will not be shown to them. Then, there comes an immediate declaration of His mercy when the people of A` raf will be told: Go and enter the Paradise. You should have no fear of what had happened in the past nor should you have any anxiety about the future. (Ibn Kathir)
Magsasabi si Allāh habang naninisi sa mga tagatangging sumampalataya: "Ang mga ito ba ang mga sumumpa kayong hindi magpapakamit sa kanila si Allāh ng awa mula sa ganang Kanya?" Magsasabi si Allāh sa mga mananampalataya: "Magsipasok kayo, O mga mananampalataya, sa Paraiso; walang pangamba sa inyo sa hinaharap ninyo ni kayo ay malulungkot sa anumang nakaalpas sa inyo mula sa mga bahagi sa mundo dahil sa kahaharapin ninyong kaginhawahang mamamalagi."
Allah Teâlâ, kâfirleri kınayarak onlara şöyle der: “Sizlerin, Allah’ın katından bir rahmete nail olmayacaklarına dair yemin ettikleriniz bu kimseler mi? Allah, Müminlere de şöyle der: "Ey müminler! Artık cennete girin! Karşılaşacak olduğunuz şeylerde sizler için bir korku yoktur ve de karşılaştığınız kalıcı nimetlerden ötürü dünya hazlarından kaçırdıklarınız adına da üzülmeyeceksiniz."
Allah hỏi thách đố những kẻ vô đức tin: "Phải chăng, đây là những người mà các ngươi từng thề khẳng định là họ sẽ không được Allah khoan dung phải không?" Rồi Allah phán bảo nhóm người có đức tin: "Các ngươi hãy bước vào Thiên Đàng đi, các ngươi sẽ không còn sợ sệt đều gì cho tương lai cũng như không buồn bã về mọi điều đã bị mất ở trần gian khi các ngươi được hưởng thụ trong Thiên Đàng vĩnh cữu.
E disse Allāh, rimproverando i miscredenti: "Sono costoro quelli che avete giurato che Allāh non avvolgerà con la Sua Misericordia?!" Disse Allāh ai credenti: "O credenti, entrate nel Paradiso, in esso non avrete nulla da temere per ciò che otterrete e non vi rattristerete per le bontà della vita terrena che avete perduto, in cambio dell'eterna beatitudine".
Allah berfirman seraya menegur keras terhadap orang-orang kafir, “Apakah mereka ini orang-orang yang kalian sumpahi bahwa mereka tidak akan mendapatkan rahmat dari Allah?” Allah lalu berfirman kepada orang-orang mukmin, “Masuklah kalian -wahai orang-orang mukmin- ke dalam surga. Tidak ada kekhawatiran sedikit pun terhadap masa depan kalian dan kalian pun tidak bersedih hati atas kekayaan duniawi yang luput dari kalian setelah kalian berjumpa dengan kenikmatan yang abadi.”
Allah se obrati nevjernicima, koreći ih: "Jesu li ovo oni za koje ste se zaklinjali da ih neće stići Allahova milost?" A reći će vjernicima: "Uđite u Džennet, nećete se bojati onoga što vas čeka, niti ćete tugovati za dunjalučkim užicima koji su vam promakli, jer ćete u vječnom blagostanju biti."
The companions of Hell will call the companions of Paradise, begging them to pour some water or provide some of the food they have been given onto them. The companions of Paradise will tell them that Allah has forbidden both of these to the disbelievers, because of their disbelief, and that they will not help them in what Allah has forbidden for them.
Para penduduk neraka berseru kepada penduduk surga dengan nada meminta, “Wahai para penduduk surga! Limpahkanlah kepada kami sedikit air atau makanan yang Allah berikan kepada kalian.” Para penduduk surga menjawab, “Sesungguhnya Allah mengharamkannya bagi orang-orang yang kafir lantaran kekafiran mereka dan kami tidak akan menolong kalian dengan sesuatu yang diharamkan oleh Allah bagi kalian.”
The Favors of paradise are Prohibited for the People of the Fire
Allah emphasizes the disgrace of the people of the Fire. They will ask the people of Paradise for some of their drink and food, but they will not be given any of that. As-Suddi said,
وَنَادَى أَصْحَـبُ النَّارِ أَصْحَـبَ الْجَنَّةِ أَنْ أَفِيضُواْ عَلَيْنَا مِنَ الْمَآءِ أَوْ مِمَّا رَزَقَكُمُ اللَّهُ
(And the dwellers of the Fire will call to the dwellers of Paradise: "Pour on us some water or anything that Allah has provided you with.") "That is food". Ath-Thawri said that `Uthman Ath-Thaqafi said that Sa`id bin Jubayr commented on this Ayah, "One of them will call his father or brother, `I have been burned, so pour some water on me.' The believers will be asked to reply, and they will reply,
إِنَّ اللَّهَ حَرَّمَهُمَا عَلَى الْكَـفِرِينَ
("Both Allah has forbidden to the disbelievers.")" `Abdur-Rahman bin Zayd bin Aslam said that,
إِنَّ اللَّهَ حَرَّمَهُمَا عَلَى الْكَـفِرِينَ
("Both Allah has forbidden to the disbelievers.") "Refers to the food and drink of Paradise." Allah describes the disbelievers by what they used to do in this life, taking the religion as amusement and play, and being deceived by this life and its adornment, rather than working for the Hereafter as Allah commanded,
فَالْيَوْمَ نَنسَـهُمْ كَمَا نَسُواْ لِقَآءَ يَوْمِهِمْ هَـذَا
(So this Day We shall forget them as they forgot their meeting of this Day) meaning, Allah will treat them as if He has forgotten them. Certainly, nothing escapes Allah's perfect watch and He never forgets anything. Allah said in another Ayah,
فِى كِتَـبٍ لاَّ يَضِلُّ رَبِّى وَلاَ يَنسَى
(In a Record. My Lord neither errs nor forgets) 20:52 Allah said -- that He will forget them on that Day -- as just recompense for them, because,
نَسُواْ اللَّهَ فَنَسِيَهُمْ
(They have forgotten Allah, so He has forgotten them) 9:67
كَذَلِكَ أَتَتْكَ آيَـتُنَا فَنَسِيتَهَا وَكَذلِكَ الْيَوْمَ تُنْسَى
(Like this: Our Ayat came unto you, but you disregarded them, and so this Day, you will be neglected) 20:126 and,
وَقِيلَ الْيَوْمَ نَنسَاكُمْ كَمَا نَسِيتُمْ لِقَآءَ يَوْمِكُمْ هَـذَا
(And it will be said: "This Day We will forget you as you forgot the meeting of this Day of yours.") 45:34 Al-`Awfi reported that Ibn `Abbas commented on,
فَالْيَوْمَ نَنسَـهُمْ كَمَا نَسُواْ لِقَآءَ يَوْمِهِمْ هَـذَا
(So this Day We shall forget them as they forgot their meeting of this Day) "Allah will forget the good about them, but not their evil." And `Ali bin Abi Talhah reported that Ibn `Abbas said, "We shall forsake them as they have forsaken the meeting of this Day of theirs." Mujahid said, "We shall leave them in the Fire." As-Suddi said, "We shall leave them from any mercy, just as they left any action on behalf of the meeting on this Day of theirs." It is recorded in the Sahih that Allah will say to the servant on the Day of Resurrection:
«أَلَمْ أُزَوِّجْكَ؟ أَلَمْ أُكْرِمْكَ؟ أَلَمْ أُسَخِّرْ لَكَ الْخَيْلَ وَالْإِبِلَ وَأَذَرْكَ تَرْأَسُ وَتَرْبَعُ؟ فَيَقُولُ: بَلَى، فَيَقُولُ: أَظَنَنْتَ أَنَّكَ مُلَاقِيَّ؟ فَيَقُولُ: لَا، فَيَقُولُ اللهُ تَعَالَى: فَالْيَوْمَ أَنْسَاكَ كَمَا نَسِيتَنِي»
("Have I not gotten you married Have I not honored you Have I not made horses and camels subservient for you and allowed you to become a leader and a master" He will say, "Yes." Allah will say, "Did you think that you will meet Me" He will say, "No." Allah the Exalted will say, `Then this Day, I will forget you as you have forgotten Me.")
E la gente del Fuoco chiamò la Gente del Paradiso, chiedendo aiuto, dicendo: "Condividete un po' d'acqua con noi, o Gente del Paradiso, o parte del sostentamento che Allāh vi ha concesso!" Rispose la Gente del Paradiso: "In verità, Allāh li ha proibiti ai miscredenti a causa della loro miscredenza, e in verità noi non vi soccorreremo con ciò che Allāh vi ha proibito"
Džehennemlije će dozvati Džennetlije: "Prolijte na nas vode, o Džennetlije, ili nam dajte hrane kojom vas je Allah opskrbio!" Džennetlije će reći: "Allah je to zabranio nevjernicima zbog njihovog nevjerstva, i mi vam nećemo dati ono što vam je Allah zabranio."
Cehennem ashabı cennet ashabına seslenir, onlardan istekte bulunur ve şöyle derler: "Ey cennet ashabı! Bize su verin veya Allah’ın sizlere verdiği rızıklardan bizlere de göndererek ihsanda bulunun.” Cennet ashabı ise onlara şöyle diyerek cevap verir: “Muhakkak Allah, küfürleri sebebiyle o ikisini kâfirlere haram kıldı. Bizler Yüce Allah’ın sizlere haram kıldığı şeyleri sizlere vererek ihtiyacınızı karşılamayacağız.”
"Dan penghuni neraka menyeru penghuni surga, 'Limpahkan-lah kepada kami sedikit air atau makanan yang telah dirizkikan Allah kepadamu.' Mereka (penghuni surga) menjawab, 'Sesung-guhnya Allah telah mengharamkan keduanya itu atas orang-orang kafir, (yaitu) orang-orang yang menjadikan agama mereka sebagai main-main dan senda-gurau, dan kehidupan dunia telah menipu mereka.' Maka pada hari (Kiamat) ini, Kami melupakan mereka sebagaimana mereka melupakan pertemuan mereka dengan hari ini, dan (sebagaimana) mereka selalu mengingkari ayat-ayat Kami. Dan sesungguhnya Kami telah mendatangkan sebuah Kitab (al-Qur`an) kepada mereka yang Kami telah menjelaskannya atas dasar pengetahuan Kami, menjadi petunjuk dan rahmat bagi orang-orang yang beriman. Tiadalah mereka menunggu-nunggu kecuali (terlak-sananya kebenaran) al-Qur`an itu. Pada hari datangnya kebenaran pemberitaan al-Qur`an itu, berkatalah orang-orang yang melupa-kannya sebelum itu. 'Sesungguhnya telah datang rasul-rasul Rabb kami membawa yang haq, maka adakah bagi kami pemberi sya-fa'at yang akan memberi syafa'at bagi kami, atau dapatkah kami dikembalikan (ke dunia) sehingga kami dapat beramal yang lain dari yang pernah kami amalkan?' Sungguh mereka telah merugikan diri mereka sendiri dan telah lenyaplah dari mereka tuhan-tuhan yang mereka ada-adakan." (Al-A'raf: 50-53).
(50-52) Yakni penghuni neraka memanggil penduduk surga ketika mereka mendapatkan azab yang sangat pedih, dan ketika kelaparan yang sangat dan kehausan yang mencekik menerpa me-reka, mereka memanggil dan meminta tolong kepada penduduk surga. ﴾ أَفِيضُواْ عَلَيۡنَا مِنَ ٱلۡمَآءِ أَوۡ مِمَّا رَزَقَكُمُ ٱللَّهُۚ ﴿ "Limpahkanlah kepada kami sedikit air atau makanan yang telah dirizkikan Allah kepadamu." Lalu pendu-duk surga menjawab, ﴾ إِنَّ ٱللَّهَ حَرَّمَهُمَا ﴿ "Sesungguhnya Allah telah meng-haramkan keduanya." Yakni air dan makanan surga ﴾ عَلَى ٱلۡكَٰفِرِينَ ﴿ "Atas orang-orang kafir." Dan hal itu adalah sebagai balasan kepada me-reka atas kekufuran mereka kepada ayat-ayat Allah dan mereka menjadikan agama yang mereka diperintahkan agar teguh di atas-nya dan dijanjikan dengan balasan besar atasnya, ﴾ لَهۡوٗا وَلَعِبٗا ﴿ "sebagai main-main dan senda-gurau." Yakni hati mereka lalai darinya dan berpaling, mereka main-main dan menjadikannya sebagai bahan cemoohan, atau mereka mengganti agama mereka dengan main-main dan senda gurau. Mereka menukar agama yang lurus dengan itu. ﴾ وَغَرَّتۡهُمُ ٱلۡحَيَوٰةُ ٱلدُّنۡيَاۚ ﴿ "Dan kehidupan dunia telah menipu mereka", dengan perhiasannya, keindahannya, dan banyaknya propaganda-nya. Mereka cenderung kepadanya, rela dan berbahagia dengannya dan mereka lupa dan berpaling dari Akhirat. ﴾ فَٱلۡيَوۡمَ نَنسَىٰهُمۡ ﴿ "Maka pada Hari (Kiamat) ini, Kami melupakan mereka." Yakni Kami mem-biarkan mereka di dalam azab, ﴾ كَمَا نَسُواْ لِقَآءَ يَوۡمِهِمۡ هَٰذَا ﴿ "sebagaimana mereka melupakan pertemuan mereka dengan hari ini." Seolah-olah me-reka hanya diciptakan untuk dunia semata dan di belakang hari nanti tidak ada perhitungan dan balasan amal bagi mereka, ﴾ وَمَا كَانُواْ بِـَٔايَٰتِنَا يَجۡحَدُونَ ﴿ "dan (sebagaimana) mereka selalu mengingkari ayat-ayat Kami." Padahal pengingkaran mereka itu bukan karena keter-batasan pada ayat-ayat Allah dan kejelasannya, justru ﴾ جِئۡنَٰهُم بِكِتَٰبٖ فَصَّلۡنَٰهُ ﴿ "Kami telah mendatangkan sebuah Kitab (al-Qur`an) kepada mereka yang Kami telah menjelaskannya." Yakni Kami jelaskan padanya se-luruh tuntutan yang dibutuhkan oleh manusia ﴾ عَلَىٰ عِلۡمٍ ﴿ "atas dasar pengetahuan Kami." Yakni atas dasar pengetahuan dari Allah terha-dap keadaan para hamba di setiap waktu dan tempat, serta apa yang baik dan apa yang tidak baik bagi mereka. Perinciannya bukan perincian orang yang tidak memiliki pengetahuan terhadap per-kara-perkara, sehingga ia tidak mengetahui sebagian kondisi yang akibatnya dia mengeluarkan hukum yang tidak sesuai. Akan teta-pi ini adalah perincian Dzat yang IlmuNya meliputi segala sesuatu dan RahmatNya meliputi segala sesuatu, ﴾ هُدٗى وَرَحۡمَةٗ لِّقَوۡمٖ يُؤۡمِنُونَ ﴿ "yang menjadi petunjuk dan rahmat bagi orang-orang yang beriman." Yakni dengan kitab ini orang-orang Mukmin mendapatkan hidayah dari kesesatan, penjelasan tentang yang haq dan yang batil, demikian juga penyimpangan dan kebenaran. Dengannya pula mereka juga mendapatkan rahmat, yaitu kebahagiaan dan kebaikan dunia dan akhirat, sehingga lenyaplah kesesatan dan kesengsaraan.
(53) Orang-orang yang ditimpa azab itu tidak beriman ke-pada kitab yang agung ini, tidak pula tunduk kepada perintah dan larangannya, maka tidak ada alasan bagi mereka kecuali bahwa mereka berhak menerima apa yang diberitakan oleh al-Qur`an. Oleh karena itu Allah berfirman, ﴾ هَلۡ يَنظُرُونَ إِلَّا تَأۡوِيلَهُۥۚ ﴿ "Tiadalah mereka menunggu-nunggu kecuali (terlaksananya kebenaran) al-Qur`an itu." Yakni terjadinya apa yang diberitakannya seperti kata Nabi Yusuf عليه السلام manakala mimpinya terbukti, "Inilah tabir mimpiku yang dahulu itu." ﴾ يَوۡمَ يَأۡتِي تَأۡوِيلُهُۥ يَقُولُ ٱلَّذِينَ نَسُوهُ مِن قَبۡلُ ﴿ "Pada hari datangnya kebenaran pem-beritaan al-Qur`an itu, berkatalah orang-orang yang melupakannya sebe-lum itu," dalam keadaan menyesal dan bersedih atas apa yang telah berlalu, memohon syafa'at agar dosa-dosa mereka diampuni, me-ngakui apa yang diberitakan oleh para rasul, ﴾ قَدۡ جَآءَتۡ رُسُلُ رَبِّنَا بِٱلۡحَقِّ فَهَل لَّنَا مِن شُفَعَآءَ فَيَشۡفَعُواْ لَنَآ أَوۡ نُرَدُّ ﴿ "sesungguhnya telah datang rasul-rasul Rabb kami membawa yang haq, maka adakah bagi kami pemberi syafa'at yang akan memberi syafa'at bagi kami, atau dapatkah kami dikembalikan", ke dunia, ﴾ فَنَعۡمَلَ غَيۡرَ ٱلَّذِي كُنَّا نَعۡمَلُۚ ﴿ "sehingga kami dapat beramal yang lain dari yang pernah kami amalkan?" Waktunya telah berlalu, tidak mungkin kem-bali ke dunia, dan syafa'at pemberi syafa'at tidaklah berguna bagi mereka. Permintaan agar mereka dikembalikan ke dunia untuk beramal dengan selain amal mereka yang dulu adalah dusta belaka, tujuan mereka hanya membela diri (untuk menghindari) dari apa yang menimpa mereka.
﴾ وَلَوۡ رُدُّواْ لَعَادُواْ لِمَا نُهُواْ عَنۡهُ وَإِنَّهُمۡ لَكَٰذِبُونَ 28 ﴿
"Sekiranya mereka dikembalikan ke dunia, tentulah mereka kembali kepada apa yang mereka telah dilarang mengerjakannya. Dan sesungguh-nya mereka itu adalah pendusta-pendusta belaka." (Al-An'am: 28).
﴾ قَدۡ خَسِرُوٓاْ أَنفُسَهُمۡ ﴿ "Sungguh mereka telah merugikan diri mereka sendi-ri", di mana mereka menyia-nyiakan keberuntungan dan mengam-bil jalan kebinasaan. Hal itu tidak seperti kerugian harta, perkakas dan anak-anak, akan tetapi ini adalah kerugian yang tidak mungkin tergantikan. ﴾ وَضَلَّ عَنۡهُم مَّا كَانُواْ يَفۡتَرُونَ ﴿ "Dan telah lenyaplah dari mereka tuhan-tuhan yang mereka ada-adakan", di dunia yang mereka harap-harapkan dan dijanjikan oleh setan, mereka melakukan apa yang tidak pernah mereka perhitungkan, dan teranglah kebatilan dan kesesatannya, serta terbukti dan benarlah apa yang dibawa oleh para rasul.
Las personas del Infierno llamarán a las personas del Paraíso, rogándoles que derramen un poco de agua o algo de la comida que se les dio. Pero las personas del Paraíso les dirán que Al-lah ha prohibido ambas cosas para los incrédulos, debido a su incredulidad, y que no los ayudarán por causa de la prohibición de Al-lah.
Mananawagan ang mga naninirahan sa Apoy sa mga naninirahan sa Paraiso, na mga humihiling sa mga ito habang mga nagsasabi: "Magpalawak kayo sa pagbuhos ng tubig sa amin, O mga naninirahan sa Paraiso, o anumang itinustos sa inyo ni Allāh na pagkain." Magsasabi ang mga naninirahan sa Paraiso: "Tunay na si Allāh ay nagbawal ng dalawang ito sa mga tagatangging sumampalataya dahilan sa kawalang-pananampalataya nila at tunay na kami ay hindi magsasaklolo sa inyo ng ipinagbawal ni Allāh sa inyo."
50- Cehennemlikler, cennetliklere:“Bize biraz su veya Allah’ın size ihsan ettiği rızıktan verin” diye seslenirler. Onlar ise:“Allah bunları kâfirlere haram kılmıştır” derler.
51- O (kafirler) dinlerini bir eğlence ve bir oyun edinip de dünya hayatının kendilerini aldattığı kimselerdir. Onlar, nasıl bugüne kavuşacaklarını unuttular ve âyetlerimizi nasıl bilerek inkâr ettilerse biz de bugün onları öylece unuturuz.
52- Halbuki biz onlara iman eden bir kavme hidâyet ve rahmet olmak üzere bir ilme dayanarak uzun uzadıya açıkladığımız bir kitap getirmişizdir.
53- Onlar ille de (o kitabın) bildirdiklerinin gerçekleşmesini mi bekliyorlar? Onun bildirdiklerinin gerçekleşeceği gün daha önce onu unutanlar şöyle diyeceklerdir: “Gerçekten de Rabbimizin peygamberleri bize hakkı getirmişler! Acaba bizim için şefaatçiler bulunur mu ki bize şefaat etsinler? Yahut (dünyaya) geri döndürülür müyüz ki (oradayken) işlediğimiz amellerden başkasını işleyelim?” Onlar, kendilerini gerçekten zarara sokmuşlardır ve uydurageldikleri şeyler de kendilerini (bırakıp) kaybolmuştur.
50. “Cehennemlikler, cennetliklere…” Yani cehennemlikler alabildiğine azaptan sonra aşırı derecede açlığın ve susuzluğun ızdırabını hissedecekleri vakit cennetliklere seslenerek onlardan yardım isteyecekler ve: “Bize biraz su veya Allah’ın size ihsan ettiği rızıktan” yiyeceklerden “verin, diye seslenirler.” Cennetlikler ise onlara şu sözlerle cevap verirler: “Allah bunları” yani cennetin suyunu da yiyeceklerini de “kâfirlere haram kılmıştır.”
51. Bu, Allah’ın âyetlerini inkâr etmelerine, üzerinde dosdoğru yürümekle emrolundukları, kendisine bağlı kalmaları halinde pekçok mükâfaat vaadini aldıkları dinlerini “bir eğlence ve bir oyun”edinmelerine karşılık bir cezadır. Yani onların kalpleri bu dinden yüz çevirmiş, başka şeylerle oyalanmış ve onu alay konusu edinmişlerdi. Ya da onlar bizzat oyun ve eğlenceyi kendilerine din edinmişler ve dosdoğru dinin yerine bunları benimsemişlerdi.“Dünya hayatı” süsü, zineti ve davetçilerinin çokluğu ile “kendilerini”aldatmış, onlar da dünya hayatıyla tatmin olmuş, ona rıza göstermiş ve sevinerek kabullenmişlerdi. Buna karşılık âhiretten yüz çevirmiş ve onu unutmuşlardı.“Nasıl bu güne kavuşacaklarını unuttular ve âyetlerimizi nasıl bilerek inkâr ettilerse biz de bugün onları öylece unuturuz.” Yani biz de onları azapta öylece bırakırız. Onlar sanki dünya için yaratılmışlar, önlerinde amellerinin karşılarına konulması ve bu amellerinin karşılığının verilmesi diye bir şey hiç olmayacak gibi davranmışlar ve ayetlerimizi inkâr etmişlerdir. Onların bu inkârları Allah’ın âyetlerinde ve O’nun apaçık belgelerinde bulunan herhangi bir kusurdan ileri gelmiyordu. Aksine:
52. “Biz onlara... uzun uzadıya açıkladığımız bir kitap getirmişizdir.” Bu kitapta bütün insanların ihtiyaç duyacakları her şeyi açıkladık. Bizim bu açıklamalarımız da “bir ilme dayanarak” yapılmıştır. Yani Allah’ın her zaman ve mekanda kulların durumlarını, onlar için uygun olanı ve olmayanı bilmesi esasına göre yapılmıştır. Yoksa bu kitaptaki açıklamalar, işi bilmeyen kimsenin açıklamaları olmadığı gibi bazı halleri bilmeyerek uygun olmayan bir hüküm veren kimsenin açıklamaları gibi de değildir. Aksine bunlar ilmi de rahmeti de her şeyi kuşatan o yüce Zatın açıklamalarıdır.
Yine bu kitap, “iman eden bir kavme hidâyet ve rahmet olmak üzere” gönderilmiştir. Yani bu kitap sayesinde mü’minler sapıklıktan kurtulup hidâyete ererler. Hak ile batılı, doğru ile eğriyi birbirinden açık seçik bir şekilde ayırt ederler. Aynı şekilde bu kitapla onlar, ilâhi rahmete de nail olurlar. İlahi rahmet ise dünya ve âhirette hayır ve saadet demektir. Böylelikle sapıklıktan da bedbahtlıktan da kurtulurlar.
53. Haklarında azabın hak olduğu kimselere gelince onlar, bu Kitab-ı Azime iman etmediler. Emir ve yasaklarına riâyet etmediler. Geriye Kur’an-ı Kerim’in haber verdiği kötü akıbetin başlarına gelmesini hak etmekten başka bir şey kalmamıştır. Bu yüzden şöyle buyrulmuştur:“Onlar ille de (o kitabın) bildirdiklerinin gerçekleşmesini (tevilini)” yani haber verdiği şeylerin meydana gelmesini “mi bekliyorlar?” Bu ayetteki “tevil” kelimesi, bir şeyin gerçekleşmesi, meydana çıkması anlamındadır. Nitekim Yusuf aleyhisselâm da rüyası gerçekleşince: “İşte bu daha önce gördüğüm o rüyanın tevilidir/gerçekleşmesidir”(Yusuf, 12/100)demiştir.“Onun bildirdiklerinin gerçekleşeceği gün daha önce onu unutanlar” geçmişe pişman olarak, esef duyarak, günahlarının bağışlanması için şefaat arayarak ve de peygamberlerin haber verdiklerininin hak olduğunu itiraf ederek “şöyle diyeceklerdir: Gerçekten de Rabbimizin peygamberleri bize hakkı getirmişler! Acaba bizim için şefaatçiler bulunur mu ki bize şefaat etsinler? Yahut (dünyaya) geri döndürülür müyüz ki (oradayken) işlediğimiz amellerden başkasını işleyelim?” Ancak dünyaya dönüş zamanı geçmiş olacaktır. “Artık şefaat edenlerin şefaati de onlara fayda vermez.”(el-Müddessir, 74/48)
Yaptıklarından başka türlü amelde bulunmak için dünyaya döndürülmeyi istemelerine gelince bu; söyledikleri bir yalandır. Bundan maksatları da başlarına gelen felaketi savmaktır. Çünkü Yüce Allah şöyle buyurmaktadır:“Eğer (dünyaya) geri döndürülürlerse yine kendilerine yasaklanan şeylere dönerler. Çünkü onlar şüphesiz yalancıdırlar.”(el-En’am, 6/28)“Onlar kendilerini gerçekten zarara sokmuşlardır.” Çünkü elde edecekleri kârdan kendilerini mahrum edip onu elden kaçırdılar ve kendilerini helake götürecek yolları izlediler. Bu zarar, mal ve servet zararına yahut evlat kaybına benzemez. Bu, zararın ta kendisidir ki onu telafi etmeye asla imkân yoktur.
Dünyada “uydurageldikleri şeyler de kendilerini (bırakıp) kaybolmuştur.” Kendi kendilerine kurdukları hayaller ve şeytanın onlara yaptığı vaatler kaybolup gitmiş olacaktır. Artık daha önce hesaba katmadıkları şeylere doğru yol alacaklardır. Yollarının batıl ve sapıklık olduğunu, buna karşılık peygamberlerin kendilerine getirdikleri şeylerin de hak olduğunu açıkça görmüş olacaklardır.
Và cư dân Hỏa Ngục to tiếng gọi dân cư Thiên Đàng mà nài nỉ: "Xin quý vị cho cho chúng tôi ít nước uống đi - hỡi cư dân Thiên Đàng - hoặc bất cứ thức ăn mà Allah ban cấp cho quý vị". Cư dân Thiên Đàng đáp: "Quả thật, Allah cấm hai thứ đó với người vô đức tin bởi họ đã không tin tưởng nên chúng tôi không thể đưa cho các ngươi những gì Allah đã cấm."
Les gens de l’Enfer s’adresseront aux gens du Paradis en disant: Versez sur nous de grandes quantités d’eau, ô gens du Paradis, ou faites-nous parvenir de la nourriture qu’Allah vous octroie. Les gens du Paradis diront: Allah a interdit tout cela aux mécréants à cause de leur mécréance et nous ne vous secourrons pas avec ce qu’Allah vous a interdit.
Orang-orang kafir itu adalah orang-orang yang menjadikan agama mereka sebagai bahan gurauan serta permainan dan mereka teperdaya oleh kehidupan dunia dengan kemegahan dan keelokannya. Oleh sebab itu, pada hari Kiamat kelak mereka dilupakan oleh Allah dan dibiarkan berhadapan dengan azab yang sangat keras karena mereka dahulu melupakan perjumpaan di hari Kiamat, sehingga mereka tidak berbuat sesuatu dan bersiap-siap untuk menghadapinya. Juga karena mereka dahulu menolak dan ingkar kepada dalil-dalil dan bukti-bukti yang Allah berikan, padahal sebenarnya mereka mengetahui bahwa itu semua benar.
"Nhóm người vô đức tin đã biến tôn giáo họ trở thành hình thức bởn cợt và vô bổ, họ bị mệ muội bởi cuộc sống trần tục này bởi sự phù phiếm và xa hoa của nó, họ đã lãng quên Ngày Tận Thế và bỏ mặc những điều khiến họ rơi vào hành phạt mà không có sự chuẩn bị tránh xa, họ cố chống đối bác bỏ mọi bằng chứng của Allah trong khi họ biết đó là chân lý.
Ces mécréants sont ceux qui ont fait de leur religion un objet de moquerie et de frivolité. Le bas monde les a trompés par ses ornements et sa beauté et le Jour de la Résurrection, tout comme ils ont oublié le rendez-vous du Jour de la Résurrection et ne s’y sont pas préparés en œuvrant, Allah les oubliera et les laissera endurer le châtiment. Allah les abandonnera aussi à cause du rejet qui était le leur et leur démenti des arguments et des preuves d’Allah, malgré la certitude qu’ils avaient de leur véracité.
Ovi nevjernici su svoju vjeru uzeli za zabavu i igru, i obmanuo ih je dunjalučki život svojim ukrasima; na Sudnjem danu će Allah njih zaboraviti i ostaviti da pate kao što su oni bili zaboravili susret na Sudnjem danu i nisu se za njega spremali, već su poricali Allahove dokaze iako su znali da su istina.
Questi miscredenti sono coloro che hanno reso la loro religione scherzo e gioco, e la vita terrena li ha ingannati con le sue bontà. Nel Giorno del Giudizio, Allāh li trascurerà e li abbandonerà alla punizione, così come loro trascurarono l'incontro di questo Giorno: Non si prepararono ad esso, rinnegando e rifiutando le evidenti prove di Allāh, nonostante sapessero che si trattasse della Verità.
The world offers a spread of two types of food—one worldly and the other other-worldly. There is one kind of man whose soul derives nourishment from seeing his ‘self’ receive prominence. He feels very happy when he is surrounded by worldly glories. He considers himself successful on procuring and becoming the owner of worldly material goods. This man is completely forgetful of God and the life of the Hereafter. If anything relating to God is brought to his attention, he will consider it insignificant and ignore it. He will deal with it superficially, as if it were not a serious matter but a trivial charade. For such a person there will be no share in the bounties of Hereafter. He has fostered such a soul in himself as could derive nourishment only from worldly materials. Then, how can his soul be nourished by the things of the Hereafter? For one who has not lived for the Hereafter in his life today cannot be held deserving for God’s blessings in the Hereafter. The other kind of person is one who has been lost in unseen realities; whose soul could relish the remembrance of the Hereafter; whose bread and butter will be living in God and breathing in the atmosphere of God. This will be the man for whom the Hereafter will be a place where he will find all the good things he desires. But just as he had found God in the world of the unseen, so will he find God in the seen world of the Hereafter. Why does it happen that, in this world of God, man forgets God? The reason is that God makes His appearance felt in the world through signs which come within human grasp only on reflection. Man leans towards outward things and ignores the signs pointing to God. But any such action amounts to forsaking the Hereafter for the sake of the world. And one who takes no account of the Hereafter in the life before death will be deprived of the Hereafter even in the life after death. When people show blatant disregard for something which has been presented to them by God as the Truth, they in effect are treating God Himself as being so unimportant as to be undeserving of any serious consideration. They may possibly be deceived by the divine forces underlying Truth remaining invisible, but they nevertheless risk being ignored by God on the Day of Reckoning, just as they — imagining that no harm could come to them thereby—ignored God in this life.
These disbelievers are the ones who used to mock and make fun of faith and were deluded by the life of the world, being engrossed in its pleasures and luxuries. On the Day of Judgement, Allah will forget them, and they will be left to suffer the punishment because they forgot the meeting of the Day of Judgement which they neglected despite them having full knowledge of it. They rejected Allah’s signs and proofs in condemnation, despite knowing and recognizing the truth of His message.
Ang mga tagatangging sumampalatayang ito ay ang mga gumawa sa relihiyon nila bilang biro at walang-kapararakan. Dumaya sa kanila ang buhay na pangmundo sa pamamagitan ng mga gayak nito at pang-akit nito. Kaya sa Araw ng Pagbangon ay kakalimutan sila ni Allāh at iiwan Niya silang dumaranas ng pagdurusa gaya ng paglimot nila sa pakikipagkita sa Araw ng Pagbangon kaya naman hindi sila gumawa para rito at hindi sila naghanda, at dahil sa pagkakaila nila sa mga katwiran ni Allāh at mga patotoo Niya at pagmamasama nila sa mga ito sa kabila ng kaalaman nila na ang mga ito ay totoo.
Estos incrédulos son los que solían mofarse y burlarse de la fe y que fueron engañados por la vida terrenal, cautivados por sus placeres y lujos. En el Día del Juicio, Al-lah los olvidará y les hará sufrir el castigo porque olvidaron e ignoraron el encuentro del Día del Juicio, aun cuando tenían plena certeza de él. Rechazaron los signos y pruebas de Al-lah, a pesar de conocer y reconocer la verdad de su mensaje.
Bu kâfirler, dinlerini alay ve eğlence kılmış, dünya hayatının süs ve ziynetleri onları aldatmıştır. Kıyamet günüyle karşılaşmayı unuttukları ve onun için çalışmadıkları gibi kıyamet günü de Allah onları unutacak ve onları azap görür bir halde terk edecektir. Onlar, Allah’ın burhan ve kanıtlarını inkâr ettikleri ve hak olduklarını bildikleri halde kâfir oldukları için hazırlık yapmadılar.
And Allah has indeed sent them this Qur’ān, the Scripture revealed to Muhammad (peace be upon him), explaining it and clarifying all things with His Knowledge. It guides the believers to the right path and to the truth, and is a mercy for them because of what it guides them to, of goodness in this world and in the Afterlife.
Ciertamente Al-lah les ha enviado este Corán, la Escritura revelada a Mujámmad r, con explicaciones y conocimiento. El Corán guía a los creyentes por el camino correcto y la verdad, y es misericordia para ellos ya que los guía hacia el bien en este mundo y en el Más Allá.
Talaga ngang naghatid Kami sa kanila ng Qur'ān na ito na isang kasulatan na pinababa kay Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan. Naglinaw nga Kami rito, ayon sa kaalaman mula sa Amin, ng anumang pinalilinaw Namin. Ito ay isang tagapatnubay para sa mga mananampalataya tungo sa daan ng pagkagabay at katotohanan, at isang awa sa kanila dahil sa taglay nito na kagabayan sa kabutihan sa Mundo at kabutihan sa Kabilang-buhay.
Nous leur avons envoyé ce Coran qui est le Livre révélé à Muħammad. Nous avons explicité en connaissance de cause ce Livre qui guide les croyants vers la voie de la droiture et de la vérité. Ce qu’il contient est une miséricorde pour eux et un guide vers le bien du bas monde et de l’au-delà.
Sesungguhnya Kami telah mendatangkan kepada merek Al-Qur`ān ini, yaitu kitab suci yang diturunkan kepada Muhammad -ṣallallāhu 'alaihi wa sallam-. Kami telah menjelaskan kitab suci ini berdasarkan ilmu yang berasal dari Kami, ia adalah petunjuk bagi orang-orang mukmin ke jalan yang baik serta benar dan sebagai rahmat bagi mereka karena mengandung petunjuk untuk menggapai kebahagiaan hidup di dunia dan di akhirat.
Và quả thật, TA đã mang đến cho họ Qur'an, đó là Kinh sách được mặc khải cho Muhammad, trong đó TA giải thích rất rõ ràng dựa vào sự Am Tường của TA. Và Nó là sự chỉ đạo cho người có đức tin đi đến con đường chân lý, lòng thương xót mang lại sự tốt đẹp ở trần gian và Đời Sau.
Došli smo vam sa ovim Kur'anom koji je objavljen Muhammedu, sallallahu 'alejhi ve sellem, i objasnili smo ga po znanju Našem; on vjernike vodi ka ispravnosti i istini, i on je milost za vjernike zbog toga što ukazuje na dobro oba svijeta.
Şüphesiz biz onlara, Muhammed -sallallahu aleyhi ve sellem-'e indirilmiş bu kitabı gönderdik. Bu kitapta beyan edip, açıkladıklarımızı bir ilim üzere ortaya koyduk. Zira Kur'an-ı Kerim Müminler için rüşt ve hak yoluna hidayet eden bir rehber ve içinde bulundukları sapıklıklardan dünya ve ahiret hayırlarına çıkaran bir rahmettir.
e abbiamo rivelato questo Corano, Libro rivelato a Muħammed, pace e benedizione di Allāh su di luiﷺ, e abbiamo chiarito tramite la Nostra Sapienza ciò che abbiamo voluto chiarire; esso è una Guida rivolta ai credenti per ottenere il trionfo e raggiungere la Retta Via, e come Misericordia verso di loro per i benefici che contiene, sia per quanto riguarda la vita terrena che l'Aldilà.
The Idolators have no Excuse
Allah states that He has left no excuse for the idolators, for He has sent to them the Book that the Messenger came with, and which is explained in detail,
كِتَابٌ أُحْكِمَتْ ءايَـتُهُ ثُمَّ فُصِّلَتْ
((This is) a Book, the Ayat whereof are perfected (in every sphere of knowledge), and then explained in detail ) 11:1 Allah said next,
فَصَّلْنَـهُ عَلَى عِلْمٍ
(We have explained in detail with knowledge) meaning, `We have perfect knowledge of what We explained in it'. Allah said in another Ayah,
أَنزَلَهُ بِعِلْمِهِ
(He has sent it down with His Knowledge,) 4:166 The meaning here is that after Allah mentioned the loss the idolators end up with in the Hereafter, He stated that He has indeed sent Prophets and revealed Books in this life, thus leaving no excuse for them. Allah also said;
وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً
(And We never punish until We have sent a Messenger (to give warning).) 17:15 This is why Allah said here,
هَلْ يَنظُرُونَ إِلاَّ تَأْوِيلَهُ
(Await they just for the final fulfillment of the event) in reference to what they were promised of torment, punishment, the Fire; or Paradise, according to Mujahid and several others.
يَوْمَ يَأْتِى تَأْوِيلُهُ
(On the Day the event is finally fulfilled,) on the Day of Resurrection, according to Ibn `Abbas,
يَقُولُ الَّذِينَ نَسُوهُ مِن قَبْلُ
(those who neglected it before will say) those who ignored it in this life and neglected abiding by its implications will say,
قَدْ جَآءَتْ رُسُلُ رَبِّنَا بِالْحَقِّ فَهَل لَّنَا مِن شُفَعَآءَ فَيَشْفَعُواْ لَنَآ
("Verily, the Messengers of our Lord did come with the truth, now are there any intercessors for us that they might intercede on our behalf") so that we are saved from what we ended up in.
أَوْ نُرَدُّ
("Or could we be sent back"), to the first life,
فَنَعْمَلَ غَيْرَ الَّذِى كُنَّا نَعْمَلُ
("So that we might do (good) deeds other than those (evil) deeds which we used to do"). This part of the Ayah is similar to Allah's statement,
وَلَوْ تَرَى إِذْ وُقِفُواْ عَلَى النَّارِ فَقَالُواْ يلَيْتَنَا نُرَدُّ وَلاَ نُكَذِّبَ بِـَايَـتِ رَبِّنَا وَنَكُونَ مِنَ الْمُؤْمِنِينَ - بَلْ بَدَا لَهُمْ مَّا كَانُواْ يُخْفُونَ مِن قَبْلُ وَلَوْ رُدُّواْ لَعَـدُواْ لِمَا نُهُواْ عَنْهُ وَإِنَّهُمْ لَكَـذِبُونَ
(If you could but see when they will be held over the (Hell) Fire! They will say: "Would that we were but sent back! Then we would not deny the Ayat of our Lord, and we would be of the believers!" Nay, it has become manifest to them what they had been concealing before. But if they were returned (to the world), they would certainly revert to that which they were forbidden. And indeed they are liars) 6:27-28 Allah said here,
قَدْ خَسِرُواْ أَنفُسَهُمْ وَضَلَّ عَنْهُمْ مَّا كَانُواْ يَفْتَرُونَ
(Verily, they have lost themselves and that which they used to fabricate has gone away from them.) meaning, they destroyed themselves by entering the Fire for eternity,
وَضَلَّ عَنْهُمْ مَّا كَانُواْ يَفْتَرُونَ
(And that which they used to fabricate has gone away from them.) What they used to worship instead of Allah abandoned them and will not intercede on their behalf, aid them or save them from their fate.
I miscredenti non aspettano altro che la punizione ineluttabile di cui sono stati informati e a cui andranno incontro nell'Aldilà. Quando giungerà ciò di cui sono stati informati e la ricompensa di cui i credenti sono stati informati, coloro che dimenticarono il Corano in questa vita e non applicarono il suo contenuto diranno: "I nostri profeti hanno comunicato la verità del nostro Dio, la verità su cui non vi è alcun dubbio, e su cui non vi è dubbio che derivi da Allāh. Se solo avessimo intercessori che possano intercedere per noi presso Allāh per salvarci dalla punizione, o se solo potessimo tornare in vita per compiere opere buone che possano salvarci, invece dei misfatti che compivamo!". Tali miscredenti hanno perduto se stessi, desiderando la rovina a causa della loro miscredenza, e scomparvero coloro che adoravano all'infuori di Allāh: Non furono loro utili in nulla.
Nevjernici samo čekaju da ih zadesi obećana bolna kazna na Ahiretu. Onog dana kada ih zadesi kazna o kojoj su obaviješteni i kada vjernici dobiju nagradu o kojoj su obaviješteni, reći će oni koji su na dunjaluku zaboravili Kur'an i nisu radili po onome što je u njemu: "Poslanici našeg Gospodara su dolazili sa istinom u koju nema sumnje, kao što nema sumnje da je sve to od Allaha, pa kamo sreće da imamo posrednike koji će se za nas zauzimati kod Allaha, da nam spasi kazne, ili kamo sreće da se vratimo na dunjaluk da radimo dobra djela umjesto loših i tako se spasimo!" Ovi su nevjernici propali jer su sebe u propast bacali svojim nevjerstvom, i nestalo je ono što su obožavali pored Allaha pa im ništa neće koristiti.
Kâfirler, yalnızca hakikati ahirette ortaya çıkacak ve önceden kendilerine haber verilmiş olan elem verici azabın gerçekleşmesini beklemektedirler. Onlara geleceği bildirilmiş ve Müminlere mükâfat olunacağı haber verilmiş gün geldiğinde, dünyada Kur’an’ı unutanlar ve bildirdikleriyle amel etmeyenler “Şüphesiz Rabbimizin peygamberleri, Allah’ın katından olduğuna dair hiçbir kuşku ve hiçbir şüphe bulunmayan hak ile gelmişlerdi. Keşke aracılarımız olsa da, bizlerin azabını affetmesi için Allah’ın katında bize şefaat etseler. Veyahut keşke yapmış olduğumuz kötülüklerin yerine bizleri kurtaracak salih ameller işlemek için dünya hayatına geri dönsek.” derler. O kâfirler, küfürleri sebebiyle kendilerini helak olma yollarına sunarak hüsrana uğramışlardır. Allah’ın dışında ibadet ettikleri ise ortadan kaybolarak onlara bir fayda vermezler.
Hindi naghihintay ang mga tagatangging sumampalataya maliban ng pagkaganap ng ipinabatid sa kanila na pagkaganap nito na pagdurusang masakit, na mauuwi roon ang nauukol sa kanila sa Kabilang-buhay, sa Araw na pupunta ang ipinabatid sa kanila mula roon at ang ipinabatid sa mga mananampalataya na gantimpala. Magsasabi ang mga lumimot sa Qur'ān sa Mundo at hindi gumawa ayon sa nasaad dito: "Talaga ngang naghatid ang mga sugo ng Panginoon Namin ng katotohanan na walang pag-aalangan hinggil doon at walang duda na ito ay mula sa ganang kay Allāh. Kaya kung sana mayroon kaming mga tagapagpagitna na mamamagitan para sa amin sa piling ni Allāh upang palampasin Niya sa amin ang pagdurusa; o kung sana kami ay manunumbalik sa buhay na pangmundo upang gumawa ng gawang maayos, na maliligtas kami sa pamamagitan nito, sa halip ng dati naming ginagawa na mga masagwang gawa." Nagpalugi nga ang mga tagatangging sumampalataya na ito ng mga sarili nila dahil sa paghahatid sa mga ito sa mga hatiran ng kapahamakan dahilan sa kawalang-pananampalataya nila. Nawala sa kanila ang dati nilang sinasamba bukod pa kay Allāh saka hindi nakapagpakinabang ang mga ito sa kanila.
Those who disbelieve in reality only wait for what they have been warned: a painful punishment in the Afterlife as a result of their actions. The believers were also foretold about the reward of that day. Those who ignored the Qur’ān in the life of this world, not acting according to what is in it, will then say: 'Indeed the messengers of our Lord came with the truth, in which there was no doubt. If only there was a mediator who could now plead on our behalf so we could be excused from the punishment. Or if only we could return to the life of the world to do good actions that would save us instead of the bad we committed!' The disbelievers have lost themselves, gaining their own ruin because of their disbelief. Those who they used to worship beside Allah have abandoned them, and can be of no help to them.
Lo cierto es que los incrédulos esperan que suceda lo que se les ha advertido: un castigo doloroso en el Mas Allá como resultado de sus acciones. A los creyentes también se les predijo acerca de la recompensa de ese día. Quienes ignoraron el Corán en la vida terrenal, no actuando de acuerdo con lo que hay en él, dirán entonces: “Ciertamente los mensajeros de nuestro Señor vinieron con la verdad. ¡Si tan solo hubiera un mediador que ahora pudiera abogar por nosotros para ser eximidos del castigo! ¡O si solo pudiéramos volver a la vida terrenal para hacer buenas acciones que nos salvaran en lugar de las malas que cometimos! Los incrédulos han fracasado, ganando su propia ruina debido a su incredulidad. Aquellos a quienes solían adorar aparte de Al-lah los han abandonado, y en nada pueden ayudarlos.
Orang-orang kafir itu hanya menunggu datangnya azab pedih yang telah disampaikan kepada mereka, yang akan menjadi akhir dari perjalanan nasib mereka di akhirat, yaitu pada hari ketika azab yang diberitakan kepada mereka akan tiba dan ganjaran yang beritakan kepada orang-orang mukmin akan datang. Ketika itulah orang-orang yang melupakan Al-Qur`ān semasa hidupnya di dunia dan tidak mau mengamalkan ajaran yang terkandung di dalamnya akan berkata, “Sesungguhnya utusan-utusan Tuhan kami telah datang kepada kami dengan membawa kebenaran yang tidak ada keraguan sedikit pun terhadapnya dan tidak ada kebimbangan bahwa kebenaran itu berasal dari sisi Allah. Oh, seandainya saja kami mempunyai perantara yang dapat menolong kami di sisi Allah sehingga kami terbebas dari azab itu, atau seandainya saja kami bisa kembali ke dunia agar kami bisa mengerjakan amal saleh untuk mengganti perbuatan-perbuatan buruk kami, sehingga kami bisa selamat dari siksa tersebut.” Orang-orang kafir itu telah merugikan diri mereka sendiri dengan menjerumuskan diri mereka sendiri ke dalam jurang kehancuran akibat kekafiran mereka. Adapun tuhan-tuhan yang mereka sembah selain Allah semasa di dunia menjauh dari mereka sehingga tidak dapat memberikan manfaat apa pun kepada mereka.
The Quran warns mankind of the life after death. It tells of the reckoning of the Hereafter. But, man is not awakened. These intimations of the Quran are not merely ‘news,’ but the inevitable realities of the universe. However, they have not yet appeared as factual events. They are still hidden in the veil of the future. Unmindfully, man thinks that this is nothing but meaningless talk and ignores it, considering it unimportant. But these messages are on behalf of God who is all-knowing. Those who have not vitiated their nature and whose eyes are not covered by artificial veils will find the tenor of the Quran to be in consonance with the voice of their hearts. They will find that this is the very thing which their nature was already in search of. For them the Quran will become a treasure of life and Faith. The position of those who do not take the warnings of the Quran seriously will be entirely different. They will linger in this slumber until that event breaks upon them of which they are being warned. At that time, man will suddenly come to know that he has become completely helpless. The problems to which he gave importance and in which he was therefore embroiled will now appear to be baseless. The things on which he was relying will have ceased to be with him. The rosy hopes on which he was living will all prove to be false. The belief in the Hereafter appears to be an abstract idea. So, man does not become serious about it. But, in the life after death, when the Hereafter with all its terror will be thrust upon man, everyone will be compelled at that time to accept what he had not earlier been ready to accept. Man will then come to know that what he was being told earlier in the language of arguments was absolute fact and that, not being serious about it, he could not grasp its significance. When all those things on which he was relying in the world, leave man in the lurch, he will want to be sent back to earth, so that he may lead his life in a proper manner. But such an opportunity does not come to anyone twice.
Những người vô đức tin không chờ đợi gì ngoài những điều đã thông báo về hình phạt đau đớn sẽ xảy ra đến với họ vào Ngày Phán Xét, ngày mà họ được báo trước rồi nó sẽ diễn ra như thế, cũng là ngày mà những người có đức tin được nhận được phần thưởng. Những kẻ lãng quên Qur'an ở trần gian hay họ chưa tuân theo lời di huấn trong Nó thốt lên: "Quả thật, những gì Thiên Sứ đã mang đến đúng là chân lý đến không có gì để bàn cải nữa. Ôi ước chi có ai đó đứng ra can thiệp cho chúng tôi với Allah để khỏi bị hình phạt hoặc ước gì được trở về cuộc sống trần gian để chúng tôi có thể làm những việc làm ngoan đạo thay vì chúng tôi đã từng làm chuyện đầy tội lỗi," nhưng đám người vô đức tin này đã tự hủy hoại đi chính bản thân mình bằng cách tự tạo ra những nguyên nhân đẩy mình vào diệt vong do không có đức tin, những thần linh mà họ thờ phượng ngoài Allah đã trốn mất chẳng giúp ích gì cho họ.
Les mécréants attendent que le châtiment douloureux qui leur est destiné et qu’on leur a annoncé se réalise. Le jour où il se réalisera et où se réalisera la récompense annoncée aux croyants, ceux qui ont oublié le Coran dans ce bas monde et n’ont pas mis en application ses enseignements diront: Les messagers de notre Seigneur ont apporté l’indubitable vérité et celle-ci provient sans aucun doute d’Allah. Si seulement il existait des intermédiaires qui intercèdent en notre faveur afin qu’Allah nous épargne le châtiment qui nous est promis et si seulement nous revenions à la vie dans le bas monde afin que nous accomplissions des œuvres salutaires au lieu des mauvaises œuvres que nous commettions. Ces mécréants, ont perdu leurs âmes et les ont menées à la perdition à cause de leur mécréance. Les divinités qu’ils adoraient à la place d’Allah ne seront pas à leurs côtés et ne leur seront d’aucune utilité.
"Sesungguhnya Rabb kamu ialah Allah yang telah mencip-takan langit dan bumi dalam enam masa, lalu Dia bersemayam di atas Arasy. Dia menutupkan malam kepada siang yang mengiku-tinya dengan cepat, dan (diciptakanNya pula) matahari, bulan, dan bintang-bintang (masing-masing) tunduk kepada perintahNya. Ingatlah, menciptakan dan memerintah hanyalah hak Allah. Ma-hasuci Allah, Rabb semesta alam." (Al-A'raf: 54).
(54) Allah تعالى menetapkan bahwa Dia-lah satu-satunya Rabb yang berhak disembah, tiada sekutu bagiNya. ﴾ إِنَّ رَبَّكُمُ ٱللَّهُ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ ﴿ "Sesungguhnya Rabbmu ialah Allah yang telah menciptakan langit dan bumi," dan apa yang ada pada keduanya dengan kebesaran, keluasan, kekuatan dan kecanggihan langit dan bumi, ditambah penciptaan keduanya yang unik, ﴾ فِي سِتَّةِ أَيَّامٖ ﴿ "dalam enam masa", dimulai dari Hari Ahad dan diakhiri Hari Jum'at. Ketika Dia telah menyelesaikan keduanya, dan Dia letakkan berbagai hal pada kedua-nya. ﴾ ٱسۡتَوَىٰ عَلَى ٱلۡعَرۡشِۖ ﴿ "Lalu Dia bersemayam di atas Arasy", yang agung yang luasnya mampu mencakup langit dan bumi, apa yang ada padanya, dan apa yang ada di antara keduanya. Dia bersemayam sesuai dengan kebesaran, keagungan dan kemahakuasaanNya. Dia bersemayam di atas Arasy, Menguasai kerajaanNya, Mengatur makhlukNya dan memperlakukan kepada mereka hukum-hukum-Nya, baik kauniyah maupun diniyah, oleh karena itu Dia berfirman, ﴾ يُغۡشِي ٱلَّيۡلَ ﴿ "Dia menutupkan malam", yang gelap ﴾ ٱلنَّهَارَ ﴿ "kepada siang", yang terang. Malam menutupi apa yang ada di permukaan bumi, manusia beristirahat, para makhluk pulang ke tempat tinggalnya, mereka beristirahat dari aktivitas harian yang mereka lakukan di siang hari. ﴾ يَطۡلُبُهُۥ حَثِيثٗا ﴿ "Yang mengikutinya dengan cepat", setiap kali malam datang, maka siang pun berlalu, setiap kali siang datang maka malam pun berlalu. Begitulah terus menerus sampai Allah menutup alam ini dan para hamba berpindah dari alam ini, ke alam yang lain.
﴾ وَٱلشَّمۡسَ وَٱلۡقَمَرَ وَٱلنُّجُومَ مُسَخَّرَٰتِۭ بِأَمۡرِهِۦٓۗ ﴿ "Dan (diciptakanNya pula) matahari, bulan, dan bintang-bintang (masing-masing) tunduk kepada perintahNya." Yakni dengan pengaturanNya yang menunjukkan kesempurnaan sifat-sifatNya, Dia menciptakan dan mengagungkannya yang me-nunjukkan akan kesempurnaan KuasaNya. Kekuatan, dan kecang-gihan yang ada padanya membuktikan kesempurnaan hikmahNya. Dan berbagai manfaat dan maslahat yang ada padanya membukti-kan keluasan RahmatNya. Itu semua adalah bukti keluasan ilmu-Nya, dan bahwa Dia-lah Tuhan yang haq, hanya Dia-lah yang ber-hak untuk di ibadahi.
﴾ أَلَا لَهُ ٱلۡخَلۡقُ وَٱلۡأَمۡرُۗ ﴿ "Ingatlah, menciptakan dan memerintah hanyalah hak Allah." Yakni, Dia adalah pemilik hak mencipta yang dari pen-ciptaan itulah semua makhluk ini menjadi ada; baik yang di atas, yang di bawah, dzatnya, sifatnya, perbuatannya, dan perintah yang meliputi syariat dan kenabian. Hak penciptaan mencakup hukum-hukumNya yang kauniyah dan qadariyah, sementara hak memerin-tah mencakup hukum-hukumNya yang diniyah syar'iyah dan sete-rusnya adalah hukum pembalasan dan hal itu di alam kekekalan (akhirat).
﴾ تَبَارَكَ ٱللَّهُ ﴿ "Mahasuci Allah." Yakni, Allah Mahaagung, Maha-tinggi kebaikanNya, Mahabanyak kebaikanNya, Mahasuci Allah pada diriNya karena keagungan dan kesempurnaan sifatNya. Dia memberkahi makhlukNya dengan melimpahkan kebaikan yang be-sar dan banyak. Semua berkah alam ini adalah berkat RahmatNya. Oleh karena itu Dia berfirman, ﴾ تَبَارَكَ ٱللَّهُ رَبُّ ٱلۡعَٰلَمِينَ ﴿ "Mahasuci Allah Rabb semesta alam."
Manakala Allah menjelaskan kebesaran dan keagunganNya yang memberikan bukti pada para pemilik akal bahwa hanya Dia Rabb yang berhak disembah dan yang dituju dalam segala kebutuh-an, maka Dia memerintahkan apa yang menjadi konsekuensinya. Dia berfirman.
Quả thật, Thượng Đế của các ngươi - hỡi nhân loại - là Allah, Đấng đã tạo dựng các tầng trời và trái đất cùng với những thứ khác từ không là gì trước đó chỉ trong vòng sáu ngày. Sau đó, Ngài an vị trên Ngai Vương theo hình thức phù hợp với uy quyền của Ngài, điều mà không ai có thể nhận thức được. Ngài xóa tan bóng tối bóng màn đêm bằng ánh sáng của ban ngày và che lấp ánh sáng của ban ngày bằng bóng tối của màn đêm, sự thay đổi diễn ra rất nhanh chóng không chút chậm trễ, khi cái này bước ra là cái khác bước vào thay thế. Ngài tạo ra mặt trời và mặt trăng cùng với tất cả tinh tú, há chẳng phải tất cả vạn vật là do Allah một mình đã tạo ra hay sao, nếu không phải Ngài thì ai đã tạo ra chúng? Ngài toàn quyền quyết định, Ngài là Đấng Chúa Tể của toàn vũ trụ và muôn loài.
Tunay na ang Panginoon ninyo, O mga tao, ay si Allāh na lumikha ng mga langit at lumikha ng lupa ayon sa walang naunang pagkakatulad sa anim na araw. Pagkatapos pumaitaas Siya at umangat Siya – kaluwalhatian sa Kanya – sa Trono ayon sa kataasang naaangkop sa kapitaganan sa Kanya, na hindi tayo nakatatalos sa pamamaraan nito. Nag-aalis Siya ng dilim ng gabi sa pamamagitan ng tanglaw ng maghapon at [nag-aalis] ng tanglaw ng maghapon sa pamamagitan ng dilim ng gabi. Ang bawat isa sa dalawang ito ay humahabol sa isa pa, sa isang mabilis na paghabol yayamang hindi nagpapahuli. Kaya kapag umalis itong isa ay pumapasok yaong isa. Nilikha Niya – kaluwalhatian sa Kanya – ang araw, ang buwan, at ang mga bituin bilang mga sunud-sunuran at mga nakalaan. Pansinin, sa kay Allāh lamang ang paglikha sa kabuuan nito sapagkat sino ang Tagapaglikhang iba pa sa Kanya at sa Kanya ang pag-uutos – tanging sa Kanya. Sumidhi ang kabutihan Niya at dumami ang paggawa Niya ng maganda sapagkat Siya ay ang nailalarawan sa mga katangian ng pagkapinagpipitaganan at kalubusan, ang Panginoon ng mga nilalang.
Commentary
Verse 54 begins with the statement that Allah has created the heavens and the earth and the planets and the stars and that they perform their functions under a firmly established system. The statement releases an inevitable suggestion that the maker of this system has the most perfect power conceivable. This, in turn, invites every reasonable human being to think. Here is the most sacred Being who is capable of bringing this great universe from non-being to the state of being and who can keep it functioning through the wisest of systems. Why would it be difficult for him to undo everything and recreate it once again on the day of Qiyamah? For human beings, the best course is to stop denying the Qiyamah and turn to the same Being as their Rabb who is their Master and Nurturer. From Him they should seek what they need and Him alone they should worship. Let them come out of the quagmire of worshiping their own kind and recognize the truth. Said herein was: ` Surely, your Lord is Allah - Who created the heavens and the earth in six days.'
The Creation of the Heavens and the Earth: Why in Six Days?
A question arises here. We know that Allah Ta` ala has great power. He is capable of creating the whole universe in a single moment. The Holy Qur'an itself says so time and again. For instance, in Surah Al-Qamar, it is said: وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ ﴿50﴾ (And Our Command is but a single Word, - like the twinkling of an eye - 54:50). Again, in Surah Ya Sin, إِذَا أَرَادَ شَيْئًا أَن يَقُولَ لَهُ كُن فَيَكُونُ (when [ Allah ] intends [ to create ] a thing it is said: “ Be” and it comes to be - 36:82). Why, then, would six days be spent in creating the universe?
Commentator of the Qur'an, Sayyidna Said ibn Jubayr رضی اللہ تعالیٰ عنہ has given an answer by saying that Allah is certainly capable of creating everything there is in a single moment, but Divine wisdom so demanded that the creation of our universe take six days so that human beings could be taught the lesson of graduation and perfection in run-ning the universal system. This is supported by a Hadith in which the Holy Prophet ﷺ said: Working with deliberation, dignity and graduation is from Allah Ta` ala and hastening, from Shaytan. (Mazhari, with reference to Shu'ab al-'iman by Al-Baihaqi)
The implication is that the attitude of rushing into doing things is not good for human beings. One cannot give due thought to and take into consideration all aspects of an issue at hand if driven by haste. An action taken in haste spoils what is done and brings remorse in the end. So, whatever is done with proper advance thinking and functional ease brings Barakah (blessing from Allah which enhances the efficiency and outcome of the Endeavour).
How were Days and Nights identified before the Creation of Earth, Heavens and Planets?
The second question is: The presence of the day and night is recognized through the movement of the sun. But, before the birth of the earth and the heavens, when there was no sun and moon, on what basis comes the count of six days?
For this reason, some commentators have said that six days means a time duration equal to six days and nights as in the existing world. But, a much clearer approach is that the terminology of day and night, that is, what occurs from sunrise to sunset is day and what appears from sunset to the next sunrise is night, is a terminology used in this world. May be, before the birth of the universe, Allah Ta` ala had other signs determined for the day and night - as it would be in Paradise where the day and night will not depend on the movement of the sun.
This also tells us that it is not necessary that the six days during which the earth and the heavens were created, be equal to our six days. Instead, it is possible that they may be longer than these - as the Qur'an says about the day of 'Akhirah which will be equal to one thousand years.
Abu ` Abdullah Razi has said that the movement of the far firmament is so fast as compared to the movements of our earth that the raised step of a man running here has still to come down to touch the ground when the far firmament moves a distance of three thousand miles. (Al-Bahr Al-Muhit)
Imam Ahmad ibn Hanbal and Mujahid say that six days here mean the six days of 'Akhirah. The same view appears in a narration of Sayyidna ` Abdullah ibn ` Abbas ؓ reported by Dahhak.
And these six days during which the creation of the universe took place began, according to authentic narrations, from Friday and ended on Friday. On Yowm al-Sabt (the day of Sabbath), that is, Saturday, there was no work done on the creation of the universe. Some ` Ulama say that ` sabt' means to discontinue. The day was named as Yowm al-Sabt because the work of creation was over by that day. (Tafsir Ibn Kathir)
Mentioned in this verse is the creation of the universe in six days. Its details appear in verses 9 and 10 of Surah Ha Mim As-Sajdah (Fussilat - 41:9, 10) saying that the earth was created in two days, then, created on the earth were, mountains, rivers, tributaries, trees, vegetation and things, human beings and animals could eat, in another two days. This comes to a total of four days. So, it was first said: خَلَق الاَرضَ فِی یَومین (created the earth in two days) and then it was said: قَدَّرَ فِيهَا أَقْوَاتَهَا فِي أَرْبَعَةِ أَيَّامٍ (and determined in it the measure of its sustenance in four days).
The first two days during which the earth was created are Sunday and Monday; and the other two days during which the mountains, rivers and the life support systems of the earth were created are Tuesday and Wednesday. Thereafter, it was said: فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ فِي يَوْمَيْ (that is, then We completed the seven heavens in two days - 41:12 ). As obvious, these two days will be Thursday and Friday. Thus, by Friday, this becomes a total of six days.
In the present verse (54), after mentioning the creation of the heavens and the earth, it was said: ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ (then He positioned Himself on the Throne). The word: اِسْتَوَىٰ (Istawa), as followed by 'ala (on) here, literally means to take position on, or to settle, or be established. The word: عَرْشِ ('Arsh) means throne. Now, the question is what is this throne, the throne of the great Rahman, and how is it shaped or constituted, or is as it is - and what would the phenomena of positioning' on it mean?
Regarding this, the safest creed to hold, that which is clear and correct, and fairly doubt-free too, is no other but that of the most righteous elders, the Sahabah and the Tabi` in - and later, that of many Sufi thinkers as well. The creed is that human reason is incapable of comprehending the reality of the Being and Attributes of Allah Jalla Sha'nuhu. Pursuing the knowledge of its exact reality is an exercise in futility, even harmful. One should believe, as a matter of general principle, that the meaning intended by Allah Ta` ala - whatever it may be - is the one correct and true. And, in this process, one should not try to determine or worry about fixing a meaning on one's own.
Someone asked the famous Imam Malik (رح) exactly the same question:
at is the meaning of: اسْتَوَىٰ عَلَى الْعَرْشِ (Istawa ` ala al-'arsh : positioned Himself on the throne)? He paused for a while, then said: ` Everyone knows the meaning of ` Istawa and its particular nature and reality is such that human reason cannot comprehend it, and having faith in it is obligatory (Wajib), and asking a question about its nature and reality is Bid'ah (innovation in established religion) - because, the noble Sahabah, may Allah be pleased with them all, never asked such questions of the Holy Prophet ﷺ . Great elders (Salaf), Sufyan Al-Thawriy, Imam Awza'i, Layth ibn Sa'd, Sufyan ibn ` Uyaiynah and ` Abdullah ibn Mubarak, may the mercy of Allah be upon them all, have said that the verses which have appeared in the Qur'an as related to the Being and Attributes of Allah Ta` ala should be believed in as they have come and exactly as they are, without any explanation, explication and interpretation. (Mazhari)
Said after that in the verse was: يُغْشِي اللَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا (He covers the day with night which pursues it swiftly). The sense is that this alternation of the night and day is a phenomenon of revolutionary proportions in that it brings the whole world from light into the darkness, and from darkness into the light. Then, this very phenomena lends itself so swiftly and smoothly and obediently to the magnificent subduing power of Allah Ta` ala that the least delay is not caused (in this transformation on such an unimaginable scale).
After that, it was said: وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَاتٍ بِأَمْرِهِ that is, Allah created the sun and the moon and the stars in a state that all of them are moving in obedience to His will and command.
For a reasonable person, this is an invitation to think, to think about things made by the made he observes around him all the time. Experts make machines of all sorts. Some of them would have engineering problems right from the start. Others may not have such problems, but machines are machines, no matter how strong the base material and how impeccable the design. Parts have their normal wear and tear, or need for adjustment, repairs, servicing. Machines become idle until fixed. It might take weeks, or months, to put them back to work. But, look at these God-made machines. The efficiency and the perfection with which they started working from day one is still there. They are working wonderfully non-stop. Their movement is as precise as ever, not a second fast or slow. There is no wear and tear of parts and no need to go to a workshop. The reason is that they are functioning ` subject to His command' (مُسَخَّرَاتٍ بِأَمْرِهِ ). In other words, they need no source of energy to move them, no engine to make them function. They are working only under Divine Command. They are subjected to that alone. Therefore, the emergence of the slightest malfunction in them is impossible. But, of course, when the Absolute Master Himself decides to eliminate them at a time appointed by Him, this entire system would disintegrate. That day will be the day of Qiyamah.
After having pointed out some examples, the description of the Absolute Subduing Power of Allah Ta` ala was put in the form of a general rule by saying: أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ (Beware, for Him alone is the creation and the command). The word: خَلق (khalq) means to create and: اَمر (amr), to command. The sense is that being the Creator and the Master is exclusive to Him. Other than Him, no one else can create the most insignificant of things, nor does anyone have the right to subject anyone to his command (except that Allah Ta` ala Himself delegates a particular area of activity to someone, in which case that too would be, in reality, nothing but the command of Allah). So, the verse means that creating all these things was the work of none but Him, and putting them into service was also not something anyone else could handle, for that too is an spectacle of the perfect power of Allah Ta` ala.
In Sufi thought, ` Khalq' and ` Amr' are two domains. ` Khalq' relates to matter and ` Amr' to the refined abstract. The Qur'anic verse: قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي (Say, "The soul is a command from my Lord." - 17: 85) points out in this direction as "Ruh" (soul, spirit) has been identified as a command from the Lord. The sense of the creation and the command being exclusive to Allah Ta` ala would, in this light, mean that everything between the heavens and the earth is from matter and its creation has been called "Khalq." And what is beyond these, free from matter, its creation has been called "Amr." (Mazhari)
At the end of the verse, it was said: تَبَارَكَ اللَّـهُ رَبُّ الْعَالَمِينَ (Glorious is Allah, the Lord of the worlds). The word: تَبَارَک (tabarak) appearing here is a derivation from barakah which means to increase, grow, become more, remain, sustain, besides being employed in many other shades of meaning. At this place, ` tabaraka' means to be high and supreme. It can be taken in the sense of high and sustaining, for Allah Ta` ala is both. The sense of high finds confirmation in a sentence of the Hadith which says: تَبَرَکتَ وَ تَعَلَیتَ یَا ذَا الجلالِ وَ الاِکرَامِ (You are blessed and high, 0 Master of Glory and Honour). Here, the word: ` tabarkta' has been explained by the word: ta` aiaita which follows.
Sesungguhnya Tuhan kalian -wahai manusia- adalah Tuhan yang telah menciptakan langit dan bumi tanpa ada contoh sebelumnya dalam enam hari. Kemudian Dia meninggi dan bersemayam di atas Arasy dengan cara yang sesuai dengan keagungan-Nya, kita tidak tahu bagaimana caranya. Dia menghilangkan gelapnya malam dengan terangnya siang dan menghilangkan terangnya siang dengan gelapnya malam. Keduanya saling menyusul dengan cepat, tidak ada yang terlambat. Jika yang satu menghilang maka yang lain langsung datang. Dia -Subḥānahu- juga menciptakan matahari, bulan, dan bintang-bintang yang ditundukkan dan dipersiapkan. Ingatlah! Hanya Allahlah pencipta seluruh makhluk. Adakah pencipta lain selain Allah?! Dialah satu-satunya pemilik perintah, kebaikan-Nya amat agung dan berlimpah. Dialah pemilik semua sifat keagungan dan kesempurnaan dan sebagai Tuhan alam semesta.
54- Şüphesiz Rabbiniz, gökleri ve yeri altı günde yaratan, sonra da Arş’a istiva eden Allah’tır. O, geceyi gündüze bürür ki bunlar süratle birbirini kovalar. Güneşi, ayı ve yıldızları yaratıp emri ile ram eden O’dur. İyi bilin ki yaratma da emretme de O’na mahsustur. Âlemlerin Rabbi olan Allah ne yüce ve mübarektir!
54. Yüce Allah, hiçbir ortağı söz konusu olmaksızın tek mabud ve yegane Rabbin kendisi olduğunu beyan ederek şöyle buyurmaktadır:“Şüphesiz Rabbiniz, gökleri ve yeri” ve de onlarda bulunanları büyüklüklerine, genişliklerine, sağlamlıklarına, muhkemliklerine ve harikulade yaratılışlarına rağmen “altı günde yaratan” ki bu günlerin ilki Pazar, sonuncusu da Cuma günüdür. Onları yaratmayı bitirip onlara gerekli emirlerini tevdi ettikten sonra Yüce Allah “Arş’a istiva” etmiştir. Gökleri, yeri, içindekileri ve ikisi arasında bulunanları kuşatan o muazzam Arş’a celâline, azametine ve hükümranlığına yakışan bir şekilde istiva etmiş, yükselmiştir. O, Arşa istiva etmiş, hükümranlığı ele alıp mahlukatı yönetmiş ve onlarla ilgili hem kevni hem dini hükümlerini icra etmiştir. Bu yüzden şöyle buyurmaktadır:“O” karanlık “geceyi” aydınlık “gündüze bürür.” Böylelikle yeryüzünde ne varsa karanlığa bürünür. Ademoğulları dinlenir, bütün mahlukat yuvalarına çekilir ve hepsi de gündüzün çalışmaktan ve gidip gelmekten kaynaklanan yorgunluktan dolayı istirahat ederler. “ki bunlar süratle birbirini kovalar.”Gece geldi mi gündüz gider, gündüz geldi mi gece gider ve bu, sürekli olarak böylece devam eder. Yüce Allah'ın bu kainatı katlayıp düreceği, kulların da bu diyardan başka bir yurda intikal edecekleri vakte kadar da böyle devam edecektir.“Güneşi, ayı ve yıldızları yaratıp emri ile ram eden O’dur.” Sahip olduğu kemal sıfatlarına delâlet eden idaresi ile O, onları emrine amade kılmıştır. Bunların yaratılması ve büyüklükleri, O’nun kudretinin kemaline; bunlardaki muhkemlik, düzenlilik ve sağlamlık hikmetinin kemaline; bunlardaki faydalar, olmazsa olmaz maslahatlar vb. de rahmetinin ve ilminin genişliğine, ayrıca sadece kendisine ibadet edilmesi gerekli olan hak ilahın yalızca O olduğuna delildir:“İyi bilin ki yaratma da emretme de O’na mahsustur.”Yani ulvi ve süfli bütün alemlerdeki yaratılmışları, bizzat kendilerini de sıfatlarını da fiillerini de yaratan O’dur. Şer’i hükümleri ve ilahi mesajları ihtiva eden emirleri de O verir. Yaratmak, O’nun kevnî ve kaderî hükümlerini, emretmek de O’nun dinî ve şer’î hükümlerini içerir. Amellere verilecek karşılıklara dair hükümler de bu kapsama girer ki bunlar, ebedilik yurdunda söz konusu olacaktır.“Âlemlerin Rabbi olan Allah ne yüce ve mübarektir!” Ne azametlidir, ne üstündür! O’nun hayır ve ihsanları pek çoktur. O, zatı ile de sıfatlarının azameti ve kemali dolayısı ile de mübarektir/bereket sahibi ve yücedir. Ayrıca O, başkalarına pek çok hayrı ve pek çok iyilikleri ihsan etmesi sureti ile onları mübarek/bereketli kılmıştır. Kainattaki her bir bereket O’nun rahmetinin bir sonucudur. Bundan dolayı Yüce Allah:“Âlemlerin Rabbi olan Allah ne yüce ve mübarektir!” buyurmaktadır.
Yüce Allah, özlü akıl sahiplerine bütün ihtiyaçlarda maksat olarak gözetilmesi gereken tek mabudun kendisi olduğuna delâlet edecek şekilde azamet ve celâlini söz konusu ettikten sonra buna bağlı olarak yerine getirilmesi gereken hususları emrederek şöyle buyurmaktadır:
In verità il vostro Dio, o gente, è Allāh, Colui che ha creato i Cieli e la Terra senza precedenti, in sei giorni; poi si innalzò sul Trono, gloria Sua, nel modo che si addice alla Sua Maestà, che non è possibile descrivere. Lui è Colui che sostituisce l'oscurità della notte con la luce del giorno, mentre la luce del giorno viene sostituita con l'oscurità della notte. Ognuna di loro raggiunge l'altra con rapidità, senza alcun ritardo; quando l'una svanisce, l'altra subentra. Egli ha creato, gloria Sua, il Sole, e ha creato la Luna, e ha creato le stelle, sottomessi e predisposti. Non è forse Allāh il solo detentore di tutta la Creazione?! Chi è il Creatore, all'infuori di Lui?! L'Autorità appartiene solo a Lui, ed immensa è la Sua ricchezza ed immensa è la Sua Generosità, e Lui è Colui che possiede gli Attributi della Gloria e Perfezione, Dio dei Mondi.
O ljudi, doista je vaš Gospodar Allah, Onaj Koji je stvorio nebesa i Zemlju ni iz čega za šest dana, a zatim se iznad Arša uzdigao onako kako Njemu dolikuje, čiju bit mi ne možemo dokučiti. On noćne tmine smjenjuje svjetlošću dana, i svjetlost dana smjenjuje tminama noći, tako da je jedno od drugog neodvojivo. I On je stvorio Sunce, Mjesec i zvijezde, sve podređeno (zakonima), i samo On sve stvara, pa ko je stvoritelj mimo Njega? Samo Njemu pripada odredba, i u Njega je veliko dobro i dobročinstvo, i samo On posjeduje osobine veličanstva i savršenstva, Gospodar svih svjetova!
The Universe was created in Six Days
Allah states that He created the universe, the heavens and earth and all that is in, on and between them in six days, as He has stated in several Ayat in the Qur'an. These six days are: Sunday, Monday, Tuesday, Wednesday, Thursday and Friday. On Friday, the entire creation was assembled and on that day, Adam was created. There is a difference of opinion whether these days were the same as our standard days as suddenly comes to the mind, or each day constitutes one thousand years, as reported from Mujahid, Imam Ahmad bin Hanbal, and from Ibn `Abbas according to Ad-Dahhak's narration from him. As for Saturday, no creation took place in it since it is the seventh day of (of the week). The word `As-Sabt' means stoppage, or break. Imam Ahmad recorded Abu Hurayrah saying: `Allah's Messenger told me:
«خَلَقَ اللهُ، (عَزَّ وَجَلَّ)، التُّرْبَةَ يَوْمَ السَّبْتِ، وَخَلَقَ فِيهَا الْجِبَالَ يَوْمَ الْأَحَدِ، وَخَلَقَ الشَّجَرَ يَوْمَ الْاثْنَيْنِ، وَخَلَقَ الْمَكْرُوهَ يَوْمَ الثُّلَاثَاءِ، وَخَلَقَ النُّورَ يَوْمَ الْأَرْبِعَاءِ، وَبَثَّ فِيهَا الدَّوَابَّ يَوْمَ الْخَمِيسِ، وَخَلَقَ آدَمَ، عَلَيْهِ السَّلَامُ، بَعْدَ الْعَصْرِ مِنْ يَوْم الْجُمُعَةِ، فِي آخِرِ الْخَلْقِ، فِي آخِرِ سَاعَةٍ مِنْ سَاعَاتِ الْجُمُعَةِ، فِيمَا بَيْنَ الْعَصْرِ إِلَى اللَّيْل»
. (Allah created the dust on Saturday, and He created the mountains on Sunday, and He created the trees on Monday, and He created the unpleasant things on Tuesday and He created the light on Wednesday and He spread the creatures through out it on Thursday and He created Adam after `Asr on Friday. He was the last created during the last hour of Friday, between `Asr and the night.)
Meaning of Istawa
As for Allah's statement,
ثُمَّ اسْتَوَى عَلَى الْعَرْشِ
(and then He rose over (Istawa) the Throne) the people had several conflicting opinions over its meaning. However, we follow the way that our righteous predecessors took in this regard, such as Malik, Al-Awza`i, Ath-Thawri, Al-Layth bin Sa`d, Ash-Shafi`i, Ahmad, Ishaq bin Rahwayh and the rest of the scholars of Islam, in past and present times. Surely, we accept the apparent meaning of, Al-Istawa, without discussing its true essence, equating it (with the attributes of the creation), or altering or denying it (in any way or form). We also believe that the meaning that comes to those who equate Allah with the creation is to be rejected, for nothing is similar to Allah,
لَيْسَ كَمِثْلِهِ شَىْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ
(There is nothing like Him, and He is the All-Hearer, the All-Seer.) 42:11 Indeed, we assert and affirm what the Imams said, such as Nu`aym bin Hammad Al-Khuza'i, the teacher of Imam Al-Bukhari, who said, "Whoever likens Allah with His creation, will have committed Kufr. Whoever denies what Allah has described Himself with, will have committed Kufr. Certainly, there is no resemblance (of Allah with the creation) in what Allah and His Messenger have described Him with. Whoever attests to Allah's attributes that the plain Ayat and authentic Hadiths have mentioned, in the manner that suits Allah's majesty, all the while rejecting all shortcomings from Him, will have taken the path of guidance."
The Day and the Night are among the Signs of Allah
Allah said,
يُغْشِى الَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا
(He brings the night as a cover over the day, seeking it rapidly,) meaning, the darkness goes away with the light, and the light goes away with the darkness. Each of them seeks the other rapidly, and does not come late, for when this vanishes, the other comes, and vice versa. Allah also said;
وَءَايَةٌ لَّهُمُ الَّيْلُ نَسْلَخُ مِنْهُ النَّهَارَ فَإِذَا هُم مُّظْلِمُونَ - وَالشَّمْسُ تَجْرِى لِمُسْتَقَرٍّ لَّهَـا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ - وَالْقَمَرَ قَدَّرْنَـهُ مَنَازِلَ حَتَّى عَادَ كَالعُرجُونِ الْقَدِيمِ - لاَ الشَّمْسُ يَنبَغِى لَهَآ أَن تدْرِكَ القَمَرَ وَلاَ الَّيْلُ سَابِقُ النَّهَارِ وَكُلٌّ فِى فَلَكٍ يَسْبَحُونَ
(And a sign for them is the night. We withdraw therefrom the day, and behold, they are in darkness. And the sun runs on its fixed course for a term (appointed). That is the decree of the All-Mighty, the All-Knowing. And the moon, We have measured for it mansions (to traverse) till it returns like the old dried curved date stalk. It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.) 36:37-40 Allah's statement,
وَلاَ الَّيْلُ سَابِقُ النَّهَارِ
(Nor does the night outstrip the day) 36:40 means, the night follows the day in succession and does not come later or earlier than it should be. This is why Allah said here,
يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَتٍ بِأَمْرِهِ
(seeking it rapidly, and (He created) the sun, the moon, the stars subjected to His command.) meaning, all are under His command, will and dominion. Allah alerted us afterwards,
أَلاَ لَهُ الْخَلْقُ وَالاٌّمْرُ
(Surely, His is the creation and commandment) the dominion and the decision. Allah said next,
تَبَارَكَ اللَّهُ رَبُّ الْعَـلَمِينَ
(Blessed is Allah, the Lord of the all that exists!) which is similar to the Ayah,
تَبَارَكَ الَّذِى جَعَلَ فِى السَّمَآءِ بُرُوجاً
(Blessed be He Who has placed in the heaven big stars) 25:61 Abu Ad-Darda' said a supplication, that was also attributed to the Prophet ,
«اللَّهُمَّ لَكَ الْمُلْكُ كُلُّـهُ وَلَكَ الْحَمْدُ كُلُّهُ وَإِلَيْكَ يُرْجَعُ الْأَمْرُ كُلُّهُ، أَسْأَلُكَ مِنَ الْخَيْرِ كُلِّهِ وَأَعُوذُ بِكَ مِنَ الشَّرِّ كُلِّه»
(O Allah! Yours is all the kingdom, all the praise, and Yours is the ownership of all affairs. I ask You for all types of good and seek refuge with You from all types of evil.)
¡Gente!, su Señor es Al-lah, Quien creó los cielos y la Tierra en seis días, sin precedentes. Luego se estableció sobre el trono, como corresponde a Su Majestad. Hizo que la oscuridad de la noche desapareciera en la luz del día y la luz del día en la oscuridad de la noche. También creó el Sol, la Luna y las estrellas, todas sometidas a Su dominio. ¿No es toda la creación suya? ¿Quién además de Él es creador? Solo suyo es el mandato. Él está por encima de cualquier defecto. Se le describe con los atributos de esplendor y perfección.
God is the Creator of the earth, the sky and all things. This creation could have been haphazard, i.e. all things could have been created, then left in confusion. But He did not do so. He linked all things in an absolutely perfect, well-organised and wisely regulated system, and activated them in such a way that everything kept working exactly in the manner in which it ought to, if it had to serve the collective interest. Man is also a small part of this world. Then, what should be his role in this well-formed environment? His role should be the same as that of all other things. He should devote himself to the Creator’s plan, in the way that the whole Universe has surrendered itself to this plan in all obedience. All things of the universe take part in the plan of God with the utmost degree of efficiency (ihsan). So, man should also devote himself to this to the same degree. Here nothing exceeds the prescribed limits. So, it is necessary also for man not to exceed the limits of justice and Truth prescribed by God. Furthermore, man has the additional attributes of the power of speech and consciousness. So, even at the level of speech and consciousness, the expression of his surrender to his Lord is also necessary. The recognition and realisation of God should be so deeply embedded in man that they come to be expressed again and again. He should call out to God as a subject calls out to his Creator and Lord. He should be so conscious of God’s godhead that nothing except God should remain at the centre of his hopes or fears. He should fear only God and link his hopes to Him alone. To associate one’s fears and hopes with God is the ultimate stage of obedience to God.
Ô gens, votre Seigneur est Allah. Il est Celui qui créa les Cieux et la Terre en six jours sans modèle préalable puis s’éleva et s’établit sur le Trône (`al-‘archu) d’une manière qui sied à Sa majesté et que nous sommes incapables de nous représenter. Il dissipe l’obscurité de la nuit par la lueur du jour et fait disparaître la lueur du jour par l’obscurité de la nuit. Les deux – le jour et la nuit – se poursuivent sans que l’un ne soit en retard par rapport à l’autre, puisque lorsque l’un s’en va, l’autre arrive. Il créa le soleil, la lune et les étoiles et tous sont soumis et préparés pour un dessein précis. C’est à Allah que revient la Création. En effet, qui d’autre que Lui en a été le créateur? Tout Lui revient, Son bien est éminent et Sa bienfaisance est immense. Il est Celui qui détient les attributs de la majesté et de la perfection, le Seigneur de l’Univers.
Ey insanlar! Muhakkak gökleri ve yeryüzünü emsalsiz olarak altı günde yaratan Rabbiniz Allah’tır. Ardından Allah -Subhanehu ve Teâlâ- keyfiyetini tam olarak idrak edemediğimiz, celâline yakışan bir yükselişle arşın üzerine yükseldi. O, gecenin karanlığını gündüzün ışıklarıyla ve gündüzün aydınlığını gecenin karanlığıyla giderir. İkisi de birbirinin hızlıca ardına düşer. Böylece ondan geri kalmaz, biri gittiğinde diğeri gelir. Allah -Subhanehu ve Teâlâ- Güneş'i, Ay'ı ve yıldızları boyun eğmiş hizmete amade olarak yarattı. Dikkat edin! Bütün yaratma bir tek Allah’a aittir. Ondan başka kim yaratabilir? Bütün işler bir tek ona aittir. Onun hayrı çok büyük, ihsanı çok fazladır. O, celâl ve kemâl sıfatlarıyla nitelenmiş âlemlerin Rabbidir.
O people, your Lord is Allah, who created the heavens and the earth in six days, with no precedent. He established Himself on the Throne in a way befitting His Majesty. He made the darkness of the night disappear into the light of the day and the light of the day into the darkness of night, both chasing each other quickly so that neither is delayed. He also created the sun, the moon and the stars all subservient under His dominion. Is the whole of creation not His? Who besides Him is creator? His alone is the command. He is High above any flaw. He is described with the attributes of splendour and perfection- the Lord of the Worlds.
¡Creyentes!, invoquen a su Señor con total humildad, en silencio y en privado, sinceros en su oración, sin aparentar y sin adorar a otros junto con Al-lah en sus oraciones. Él no ama a quienes transgreden los límites en sus oraciones, y una de las peores formas de hacerlo es invocando a otros además de Él, como lo hacen los idólatras.
Ô croyants, invoquez votre Seigneur en toute humilité et recueillement, publiquement et secrètement. N’adressez vos invocations qu’à Lui, sans verser dans l’ostentation, sans rien Lui associer car Il n’aime pas ceux qui en l’invoquant, franchissent Ses limites, et l’un des franchissements les plus graves de Ses limites est, à l’image de ce que font les polythéistes, d’invoquer d’autres divinités que Lui.
-Ey Müminler!- Rabbinize dua ederken, eksiksiz bir itaat, gizli olarak, alçak gönüllülükle dua edin. Dua ederken ihlasla, gösteriş yapmadan dua edin ve O'na başkasını ortak koşmayın . Şüphesiz O, dua ederken sınırlarını aşanları sevmez. Dua ederken koyduğu sınırları aşmanın en büyüklerinden bir tanesi de, müşriklerin yaptığı gibi, dua ederken kendisiyle birlikte O'ndan başkasına dua etmektir.
O believers, call on your Lord with complete humility, silently and in private, sincere in your prayer, not showing off, and not worshipping others along with Allah in your prayers. He does not love those who overstep the limits in their prayers; and one of the worst ways someone can do this is by invoking others besides Him, as the idolaters do.
55- Rabbinize yalvara yakara ve gizlice dua edin. Gerçek şu ki O, haddi aşanları sevmez.
56- Islah edilmişken yeryüzünde fesat çıkarmayın. O’na korku ve ümitle dua edin. Şüphesiz Allah’ın rahmeti, ihsan sahiplerine yakındır.
55. “Rabbinize… dua edin.” Buradaki duanın kapsamına hem Allah’tan istekte bulunmak için yapılan dua, hem de ibadet anlamındaki dua girmektedir. Yüce Allah kendisine “yalvara yakara” ısrarla istekte bulunarak ve ibadetlere de devam ederek “ve gizlice dua edin”diye emretmektedir. Yani duanız, riyanın bulaşacağından korkulacak şekilde açık ve aleni olmasın. Aksine Yüce Allah’a ihlasla ve sessizce dua edin.“Gerçek şu ki O, haddi” bütün hususlarda sınırları “aşanları sevmez.” Kulun Yüce Allah’tan kendisine uygun olmayan bir dilekte bulunmak yahut da istekte aşırı gitmek ve yapmacık davranmak ya da dua ederken sesi aşırı yükseltmek gibi. Bütün bu hususlar yasak kılınmış olan haddi aşmanın kapsamı içerisindedir.
56. İtaatler ile “ıslah edilmişken yeryüzünde” masiyetler işlemek sureti ile “fesat çıkarmayın.” Çünkü masiyetler ahlakı, amelleri ve rızıkları bozar. Nitekim Yüce Allah şöyle buyurmaktadır:“İnsanların kendi elleri ile kazandıklarından ötürü karada ve denizde fesat başgösterdi.”(en-Nur, 30/41)Diğer taraftan taatler ile de ahlak, ameller, rızıklar, dünya ve âhiret halleri salah bulur, düzene girer.“Ona korku ve ümitle dua edin”; yani O’nun cezasından korkarak ve mükâfaatını umarak, kabul edileceğini umarak ve reddedileceğinden korkarak dua edin. Yoksa kendisini beğenen ve kendini gerçek konumundan yukarıda kabul edip Rabbinden ukalaca isteklerde bulunan kimse yahut da gafil ve kalbi başka şeylerle oyalanıp duran kimse gibi dua etmeyin.
Yüce Allah’ın, dua adabı ile ilgili olarak zikrettiklerinden anlaşılanlar özetle şudur: Dua ihlas içinde ve yalnızca Allah’a yapılmalıdır. Çünkü duanın gizli yapılmasının ihtiva ettiği mana budur. Yine dua, gizlice ve sessizce yapılmalı, kalp korku ve ümit içinde olmalıdır. Gafil, duasının kabul edileceğinden emin ya da kabul edilip edilmemesine aldırış etmeyen bir halde olmamalıdır.
Bu şekilde dua etmek, duanın ihsan ile yapılması demektir. İhsan ise bütün ibadetlerde gayretin tümünü ortaya koymak, o ibadeti tam anlamı ile ve herhangi bir şekilde eksik içermeksizin eda etmek demektir. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Şüphesiz Allah’ın rahmeti ihsan sahiplerine yakındır.” Yani Allah'ın rahmeti, Allah’a ibadetinde ihsan sahibi olup Allah’ın kullarına da ihsanda bulunan kimselere yakındır. Kulun ihsanı ne kadar çok olursa Rabbinin rahmetine o kadar yakın olur. Rabbi de rahmeti ile ona o kadar yakın olur. Bu buyruklarda -açıkça görüleceği gibi- ihsana büyük bir teşvik vardır.
Các ngươi - hỡi những người có đức tin - hãy cầu nguyện Thượng Đế của các ngươi trong sự tuyệt đối khiêm tốn, khép nép hạ mình và một cách thầm lặng cùng với sự chân thành trong lúc cầu khẩn Ngài cho dù không ai thấy, chớ nên là những kẻ chống đối Ngài và cầu nguyện không phải là Ngài. Quả thật, Ngài không yêu thích những kẻ thái quá vượt quá mức trong lúc cầu nguyện, đó đại trọng tội như việc làm của bọn đa thần.
Berdoalah kalian -wahai orang-orang mukmin- kepada Tuhan kalian dengan penuh kerendahan dan ketundukan, dan dengan suara yang pelan dan samar, serta tulus dalam berdoa, tidak memperlihatkannya kepada manusia dan tidak menyekutukan-Nya dengan yang lain. Sesungguhnya Allah tidak menyukai orang-orang yang melampaui batas dalam berdoa. Di antara tindakan terbesar yang melampaui batas dalam berdoa ialah memanjatkan doa kepada selain Allah di samping berdoa kepada-Nya seperti yang dilakukan oleh orang-orang musyrik.
Manalangin kayo, O mga mananampalataya, sa Panginoon ninyo nang may pagpapakaabang lubusan at pagpapakumbabang pakubli at palihim, habang mga nagpapakawagas sa pagdalangin, na hindi mga nagpapakitang-tao ni mga nagtatambal sa Kanya – kaluwalhatian sa Kanya – sa iba pa sa Kanya sa pagdalangin. Tunay na Siya ay hindi umiibig sa mga lumalampas sa mga hangganan Niya sa pagdalangin. Kabilang sa pinakamabigat na paglampas sa mga hangganan Niya sa pagdalangin ay ang pagdalangin sa iba pa sa Kanya kasama sa Kanya gaya ng ginagawa ng mga tagapagtambal.
Encouraging supplicating to Allah
Allah commands His servants to supplicate to Him, for this will ensure their welfare in this life and the Hereafter. Allah said,
ادْعُواْ رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً
(Invoke your Lord Tadarru`an and Khufyah) meaning, in humbleness and humility. Allah said in a similar Ayah,
وَاذْكُر رَّبَّكَ فِي نَفْسِكَ
(And remember your Lord within yourself) 7:205 It is recorded in the Two Sahihs that Abu Musa Al-Ash`ari said, "The people raised their voices with supplications but the Messenger of Allah ﷺ said,
«أَيُّهَا النَّاسُ ارْبَعُوا عَلَى أَنْفُسِكُمْ فَإِنَّكُمْ لَا تَدْعُونَ أَصَمَّ وَلَا غَائِبًا إِنَّ الَّذِي تَدْعُونَ سَمِيعٌ قَرِيب»
(O people! Take it easy on yourselves. Verily, you are not calling one who is deaf or absent, rather, the One you are calling is All-Hearer, Near (to His servants by His knowledge).) Ibn Jarir said that,
تَضَرُّعًا
(Tadarru`an), means obeying Him in humility and humbleness,
وَخُفْيَةً
(and Khufyah), with the humbleness in your hearts and certainty of His Oneness and Lordship not supplicating loudly to show off.
Forbidding Aggression in Supplications
It was reported that `Ata' Al-Khurasani narrated from Ibn `Abbas, who said about Allah's statement,
إِنَّهُ لاَ يُحِبُّ الْمُعْتَدِينَ
(He likes not the aggressors) "In the Du`a' and otherwise." Abu Mijlaz commented on,
إِنَّهُ لاَ يُحِبُّ الْمُعْتَدِينَ
(He likes not the aggressors), "Such (aggression) as asking to reach the grade of the Prophets." Imam Ahmad narrated that Abu Ni`amah said that `Abdullah bin Mughaffal heard his son supplicating, "O Allah! I ask you for the white castle on the right side of Paradise, if I enter it." So `Abdullah said, "O my son! Ask Allah for Paradise and seek refuge with Him from the Fire, for I heard the Messenger of Allah ﷺ saying,
«يَكُونُ قَوْمٌ يَعْتَدُونَ فِي الدُّعَاءِ وَالطَّهُور»
(There will come some people who transgress in supplication and purification)" Ibn Majah and Abu Dawud recorded this Hadith with a good chain that there is no harm in, and Allah knows best.
The Prohibition of causing Mischief in the Land
Allah said next,
وَلاَ تُفْسِدُواْ فِى الاٌّرْضِ بَعْدَ إِصْلَـحِهَا
(And do not do mischief on the earth, after it has been set in order) 5:56. Allah prohibits causing mischief on the earth, especially after it has been set in order. When the affairs are in order and then mischief occurs, it will cause maximum harm to the people; thus Allah forbids causing mischief and ordained worshipping Him, supplicating to Him, begging Him and being humble to Him. Allah said,
وَادْعُوهُ خَوْفًا وَطَمَعًا
(and invoke Him with fear and hope) fearing what He has of severe torment and hoping in what He has of tremendous reward. Allah then said,
إِنَّ رَحْمَتَ اللَّهِ قَرِيبٌ مِّنَ الْمُحْسِنِينَ
(Surely, Allah's mercy is (ever) near unto the good-doers) meaning, His mercy is for the good-doers who obey His commands and avoid what He prohibited. Allah said in another Ayah,
وَرَحْمَتِى وَسِعَتْ كُلَّ شَىْءٍ فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ
(And My mercy envelopes all things. That (mercy) I shall ordain for those who who have Taqwa.) 7:156. Matar Al-Warraq said, "Earn Allah's promise by obeying Him, for He ordained that His mercy is near to the good-doers. " Ibn Abi Hatim collected this statement.
Commentary
Mentioned in previous verses were particular manifestations of the perfect power of Allah Ta` ala, and His major blessings. The present verses lead us to consider: When He is the Master of perfect power, the sender of all blessings, and the Lord of all the worlds, it naturally follows that He should be the One to be called upon and prayed to under all circumstances, whether in distress or in need. The attitude of by-passing Him and turning towards some other direction is ignorance and failure.
Along with it, identified in these verses are some rules of etiquette to be followed when making Du'a' (prayer, supplication). If due consideration is given to these rules, the hope that a prayer will be answered increases.
The Meaning and Etiquette of Du` a and Dhikr
The word: دُعَاء (Du'a' ), in the Arabic language, means to call upon someone to remove one's need. It is also used to remember in the absolute sense. Both meanings can be taken here. The verse says: اُدعُوا رَبَّکُم (Supplicate to your Lord) that is, call your Rabb for your needs, or remember your Rabb and worship Him.
In the first case, it would mean: Ask Allah alone for what you need. In the second case, the sense would be: Do your Dhikr and ` Ibadah for Him alone. Both these explanations have been reported from Tafsir authorities among the early righteous elders.
After that, it was said: تَضَرُّعًا وَخُفْيَةً (humbly and secretly). The word: تَضَرُّعً (tadarru`) means realization of inability, humility, and submission in a refined spirit of self-abasement (not found in the English language and its modern, secular, cultural context). And the word: خُفْيَةً (khufyah) means secret, secluded, or private (as opposed to open and public - as used in English too, but with no relevance to the dominant sense of secret in English bearing on the mysterious, the occult, and the whole field of espionage).
In the frame of these two words, described there are two important rules of etiquette which govern Du` a' and Dhikr. First of all, in order that Du'a' be answered, it is necessary that one appears before Allah Ta` ala as weak, helpless and simply unable to hold on his own, modest and humble, and submits to Him with a total negation of what is supposed to be pride, dignity, honour, ego, or self-view - and then makes Du'a'. Du'a' is a thing of the soul which requires that its words match the feebleness and humbleness of the maker of Du` a', that the manner of saying it remains a mirror of modesty, and that this overall humility should ooze forth from the very physical approach to this making of Du'a'. Given this anatomy and profile of Du'a', the common practice of making Du` a' these days cannot really be called the making of Du'a'. It would, rather, be the reading of it. What happens most of the time is that we do not know what we are saying and it has become a routine as we notice in common Masajid. Imams would usually say, rather read, some words of Du` a' in the Arabic language which they have memorized and do this at the end of Salah. Most of the time, in some areas, the Imams themselves do not know the meaning and sense of what they say - and even if they do know it, at least the less-knowing participants of the congregation are virtually unaware of what is being said. They would almost mechanically go on saying 'Amin, 'Amin' after the words read by the Imam without having any clue as to what was being said there. The outcome of all this stage demonstration is the vocalization of some words. Du` a' has a reality of its own which is just not there. Then, this is an entirely different matter that Allah Ta` ala, in His infinite mercy, may accept these very lifeless words and give them the effect of answered prayers. But, it is necessary that everyone un-derstands that Du` a' is not ` read.' It is ` asked.' Therefore, it is crucial that one asks as one should, properly, as due.
Then, there is another aspect of Du'a-'. If a person does know the meanings of the words of his Du` a' - and even understands what he is saying - still, if it is not accompanied by proper approach, manner and physical bearing, the Du` a' stands reduced to a bland claim to which no created servant of Allah is entitled.
So, given in the first word was the spirit of Du'a' which requires that one shows his humility and prays to Allah for what he needs. Then, in the second word, the instruction given is that the asking in Du` a' for what one needs should be done secretly and in a lowered voice which is superior in merit and more likely to be answered. The reason is that making Du` a' in a raised voice is not free of three possible drawbacks. Firstly, it is difficult to maintain modesty and humility in doing so. Secondly, there is the danger of hypocrisy and desire for recognition creeping in through this mode. Thirdly, the manner in which this Du'a is made only goes to show that the person making it almost does not know that Allah Ta` ala is All-Hearing, All-Knowing. He knows what we show on the outside and also that which we conceal inside. He hears everything said quietly or loudly. Therefore, when the voice of the Companions reached a loud pitch during Du'a' made on the occasion of the Battle of Khaybar, the Holy Prophet ﷺ said: ` You are not calling someone deaf or absent that you say it in such a loud voice. Instead, your addressee is someone Hearing, Near, that is, Allah Ta` ala (so, to raise your voice is redundant). Allah Jalla Sha'nuhu has Himself mentioned the Du` a' of a righteous person in these words: إِذْ نَادَىٰ رَبَّهُ نِدَاءً خَفِيًّا ﴿3﴾ (When he called his Rabb calling in a lowered voice - 19:3).' This tells us that the state of Du` a' liked by Allah Ta` a1a is that it be asked of Him in a lowered and subdued voice.
Sayyidna Hasan al-Basri (رح) says: There is a difference of seventy degrees in making Du` a' openly and loudly when matched by the one made in a lowered voice. It was the habit of early righteous elders that they would exert to their maximum in Dhikr and Du'a which kept them busy most of the time, but their voice was not heard by anyone. In fact, their supplications would remain between them and their Rabb. Many of them would memorize the whole Qur'an and keep engaged in reciting it, but others would not know about it. Then, there would be others engaged in their pursuit of advanced religious knowl-edge, but they would never go about telling others that they were doing so. There would be many others who would return from their homes after having long sessions of Salah but no one would come to know anything about that. He also said that he had seen such blessed people who would never perform ` Ibadat, which they could do in private, out in the open where people could see them - and their voices during Du'a' would be very low. (Ibn Kathir, Mazhari)
Ibn Jurayj has said that raising voices in Du` a' and making it noisy is Makruh (reprehensible). In his Ahkam al-Qur'an, Imam Abu Bakr al-Jassas (رح) has said: This verse tells us that making Du'a' in a lowered voice is more merit-worthy than making it in a raised voice. It has been reported likewise from Hadrat Hasan Basri (رح) and Sayyidna Ibn ` Abbas ؓ . This verse also tells us that the 'Amin' said at the end of Surah al-Fatihah should also be said in a lowered voice, which is more merit-worthy, because 'Amin' ( Amen : so be it) is also a Du'a-'.
May Allah Ta` ala guide Imams of Masajid in our time who seem to have forgotten this teaching of the Qur'an and Sunnah and the instructions of early righteous elders in this matter. After every Salah, what follows as Du` a' has become an artificial procedure. Some words are read out loudly which, besides being contrary to the etiquette and rules of Du` a', become the source of disturbing the Salah of those who joined the congregation after it had started and were busy completing the missed part after the Imam had finished. The overwhelming influence of custom has made them incapable of noticing its drawbacks. On a particular occasion where the purpose is to have a whole group make a particular Du'a', one person may say the words of Du` a' in a reasonably audible voice and others say 'Amin' after it, then, it does not matter. However, the condition is that this activity does not become the source of disturbance in the Salah and ` Ibadah of others - and that this does not become a matter of habit and custom whereby common people start believing in it as the standard method of making Du` a', as happening so commonly these days.
What has been said above concerned the making of Du` a' for one's needs. If Du'a-' is taken in the sense of Dhikr (remembrance) and ` Ibadah (worship) at his place, then, according to the established position of early ` Ulama, low-voiced Dhikr is more merit-worthy than loud Dhikr. As for the practice of Shaykhs in the Chistiah Order who recommend loud Dhikr for beginners, they do so in view of the spiritual condition of the seeker, as a measure of treatment, so that by voicing it any lack of alertness would go away and the heart would learn to become attuned to the Dhikr of Allah - otherwise, raising the voice in Dhikr, as such, is not desirable even with them, though it is permissible, and its justification stands proved from Hadith as well, of course, subject to the condition that, in it, there be no hypocrisy or the desire to show off (riya' ).
Imam Ahmad ibn Hanbal, Ibn Hibban, Al-Baihaqi and others have reported from a narration by Sayyidna Sa'd ibn Abi Waqqas ؓ that the Holy Prophet ﷺ said:
خَیرُ الذِّکرِ الخَفِیُّ وخَیرُ الرِّزقِ مَا یَکفِی
'The best Dhikr is hidden and the best sustenance is what be-comes ' sufficient.'
However, under particular conditions and timings, a voiced Dhikr is actually more desirable and merit-worthy. Details of these timings and conditions have been explained by the Holy Prophet ﷺ through his word and deed, for example, calling Adhan and Iqamah with a raised voice, reciting the Qur'an during the voiced prayers with a raised voice, saying the Takbirs of Salah the Takbirs of Tashriq, the Talbiyah in Hajj etc., with a raised voice. Therefore, Muslim jurists, may Allah have mercy on them all, have reached the decision that in particular conditions and places where the Holy Prophet ﷺ has, by word or deed, taught us to raise the voice, voices must be raised. Under conditions and situations other than these, voiceless Dhikr is most preferable and beneficial.
At the end of the verse, it was said: إِنَّهُ لَا يُحِبُّ الْمُعْتَدِينَ (Surely, He does not like those who cross the limits). The word: الْمُعْتَدِينَ (al-mu` tadin) is a derivation from I` tida' which means to cross the limits. The sense is that Allah Ta` ala does not like those who cross the limits, exactly as given in the translation. This crossing of limits, whether in Du` a' or some other activity, has the same outcome - that Allah Ta` ala does not like that. In fact, if looked at closely, the religion of Islam is the very name of observing limits and restrictions and electing to submit and obey. Take the example of Salah، Sawm, Hajj, Zakah and all dealings and transactions, when limits set by the Shari` ah of Islam are crossed in them, they do not remain acts of worship anymore - instead, they become sin.
Crossing the limits in Du` a' may take several forms. Firstly, that literal formalities, such as rhyming and other stylistic devices, are employed in Du` a' which may spoil its essential ingredients of humility and submission. Secondly, that unnecessary restrictions are intro-duced in Du` a - as it appears in Hadith that Sayyidna ` Abdullah ibn Mughaffal ؓ saw that his son was making Du` a' in the following words: ` 0 Allah, I seek from You the palace in Paradise which is white in colour and located on the right hand side.' He stopped him and said: ` Making such restrictions in Du` a is crossing the limit, which has been prohibited in the Qur'an and Hadith.' (Mazhari from a narration of Ibn Majah and others)
The third form of crossing the limits is that someone makes a Du` a' wishing ill of Muslims in general, or asks from Allah something which is harmful for them. Similarly, it is also a form of crossing the limits - as mentioned here - that Du` a' be made in a raised voice without the need to do so. (Tafsir Mazhari, Ahkam al-Qur'an)
O vjernici, potpuno ponizno molite svog Gospodara, u sebi, iskreno, bez želje da vas neko vidi, i ne pridružujući nekog Allahu u dovi. Doista On ne voli one koji prelaze Njegove granice u dovi, a u najveće vidove prelaženja Njegovih granica u dovi spada upućivanje dove nekom pored Njega, kao što to rade višebošci.
"Berdoalah kepada Rabbmu dengan berendah diri dan suara yang lembut. Sesungguhnya Allah tidak menyukai orang-orang yang melampaui batas. Dan janganlah kamu membuat keru-sakan di muka bumi sesudah (Allah) memperbaikinya, dan ber-doalah kepadaNya dengan rasa takut (tidak akan diterima) dan harapan (akan dikabulkan). Sesungguhnya rahmat Allah amat dekat kepada orang-orang yang berbuat baik." (Al-A'raf: 55-56).
(55) Doa meliputi doa permohonan dan doa ibadah. Dia memerintahkan kita untuk berdoa kepadaNya, ﴾ تَضَرُّعٗا ﴿ "dengan be-rendah diri." Yakni terus menerus dalam memohon dan ulet dalam beribadah, ﴾ وَخُفۡيَةًۚ ﴿ "dan suara yang lembut." Yakni tidak keras dan terang-terangan yang ditakutkan timbul riya'. Akan tetapi dengan lembut dan ikhlas kepadaNya تعالى. ﴾ إِنَّهُۥ لَا يُحِبُّ ٱلۡمُعۡتَدِينَ ﴿ "Sesungguhnya Allah tidak menyukai orang-orang yang melampaui batas." Yaitu orang-orang yang melampaui batas dalam segala urusan, termasuk di da-lamnya adalah permintaan seorang hamba kepada Allah terhadap sesuatu yang tidak layak, atau terlalu berlebihan dalam menfasih-fasihkan kalimat doa, atau berlebih-lebihan dalam mengeraskan doanya. Semua itu termasuk dalam sikap berlebih-lebihan yang di-larang.
(56) ﴾ وَلَا تُفۡسِدُواْ فِي ٱلۡأَرۡضِ ﴿ "Dan janganlah kamu membuat kerusakan di muka bumi", dengan kemaksiatan ﴾ بَعۡدَ إِصۡلَٰحِهَا ﴿ "sesudah (Allah) memperbaikinya," dengan ketaatan, karena kemaksiatan dapat me-rusak akhlak, amal, dan rizki, sebagaimana Firman Allah تعالى,
﴾ ظَهَرَ ٱلۡفَسَادُ فِي ٱلۡبَرِّ وَٱلۡبَحۡرِ بِمَا كَسَبَتۡ أَيۡدِي ٱلنَّاسِ ﴿
"Telah nampak kerusakan di darat dan di laut disebabkan karena perbuatan tangan manusia." (Ar-Rum: 41).
Sebagaimana akhlak, amal, rizki, keadaan dunia dan akhirat menjadi baik dengan ketaatan. ﴾ وَٱدۡعُوهُ خَوۡفٗا وَطَمَعًاۚ ﴿ "Dan berdoalah kepada-Nya dengan rasa takut (tidak akan diterima) dan harapan (akan dikabul-kan)." Yakni takut kepada azabNya dan berharap pahalaNya, ber-harap diterima dan takut ditolak, bukan doa seorang hamba yang lancang kepada Rabbnya yang mengagumi dirinya dan menduduk-kannya di atas kedudukan yang semestinya, atau doa dari hamba yang lupa dan lalai.
Kesimpulan dari adab doa yang Allah sebutkan adalah, hen-daknya doa itu diikhlaskan hanya kepada Allah semata, karena hal itu merupakan sikap merendahkan suara, memelankan dan mera-hasiakannya. Hendaknya hati kita ketika berdoa adalah hati yang takut nan penuh berharap, bukan hati yang lalai, merasa yakin pasti diterima, atau tidak peduli doa itu dikabulkan atau tidak. Ini adalah termasuk berbuat baik dalam doa, karena berbuat baik da-lam ibadah adalah mengerahkan usaha padanya dan menunaikan-nya dengan sempurna, tidak ada kekurangan sedikit pun. Oleh karena itu Dia berfirman, ﴾ إِنَّ رَحۡمَتَ ٱللَّهِ قَرِيبٞ مِّنَ ٱلۡمُحۡسِنِينَ ﴿ "Sesungguhnya rahmat Allah amat dekat kepada orang-orang yang berbuat baik", dalam beribadah kepada Allah, berbuat baik kepada hamba-hamba Allah. Semakin banyak seorang hamba berbuat baik, maka dia semakin dekat kepada rahmat Allah, dan Allah pun dekat kepadanya de-ngan RahmatNya. Ini adalah dorongan kepada berbuat baik yang sangat jelas.
Invocate il vostro Dio, o credenti, con umiltà e modestia, a bassa voce e segretamente, sinceri nell'invocazione e non per esibirvi; non invocate altri Suoi pari nell'invocazione, gloria Sua. In verità, Lui non ama coloro che trasgrediscono i limiti da Lui imposti nell'invocazione; ed il modo più oltraggioso di trasgredire i Suoi limiti è invocando altri all'infuori di Lui, come fanno gli idolatri.
e non corrompete la terra commettendo peccati dopo che Allāh l'abbia bonificata inviando messaggeri, pace a loro, al fine di popolarla con l'obbedienza rivolta esclusivamente a Lui. Invocate Allāh solo, temendo per il vostro destino, in attesa di ottenere la Sua Grazia. In verità, Allāh è vicino ai pii: Siate con loro.
I ne pravite nered na zemlji čineći grijehe nakon što je Allah na njoj red uspostavio šaljući poslanike, i ispunio je pokornošću Njemu jedinom, i molite samo Njega, uz strah od Njegove kazne i nadanje Njegovoj nagradi. Doista je Allahova milost blizu dobročiniteljima, pa budite od njih.
Yüce Allah’ın, peygamberleri -aleyhimusselam- göndererek ıslah etmesinin ve bir tek O'na itaat etmek üzere orayı imar etmesinin ardından günah işleyerek yeryüzünü ifsat etmeyin. O'nun azabına karşı korku hissederek ve mükâfatını elde etmeyi arzulayıp, bekleyerek, bir tek Allah’a dua edin. Şüphesiz Allah’ın rahmeti hayırsever kimselere çok yakındır. Öyleyse siz de onlardan biri olun.
Do not ruin things on earth by committing sins after Allah has put it right by sending the messengers (peace be upon them) and establishing things in accordance with His laws. Call on Allah alone, fearing His punishment and hoping for His reward. The mercy of Allah is truly close to those who do good, so be from among them.
The greatest achievement of man is that he should be able to attain God’s mercy. But the grace of God falls to the lot of those who associate themselves with God to such an extent that all their emotions without exception are directed towards Him. They should call out only to Him and behave with humility towards Him alone. They should entertain hopes of receiving things from Him, and fear Him alone lest things be taken away. People who do so seek closeness to God and God awards them a place close to Him.
Ne soyez pas des corrupteurs qui commettent des actes de désobéissance sur Terre après qu’Allah l’ait réformée par l’envoi de messagers et l’ait peuplée de gens qui se soumettent à Son obéissance. Soyez craintifs de Son châtiment et espérez Sa récompense quand vous L’invoquez. La miséricorde d’Allah est assurément proche des bienfaisants. Faites donc partie de ceux-là.
No corrompan la Tierra cometiendo pecados después de que Al‑lah la haya puesto en orden al enviar a Sus mensajeros y al establecer Sus leyes. Invoquen solo a Al-lah, teman Su castigo y anhelen Su recompensa. Ciertamente, la misericordia de Al-lah está cerca de quienes hacen el bien.
Janganlah pula kalian membuat kerusakan di muka bumi dengan melakukan perbuatan maksiat setelah Allah memperbaiki keadaannya melalui pengutusan para rasul -‘alaihimussalām- dan memakmurkannya dengan ketaatan makhluk-Nya hanya kepada-Nya. Juga berdoalah kalian kepada Allah semata seraya merasa takut akan siksa-Nya dan menunggu datangnya ganjaran dari-Nya. Sesungguhnya rahmat Allah amat dekat dengan orang-orang yang berbuat baik. Sebab itu, jadilah kalian orang-orang yang baik.
Huwag kayong sa manggulo lupa sa pamamagitan ng paggawa ng mga pagsuway matapos na nagsaayos nito si Allāh sa pamamagitan ng pagsusugo sa mga sugo – sumakanila ang pagbati ng kapayapaan – at ng paglinang nito dahil sa pagtalima sa Kanya lamang. Dumalangin kayo kay Allāh lamang habang mga nakadarama ng pangamba sa parusa Niya, habang mga naghihintay ng pagtamo ng gantimpala Niya. Tunay na ang awa ni Allāh ay malapit sa mga tagagawa ng maganda kaya maging kabilang kayo sa kanila.
In the second verse (56), it was said: وَلَا تُفْسِدُوا فِي الْأَرْضِ بَعْدَ إِصْلَاحِهَا (And do no mischief on the earth after it has been set in order). Two antonyms have appeared here: صَلَاح (salah) and: فَسَاد (fasad). 'Salah' means the state of being good, correct, right, proper or set in order as in the translation. Then, Fasad refers to the state of evil, corruption, mischief, disorder. Imam Raghib al-Isfahan has said in his Mufradat al-Qur'an that Fasad refers to something going beyond the limits of moderation, whether this crossing over is insignificant or enormous, and the measure of an increase or decrease in every Fasad depends on this crossing of the limits of moderation. The farther the limits are crossed, Fasad will increase. Fasad means to make things bad and Islah means to correct, reform or put into order. Therefore, the verse: وَلَا تُفْسِدُوا فِي الْأَرْضِ بَعْدَ إِصْلَاحِهَا means: ` do not make things bad on the earth after that Allah has made it good and proper.'
Imam Raghib has also said: There are several forms in which Allah Ta` ala makes something right, correct and proper. Firstly, He began by creating them right, correct and proper, as in: وَ اَصلَحَ بَالَھُم ' (He will improve their condition - 47:2). Secondly, removed was the corruption that had entered into something, as in: یُصلِح لَکُم اَعمَالَکُمُ (That He may make your deeds good and right - 33:71). Thirdly, that a command is given to put things in order. This verse carries a command of abstention from mischief on the earth after it has been set in order. Here, the ordering of the earth may be taken in two senses. Firstly, the outward propriety that it was made arable and capable of growing trees with rains made to come from clouds resulting in flowers and fruits as gifts from plants and trees - and that the earth was made the source of life support for human beings and animals.
The second sense is that Allah Ta'ala set things right on the earth inwardly and spiritually - by sending His messengers and Books and instructions and purifying it from Kufr and Shirk and error. It is quite possible that the verse means both inward and outward order in a total way. Thus, the verse would now mean that Allah Ta'-al-a has put the earth in proper order both physically and spiritually and now you should not create disorder or engineer evil in there through your acts of sin and disobedience.
What is Order or Disorder on the Earth and at have Sins of People to do with it?
The way there are two aspects of order (Islah), the outward and the inward, or the physical and the spiritual, in the same way, there are two aspects of disorder (Fasad) also. As for the outward or physical order of the earth is concerned, that it be right and proper, it will be realized that Allah Ta'ala has made it to be a mass or body which is neither liquid as water making it difficult to settle down upon it, nor is it hard as rock or iron which could not be dug up. It has been created to be in a middle state so that human beings could make it soft and smooth lending itself to being farmed and become capable of growing plants and trees and flowers and fruits. Then, they could also dig it up to sink wells and make moats and canals, lay strong foundations for houses to live; and then, right in and out of the earth, He created things and circumstances which would help habitat the earth, make vegetation, trees, flowers and fruits grow in it; and then, from the outside, He created wind, light, heat and chill, and made water rain through clouds over it so that trees could grow. And brought in service were stars and planets from where warm and cold rays were cast on them which filled flowers and fruits with colour and juice. Human beings were endowed with intelligence through which they dug up raw materials from the earth, like iron, copper, wood and so many other metals and rocks which they harnessed into a new world full of industries and artifices. This is the outward ordering of the earth which was brought into effect by the perfect power of Allah Ta` ala.
As for the inward and spiritual ordering of life is concerned, it depends on the remembrance of Allah (Dhikr), relationship with Allah تَعَّلُق مَع اَللہ (Ta'alluq ma' Allah) and on obedience to Him اِطَاعَت (Ita` ah). For this, to begin with, Allah Ta` ala has already placed in the heart of every human being a basic substance and urge to remember and to obey Him: أَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (Then, He inspired it [ that is, inspired the soul or heart instinctively ] as to its wrong and as to its right -91:8). So, all around human beings not a particle remains in which Allah Ta` ala has not placed wonders of His perfect power and His astounding creativity, seeing which, even a person of average understanding would be moved to say: فَتَبَارَكَ اللَّـهُ أَحْسَنُ الْخَالِقِينَ (So blessed be Allah, the Best to create! - 23:14). Other than these manifestations, He sent His messengers, revealed His Books through which the essential linkage between the Creator and the created was fully established.
Thus, the command given is that now that the earth has been placed in proper order, outwardly and inwardly, let it not go bad through human misdeeds.
As pointed out earlier, like Islah or order having two aspects, Fasad or disorder also has two aspects, the outward and the inward. This saying of Allah Ta` ala forbids both.
Though the recurring insistence of the Qur'an and the Holy Prophet ﷺ is on spiritual order as a cardinal duty which, in effect, aims to stop any emergence of spiritual disorder as a counter possibility. But, in the world we live in, the linkage between the order and disorder of the physical and spiritual is such that any disorder in one becomes the source of disorder in the other. Therefore, when the Shari’ ah of the Qur'an has blocked the doors of spiritual disorder, it has also prohibited physical disorder. Theft, robbery, murder and all ways of immodesty and indecency create all sorts of physical and spiritual disorder in the world. So, stern restrictions were placed and punishments proposed particularly against such evil acts while common sins and crimes were also prohibited - because, every sin becomes the source of physical disorder at some time, and that of spiritual disorder at some other. And, if looked at closely, every outward disorder becomes the cause of inward disorder, and conversely, every inward disorder be-comes the source of outward disorder.
That outward or physical disorder becomes the inevitable source of inward or spiritual disorder is obvious, for it is the contravention of the command to obey Divine injunctions - in fact, disobedience to Allah Ta` ala is another name for spiritual disorder. As for the chemistry of spiritual disorder and how it transforms itself as the cause of physical disorder, this can be discerned only through a little serious reflection. The reason is that this whole world and everything big and small in it was created by the Master of the domain of creation to wherever it ex-tends, and it is but subservient to His command. So far as human beings remain obedient to Allah, everything stands harnessed into their service as due and proper. But, when human beings start disobeying Allah Ta` ala, everything in the world starts disobeying human beings from behind a curtain through which they cannot see with their mortal eyes. But, it is by deliberation into the effects, properties, results and outcomes of these things that one does find the relevant proof of their becoming hostile very conclusively.
If taken with a surface view, human beings keep using all these things normally. When water goes down the throat, it does not refuse to quench thirst; food does not stop removing hunger and dress and home do not disappoint them by refusing to provide defence against heat and chill.
But, when looked at in terms of the ultimate outcome, it would appear that none of these things is fulfilling its assigned job - because, the real function and use of all these things is that they should provide peace and comfort, that anxieties are removed and sicknesses are cured.
Now if you look at conditions prevailing in our world, you will realize that, despite the proliferation of things of comfort and the means and materials of curing diseases much beyond any expectations, the majority of human beings is victimized by extreme distresses and diseases. Never-known diseases and ever-new calamities seem to be the order of the day. No one, not even the highest among human beings, is contended and in peace in his or her station of life. In fact, the more these functional facilities and fruits of skill keep increasing in their output, the more increasing becomes the parallel manifestation of dis-eases, anxieties, disasters and hardships - very much like the saying in Urdu which means: ` The more they treat you, the more sick they make you.'
If modern man bewitched by the magic of energy and its material gains were to rise a little above his infatuation with things and technology, he will realize that all our efforts to invent and construct things and to lay the foundations of a society on top of them have flatly failed to give us peace and comfort which was our real purpose. There is no reason for this but that inward disorder we have been talking about which means that we have started disobeying our Rabb, our Creator and Master, so His creation has started disobeying us on the inward front - that it refuses to provide real peace and comfort for us, despite all our efforts at break-neck speed. To this the famous Maulana Rum' pointed out by saying that the elements of dust, air, water and fire, though they appear inert and sans sense yet, in reality, they too do possess a degree of intelligence which makes them work under the command of their Master.
To sum up, it can be said that sin, heedlessness towards Allah Ta` ala, and disobedience to Him do not only create spiritual disorder, but they also lead to the inevitable physical disorder. When the same Maulana Rumi' says that the cloud does not come to rain when you stop paying Zakah while from Zina (adultery) results an epidemic affecting all directions. This is no poetic imagination. This is a reality authentically supported by the Qur'an and Hadith. But, what becomes visible in this world is just a light sample of the ultimate punishment in the form of diseases, epidemics, storms, hurricanes and floods.
Therefore, included in the sense of the verse: لَا تُفْسِدُوا فِي الْأَرْضِ بَعْدَ إِصْلَاحِهَا (And do no mischief on the earth after it has been set in order) are crimes and sins which cause disorder in the world physically and outwardly - and also included there are sin, disobedience, and heedlessness towards Allah Ta` ala. Therefore, immediately after in this verse, it was said: وَادْعُوهُ خَوْفًا وَطَمَعًا (And supplicate to Him in fear and hope). It means that it should be done in a way that, on the one hand, one has the fear of the Du` a.' remaining unanswered, while on the other hand, one has full hope tied to His mercy. These very twin attitudes of fear and hope are the two wings of the human soul on its journey with truth and fortitude. On these it flies high and through these it reaches superior ranks destined for it.
Then, as the text obviously shows, the degree of fear and hope should be equal. Some ` Ulama have said that it is appropriate to keep fear dominate during life with health, so that there be no shortcoming in being obedient. And when comes the time to die, it is better to let hope dominate, because the strength to do what should have been done is not there anymore and there is nothing left to do except hope for the mercy of Allah Ta’ ala. (Al-Bahr Al-Muhit)
And some researchers among scholars have said that the purpose is to hold on to the straight path of religion and be constant in obedience to Allah Ta` ala. Then, the temperaments and tastes of human beings differ. Some achieve this station of fortitude and constancy in obedience by keeping fear as the dominant factor. Others achieve these by keeping love and hope as dominating factors. So, whoever finds help' to achieve this purpose through either of these two options, should try to achieve it through that option.
To summarize the comments made about Du` a', it can be said that the first verse tells us about two rules of etiquette relating to Du'a': (1) That it be with humility and submission, and (2) that it be secret and low-voiced. These two qualities belong to the outward human physique - because "tadarru"' suggests that one should, while making Du` a', assume the looks and manners of someone weak, helpless and needy and should never allow it to be proud, arrogant or seemingly need-free. Then, that it be secret also relates to one's speech through the mouth and tongue.
As for the spiritual etiquette of Du'a' as given in this verse, there are two rules to be followed. These relate to the human heart. They require that the person making the Du` a' should feel the danger in his heart that his Du'a' may, perhaps, remain unanswered while, at the same time, he should also hope that his Du'a' may be answered - because becoming careless about one's errors and sins is contrary to 'Iman (faith) and losing hope in the infinite mercy of Allah Ta` ala is Kufr (disbelief). Both are impermissible extremes. The hope that a prayer will be answered can be entertained only when one keeps in between the two states of fear and hope.
Then, at the end of the verse, it was said: إِنَّ رَحْمَتَ اللَّـهِ قَرِيبٌ مِّنَ الْمُحْسِنِينَ (Surely, the mercy of Allah is close to the good in deeds). The hint given here is that, though there should be the two states of fear and hope present while making a Du` a', but, out of the two states, the option of hope is the weightier option - because the prayer is being made to the Lord of all the worlds the extent of Whose mercy cannot be conceived, and in whose generosity and favour there is no shortage or reluctance. He can answer the Du` a' of the worst of offenders, even the Du'a' of the Satan himself. Of course, should there be a danger of Du` a' remaining unanswered, that could only be possible on account of one's own misdeeds or due to the hanging curse of sins - because being good in deeds is necessary to become close to the mercy of Allah Ta` ala.
Therefore, the Holy Prophet ﷺ has said that some people travel long distances, look like faqirs and raise their hands for Du` a' before Allah Ta` ala, but حَرَام haram is their food and حَرَام haram is their drink and حَرَام haram is their dress. So, how can a Du` a' made by such a person be answered? (Muslim, Tirmidhi from Sayyidna Abi Hurairah)
According to another Hadith, the Holy Prophet ﷺ said: The prayer of a servant of Allah keeps finding acceptance until such time that he does not pray for some sin or for the severance of some relationship - and that he does not make haste. The noble Companion asked about the meaning of ` making haste.' He said: It means that one may think - here I am making a Du` a' for all this time and it has not been answered yet - until he becomes disappointed and stops making Du` a'. (Muslim, Tirmidhi)
According to yet another Hadith, the Holy Prophet ﷺ said: Whenever you make Du` a' before Allah Ta` ala, do it in a state when you have no doubt about its being answered.
It means that one should keep his or her sight on the most extensive mercy of Allah Ta' ala and let the heart believe that the prayer being made shall be answered. This is not contrary to the danger one may feel that his or her sins may become an impediment in the acceptance of one's Du` a'. صلی اللہ تعَالیٰ علی نَبِیِّنَا وسلم
Và các ngươi chớ phá hoại trái đất bằng những việc làm đầy tội lỗi sau khi đã được Allah hoàn tất nó bằng cách gửi các vị Thiên Sứ đến hướng dẫn mọi thứ phục tùng Ngài duy nhất, hãy cầu nguyện Allah duy nhất bằng cả tấm lòng, rùng mình khiếp sợ về hình phạt của Ngài cùng với sự đầy hy vọng về ân phước của Ngài. Quả thật, hồng ân của Allah luôn tiếp cận với những người sùng đạo, các ngươi hãy là họ.
57- Rahmetinin önünde rüzgarları müjde olmak üzere gönderen O’dur. Nihâyet bu rüzgarlar (yağmur yüklü) ağır bulutları kaldırınca biz, onları ölü bir beldeye süreriz de oraya su indiririz ve derken o su ile ürünün her türlüsünü çıkartırız. İşte biz ölüleri de böyle çıkartacağız. Belki düşünüp öğüt alırsınız.
58- İyi ve temiz beldeye gelince oranın bitkisi Rabbinin izni ile çıkar. Kötü ve çorak olandan ise ancak az ve faydasız bir şeyler çıkar. İşte biz âyetlerimizi şükreden bir topluluk için böylece türlü türlü açıklarız.
57. Yüce Allah, kudretinin etkilerinden ve rahmet esintilerinden birisini beyan ederek şöyle buyurmaktadır:“Rahmetinin önünde rüzgarları müjde olmak üzere gönderen O’dur.”Yani yağmuru müjdeleyen rüzgarları O gönderir. Bu rüzgarlar Allah’ın izni ile bulutları yerden kaldırıp yükseltir, böylelikle insanlar da Allah’ın rahmeti ile sevinir, daha yağmur yağmadan önce bu rahmet dolayısı ile kalpleri ferahlar.“Nihâyet bu rüzgarlar, (yağmur yüklü) ağır bulutları kaldırınca” o rüzgarların bir bölümü bulutları kaldırır, bir bölümü onları birbirine kaynaştırır, başka bir bölümü de onları aşılar “Biz onları ölü” hayvanları neredeyse helak olacak, ahalisi de Allah’ın rahmetinden ümit kesecek hale gelmiş “bir beldeye süreriz de oraya” o ölü beldeye “su indiririz.” O buluttan bol yağmur indiririz. Allah, o bulutun yağmur yağmasını sağlayacak rüzgar ile yine Allah’ın izni ile onu dağıtacak bir başka rüzgar müsahhar kılar. “Ve derken o su ile ürünün her türlüsünü çıkartırız.”Böylelikle Allah’ın rahmetiyle sevinirler ve Allah’ın ihsanından faydalanırlar.“İşte biz ölüleri de böyle çıkartacağız” Yani Biz, ölümünden sonra yeri bitkilerle diriltip canlandırdığımız gibi ölüleri de çürüyüp darmadağın ve kemikleri de toprak olduktan sonra kabirlerinden böylece çıkartacağız. Bu, gayet açık bir delillendirmedir. İki durum arasında bir fark yoktur. Bir benzerini gözüyle gördüğü halde öldükten sonra dirilişi uzak bir ihtimal kabul ederek inkâr eden kimsenin, bu inkârı inat kabilinden ve gözle görülen maddi şeyleri inkâr etmek türündendir. Bu buyrukta Allah’ın nimetleri üzerinde ibretle düşünmeye, bunlara öğüt almak ve istidlal etmek kastı ile bakmaya bir teşvik olduğu gibi gaflet ve ihmal gözü ile bakmamaya da bir irşad vardır.
Daha sonra Yüce Allah üzerine yağmurun yağdığı toprakların farklılıklarını söz konusu ederek şöyle buyurmaktadır:
58. “İyi ve temiz beldeye gelince” toprağı ve anamaddesi iyi ve temiz arazinin üzerine yağmur yağacak olursa “oranın bitkisi” bitmeye hazır halde iken “Rabbinin izni ile” O’nun irade ve meşieti ile “çıkar.” Çünkü sebepler, Allah bu konuda izin vermedikçe bağımsız olarak varlıkları vücuda getiremezler.
“Kötü ve çorak olandan” bu tür topraklardan “ise ancak az ve faydasız bir şeyler çıkar”yani ancak hiçbir fayda ve bereketi bulunmayan, oldukça önemsiz şeyler biter.“İşte biz âyetlerimizi şükreden bir topluluk için türlü türlü açıklarız.” Çeşitli şekillerde beyan ederiz ve bu âyetlerimizle misaller veririz. Biz bunları Allah’ın nimetlerini hem itiraf ve ikrar etmek hem de onları Allah’ın razı olacağı alanlarda harcamak sureti ile Allah’a şükreden bir topluluğa sunarız. Çünkü Allah’ın, Kitab-ı Keriminde açıklamış olduğu hükümlerden ve ilâhi emirlerden gereği gibi istifade edenler bunlardır. Zira bunlar bu hükümleri Rab’lerinden kendilerine ulaşan en büyük nimetlerden görürler. Bu yüzden de bu hükümleri onlara muhtaç olarak ve sevinçle karşılarlar. Onlar üzerinde iyice düşünürler. İbretle tefekkür ederler ve istidatlarına göre bu hükümlerin manalarını kavrarlar.
İşte bu, vahyin indiği kalplerin misalidir. Nasıl ki yağmur bir hayat kaynağı ise kalplerin hayat kaynağı da vahiydir. İyi kalplere vahiy geldi mi o kalpler onu kabul eder, tanır, temizlikleri ve iyilikleri oranında da meyve verir. Hayır içermeyen kötü kalplere gelince vahiy onlara ulaştı mı orada kendisine bir yer bulamaz. Aksine bu kalplerin gafil olduklarını, kendisinden yüz çevirdiklerini yahut da ona karşı çıktıklarını görür. Bu durumda vahiy, kıraç arazilere, kumlara ve kayalara yağıp da onlarda hiçbir etki bırakmayan yağmurlara benzer. Bu da Yüce Allah’ın şu buyruklarını andırmaktadır:“O, gökten bir su indirir de vadiler kendi miktarlarınca sel olup akar. Sel de yüze çıkan bir köpük yüklenip götürür...”(er-Ra’d, 13/17)
Yüce Allah tevhidine dair yeteri kadar delilleri söz konusu ettikten sonra bunu, tevhide davet eden peygamberlerle onu inkâr eden ümmetleri ile aralarında geçenleri söz konusu ederek teyid etmektedir. Bu arada tevhidi kabul edenleri Allah’ın nasıl desteklediğini, buna karşılık peygamberlere karşı inatlaşan ve onlara itaat etmeyenleri de nasıl helak ettiğini, yine bütün peygamberlerin davetinin aynı dine ve aynı akideye çağırmak olduğunu da açıklamaktadır. Yüce Allah rasûllerin ilki Nuh aleyhisselâm’dan şöylece söz etmektedir:
Commentary
In previous verses, Allah Ta` ala has mentioned some of His major and particular blessings. By pointing out to the creation of the heavens and the earth, the day and night, and the sun, moon and stars and how they serve human beings, the lesson driven home is that there is no power other than the sacred Being of Allah Ta` ala to take care of our needs and comforts, then, it becomes necessary that we should pray to none but Him for everything we need and take this turning to Him as the key of our success.
Mmmm48
Also mentioned in the first of the present verses are some other important blessings of this nature on which depends the existence and survival of human beings and the entire creation of the earth, for example, the rains and the trees, and farmlands and its produce. The difference is that the previous verses mentioned blessings relating to the upper domain while the present ones belong to the lower. (A1-Bahr Al-Muhit)
Something special has been identified in the second verse where it is said that these great Divine blessings are, though common to all parts of the earth - as rains, when they come, fall on rivers and mountains and on good and bad lands alike - but, what grows from the earth grows only from the land which has the quality to make it grow. Rocky and sandy lands do not derive benefit from these rains.
The conclusion drawn from the first verse is that the sacred Being which enables dead land to live again should have no problems in making human beings who once lived, then died, come to life once again. The conclusion so drawn is very clear. Then, there is another conclusion drawn from the second verse. It tells us that the guidance coming from Allah Ta` ala, the revealed Books, the blessed prophets, and the teachings and training undertaken by their deputies, the ` Ulama' and Mashaikh are like the rains, common to every human being. But, the way every land does not derive benefit from the mercy of rains, very similarly, the benefit of this spiritual rain is derived by those who have the ability to absorb it. As for those whose hearts are like rocky and sandy land not having the ability to absorb it and make growth possible, they would keep sticking to their ways of error despite clear guidance and signs and scriptures.
The conclusion thus drawn comes from the last sentence of the second verse which says: كَذَٰلِكَ نُصَرِّفُ الْآيَاتِ لِقَوْمٍ يَشْكُرُونَ (Thus We alternate the verses for a people who pay gratitude). The sense is that the statement made was, though for everyone, yet, in the ultimate consequence, it proved beneficial only for those who had the capacity for it and realized its worth and value. Thus, the two verses quoted here cover the subject of human origin and return. Now, we can go to a fuller explanation of these two verses. The first verse begins by saying: وَهُوَ الَّذِي يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ (And He is the One who sends the winds carrying good news before His blessings). Here, the word: رِیح (ar-riyah) is the plural form of rih which means the wind, and ` bushran' means good news or glad tidings, and ` rahmat' refers to the rain of mercy, that is, it is Allah Ta` ala Himself who sends the winds to announce the good news of the coming rain of mercy.
The sense of the verse is that it is the customary ‘practice of Allah Ta` ala that He sends cool winds before the actual coming of rains which not only please people, but also, in a way, foretell that rains are coming much before they actually do. Therefore, these winds are a combination of two blessings. They themselves are beneficial for human beings and bracing for the creation in general. Then, they announce the rains before its coming. Human beings are a highly sensitive model of creation. Rains may stop them from doing what they need to do. If they could naturally find out about the coming rains ahead of time, they would be able to manage things for themselves. In addition to that, one's own person and belongings are not, at all times, defended against rains. By having early indications of rains, most would be able to take protective cover for themselves and their belongings.
Then, it was said: حَتَّىٰ إِذَا أَقَلَّتْ سَحَابًا ثِقَالًا (until when they lift up the heavy clouds). The word: سَحَّاب (sahib) means the cloud and: ثِقَال (thiqal) is the plural of thaqil which means heavy, that is, when the winds lift up the heavy clouds. Heavy clouds refer to clouds laden with water. They would, as if, travel riding on the shoulders of the wind, and thus, this water weighing thousands of tons comfortably rides high on the wings of the wind. How wonderful is the Divine design which uses no machines nor lets human beings slave for it. It is as simple as it can be - when Allah Ta` ala wills, vapours from the waters start rising upwards, turn into clouds and what you have is a sky-filling plane carrying a cargo of hundreds and thousands of gallons of water in its holds flying on the cushion of winds towards higher altitudes!
After that, it was said: سُقْنَاهُ لِبَلَدٍ مَّيِّتٍ : (We drive them to a dead land). The word: سُوق (sauq) means to drive, herd or urge on towards a desired destination, and ` balad' means a town or habitation, and ` mayyit' means dead.
The verse, thus, means: ` When the winds lifted the heavy clouds up, We drove the clouds to a dead town.' Dead town refers to the habitation rendered desolate because of an scarcity of water. That a town or habitation has been named here in place of a common open land is appropriate in view of the real purpose of sending the rain because it is designed to feed the thirsty land and enable it to produce what human beings need. The place to do so would be a habituated area, not an inhabituated forest primarily where the growth of vegetation is less likely to serve the initial purpose.
Upto this point, the description in the quoted verses proves the following: (1) That rains come through clouds, as commonly observed. This tells us that verses in which raining from the sky has been mentioned, there too, the word: سَمَاء (sama' ) refers to clouds. Then, not im-probable is the likelihood that clouds originate directly from the skies - as opposed to monsoons originating from the waters - and bring rains. (2) That clouds go in a particular direction and over a particular land area is something related directly to Divine command. It is He who gives the command for rains to fall when He wills, where He wills and as much as He wills. The clouds implement the Divine command.
It is something observed everywhere. There are occasions when a town or habitation would have heavy over-head clouds, and they would very much be in need of rains, but the clouds would not let them have even a drop of water. Instead, it would go to a town or habitation for which there is a quota of water as Divinely determined, and it would be only there that it would rain. No one has the ability or the daring to acquire water from these clouds at any other place, other than the town or habitation earmarked to have it.
Weather scientists have determined rules about the movement of monsoons based on which they can tell the course of a monsoon rising from the waters of the sea and identify where and how much it would rain. There are meteorological bureaus set up for this purpose in many countries. But, experience shows that news released by these depart-ments frequently turn out to be contrary to fact. When what is contrary is the Divine command itself, their rules become ineffective. Winds and rain-laden clouds turn towards somewhere else, contrary to foretold news, and weather experts cannot do much about it.
In addition to that, any other rules and regulations proposed by meteorologists, they too are not contrary to the proposition that the movement of clouds obeys the Divine command - because it is the customary practice of Allah Ta` ala that, in all affairs of this world, the Divine command manifests itself from behind the curtains of physical causes. Human beings pick up these very causes and formulate some rule or regulation based on them. Otherwise, reality lies elsewhere.
After that, it was said: فَأَنزَلْنَا بِهِ الْمَاءَ فَأَخْرَجْنَا بِهِ مِن كُلِّ الثَّمَرَاتِ (We pour down water, then, with it We bring forth of all the fruits).
And then, at the end of the verse, it was said: كَذَٰلِكَ نُخْرِجُ الْمَوْتَىٰ لَعَلَّكُمْ تَذَكَّرُونَ (This is how We bring forth all the dead [ on the day of Qiyamah ], so that you may observe advice). Thus, the sense of the verse is: ` The way We have given new life to the dead land and have brought out from it trees, flowers and fruits, similarly, on the day of Qiyamah, We shall have the dead rise once again after their having been dead. And these examples have been set forth so that you would have the opportunity to reflect and deliberate.
According to a narration of Sayyidna Abu Hurairah ؓ the Holy Prophet ﷺ said: صُور (Sur : Horn) will be blown twice on the day of Qiyamah. On the first صُور Sur, the whole world will perish. Nothing will remain alive. On the second صُور Sur, a new world will come into being. The dead will become alive.' The Hadith also mentions ` an interval of forty years between the two blowings of the صُور Sur and rains would continue to fall throughout these forty years. During this period, the body parts of every dead human being and animal will become assembled into them giving everyone a complete skeleton. Then, at the time of the blowing of the second صُور Sur, رُوح Ruh (soul) will enter these corpses. They will rise alive.' A major portion of this narration can be seen in Al-Bukhari and Muslim. Some portions have been taken from Kitab al-Ba’ th of Ibn Abi Dawud.
Và Allah đã đưa những luồng gió báo trước sẽ có những trận mưa; mãi cho đến khi những luồng gió tạo những đám mây trong đó trĩu nặng những hạt mưa rồi Ngài sẽ duy chuyển đến một mảnh đất khô cằn rồi Ngài ban xuống những trận mưa lên đó và sau những trận mưa đó sẽ làm mọc ra đủ loại hoa màu, cũng giống như hình ảnh đó Ngài phục sinh người chết sống lại từ cõi mộ. Với việc làm đó Ngài hy vọng các ngươi - hỡi nhân loại - tưởng nhớ đến sự quyền năng của Allah sẽ phục sinh các ngươi trở lại, chắc chắn Ngài có khả năng phục sinh cái chết.
Allah -Subḥānahu- adalah Tuhan yang mengirimkan angin untuk memberi kabar gembira akan datangnya hujan. Sampai ketika angin itu membawa gumpalan awan pekat yang berisi air maka Kami giring awan itu ke daerah yang gersang, lalu Kami turunkan air hujan di daerah tersebut. Kemudian dengan air itu Kami menumbuhkan segala macam buah-buahan. Seperti menumbuhkan buah-buahan dengan gambaran seperti itulah Kami akan mengeluarkan orang-orang yang mati dari dalam kuburnya dalam kondisi hidup. Kami melakukan hal itu dengan harapan agar kalian -wahai manusia- mengingat kekuasaan Allah dan keindahan ciptaan-Nya. Sesungguhnya Dia Mahakuasa untuk menghidupkan kembali orang-orang yang sudah mati.
Among Allah's Signs, He sends down the Rain and brings forth the Produce
After Allah stated that He created the heavens and earth and that He is the Owner and Possessor of the affairs Who makes things subservient (for mankind), He ordained that He be invoked in Du`a', for He is able to do all things. Allah also stated that He is the Sustainer and He resurrects the dead on the Day of Resurrection. Here, Allah said that He sends the wind that spreads the clouds that are laden with rain. Allah said in another Ayah,
وَمِنْ ءَايَـتِهِ أَن يُرْسِلَ الرِّيَـحَ مُبَشِّرَتٍ
(And among His signs is this, that He sends the winds with glad tidings) 30:46. Allah's statement,
بَيْنَ يَدَىْ رَحْمَتِهِ
(going before His mercy) means, before the rain. Allah also said;
وَهُوَ الَّذِى يُنَزِّلُ الْغَيْثَ مِن بَعْدِ مَا قَنَطُواْ وَيَنشُرُ رَحْمَتَهُ وَهُوَ الْوَلِىُّ الْحَمِيدُ
(And He it is Who sends down the rain after they have despaired, and spreads His mercy. And He is Al-Wali (the Guardian), Al-Hamid (the praiseworthy) 42:28 and,
فَانظُرْ إِلَى ءَاثَـرِ رَحْمَةِ اللَّهِ كَيْفَ يُحْىِ الاٌّرْضَ بَعْدَ مَوْتِهَآ إِنَّ ذَلِكَ لَمُحْىِ الْمَوْتَى وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ
(Look then at the results of Allah's mercy, how He revives the earth after its death. Verily, that is the one Who shall indeed raise the dead, and He is able to do all things) 30:50. Allah said next,
حَتَّى إِذَآ أَقَلَّتْ سَحَابًا ثِقَالاً
(Till when they have carried a heavy-laden cloud) when the wind carries clouds that are heavy with rain, and this is why these clouds are heavy, close to the earth, and their color is dark. Allah's statement,
سُقْنَـهُ لِبَلَدٍ مَّيِّتٍ
(We drive it to a land that is dead) that is, a dry land that does not have any vegetation. This Ayah is similar to another Ayah,
وَءَايَةٌ لَّهُمُ الاٌّرْضُ الْمَيْتَةُ أَحْيَيْنَـهَا
(And a sign for them is the dead land. We give it life) 36:33. This is why Allah said here,
فَأَخْرَجْنَا بِهِ مِن كُلِّ الثَّمَرَتِ كَذَلِكَ نُخْرِجُ الْموْتَى
(Then We produce every kind of fruit therewith. Similarly, We shall raise up the dead.) meaning, just as We bring life to dead land, We shall raise up the dead on the Day of Resurrection, after they have disintegrated. Allah will send down rain from the sky and the rain will pour on the earth for forty days. The corpses will then be brought up in their graves, just as the seeds become grow in the ground (on receiving rain). Allah often mentions this similarity in the Qur'an when He gives the example of what will happen on the Day of Resurrection, and bringing life to dead land,
لَعَلَّكُمْ تَذَكَّرُونَ
(so that you may remember or take heed.) Allah's statement,
وَالْبَلَدُ الطَّيِّبُ يَخْرُجُ نَبَاتُهُ بِإِذْنِ رَبِّهِ
(The vegetation of a good land comes forth (easily) by the permission of its Lord;) meaning, the good land produces its vegetation rapidly and proficiently. Allah said in another Ayah (about Maryam, mother of `Isa, peace be upon him);
وَأَنبَتَهَا نَبَاتًا حَسَنًا
(He made her grow in a good manner.) 3:37 The Ayah continues,
وَالَّذِى خَبُثَ لاَ يَخْرُجُ إِلاَّ نَكِدًا
(and that which is bad, brings forth nothing but with difficulty.) Mujahid, and others such as As-Sibakh, etc. also said this. Al-Bukhari recorded that Abu Musa said that the Messenger of Allah ﷺ said,
«مَثَلُ مَا بَعَثَنِي اللهُ بِهِ مِنَ الْعِلْمِ وَالْهُدَى كَمَثَلِ الْغَيْثِ الْكَثِيرِ أَصَابَ أَرْضًا فَكَانَتْ مِنْهَا نَقِيَّةٌ قَبِلَتِ الْمَاءَ فَأَنْبَتَتِ الْكَلَأَ وَالْعُشْبَ الْكَثِيرَ وَكَانَتْ مِنْهَا أَجَادِبُ أَمْسَكَتِ الْمَاءَ فَنَفَعَ اللهُ بِهَا النَّاسَ فَشَرِبُوا وَسَقَوْا وَزَرَعُوا وَأَصَابَ مِنْهَا طَائِفَةً أُخْرَى إِنَّمَا هِيَ قِيعَانٌ لَا تُمْسِكُ مَاءً وَلَا تُنْبِتُ كَلَأً، فَذَلِكَ مَثَلُ مَنْ فَقُهَ فِي دِينِ اللهِ وَنَفَعَهُ مَا بَعَثَنِي اللهُ بِهِ فَعَلِمَ وَعَلَّمَ وَمَثَلُ مَنْ لَمْ يَرْفَعْ بِذَلِكَ رَأْسًا وَلَمْ يَقْبَلْ هُدَى اللهِ الَّذِي أُرْسِلْتُ بِه»
(The parable of the guidance and knowledge with which Allah has sent me is that of an abundant rain falling on a land, some of which was fertile soil that absorbed rain water and brought forth vegetation and grass in abundance. And another portion of it was hard and held the rain water; and Allah benefited the people with it, they utilized it for drinking, making their animals drink from it, and for irrigation of the land for cultivation. And a portion of it was barren which could neither hold the water nor bring forth vegetation. The first is the example of the person who comprehends Allah's religion and gets benefit which Allah sent me with, by learnign and teaching others. The last example is that of a person who does not care for it and does not accept the guidance Allah sent me with.)
Allah est Celui qui envoie les vents annonçant une pluie prochaine. Lorsque les vents transportent des nuages chargés en eau, nous les transportons en direction d’un pays aride où nous faisons descendre cette eau puis grâce à elle, Nous faisons sortir des fruits de toutes variétés. De la même manière que Nous faisons sortir ces fruits, Nous ressusciterons les morts et les ferons sortir de leurs tombes. Nous accomplissons cela, ô gens, afin que vous vous rappeliez du pouvoir d’Allah, de l’originalité de Sa création et du fait qu’Il est capable de ressusciter les morts.
Allāh, gloria Sua, è Colui che invia i venti annunciatori della pioggia, e quando i venti portano le pesanti nubi piene di acqua inviamo le nuvole ad un paese afflitto dalla siccità e facciamo cadere l'acqua in questo paese, e tramite l'acqua facciamo sorgere ogni tipo di frutti: Così come facciamo sorgere i frutti, allo stesso modo facciamo risorgere i morti dalle loro tombe. Abbiamo menzionato ciò affinché voi, o gente, rammentiate l'Onnipotenza di Allāh, e che, così come Egli è in grado di compiere cose straordinarie, in verità è in grado di resuscitare i morti.
Uzvišeni Allah šalje vjetrove koji nagovještavaju kišu, pa kada vjetrovi ponesu oblake otežane sadržajem vode, učinimo da ode do mrtvog predjela na koji spustimo kišu, i njom činimo da rode sve vrste plodova. Kao što dajemo da rađaju ti plodovi, učinićemo i izvešćemo mrtve iz njihovih grobova živim. To što radimo sa plodovima činimo kako biste se vi, o ljudi, sjetili Allahove moći i Njegovog veličanstvenog stvaranja i bili svjesni da On može proživjeti mrtve.
Es Al-lah quien envía los vientos que anuncian la lluvia que se aproxima, y cuando forman una nube cargada con agua Él la conduce hacia tierra infértil y envía la lluvia sobre ella, haciendo que produzca todo tipo de frutas y cultivos. De la misma forma que surge esta vegetación, los muertos saldrán de sus sepulturas y serán resucitados. ¡Gente!, quizás de esta forma reflexionen sobre el poder de Al-lah y las maravillas de Su creación, y sobre su capacidad para resucitar a los muertos.
It is Allah who sends the winds as good news of coming rain, until when they carry a cloud heavy with water He drives the cloud to a barren land and sends down rain on it, bringing out all kinds of fruits and crops. The way that this vegetation is brought out is similar to the way the dead will be brought out of the graves and back to life. This is, O people, so that perhaps you will then reflect on the power of Allah and the wonder of His creation, and that He is able to bring the dead to life.
Si Allāh – kaluwalhatian sa Kanya – ay ang nagsusugo ng mga hangin bilang mga tagapagbalita ng nakagagalak na ulan, na hanggang sa nang nagdala ang mga hangin ng mga ulap na pinabigat ng tubig ay umakay Siya sa mga ulap tungo sa isang bayang tuyot at nagpababa Siya sa bayan ng tubig kaya nagpalabas Siya sa pamamagitan ng tubig ng lahat ng mga uri ng mga bunga. Tulad ng pagpapalabas ng bunga, ayon sa anyong iyon magpapalabas Siya ng mga patay mula sa mga puntod nila bilang mga buhay. Ginawa Niya iyon sa pag-asang kayo, O mga tao, ay magsasaalaala sa kakayahan Niya at kahanga-hanga sa pagkakayari Niya, at na Siya ay nakakakaya sa pagbibigay-buhay sa mga patay.
Yağmurları müjdeleyen rüzgârları gönderen Allah -Subhanehu ve Teâlâ'dır. Rüzgârlar ağır sularla yüklü bulutları taşıyınca onları verimsiz diyarlara sürer ve o beldelere su indiririz. Bu suyla bütün ürün ve ekin çeşitlerinden çıkartıp, bitiririz. Bu şekilde ürünleri çıkardığımız gibi, ölüleri de kabirlerinden diri olarak çıkartırız. Ey insanlar! Bunu Allah’ın kudretini ve eşsiz yaratmasını hatırlamanızı umarak yaptık. Muhakkak Yüce Allah aynı şekilde ölüleri diriltmeye de kadirdir.
"Dan Dia-lah yang meniupkan angin sebagai pembawa berita gembira sebelum kedatangan RahmatNya (hujan), hingga apabila angin itu membawa awan mendung, Kami halau ke suatu daerah yang tandus, lalu Kami turunkan hujan di daerah itu, maka Kami keluarkan dengan sebab hujan itu pelbagai macam buah-buahan. Seperti itulah Kami membangkitkan orang-orang yang telah mati, mudah-mudahan kamu mengambil pelajaran. Dan tanah yang baik, tanam-tanamannya tumbuh subur dengan seizin Allah, dan tanah yang tidak subur, tanam-tanamannya hanya tumbuh merana. De-mikianlah Kami mengulangi tanda-tanda kebesaran (Kami) bagi orang-orang yang bersyukur." (Al-A'raf: 57-58).
(57) Allah تعالى menjelaskan salah satu bukti kuasaNya dan salah satu bentuk karuniaNya. Dia berfirman, ﴾ وَهُوَ ٱلَّذِي يُرۡسِلُ ٱلرِّيَٰحَ بُشۡرَۢا بَيۡنَ يَدَيۡ رَحۡمَتِهِۦۖ ﴿ "Dan Dia-lah yang meniupkan angin sebagai pembawa berita gembira sebelum kedatangan RahmatNya (hujan)." Yakni angin yang membawa hujan, yang memicu hujan dari bumi dengan izin Allah, maka makhluk bersuka cita dengan rahmat Allah dan hati mereka menjadi tenang sebelum ia turun. ﴾ حَتَّىٰٓ إِذَآ أَقَلَّتۡ سَحَابٗا ثِقَالٗا ﴿ "Hingga apabila angin itu membawa awan mendung." Sebagian darinya meniupnya, lalu ia bertemu dengan angin yang lain, dan bersatu dengan angin yang lain lagi. ﴾ سُقۡنَٰهُ لِبَلَدٖ مَّيِّتٖ ﴿ "Kami halau ke suatu daerah yang tandus", hewan-hewannya hampir mati dan penduduknya hampir berputus asa dari rahmat Allah. ﴾ فَأَنزَلۡنَا بِهِ ﴿ "Lalu Kami turunkan", pada daerah yang tandus itu ﴾ ٱلۡمَآءَ ﴿ "hujan" yang deras dari awan itu. Allah me-ngirimkan angin yang mengucurkannya dan angin yang meratakan-nya dengan izin Allah, lalu Kami tumbuhkan dengannya tumbuh-tumbuhan, maka mereka bersuka cita dengan rahmat Allah, dan menikmati kebaikan Allah.
FirmanNya, ﴾ كَذَٰلِكَ نُخۡرِجُ ٱلۡمَوۡتَىٰ لَعَلَّكُمۡ تَذَكَّرُونَ ﴿ "Seperti itulah Kami membangkitkan orang-orang yang telah mati, mudah-mudahan kamu mengambil pelajaran." Yakni, sebagaimana Kami hidupkan bumi setelah ia mati dengan tumbuh-tumbuhan, maka begitu pula Kami mengeluarkan orang-orang mati dari kubur mereka setelah sebe-lumnya mereka adalah tulang belulang yang tercecer. Ini adalah argumen yang sangat jelas, karena di antara kedua perkara tersebut tidak ada perbedaan. Orang yang mengingkari Hari Kebangkitan karena menurutnya mustahil, padahal dia melihat hal yang sama dengannya adalah orang yang sombong yang mengingkari hal-hal kongkrit. Ini mengandung dorongan untuk merenungkan dan me-mikirkan nikmat-nikmat Allah dengan mata yang dapat mengambil pelajaran dan ibrah, bukan mata yang penuh dengan kelalaian dan kelengahan.
La bonne terre produit, avec la permission d’Allah, une végétation bonne et complète. Tel est le croyant qui entend un sermon puis en tire profit, les fruits produits par le sermon étant les bonnes œuvres. A l’inverse, la terre marécageuse et saline ne produit qu’avec difficulté des plantes inutiles. Tel est le mécréant qui ne tire pas avantage des sermons et ceux-ci ne l’amènent pas à produire de bonnes œuvres bénéfiques. C’est par cette variété originale d’enseignements que Nous argumentons afin d’établir la vérité à l’attention de gens qui obéissent à leur Seigneur, lui sont reconnaissants pour Ses bienfaits et ne les renient pas.
Ang bayang kaaya-aya ay nagpapalabas ng tanim nito ayon sa pahintulot ni Allāh ayon sa isang pagpapalabas na maganda at lubos. Gayon din ang mananampalataya, nakaririnig siya ng pangaral kaya nakikinabang siya rito saka nagdudulot ito ng gawang maayos. Ang lupang babad sa maalat na tubig ay hindi nagpapalabas ng tanim nito malibang may kahirapan, na walang kabutihan dito. Gayon din ang tagatangging sumampalataya, hindi siya nakikinabang sa mga pangaral kaya hindi nagdudulot sa kanya ng gawang maayos na pinakikinabangan niya. Tulad ng pagsasarisaring kahanga-hangang ito, nagsarisari si Allāh ng mga patotoo at mga katwiran para sa pagpapatibay sa katotohanan para sa mga taong nagpapasalamat sa mga biyaya ni Allāh kaya hindi sila nagkakaila ng mga ito at tumatalima sila sa Panginoon nila.
God has made the world in such a way that its material occurrences symbolize its spiritual aspects. When rain falls anywhere, the water reaches every part of that place. But in respect of its use, conditions in different lands vary. When one region gets water, lush green fields emerge from it. There may be another region which, even after getting rain, remains unaffected, and nothing but wild bushes will grow there. The same is the position of that spiritual rainfall which comes down on behalf of God in the shape of His guidance. The message of this guidance reaches the ears of every man but its benefits accrue to everybody according to his receptivity. One who is receptive to accepting the Truth, derives full advantage from it; he gets a new lease of life from it; his nature is suddenly activated. His contact with his Almighty Lord is established. His parched soul blooms with divine inspiration. Just the opposite is the condition of the person who has lost his natural receptivity. The rainfall of guidance, in spite of its immense possibilities, does not benefit him at all; he remains as dry as he was earlier. If at all there is any crop, it is only a scanty growth of wild bushes. The rainfall of guidance breeds in him jealousy, haughtiness, a tendency to employ meaningless sophistry, and opposition to the truth. Thus he fails to accept the truth and support it. In order to absorb the rainwater, the land must necessarily be dry. If the land is not dry, the rain water will simply pass over it, and will not be absorbed in it. In the same way, the guidance of God becomes rooted only in that man who is desirous of it; one who has emptied his soul of the dross of this world. Unlike him, one who is careless of God’s guidance and whose heart is engrossed in other interests and other glories may encounter God’s guidance, but it will not permeate him. It will not become the nutrition of his soul; it will not water the land of his soul and help to grow the garden of God in it.
Good land produces vegetation in abundance, by Allah’s permission. Likewise, the believer understands the teachings they are given and they benefit from them, acting accordingly with righteousness. On the other hand, the rotten, salty land only produces vegetation in small amounts, and there is little goodness in what it produces. Likewise, the disbeliever will not benefit from the true teachings they receive, and will not perform good actions that benefit him. Through such variation Allah reveals His signs and proofs in different ways, to confirm the truth to a people who are thankful for Allah’s blessings, who do not disbelieve them, and who follow their Lord.
Stated in the second verse (58) is: وَالْبَلَدُ الطَّيِّبُ يَخْرُجُ نَبَاتُهُ بِإِذْنِ رَبِّهِ ۖ وَالَّذِي خَبُثَ لَا يَخْرُجُ إِلَّا نَكِدًا (As for the good land, its vegetation comes out with the permission of its Lord. And that which is bad does not grow except what is bad). The word: نَكِد (nakid) refers to something useless and scanty both. The sense of the verse is that the mercy of rain, when it comes, is common to every town and land, but lands are of two kinds in terms of their yield and outcome. First, there is good land which helps growth. From it come flowers and fruits and many other benefits. Then, there is the hard, barren or saline land which lacks the ability to grow plants. First of all, not much grows on such a land, and if something does grow there, its quantity remains insignificant, and even this quantity is useless and bad.
At the end of the verse, it was said: كَذَٰلِكَ نُخْرِجُ الْمَوْتَىٰ لَعَلَّكُمْ تَذَكَّرُونَ (Thus We alternate the verses for a people who pay gratitude).
The hint given here is: Though the open blessing of Allah's guidance and His clear 'Ayat is open and common to all human beings very much like the general mercy of rain, but every land does not derive benefit from the rain and, similarly, every human being does not de-rive benefit from Divine guidance. Rather, the benefit is derived by only those who are grateful for what they receive and recognize its real worth and value.
Tanah yang baik akan menumbuhkan tanamannya secara baik dan sempurna dengan izin Allah. Begitu pula orang yang beriman akan mendengarkan nasihat dan mendapatkan manfaat darinya, kemudian menghasilkan amal perbuatan yang baik. Sebaliknya, tanah yang gersang dan tandus tidak akan menumbuhkan tanamannya kecuali dengan susah payah dan tidak baik. Begitu juga orang yang kafir tidak akan mendapatkan manfaat dari nasihat yang diterimanya, sehingga tidak menghasilkan amal perbuatan yang baik dan bermanfaat. Seperti deretan contoh-contoh yang beragam dan indah itulah Kami memberikan bukti-bukti dan argumen-argumen yang beragam untuk membuktikan kebenaran bagi orang-orang yang mensyukuri nikmat-nikmat Allah, sehingga mereka tidak mengingkarinya dan senantiasa patuh kepada Tuhan mereka.
Iz plodne zemlje izlaze biljke, Allahovom dozvolom, na najpotpuniji način, a takav je i pravi vjernik - čuje opomenu i njome se okoristi, što kod njega proizvodi dobra djela, dok slana zemlja teško izrodi biljke, i to takve da u njima nema dobra i takav je nevjernik koji ne uzima pouku iz opomene i savjeta, kod kojeg opomena i savjet ne proizvode dobra djela. Kroz ovako veličanstvene raznovrsne primjere navodimo raznovrsne dokaze za potvrdu istine za one koji su zahvalni na Allahovim blagodatima i Njemu se pokoravaju.
La buena tierra produce vegetación en abundancia, con el permiso de Al-lah. Del mismo modo, los creyentes comprenden las enseñanzas que reciben y se benefician de ellas, actuando de acuerdo con la justicia.
Por otro lado, la tierra corrupta y salobre solo produce vegetación en pequeñas cantidades, y hay poca bondad en lo que produce. Del mismo modo, el incrédulo no se beneficiará de las enseñanzas verdaderas que recibe, y no realizará buenas acciones que lo beneficien.
A través de este ejemplo de diversidad, Al-lah revela Sus signos y pruebas de diferentes maneras, para confirmar la verdad a un pueblo que no las pone en duda, que está agradecido por las bendiciones de Al-lah y que sigue a su Señor.
Come la buona terra fa germogliare, per ordine di Allāh, ottimi frutti, così è il credente, quando ascolta le prediche che gli sono utili; esse lo indurranno a compiere buone azioni. Come la terra salina non produce altro che erbaccia, che non è di alcuna utilità, allo stesso modo il miscredente non trae beneficio dalle prediche, e da egli non scaturisce alcuna opera buona di alcuna utilità. La morale di questi grandi esempi è che portiamo varie prove a dimostrazione della Verità ai popoli che sono grati per le grazie di Allāh, che non le rinnegano ed obbediscono al loro Dio.
Güzel toprak, bitkilerini Allah’ın izniyle tam ve güzelce çıkartır. Mümin kimse de böyledir. Öğüt dinler, ondan istifade eder ve bu durum salih amelle neticelenir. Çorak tuzlu toprak ise bitkisini ancak hiçbir hayır olmayan zorlukla çıkarır. Kâfirler de böyledir. Öğütlerden faydalanmaz ve bu durum kendisinin de faydalanacağı salih bir amelle neticelenmez. Allah’ın nimetlerine şükreden, onları inkâr etmeyen ve Rablerine itaat eden topluluklara hakkı ispat etmek için tıpkı bu benzersiz çeşitlilikte olduğu gibi kanıtları ve hüccetleri türlü türlü sunarız.
Và vùng đất màu mỡ sẽ mọc ra những hoa mầu phù nhiêu trìu trĩu bằng sự chấp thuận của Allah, tương tự như người có đức tin biết nghe lời khuyên bảo sẽ mạng lại lợi ích cho y và khiến y năng hành đạo, và vùng đất khô cằn sẽ không mọc ra ngoài những thứ chẳng tốt lành gì, tương tự như người ngoại đạo thì những lời khuyên không mang lại cho họ lợi ích. Với những bằng chứng xác định chân lý luôn giúp ích tín đồ có đức tin biết tạ ơn những hồng phúc được Allah ban cho, họ không vong ơn và luôn ngoan ngoãn.
Muhakkak biz Nuh’u, Allah’ı tevhit etmeye ve O'ndan başkasına ibadet etmeyi terk etmeye davet etmek üzere peygamber olarak kavmine gönderdik. Nuh onlara şöyle dedi: "Ey kavmim! Bir tek Allah'a ibadet edin. Sizin ondan başka hak bir mabudunuz yoktur. Ey kavmim! Ben sizin için, küfürde ısrar etmeniz halinde çok büyük bir günün azabından korkuyorum.”
Inviammo Nūħ come Messaggero al suo popolo; egli li invitò all'Unicità di Allāh e ad abbandonare le divinità che adoravano all'infuori di Lui. Disse loro: "O popolo, adorate Allāh solo; non vi è altra divinità che venga realmente adorata all'infuori di Lui. In verità, io temo per voi, o popolo, la punizione di un terribile Giorno, se persevererete nella miscredenza"
The Story of Nuh and His People
After Allah mentioned the story of Adam in the beginning of this Surah, He started mentioning the stories of the Prophets, the first then the latter of them. Allah mentioned the story of Nuh, because he was the first Messenger Allah sent to the people of the earth after Adam. His name was Nuh bin Lamak bin Matushalakh bin Khanukh. And Khanukh was, as they claim, the Prophet Idris. And Idris was the first person to write letters using pen, and he was the son of Barad bin Mahlil, bin Qanin bin Yanish bin Shith bin Adam, upon them all be peace. This lineage is mentioned by Muhammad bin Ishaq and other Imams who document lineage. `Abdullah bin `Abbas and several other scholars of Tafsir said that the first idol worship began when some righteous people died and their people built places of worship over their graves. They made images of them so that they could remember their righteousness and devotion, and thus, imitate them. When time passed, they made statues of them and later on worshipped these idols, naming them after the righteous people: Wadd, Suwa`, Yaghuth, Ya`uq and Nasr. After this practice became popular, Allah sent Nuh as a Messenger, all thanks are due to Him. Nuh commanded his people to worship Allah alone without partners, saying,
يَـقَوْمِ اعْبُدُواْ اللَّهَ مَا لَكُم مِّنْ إِلَـهٍ غَيْرُهُ إِنِّى أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ
("O my people! Worship Allah! You have no other god but Him. Certainly, I fear for you the torment of a Great Day!") the torment of the Day of Resurrection, if you meet Allah while associating others with Him.
قَالَ الْمَلأ مِن قَوْمِهِ
(The leaders of his people said) meaning, the general public, chiefs, commanders and great ones of his people said,
إِنَّا لَنَرَاكَ فِي ضَلَـلٍ مُّبِينٍ
("Verily, we see you in plain error") because of your calling us to abandon the worship of these idols that we found our forefathers worshipping. This, indeed, is the attitude of evil people, for they consider the righteous people to be following misguidance. Allah said in other Ayat,
وَإِذَا رَأَوْهُمْ قَالُواْ إِنَّ هَـؤُلاَءِ لَضَآلُّونَ
(And when they saw them, they said: "Verily, these have indeed gone astray!") 83:32 and,
وَقَالَ الَّذِينَ كَفَرُواْ لِلَّذِينَ ءَامَنُواْ لَوْ كَانَ خَيْراً مَّا سَبَقُونَآ إِلَيْهِ وَإِذْ لَمْ يَهْتَدُواْ بِهِ فَسَيَقُولُونَ هَـذَآ إِفْكٌ قَدِيمٌ
(And those who disbelieve say of those who believe: "Had it been a good thing, they (the weak and poor) would not have preceded us thereto!" And when they have not let themselves be guided by it (this Qur'an), they say: "This is an ancient lie!") 46:11 There are several other Ayat on this subject.
قَالَ يَـقَوْمِ لَيْسَ بِى ضَلَـلَةٌ وَلَكِنِّي رَسُولٌ مِّن رَّبِّ الْعَـلَمِينَ
(Nuh said: "O my people! There is no error in me, but I am a Messenger from the Lord of all that exists!") meaning, there is nothing wrong with me, but I am a Messenger from the Lord of all that exists, Lord and King of all things,
أُبَلِّغُكُمْ رِسَـلـتِ رَبِّى وَأَنصَحُ لَكُمْ وَأَعْلَمُ مِنَ اللَّهِ مَا لاَ تَعْلَمُونَ
("I convey unto you the Messages of my Lord and give sincere advice to you. And I know from Allah what you know not.") This is the attribute of a Messenger, that he conveys using plain, yet eloquent words, offers sincere advice and is knowledgeable about Allah; indeed, no other people can compete with the Prophets in this regard. In his Sahih, Muslim recorded that the Messenger of Allah ﷺ said to his Companions on the Day of `Arafah, when their gathering was as large as it ever was,
«أَيُّهَا النَّاسُ إِنَّكُمْ مَسْؤُولُونَ عَنِّي فَمَا أَنْتُمْ قَائِلُونَ؟»
(O people! You will be asked about me, so what will you say) They said, "We testify that you have conveyed and delivered (the Message) and offered sincere advice." So he kept raising his finger to the sky and lowering it towards them, saying,
«اللَّهُمَّ اشْهَدْ اللَّهُمَّ اشْهَد»
(O Allah! Bear witness, O Allah! Bear witness.)
Chắc chắn rằng, TA đã gởi Nuh làm Thiên Sứ đến gặp người dân của Y để kêu gọi họ đến với thuyết Tawhid độc tôn Allah duy nhất và bỏ hết mọi việc thờ phượng ngoài Ngài, Y bảo họ: "Này hỡi dân Ta, hãy thờ phượng Allah duy nhất, bởi không có Thượng Đế nào xứng đáng để thờ phượng ngoài Ngài cả, Ta sợ giùm cho các ngươi - hỡi dân Ta - về sự trừng phạt vào ngày Trọng Đại nếu các ngươi cứ mãi chìm trong vô đức tin."
Envié a Noé a su pueblo como mensajero para exhortarlos a la unicidad de Al-lah y para que dejaran de adorar todo salvo a Él. Noé les dijo: “¡Pueblo! Adoren solo a Al-lah, solo Él es el Al-lah verdadero. Temo por ustedes, el castigo de un día terrible si persisten en tu incredulidad”.
Mi smo Nuha poslali kao poslanika njegovom narodu, da ih poziva u Allahovu jednoću, da samo Njega obožavaju i nikog drugog, i on im je govorio: "O narode moj, obožavajte samo Allaha, jer niko mimo Njega ne zaslužuje da bude obožavan. Ja se bojim za vas kazne u velikom danu, Sudnjem danu, ukoliko ustrajete na nevjerstvu."
Talaga ngang nagpadala si Allāh kay Noe bilang sugo sa mga kababayan nito, na nag-aanyaya sa kanila tungo sa paniniwala sa kaisahan ni Allāh at pag-iwan sa pagsamba sa iba pa sa Kanya, saka nagsabi siya sa kanila: "O mga kababayan ko, sumamba kayo kay Allāh lamang sapagkat walang ukol sa inyo na isang sinasamba ayon sa karapatan na iba pa sa Kanya. Tunay na ako ay nangangamba para sa inyo, O mga kalipi, sa pagdurusa sa isang araw na sukdulan, habang nasa kalagayan ng pagpupumilit ninyo sa kawalang-pananampalataya."
Sungguh Kami telah mengutus Nuh kepada kaumnya sebagai seorang rasul untuk mengajak mereka mengesakan Allah dan melarang mereka menyembah selain Allah. Lalu ia berkata kepada mereka, “Wahai kaumku! Sembahlah Allah semata karena kalian tidak punya tuhan lain yang berhak disembah selain Dia. Sesungguhnya aku khawatir kalian akan ditimpa azab pada hari yang besar (hari Kiamat) apabila kalian mempertahankan kekafiran kalian.”
Indeed I sent Noah as a messenger to his people calling them to the Oneness of Allah and to leave off worshipping anything besides Him. Noah said to them: 'O people! Worship Allah alone, you have no true God except Him. I fear for you O people, the punishment of a great day if you persist in your disbelief.'
"Sesungguhnya Kami telah mengutus Nuh kepada kaumnya lalu ia berkata, 'Wahai kaumku sembahlah Allah, sekali-kali tak ada tuhan bagimu selainNya.' Sesungguhnya (kalau kamu tidak menyembah Allah), aku takut kamu akan ditimpa azab hari yang besar (Kiamat)." (Al-A'raf: 59).
"Pemuka-pemuka dari kaumnya berkata, 'Sesungguhnya kami memandang kamu berada dalam kesesatan yang nyata.' Nuh menjawab, 'Hai kaumku, tak ada padaku kesesatan sedikit pun, tetapi aku adalah utusan dari Rabb semesta alam. Aku sampaikan kepadamu amanat-amanat Rabbku dan aku memberi nasihat ke-padamu, dan aku mengetahui dari Allah apa yang tidak kamu ke-tahui. Dan apakah kamu (tidak percaya) dan heran bahwa datang kepadamu peringatan dari Rabbmu dengan perantaraan seorang laki-laki dari golonganmu agar dia memberi peringatan kepada-mu dan mudah-mudahan kamu bertakwa dan supaya kamu men-dapat rahmat.' Maka mereka mendustakan Nuh, kemudian Kami selamatkan dia dan orang-orang yang bersamanya di dalam bah-tera, dan Kami tenggelamkan orang-orang yang mendustakan ayat-ayat Kami. Sesungguhnya mereka adalah kaum yang buta (mata hatinya)."(Al-'Araf: 60-64).
(59) Allah تعالى berfirman tentang Nuh, Rasul pertama, ﴾ لَقَدۡ أَرۡسَلۡنَا نُوحًا إِلَىٰ قَوۡمِهِۦ ﴿ "Sesungguhnya Kami telah mengutus Nuh kepada kaum-nya." Dia mengajak mereka supaya beribadah kepada Allah semata manakala mereka menyembah berhala-berhala. ﴾ فَقَالَ ﴿ "Lalu ia ber-kata", kepada mereka, ﴾ يَٰقَوۡمِ ٱعۡبُدُواْ ٱللَّهَ ﴿ "wahai kaumku sembahlah Allah." Yakni tauhidkanlah Dia. ﴾ مَا لَكُم مِّنۡ إِلَٰهٍ غَيۡرُهُۥٓ ﴿ "Sekali-kali tak ada tuhan bagimu selainNya," karena Dia adalah Pencipta, Pemberi rizki dan Pengatur segala sesuatu, sedangkan selainNya adalah makhluk yang diatur yang tidak memiliki perkara sedikit pun. Kemudian dia menakut-nakuti mereka dengan azab Allah jika mereka tidak menaatinya, ﴾ إِنِّيٓ أَخَافُ عَلَيۡكُمۡ عَذَابَ يَوۡمٍ عَظِيمٖ ﴿ "Sesungguhnya (kalau kamu ti-dak menyembah Allah), aku takut kamu akan ditimpa azab hari yang besar (Kiamat)." Ini termasuk kepedulian dan kasih sayang Nuh kepada kaumnya, di mana dia mengkhawatirkan azab dan kesengsaraan abadi menimpa mereka, sama seperti saudara-saudaranya para rasul yang lain yang menyayangi manusia melebihi kasih sayang bapak ibu mereka.
(60) Manakala Nuh mengatakan itu kepada mereka, mereka menjawabnya dengan jawaban terburuk, ﴾ قَالَ ٱلۡمَلَأُ مِن قَوۡمِهِۦٓ ﴿ "Pemuka-pemuka dari kaumnya berkata." Yakni orang-orang kaya, para pemim-pin yang diikuti yang telah terbiasa menyombongkan diri di depan kebenaran dan pembangkangan kepada para rasul, ﴾ إِنَّا لَنَرَىٰكَ فِي ضَلَٰلٖ مُّبِينٖ ﴿ "Sesungguhnya kami memandang kamu berada dalam kesesatan yang nyata." Mereka tidak merasa cukup –semoga Allah menjelek-kan mereka– hanya dengan pembangkangan. Bahkan lebih dari itu, mereka menyombongkan diri dari tunduk kepadanya. Mereka men-celanya dengan celaan yang paling pedas. Mereka menisbatkannya kepada kesesatan. Tidak sebatas sesat, lebih dari itu mereka menya-takannya dengan kesesatan yang nyata lagi jelas bagi siapa pun. Ini termasuk bentuk kesombongan diri yang paling besar yang tidak akan dilakukan oleh orang yang paling lemah akalnya sekalipun. Justru kriteria ini pas benar untuk kaum Nuh, yang mendatangi berhala-berhala yang mereka bikin dan mereka bentuk dengan tangan mereka dari benda mati yang tidak bisa mendengar, tidak bisa melihat dan tidak berguna sedikit pun, tetapi mereka mem-posisikannya sebagai pencipta langit. Kepada berhala-berhala itu mereka memberikan berbagai macam ibadah. Sekiranya mereka tidak memiliki akal yang dengannya hujjah Allah tegak atas mereka, niscaya mereka dinyatakan lebih sesat daripada orang-orang gila. Justru orang-orang gila itu lebih berakal dan lebih mendapatkan petunjuk daripada mereka.
(61-62) Nuh menjawab dengan halus, dia bersikap lemah lembut dengan harapan mereka akan tunduk. Nuh berkata, ﴾ يَٰقَوۡمِ لَيۡسَ بِي ضَلَٰلَةٞ ﴿ "Hai kaumku, tak ada padaku kesesatan sedikit pun." Yakni aku bukanlah orang yang sesat dalam satu persoalan pun. Akan tetapi aku hanyalah pemberi petunjuk yang diberi petunjuk. Hida-yahnya adalah seperti hidayah saudara-saudaranya para rasul ulul azmi, hidayah tertinggi, terlengkap dan tersempurna. Oleh karena itu dia berkata, ﴾ وَلَٰكِنِّي رَسُولٞ مِّن رَّبِّ ٱلۡعَٰلَمِينَ ﴿ "Tetapi aku adalah utusan dari Rabb semesta alam." Yakni Rabbku, Rabbmu dan Rabb seluruh makh-luk, yang mendidik seluruh makhluk dengan segala bentuk pendi-dikan, di mana salah satu pendidikanNya yang paling agung adalah bahwa Dia mengutus para rasul kepada hamba-hambaNya yang mengajak mereka kepada amal shalih, akhlak yang mulia dan aki-dah yang lurus, dan melarang dari yang sebaliknya. Oleh karena itu dia berkata, ﴾ أُبَلِّغُكُمۡ رِسَٰلَٰتِ رَبِّي وَأَنصَحُ لَكُمۡ ﴿ "Aku sampaikan kepadamu amanat-amanat Rabbku dan aku memberi nasihat kepadamu."Yakni tu-gasku adalah menyampaikan kepadamu dengan menjelaskan tauhid kepadaNya, perintah-perintahNya dan larangan-laranganNya, se-mata-mata karena dasar kasih sayang dan memberi nasihat. ﴾ وَأَعۡلَمُ مِنَ ٱللَّهِ مَا لَا تَعۡلَمُونَ ﴿ "Dan aku mengetahui dari Allah apa yang tidak kamu ketahui." Yang mengharuskanmu menaatiku dan tunduk kepada perintahku jika kamu mengetahui.
(63) ﴾ أَوَعَجِبۡتُمۡ أَن جَآءَكُمۡ ذِكۡرٞ مِّن رَّبِّكُمۡ عَلَىٰ رَجُلٖ مِّنكُمۡ ﴿ "Dan apakah kamu (tidak percaya) dan heran bahwa datang kepada kamu peringatan dari Rabbmu dengan perantaraan seorang laki-laki dari golonganmu." Yakni bagai-mana kamu merasa heran terhadap sesuatu yang tidak perlu dihe-rankan, yakni peringatan, nasihat dan petuah datang kepadamu melalui tangan seorang laki-laki darimu, di mana kamu mengetahui hakikatnya, kejujurannya dan keadaannya. Keadaan ini termasuk perhatian Allah kepadamu dan kebaikanNya yang semestinya di-sambut dengan penerimaan dan rasa syukur.
﴾ لِيُنذِرَكُمۡ وَلِتَتَّقُواْ وَلَعَلَّكُمۡ تُرۡحَمُونَ ﴿ "Agar dia memberi peringatan kepadamu dan mudah-mudahan kamu bertakwa dan supaya kamu mendapat rahmat?" Yakni agar dia memberi peringatan kepadamu dari azab yang pe-dih, kemudian kamu melakukan sebab-sebab keselamatan berupa takwa kepada Allah, lahir dan batin. Dengan itu mereka meraih se-bab-sebab itu dan rahmat Allah yang luas pun turun kepada mereka.
(64) Ajakan Nuh tidak mereka terima.﴾ فَكَذَّبُوهُ فَأَنجَيۡنَٰهُ وَٱلَّذِينَ مَعَهُۥ فِي ٱلۡفُلۡكِ ﴿ "Maka mereka mendustakan Nuh, kemudian Kami selamatkan dia dan orang-orang yang bersamanya di dalam bahtera." Yakni perahu yang dibuat oleh Nuh atas perintah Allah, dan Dia mewahyukan kepadanya agar membawa dari masing-masing sepasang binatang dan membawa pula keluarganya dan orang-orang yang beriman bersamanya, maka Nuh membawa mereka dan Allah menyelamat-kan mereka dengan perahu tersebut. ﴾ وَأَغۡرَقۡنَا ٱلَّذِينَ كَذَّبُواْ بِـَٔايَٰتِنَآۚ إِنَّهُمۡ كَانُواْ قَوۡمًا عَمِينَ ﴿ "Dan kami tenggelamkan orang-orang yang mendustakan ayat-ayat kami. Sesungguhnya mereka adalah kaum yang buta (mata hatinya)", dari hidayah. Mereka melihat kebenaran dan Allah telah memper-lihatkan tanda-tandaNya yang jelas melalui Nuh yang dengannya orang-orang yang berakal beriman kepadanya, tetapi mereka men-cemooh, menghina, dan kufur kepadanya.
Nous avons envoyé Noé comme messager à son peuple afin de les inviter à attester qu’Allah est Unique et les inviter à cesser d’adorer des divinités en dehors de Lui en leur disant: Ô mon peuple, adorez Allah Seul car il n’existe pas de divinité méritant d’être adorée autre que Lui. Ô mon peuple, je crains que ne vous atteigne le châtiment d’un jour terrible si vous persistez dans cette mécréance.
59- Andolsun biz Nûh’u kavmine gönderdik de o:“Ey kavmim, Allah’a ibadet edin. Sizin O’ndan başka hiçbir (hak) ilahınız yoktur. Doğrusu ben sizin için büyük bir günün azabından korkuyorum” dedi.
60- Kavminden ileri gelenler:“Şüphesiz biz, seni apaçık bir sapıklık içerisinde görüyoruz” dediler.
61- Dedi ki:“Ey kavmim, bende hiçbir sapıklık yoktur; aksine ben âlemlerin Rabbi tarafından gönderilmiş bir peygamberim.”
62- “Ben, Rabbimin vahyettiklerini size tebliğ ediyorum, size nasihatte bulunuyorum ve Allah tarafından sizin bilmediğiniz şeyleri biliyorum.”
63- “Sizi uyarması için, sizin de sakınmanız ve (bu sayede) merhamete nail olmanız için içinizden bir adam vasıtasıyla Rabbiniz tarafından size bir öğüt geldi diye şaştınız mı yoksa?”
64- Yine de onu yalanladılar. Biz de onu ve gemide onunla birlikte bulunanları kurtardık. Âyetlerimizi yalanlayanları ise boğduk. Çünkü onlar, kör bir toplum idiler.
59. “Andolsun biz Nûh’u kavmine” putlara tapıyorlarken yalnızca Allah’a ibadet etmeye davet etmek üzere “gönderdik de o” onlara: ”Ey kavmim, Allah’a ibadet edin” yani O’nu tevhid edin. “Sizin O’ndan başka hiçbir (hak) ilahınız yoktur.” Çünkü O; yaratan, rızık veren ve bütün işleri çekip çevirendir. O’nun dışındaki bütün varlıklar ise O’nun yarattığı ve O’nun tarafından idare olunan mahluklardır. Bu mahlukların hiçbirisinin hiçbir emir, yetki ve mülkiyeti sözkonusu değildir.
Nuh aleyhisselam daha sonra kendisine itaat etmeyecek olurlarsa Allah’ın azabı ile onları korkutarak şöyle demişti:“Doğrusu ben sizin için büyük bir günün azabından korkuyorum.” Bu, Nuh’un kavmine samimi olarak öğüt verdiğini ve onlara karşı çok şefkatli olduğunu göstermektedir. Çünkü onların ebedî azaba ve sonu gelmez bedbahtlığa mahkum olacaklarından endişe etmektedir. Tıpkı insanlara anne ve babalarından daha ileri derecede şefkat gösteren diğer peygamber kardeşleri gibi.
60. Nuh aleyhisselam kavmine bu sözleri söyleyince kavmi ona en kötü ve en çirkin şekilde karşılık verdi. “Kavminden ileri gelenler” yani hakka karşı büyüklenmeleri ve peygamberlere itaat etmemeleri âdet halini almış olan zenginler ve kendilerine uyulan liderler: Şüphesiz biz seni apaçık bir sapıklık içinde görüyoruz, dediler” Onlar, -kahrolasıcalar- Nuh’a itaat etmemekle yetinmediler bir de ona karşı çıkıp büyüklük tasladılar. Ona en ileri derecede hakarete yeltenip sapık olduğunu ileri sürdüler. Sıradan bir sapıklıkla itham etmekle de yetinmeyerek bu sapıklığını herkes tarafından açıkça görülen “apaçık bir sapıklık” diye nitelendirdiler. Bu ise en kıt akıllı insanın dahi kabul edemeyeceği bir şey olup hakka karşı bile bile gözleri kapatmanın en ileri derecesidir. Aksine bu nitelik, Nuh’un, hiçbir şey bilmeyen, hiçbir şey görmeyen, kendilerine hiçbir fayda sağlayamayan cansız nesneleri kendi elleri ile yontup şekillendirerek putlar yapan kavmine daha uygundur. Zira onlar, kendi elleri ile yonttukları bu putları gökleri ve yeri yoktan var edene denk tutmuşlar, çeşitli ibadetleri onlara tahsis etmişlerdir. Eğer onların Allah’ın kendilerine karşı delilleri ortaya koymasına dayanak olacak düşünceleri olmasaydı, hiç şüphesiz delilerin onlardan daha doğru yolda olduklarına hüküm verilebilirdi. Hatta bu delilerin onlardan daha doğru yolda oldukları ve daha akıllı oldukları söylenebilirdi.
61. Onların bu tepkilerine karşılık Nuh aleyhisselâm kendisine itaat ederler ümidi ile onlara oldukça nazik ve yumuşak bir şekilde cevap verip “Dedi ki: Ey kavmim, bende hiçbir sapıklık yoktur.” Ben hiçbir şekilde, hiçbir hususta sapmış değilim. Aksine ben hidâyete çağıran ve hidâyet üzere olan birisiyim. Hatta onun hidâyeti tıpkı kardeşleri olan “ulu’l-azm” rasûllerin hidâyeti türünden, hidâyet türlerinin en yücesi ve en mükemmeli idi. Bu da tam ve kamil risalet hidâyetidir. Bundan dolayı onlara şöyle demiştir: “Aksine ben, âlemlerin Rabbi tarafından gönderilmiş bir peygamberim.” Yani sizin de bütün yaratılmışların da her türlü terbiyesini gerçekleştiren Rabbinizin elçisiyim. Ki O, bu terbiye türlerinin en büyüğü olarak kullarına rasûller göndermiştir. Bu rasûller de Allah’ın kullarına salih amelleri, üstün ahlakî değerleri ve sahih akîdeyi emretmişler ve bunların zıddı olan şeyleri de onlara yasaklamışlardır. Bu yüzden Nuh devamla onlara şöyle demiştir:
62. “Ben, Rabbimin vahyettiklerini size tebliğ ediyorum, size nasihatte bulunuyorum” Benim görevim, Allah’ın tevhidini, emirlerini ve yasaklarını nasihat veren, sizin iyiliğinizi isteyen ve size karşı şefkat gösteren bir kimse olarak size tebliğ etmektir. “ve Allah tarafından sizin bilmediğiniz şeyleri biliyorum.” O halde sizler eğer bilen kimseler iseniz bana itaat etmeniz ve benim emrime bağlı kalmanız gerekir.
63. “Sizi uyarması için, sizin de sakınmanız ve (bu sayede) merhamete nail olmanız için…”Yani can yakıcı azabı size hatırlatarak sizi uyarmak için, sizin de zahiren ve batınen Allah’tan korkup takvaya sarılmak sureti ile azaptan kurtarıcı sebeplere sarılmanı için gelmiştir. Ki bu sayede sizler, Allah’ın geniş rahmetine nail olursunuz.“…içinizden bir adam vasıtasıyla Rabbiniz tarafından size bir öğüt geldi diye şaştınız mı yoksa?” Şaşmamanız gereken böyle bir durumdan nasıl olur da şaşarsınız? Çünkü size içinizden bir adam vasıtasıyla öğüt, hatırlatma ve nasihat gelmiş bulunuyor. Siz de bu adamın gerçek durumunu ve doğruluğunu biliyorsunuz. Bu ise Yüce Allah’ın size inâyetinin, iyilik ve ihsanının bir neticesidir. O halde bunu kabul ve teşekkür ile karşılamalısınız.
64. Nuh’un sözlerinin kavmine bir faydası olmadı ve onlar “onu yalanladılar. Biz de onu ve gemide onunla birlikte bulunanları kurtardık.”Yani Yüce Allah’ın Nuh’a yapmasını emrettiği gemi ile kurtardık. Allah ona her çeşit hayvandan birer çift ayrıca aile halkını ve iman edenleri o gemiye bindirmesini emretmişti. Nuh da onları gemiye bindirdi ve Allah da o gemi ile onları kurtardı.“Âyetlerimizi yalanlayanları ise boğduk. Çünkü onlar” hidâyeti görmeyen “kör bir toplum idiler.” Hakkı gördüler ve Yüce Allah da Nuh vasıtası ile onlara akıl sahibi kimselerin mutlaka iman edecekleri derecede apaçık âyetleri gösterdi. Ama onlar Nuh ile alay ettiler ve onu hafife alıp inkâra yöneldiler.
Commentary
Described from the beginning of Surah al-A` raf upto this point were the subjects of Tauhid, Risalah and 'Akhirah, the basic principles of Islam. These were proved and affirmed in different ways, people were persuaded to follow them and warned against taking opposing stands. Then, as a corollary, the guiles of Satan which make people go astray were mentioned. Now, from the eighth Ruku` (section) to almost the end of the Surah, there is a description of some prophets, may peace be upon them, and of their communities. The subject dealt with here consists of the commonly pursued principles of Tauhid, Risalah and 'Akhirah. They all invited their respective communities towards these universal principles, gave them the good news of rewards for those who believed in them, and warned them of punishments for refusing to believe and the sad end they would have for doing so. This description takes about fourteen sections, where hundreds of basic and subsidiary rulings appear as a corollary. Thus, the present communities were given an opportunity to learn a lesson from the sad end of past communities - and, for the Holy Prophet ﷺ this became a source of comfort that this was how things have been with all other prophets.
The verses appearing above take a whole Ruku` of Surah al-A` raf. It describes the mission of Sayyidna Nuh (علیہ السلام) and the state of the community to which he was sent.
Though, in the chain of prophets, the first prophet is Sayyidna Adam (علیہ السلام) ، but his was not the time for confrontation against disbelief and error. In the religious code given to him, most of the injunctions were related to habitation of the land and management of human needs. Disbelief and disbelievers just did not exist. The confrontation against Kufr (disbelief) and Shirk (associating partners in the Divinity of Allah) began with Sayyidna Nuh (علیہ السلام) . He is, in terms of the mission of prophethood and a code of religious laws, the first rasul of Allah. In addition to that, people who survived after the drowning of the whole world during the great flood or deluge, were Sayyidna Nuh (علیہ السلام) and those with him in the Ark. It was through him that the new world was populated. Therefore, he is also referred to as the junior Adam. This is the reason why he appears first in this story of prophets which has a description of his nine hundred and fifty year long prophetic struggle in contrast to the crooked ways of the majority in his community, as a result of which, all except a few believers were drowned. Details follow.
The first verse begins with the words: لَقَدْ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِ (Surely We sent Nuh to his people).
Sayyidna Nuh (علیہ السلام) is in the eighth generation of Sayyidna Adam (علیہ السلام) . According to a narration of Sayyidna Ibn ` Abbas ؓ appearing in Mustadrak of Hakim, there is an interval of ten Qarn between Sayyidna Adam (علیہ السلام) and Sayyidna Nuh (علیہ السلام) . The same has been reported by Tabarani as based on a Hadith of the Holy Prophet ﷺ narrated by Sayyidna Abu Dharr ؓ (Tafsir Mazhari). A Qarn generally means one hundred years. Therefore, the interval of time between these two comes to be one thousand years according to this narration. Ibn Jarir has reported that Sayyidna Nuh (علیہ السلام) was born eight hundred and twenty six years after the death of Sayyidna Adam (علیہ السلام) ، and according to a clear statement of the Qur'an, he reached an age of nine hundred and fifty years - and according to a Hadith, the age of Sayyidna Adam علیہ السلام is nine hundred and sixty years. Thus, the time from the birth of Sayyidna Adam (علیہ السلام) to the death of Sayyidna N-uh (علیہ السلام) comes to be a total of two thousand eight hundred and fifty six years. (Mazharl) In some narrations, the real name of Sayyidna Nuh (علیہ السلام) appears as Shakir while in some others it has been given as Sakan, and ` Abd al-Ghaffar, in still others.
Whether his time is before or after Sayyidna Idris (علیہ السلام) - Enoch - has been debated. The majority of the Sahabah have said that Sayyidna Nuh علیہ السلام has appeared before Sayyidna Idris (علیہ السلام) (A1-Bahr Al Muhit)
Based on a narration of Sayyidna Ibn ` Abbas ؓ عنہما reports Mustadrak of Hakim that the Holy Prophet ﷺ said: Nuh (علیہ السلام) was invested with prophethood at the age of forty years and, after the Flood, he lived for sixty years.
The verse of the Qur'an: لَقَدْ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِ (Surely, We sent Nuh to his people) proves that Sayyidna Nuh (علیہ السلام) was sent as a prophet only to his people. It was not common to the whole world. His people lived in Iraq. They were outwardly civilized but were involved in Shirk. The call given by Sayyidna Nuh (علیہ السلام) to his people was: اعْبُدُوا اللَّـهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُهُ إِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ (0 my people, worship Allah. For you there is no god other than Him. I fear for you the punishment of a great Day). In the first sentence, the invitation given is to worship Allah Ta` ula, which is the essence of the principle. In the second sentence, people have been persuaded to shun Shirk and Kufr, something which had spread out like some epidemic among these people. In the third sentence, the purpose is to warn people against the danger of that great punishment which they would have to face in the event they were to do otherwise. This ` great punishment' could mean the punishment of the Hereafter, and the punishment of the Flood in the present world too. (Tafsir Kabir)
Los líderes y los distinguidos entre su pueblo dijeron: “¡Noé! De hecho, creemos que estás completamente equivocado”.
Les chefs et les notables de son peuple lui répondirent: Ô Noé, nous te voyons clairement éloigné de ce qui est correct.
Các tên cầu cầu cùng những tên đầu sỏ trong cộng đồng của Người lên tiếng: "Trong mắt bọn ta - hỡi Nuh - Ngươi đang ở rất xa với chân lý."
In reply, his people said: إِنَّا لَنَرَاكَ فِي ضَلَالٍ مُّبِينٍ ("Indeed we see you in an obvious error" ). The word: مَلَاء (mala' ) is used for chiefs, headmen and empowered elders of a community or group. The sense of what his people said in response to his call was to tell him that he was actually trying to wean them away from their ancestral faith and that all these ideas of rising on some last day and being rewarded or punished were nothing but superstition.
I capi e le autorità del suo popolo gli risposero: "In verità, o Nūħ, vediamo che sei distante dal giusto sentiero"
Glavešine njegovog naroda mu rekoše: "Mi smatramo da si ti, o Nuhu, daleko od ispravnog."
Nagsabi sa kanya ang mga ginoo ng mga kalipi niya at mga malaking tao nila: "Tunay na kami ay talagang nakakikita sa iyo, O Noe, sa isang maliwanag na kalayuan sa tama."
The leaders and notables among his people said: 'O Noah! Indeed we think you are in clear error.
Kavminin ileri gelenleri ve liderleri ona dedi ki: "Ey Nuh! Şüphesiz biz seni apaçık bir şekilde doğrudan uzaklaşmış olarak görüyoruz."
Para pemuka dan pemimpin kaumnya menjawab, “Sesungguhnya kami benar-benar melihatmu -wahai Nuh- berada dalam kesesatan yang nyata.”
Noah told the leaders of his people: 'I am not in error, as you claim, but rather I am on guidance from my Lord, and I am a messenger from Him who is my Lord, your Lord, and the Lord of all creations.'
Nagsabi si Noe sa mga malaking tao ng mga kalipi niya: "Ako ay hindi naliligaw gaya ng inakala ninyo. Ako lamang ay nasa isang patnubay mula sa Panginoon ko sapagkat ako ay isang sugo sa inyo mula kay Allāh, ang Panginoon ko, ang Panginoon ninyo, at ang Panginoon ng mga nilalang sa kabuuan nila.
Nuh, kavminin büyüklerine şöyle cevap verdi: “Ben, sizin ileri sürdüğünüz gibi bir sapkın değilim. Kuşkusuz ben, ancak Rabbimden bir hidayet üzereyim. Ben ancak benim, sizin ve tüm âlemlerin Rabbi olan Yüce Allah’ın sizlere gönderdiği bir peygamberim.”
These were harsh words. But, the reply given by Sayyidna Nuh (علیہ السلام) carries an eloquent diction fit for a prophet. Here, he is leaving a trail for all carriers of da'wah, preachers and reformers, as a signpost of education and guidance. Here, he is not responding on the same wave length, not anger against anger, but trying to remove their doubts in the simplest possible words: قَالَ يَا قَوْمِ لَيْسَ بِي ضَلَالَةٌ وَلَـٰكِنِّي رَسُولٌ مِّن رَّبِّ الْعَالَمِينَ ﴿61﴾ أُبَلِّغُكُمْ رِسَالَاتِ رَبِّي وَأَنصَحُ لَكُمْ وَأَعْلَمُ مِنَ اللَّـهِ مَا لَا تَعْلَمُونَ ﴿62﴾. (He said, "0 my people, there is no error in me, but I am a messenger from the Lord of the worlds. I convey to you the messages of my Lord and wish your betterment, and I know from Allah what you do not know). In other words, what Sayyidna Nuh (علیہ السلام) is telling his people was that their accusation that he has gone astray was not true. However, the fact remained that he was not bound by their ancestral customs rooted in ignorance like them. Instead of that, he was sent as a messenger from the Lord of all the worlds. Whatever he was telling them was under the guidance of his Lord. His sole mission was to convey the message of Allah Ta` ala to them which was in their interest and for their good. This was not for any benefit of Allah Ta` ala nor did it serve any personal interest of his own.' The expression: ` Lord of all the worlds' in this statement strikes decisively against believing in Shirk by associating others with the pristine Divinity of Allah Ta` ala. Once the spirit of this assertion is understood, no god or goddess of any denomination can stand valid as objects of worship. After that, he said that the doubts they had about the punishment of the Last Day were because of their lack of awareness - and, as for him, he was blessed with certitude in this matter by Allah Ta` ala.
After that comes the reply to the other doubt expressed by them. This has been stated clearly in Surah Al-Mu'minun: يَتَفَضَّلَ عَلَيْكُمْ وَلَوْ شَاءَ اللَّـهُ لَأَنزَلَ مَلَائِكَةً that is, the people of Sayyidna Nuh (علیہ السلام) came up with another doubt about the call given by him. They thought that he was only human, a man like them who ate, drank, slept and woke as they did. How could they take him as their leader? Had Allah wanted to send a message for them, he should have sent angels with it whose distinction and greatness would have impressed them. Now, what they saw here was no more than that there was someone from among their own race and community who wished to establish his superiority over them - 23:24.
Disse Nūħ ai capi del suo popolo: "Non sono in perdizione come voi insinuate: In verità, io sono guidato dal mio Dio e sono un messaggero a voi inviato da parte di Allāh, mio Dio, vostro Dio e Dio dei mondi"
Noé les dijo a los líderes de su pueblo: “No estoy equivocado, como ustedes dicen, sino que soy guiado por mi Señor, soy un mensajero enviado por Él, que es mi Señor, su Señor y el Señor de todas las cosas”.
Nuh berkata kepada para pemuka kaumnya, “Aku tidak tersesat seperti anggapan kalian. Justru aku sedang mengikuti petunjuk dari Tuhanku karena aku adalah seorang rasul yang diutus kepada kalian dari Allah yang merupakan Tuhanku, Tuhan kalian, dan Tuhan segenap alam semesta.
Rồi Nuh bảo với những tên đầu sỏ trong bộ tộc Người: "Thật ra Ta không lạc lối như các ngươi đã tuyên bố; chẳng qua Ta được sự chỉ dẫn của Thương Đế mình chỉ bảo và Ta là Thiên Sứ được phái đến với các ngươi, Ngài là Thượng Đế của Ta cũng là Thượng Đế của các ngươi và là Chúa Tể của toàn vũ trụ và muôn loài."
Noé dit aux notables de son peuple: Je ne suis pas égaré comme vous le prétendez mais je suis plutôt sur une guidée de mon Seigneur. Je suis en effet un messager envoyé par Allah mon Seigneur, le vôtre et Celui de tout l’Univers, à vous.
Nuh reče glavešinama svog naroda: "Nisam ja u zabludi kao što mislite, već na uputi od mog Gospodara. Ja sam poslanik vama od Allaha, mog i vašeg Gospodara, i Gospodara svih svjetova."
Aku menyampaikan kepada kalian wahyu yang Allah berikan kepadaku. Aku bermaksud baik kepada kalian dengan menganjurkan kalian agar menjalankan perintah Allah dan mendapatkan pahala dari-Nya, dan dengan memperingatkan kalian agar meninggalkan laranganNya dan menghindari hukuman-Nya. Dan aku mengetahui banyak hal dari Allah -Subḥānahu- yang tidak kalian ketahui melalui wahyu yang Dia berikan kepadaku.
Je ne vous transmets que ce qu’Allah m’a révélé et m’a chargé de vous apporter. Je ne vous veux que du bien lorsque je vous appelle à aimer obéir aux commandements d’Allah et à la récompense qui y est rattachée d’une part et d’autre part, lorsque je vous appelle à ne pas commettre Ses interdits et donc à ne pas subir la punition qui y est rattachée. Je détiens, de plus, au sujet de mon Seigneur des connaissances que vous ne détenez pas et qu’Il m’a apprises par le biais de la Révélation.
“Solo les transmito la revelación con la que Al-lah me ha enviado. Solo quiero lo que es bueno para ustedes cuando los animo a seguir lo que Al-lah instruyó, y a recibir la recompensa por hacerlo, y les advierto sobre lo que Al-lah ha prohibido y el castigo que recibirían por desobedecerlo. Y sé, por Al-lah, lo que ustedes desconocen, por el conocimiento que Al-lah me ha dado a través de la revelación”.
"Ta truyền đạt cho các ngươi Bức Thông Điệp mà Ta nhận được từ Allah thiên khải cho Ta, Ta muốn các ngươi được tốt đẹp qua việc tuân lệnh Ngài và phần thưởng mà Ngài sẽ ban thưởng, song khuyến cáo các ngươi về những điều Ngài cấm và hành phạt mà Ngài sẽ trừng trị, bởi Ta biết rõ về Ngài hơn các ngươi qua lời mặc khải cho Ta.
'I only convey to you the revelation Allah has sent me with. I only want what is good for you when I encourage you to follow what Allah instructed and to receive the reward for doing so, and warn you from what Allah has prohibited and the punishment you would receive for disobeying Him. And I know from Allah may He be Exalted what you do not know, because of the knowledge Allah has given to me through revelation. '
"Dostavljam vam Objavu koju mi je objavio Allah, i želim vam dobro time što vas podstičem na primjenjivanje onoga što je On naredio, jer to donosi veliku nagradu, i time što vas upozoravam na činjenje onoga što je On zabranio, jer to donosi kaznu. Ja od Allaha znam ono što vi ne znate, jer me je On podučio putem Objave."
Nagpapaabot ako sa inyo ng ipinasugo sa akin ni Allāh sa inyo mula sa ikinasi Niya sa akin. Nagnanais ako para sa inyo ng kabutihan sa pamamagitan ng pagpapaibig sa inyo sa pagsunod sa utos ni Allāh at anumang ibinubunga nito na gantimpala, at pagpapangilabot sa inyo laban sa paggawa ng mga sinasaway Niya at anumang ibinubunga nito na parusa. Nakaaalam ako mula kay Allāh – kaluwalhatian sa Kanya – ng hindi ninyo nalalaman mula sa itinuro Niya sa akin sa paraan ng pagkakasi.
Vi comunico ciò che Allāh mi ha affidato e che mi ha ordinato di comunicarvi: Io desidero solo il vostro bene, spronandovi ad obbedire agli ordini di Allāh e chiarendovi quale sia la ricompensa che vi attende, per avvertirvi di rispettare i Suoi divieti e di stare in guardia dalle conseguenze della loro trasgressione. Io sono a conoscenza, tramite Allāh, gloria Sua, di cose che mi ha insegnato per Sua ispirazione, e che voi non conoscete.
Sizlere, Yüce Allah’ın bana vahyettiği dini tebliğ ediyor, O'nun emirlerini yerine getirmeye davet ediyorum. Sevap olan amellere teşvik ediyor, yasaklarını işlemenizden ve cezayı hak ettiren amellerden korkutuyorum. Böylece sizler için hayır istiyorum. Ben, Allah’ın bana vahiy yoluyla öğrettiği sizin bilmediğiniz şeyleri biliyorum.
Êtes-vous intrigués et étonnés que votre Seigneur fasse parvenir jusqu’à vous une Révélation et un sermon et que ceux-ci soient transmis par un homme de votre peuple que vous connaissez? En effet, celui-ci a grandi parmi vous. Il n’était ni un menteur ni un égaré et n’est pas issu d’un autre peuple que le vôtre. Il a été envoyé à vous afin que, si vous démentez et désobéissez, vous craigniez de subir la punition d’Allah, et afin que si vous croyez en Lui, vous conformez à Ses commandements et délaissez Ses interdits, vous ayez espoir qu’Il vous fasse miséricorde.
أَوَ عَجِبْتُمْ
("Do you wonder..."), do not wonder because of this. Surely, it is not strange that Allah sends down revelation to a man among you as mercy, kindness and compassion for you, so that he warns you that you may avoid Allah's torment by associating none with Him,
وَلَعَلَّكُمْ تُرْحَمُونَ
("and that you may receive (His) mercy.") Allah said,
فَكَذَّبُوهُ
(But they belied him) but they insisted on rejecting and opposing him, and only a few of them believed in him, as Allah stated in another Ayah. Allah said next,
فَأَنجَيْنَـهُ وَالَّذِينَ مَعَهُ فِي الْفُلْكِ
(So We saved him and those along with him in the Fulk) the ark,
وَأَغْرَقْنَا الَّذِينَ كَذَّبُواْ بِـَايَـتِنَآ
(And We drowned those who belied Our Ayat. ) Allah said in another Ayah,
مِّمَّا خَطِيئَـتِهِمْ أُغْرِقُواْ فَأُدْخِلُواْ نَاراً فَلَمْ يَجِدُواْ لَهُمْ مِّن دُونِ اللَّهِ أَنصَاراً
(Because of their sins they were drowned, then they were admitted into the Fire. And they found none to help them instead of Allah.) 71:25 Allah said,
إِنَّهُمْ كَانُواْ قَوْماً عَمِينَ
(They were indeed a blind people.) meaning, blind from the Truth, unable to recognize it or find their way to it. Here, Allah said that He has taken revenge from His enemies and saved His Messenger and those who believed in him, while destroying their disbelieving enemies. Allah said in a another Ayah,
إِنَّا لَنَنصُرُ رُسُلَنَا
(Verily, We will indeed make victorious Our Messengers) 40:51. This is Allah's Sunnah (way) with His servants, in this life and the Hereafter, that the good end, victory and triumph is for those who fear Him. For example, Allah destroyed the people of Nuh, and saved Nuh and his believing followers. Ibn Wahb said that he was told that Ibn `Abbas said that eighty men were saved with Nuh in the ship, one of them was Jurhum, who spoke Arabic. Ibn Abi Hatim collected this statement, which was also narrated with a continuous chain of narration from Ibn `Abbas.
“¿Les extraña que la revelación y la buena enseñanza les hayan llegado de su Señor por boca de un hombre de entre ustedes, a quien conocen bien? He crecido entre ustedes y nunca he sido un mentiroso o un extraviado. He venido a advertirles sobre el castigo de Al-lah para que puedan seguir Sus órdenes y alejarse de lo que Él ha prohibido, esperando que así reciban Misericordia por fe en Él”.
Rabbinizden size, aranızdan bildiğiniz bir adamın diliyle bir vahiy ve nasihat gelmesine şaşırıp hayrete mi düştünüz? O, sizin aranızda yaşamış, yalancı, sapkın ve tanımadığınız başka bir tür kimse değildir. Yalanlamanıza ve isyankâr olmanıza karşı sizi Allah’ın azabından korkutmak, emirlerini yerine getirip, yasaklarından sakınarak takvalı olmanız için gelmiştir. O'na iman ettiğiniz zaman umulur ki rahmet edilirsiniz.
"Phải chăng các ngươi ngạc nhiên và bất ngờ khi biết lời mặc khải và lời phán bảo của Thượng Đế được truyền đạt lại từ một người đàn ông mà các ngươi biết về Y ư?" Và chắc chắn, Y là người phàm tục xuất thân từ các ngươi, Y chưa từng dốc láo hay lạc lối, cũng không phải là người xa lạ, Y đến để cảnh tỉnh các ngươi về sự trừng phạt của Allah nếu các ngươi chối bỏ và chống đối. Các ngươi hãy kính sợ Allah mà tuân thủ theo mệnh lệnh của Ngài hi vọng các ngươi được thương xót.
Apakah kalian merasa heran bahwa kalian menerima wahyu dan peringatan dari Tuhan kalian melalui seorang laki-laki yang kalian kenal dari lingkungan kalian sendiri? Ia tumbuh dan besar di lingkungan kalian, ia bukan seorang pendusta, dan bukan orang yang tersesat, serta ia bukan berasal dari bangsa lain. Dia datang kepada kalian untuk memperingatkan kalian akan hukuman Allah jika kalian berdusta dan durhaka. Hendaklah kalian bertakwa kepada Allah dengan menjalankan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya, dan mudah-mudahan kalian mendapat rahmat-Nya jika kalian beriman kepada-Nya.”
"Zar se čudite tome što vam objava i opomena od vašeg Gospodara dolazi na jeziku jednog od vas koga poznajete, koji je među vama odrastao i nikada nije bio lažov niti zabludjeo i ko ne pripada nekom drugom narodu? Došao vam je da vas upozori na Allahovu kaznu ako poreknete i budete nepokorni, i da vas pozove da se čuvate Njegove kazne činjenjem onoga što je On naredio i kloneći se onoga što je On zabranio kako bi vam se milost ukazala ukoliko povjerujete."
Napukaw ba ang pagkamangha ninyo at ang pagtataka ninyo na may dumating sa inyo na isang kasi at isang pangaral mula sa Panginoon ninyo sa pamamagitan ng dila ng isang lalaking kabilang sa inyo na nakikilala ninyo sapagkat lumaki siya sa inyo at hindi siya naging isang palasinungaling ni ligaw ni kabilang sa ibang lahi? Dumating siya sa inyo upang magpangamba sa inyo sa parusa ni Allāh kung nagpasinungaling kayo at sumuway kayo, at upang mangilag kayong magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya, sa pag-asang kaawaan kayo kung sumampalataya kayo sa Kanya.
Here, the answer given was: أَوَعَجِبْتُمْ أَن جَاءَكُمْ ذِكْرٌ مِّن رَّبِّكُمْ عَلَىٰ رَجُلٍ مِّنكُمْ لِيُنذِرَكُمْ وَلِتَتَّقُوا وَلَعَلَّكُمْ تُرْحَمُونَ ﴿63﴾ (Do you wonder that an advice from your Lord has come to you through a man from among you, so that he may warn you and that you may fear Allah, and that you may be blessed with mercy?) [ that is, his warning may lead you to stop opposing him as a result of which you may be blessed with mercy ]
The substance of the argument is that the making of a human being a messenger of Allah is not a matter of surprise. First of all, Allah Ta` ala is the Absolute Master. Bestowing on someone the status of a prophet or messenger is His exclusive domain. It is He who does it at His will. No one is in a position to dare have it otherwise. In addition to that, a little deliberation will make it clear that the purpose of sending a prophet or messenger to guide human beings can only be achieved through a human being. This is a mission angels cannot perform.
The reason is that the purpose of prophethood is to bring people round to believe in and obey Allah Ta` ala and save them from harsh consequences of their opposition to His injunctions - and this can only be possible when a person from their own kind presents before them a model of the desired conduct and shows before them that it is quite possible to worship Allah and obey His injunctions even with the fulfillment of inherent human needs and desires. If this call was brought forth by angels and they were to put their model before people, it is obvious that people would have found it fairly convenient to say that an-gels are free of human desires, they are never hungry or thirsty, they never sleep, or get tired. How could they ever become like them? But, when one of their own kind, despite having common human characteristics and desires, walks amongst them as a perfect model of obedience to Divine injunctions, they would be left with no excuse.
It was to point out in this direction that it was said: لِيُنذِرَكُمْ وَلِتَتَّقُوا (so that he may warn you and that you may fear Allah). In other words, it means that a person whose warning can make people have fear could only be the one who is of their kind and is an epitome of human traits like them. This is not an unusual doubt for the disbelievers of many communities who have questioned the propriety of having a human being as prophet or messenger. This is the answer given by the Qur'an to all such doubts. It is certainly regrettable that, despite so many clarifications of the Qur'an, there are people who would dare going to the limit of denying the ` humanness' of the Holy Prophet ﷺ . But, the problem with the ignorant among human beings is that they would not understand this reality and would simply refuse to accept the superiority of anyone from their own kind. This is why they would nurse hatred for their contemporary Awliya' (men of Allah) and ` Ulama' (highly trained and trustworthy religious scholars who practice what they teach) and look down upon them because of their contemporaneousness. This has always been the trademark of the ignorant.
When this paternal and well-wishing approach of Sayyidna Nuh (علیہ السلام) in reply to the heart-rending words said by his addressees made no effect on these unfeeling people who turned blind to truth and kept belying it, then, Allah Ta` ala sent down upon them the punishment of Flood
Siete meravigliati e sorpresi che vi sia giunta una predica dal vostro Dio per bocca di un uomodella vostra gente che conoscete ?! Lui è cresciuto tra voi e non è stato mai un bugiardo né uno sviato, e non fa parte di un'altra specie. Egli è giunto per incutervi timore della punizione di Allāh, se rinnegate e disobbedite. Temete Allāh, obbedendo ai Suoi ordini e rispettando i Suoi divieti, nella speranza che siate accolti dalla Sua Misericordia, se vi credete.
' Do you find it strange O people, that revelation and good teaching has come to you from your Lord on the tongue of a man from amongt yourselves whom you know well?! I have grown up amongst you and I have never been a liar or misguided, nor have I come to you from another people. I have come to warn you about the punishment of Allah so that you might follow His instructions and stay away from what He has prohibited hoping that then you would receive Mercy through having faith in Him.'
After Adam, for about one thousand years his descendants adhered to the monotheistic faith (faith in the oneness of God). Thereafter, according to a tradition as told by ‘Abdullah ibn ‘Abbas, people started making the likenesses of their ancient great ones, so that the memory of their feats and their prayers would remain fresh in their minds. The names of these revered figures were Wudd, Suwa‘, Yaguth, Ya‘uq and Nasr. Gradually, these great men acquired the status of gods among these people who inhabited ancient Iraq. When this evil increased to this extent in them, God sent Noah to reform them, appointing him as His Prophet. But they refused to accept Noah. They were not ready to adopt the way of righteousness and fear of God (taqwa). According to the Quran, the reason for this refusal was that it was very difficult for them to understand that a man who was apparently like them had been selected to deliver God’s message on His behalf. Compared to the great men whose religion they were ostensibly following and whose greatness had become recognised in the annals of history, Noah, their contemporary, with no glory attached to his name, appeared to them to be just an ordinary man. So, his community refused to accept him. They did not hesitate to call the prophet of the time foolish and misguided, because according to them, he had deviated from the religion of their great ones. The well-wishing on the part of Noah, the strength of his arguments, his reasoning, his being staunchly on the path of Truth—none of these things could influence them. When Noah had fully conveyed the divine message, and was rejected by the people, the community was drowned in the great flood. The reason for this punishment was that they had falsified and denied God’s signs. They wanted God’s message to be conveyed to them through an established personality instead of an ‘ordinary person.’ But, in the eyes of God, this was blindness. God has given man insight so that he should recognise the Truth in the shape of ‘signs’ and not through any tangible object. Those who do not recognise Truth in the shape of signs, are in the eyes of God blind in spite of having eyes. Such people have no share in the grace of God.
Njegov narod ga u laž utjera i ne povjerova, ustrajaše na njihovom nevjerstvu pa Nuh uputi dovu Allahu da ih uništi. Allah spasi njega i vjernike koji ga slijede od potopa, na lađi, a potopi one koji su u poricali Njegove ajete i ustrajali u tome, kao vid kazne. Doista su njihova srca bila slijepa za istinu.
Son peuple le traita de menteur et ne crut pas en son message. Pire, il persista dans sa mécréance. Noé invoqua alors Allah et Lui demanda de les exterminer. Nous le sauvâmes dans l’Arche de la noyade ainsi que les croyants qui l’accompagnaient, et anéantîmes par la noyade en guise de punition ceux qui ont obstinément démenti Nos miracles. Leurs cœurs étaient en effet aveugles et ne pouvaient percevoir la vérité.
Il suo popolo lo accusò di menzogna e non gli credettero; al contrario, perseverarono nella miscredenza, e lui implorò Allāh che li distruggesse. Salvammo lui e i credenti che lo seguirono dall'annegamento con l'Arca, e distruggemmo coloro che rinnegarono i Nostri Segni e che perseverarono nelle loro accuse di menzogna tramite l'annegamento e l'alluvione, che li colpirono come punizione. In verità, i loro cuori erano ciechi dinanzi alla verità.
It was said: فَكَذَّبُوهُ فَأَنجَيْنَاهُ وَالَّذِينَ مَعَهُ فِي الْفُلْكِ وَأَغْرَقْنَا الَّذِينَ كَذَّبُوا بِآيَاتِنَا ۚ إِنَّهُمْ كَانُوا قَوْمًا عَمِينَ ﴿64﴾ (Then, they belied him [ ignoring his good counsel totally ], so [ as a consequence ], we saved him, and those with him in the Ark, and drowned those who had belied Our signs. Certainly, they were a blind people).
The story of Sayyidna Nuh (علیہ السلام) and the full account of the drowning of his people and the deliverance of the people in the Ark appears in Surah Hud and Surah Nuh. Given at this place is its gist as appropriate to the occasion. Sayyidna Zayd ibn Aslam رحمۃ اللہ علیہ says: When the punishment of Flood overtook the people of Sayyidna Nuh (علیہ السلام) they were at the prime of their population and power. The lands and mountains of Iraq were becoming insufficient for their rising numbers. It should be kept in mind that it is a customary practice of Allah Ta` ala since ever that He would keep granting respite to the dis-obedient. He would send His punishment over them at a time when they have reached the highest peak of their numbers, power and wealth, and become, so to say, drunk with this state of their life. (Ibn Kathir)
As for the number of people in the Ark of Sayyidna Nuh (علیہ السلام) ، reports differ. Ibn Kathir, through a narration of Ibn Abi Hatim, reports from Sayyidna ` Abdullah ibn ` Abbas ؓ that there were eighty people. One of them was called Jurhum. He spoke Arabic. (Ibn Kathir)
Some narrations have given the detail that there were forty men and forty women in the Ark. After the Flood, the place in Mosul, Iraq where they came to stay became known as Thamanun (eighty).
To sum up, the introduction of a brief account of Sayyidna Nuh (علیہ السلام) at this place aims to tell us three things: (1) That the da'wah of all past prophets and their basic articles of faith were one. (2) That Allah Ta` ala supports his appointed messengers in strikingly wondrous ways when they would not have the least danger to their security even after having been surrounded by a Flood rising as high as the peaks of mountains. (3) Then, it was made absolutely clear that belying the noble prophets of Allah, may peace be upon them, amounted to inviting Divine punishment. The warning is still valid. So, let it not be forgotten that the way past communities were overtaken by punishment because of their belying of the prophets, a similar fate could overtake their modern counterparts - on this count, they could do better by not becoming heedless and fear-free.
Ngunit nagpasinungaling sila sa kanya at hindi sumampalataya sa kanya, bagkus nagpatuloy sila sa kawalang-pananampalataya nila, kaya dumalangin siya laban sa kanila na magpahamak sa kanila si Allāh. Pinaligtas siya ni Allāh at pinaligtas Niya sa pagkalunod ang mga kasama sa kanya sa daong kabilang sa mga mananampalataya. Nagpahamak naman si Allāh sa mga nagpasinungaling sa mga tanda Niya at nagpatuloy sa pagpapasinungaling nila sa pamamagitan ng pagkalunod at pagkagunaw na pinababa bilang parusa sa kanila. Tunay na ang mga puso nila noon ay mga bulag sa katotohanan.
Nhưng dân làng lại cho rằng Người nói dối, họ chẳng tin tưởng nơi Người, đúng hơn là chúng cương quyết chống đối. Và Người cầu xin Allah hãy tiêu diệt bọn họ liền được Ngài giải cứu Người Y một cách an toàn trên một chiếc tàu cùng với những người có đức tin theo Người, còn những kẻ vô đức tin đều bị Ngài tiêu diệt trong trận đại hồng thủy giáng lên họ, bởi con tim của bọn sống trong sự mù quáng.
However, Noah’s people rejected him, and did not have faith in Allah, but continued in their disbelief. Noah at last asked Allah to destroy the disbelievers. Allah saved Noah and those who were with him and who had faith from drowning, by enabling them to retreat in the Ark. He destroyed those who rejected His signs, and who continued rejecting them, drowning them in a great flood as their punishment. Indeed they were a people whose hearts were blind to the truth.
Kavmi ise onu yalanladı ve ona iman etmeyerek, küfürlerinde devam ettiler. O da Allah’a onları helak etmesi için dua etti. Biz de onu ve gemide onunla beraber olan Müminleri boğulmaktan kurtardık. Ayetlerimizi inkâr edenleri ve yalanlamaya devam edenleri de onlara ceza olarak gönderilen tufanda boğarak helak ettik. Onların kalpleri hakka karşı kördü.
Sin embargo, el pueblo de Noé lo rechazó, y no tuvo fe en Al-lah, sino que continuó con su incredulidad. Finalmente, Noé Le pidió a Al-lah que destruyera a los incrédulos. Al-lah salvó a Noé y a quienes estaban con él y que temían ahogarse, al permitirles refugiarse en el Arca. Al-lah destruyó a quienes rechazaron Sus signos, ahogándolos con un gran diluvio como castigo. Ciertamente eran personas cuyos corazones estaban ciegos a la verdad.
Kemudian kaumnya mendustakannya dan tidak beriman kepadanya, melainkan tetap mempertahankan kekafiran mereka. Lalu Nuh pun memohon kepada Allah agar membinasakan mereka. Lalu Kami menyelamatkannya beserta orang-orang mukmin yang berada di atas kapal bersamanya dari air bah dan membinasakan orang-orang yang mendustakan ayat-ayat Kami serta mempertahankan kekafirannya dengan menenggelamkan mereka dalam air bah yang Kami turunkan sebagai hukuman bagi mereka karena hati mereka buta terhadap kebenaran.
Envié a la gente de ‘Ad un mensajero cuyo nombre era Hud u. Hud les dijo: “¡Pueblo! Adoren solo a Al-lah, porque no hay Al-lah verdadero excepto Él, ¿no considerarán seguir Sus órdenes y alejarse de lo que Él ha prohibido, para salvarse de Su castigo?
65- Âd kavmine de kardeşleri Hûd’u (gönderdik). O:“Ey kavmim, Allah’a ibadet edin. Sizin O’ndan başka hiçbir (hak) ilahınız yoktur. Hâlâ sakınmayacak mısınız?” dedi.
66- Kavminden kâfir olan ileri gelenler:“Biz gerçekten senin aklında bir hafiflik görüyoruz ve senin kesinlikle yalancılardan olduğunu düşünüyoruz” dediler.
67- “Ey kavmim, aklımda hiçbir hafiflik yok. Aksine ben, âlemlerin Rabbi tarafından gönderilmiş bir peygamberim” dedi.
68- “Rabbimin vahyettiklerini size tebliğ ediyorum ve ben sizin için güvenilir bir nasihatçiyim.”
69- “Sizi uyarması için içinizden bir adam vasıtasıyla Rabbiniz tarafından size bir öğüt geldi diye şaştınız mı yoksa? Hatırlayın ki O, sizi Nûh kavminden sonra halifeler kıldı ve yaratılış itibari ile de size üstünlük verdi. O halde Allah’ın nimetlerini düşünün ki felaha eresiniz.”
70- Dediler ki:“Sen bize yalnızca Allah’a ibadet edelim ve babalarımızın ibadet ettiklerini terk edelim diye mi geldin? O halde eğer doğru söyleyenlerden isen bizi kendisi ile tehdit ettiğin (azabı) başımıza getir.”
71- Dedi ki:“Gerçekten Rabbinizden size bir azap ve gazap hak olmuştur. Allah’ın haklarında hiçbir delil indirmediği, kendinizin ve atalarınızın taktığı birtakım isimler hakkında mı benimle tartışıyorsunuz? O halde bekleyin, şüphesiz ben de sizinle birlikte bekleyenlerdenim.”
72- Bunun üzerine biz onu da onunla beraber olanları da tarafımızdan bir rahmetle kurtardık. Âyetlerimizi yalanlayıp iman etmeyenlerin ise köklerini kestik.
65. Yani Yemen topraklarında yaşayan ve “ilk Âd” olarak bilinen kavme nesep itibariyle “kardeşleri Hûd’u” kendilerini tevhide çağırmak, şirkten ve yeryüzünde azgınlık etmekten sakındırmak üzere “gönderdik. O” da onlara: “Ey kavmim, Allah’a ibadet edin. Sizin O’ndan başka hiçbir (hak) ilahınız yoktur. Hâlâ” bu haliniz üzere devam edecek olursanız başınıza gelecek olan Allah’ın gazab ve azabından “sakınmayacak mısınız? dedi.” Ancak onlar, ona olumlu karşılık vermediler ve ona itaat etmediler.
66. “Kavminden kâfir olan ileri gelenler” onun çağrısını reddederek ve görüşünü tenkid ederek: “Biz senin aklında bir hafiflik görüyoruz ve senin kesinlikle yalancılardan olduğunu düşünüyoruz” dediler.” Yani bizim gördüğümüz kadarıyla sen, aklı olgun olmayan, kıtakıllı birisin. Ayrıca biz senin büyük bir ihtimalle yalancılardan olduğunu düşünmekteyiz.
Bu şekilde gerçeği tersyüz görüyorlardı ve tamamen körleşmişlerdi. Çünkü kendi peygamberlerini, asıl kendilerinin taşıdıkları sıfatlarla yermeye kalkışmışlardı. Oysa peygamberleri, insanlar içinde bu sıfatlardan en uzak olanıydı. Asıl kıtakıllı ve gerçek yalancı onlardı. Zira en açık gerçeği ret ve inkâr ile karşılayan, doğru yolu gösterip samimi olarak öğüt veren kimselere karşı büyüklük taslayan, kalbi ve kalıbı ile her türlü azgın şeytana itaat eden, kendisine hiçbir fayda sağlamayan ağaçlara ve taşlara ibadet edenlerin akılsızlığından daha büyük bir akılsızlık olabilir mi? Bütün bu sapıklıkları yapmakla birlikte bir de bunları Allah’a nispet edenlerin yalanlarından daha ileri yalan mı olur?
67. “Ey kavmim, aklımda hiçbir” yönden “hafiflik yok.” Aksine o, doğru yola ileten ve doğru yol üzere bulunan bir peygamberdi. “Aksine ben âlemlerin Rabbi tarafından gönderilmiş bir peygamberim, dedi.”
68. “Rabbimin vahyettiklerini size tebliğ ediyorum ve ben sizin için güvenilir bir nasihatçiyim.” O halde sizin göreviniz, bunları kabul ile ve boyun eğerek karşılamanız, kulların gerçek Rabbine itaat etmenizdir.
69. “Sizi uyarması için içinizden bir adam vasıtasıyla Rabbiniz tarafından size bir öğüt geldi diye şaştınız mı yoksa?”Yani siz hiç de şaşılmaması gereken bir işe nasıl şaşarsınız? Bu iş Allah’ın durumunu bildiğiniz bir kişiyi peygamber olarak göndermesidir. Bu peygamber, faydanıza olan şeyleri hatırlatmakta, öğüt vermekte ve sizin için yararlı olan şeylere teşvik etmektedir. Siz ise bu işe, inkâr edenlerin hayret etmesi gibi hayret edip şaştınız.“Hatırlayın ki O, sizi Nuh kavminden sonra halifeler kıldı.” Yani Rabbinize şükür ve hamdetmelisiniz. Çünkü O, yeryüzünde size güç ve imkân verdi. Sizden önce peygamberleri yalanlayarak helak olmuş ümmetlerin yerlerine halifeler kıldı. Allah onları helak etti, sizi bıraktı. Bunun sebebi sizin ne şekilde amel edeceğinizi ortaya çıkarmasıdır. Bu yüzden onların sürdürdükleri şekilde siz de yalanlamayı sürdürmekten sakının. Çünkü o vakit onlara gelen musibetler sizi de gelip bulur. Yine Allah’ın özel olarak ihsan etmiş olduğu bir nimetini de hatırlayın ki O “yaratılış itibari ile” güç ve kuvvet bakımından “size üstünlük verdi”yani sizi iri yarı kılıp güçlü kuvvetli yaptı.“O halde Allah’ın nimetlerini” üzerinizdeki pek büyük nimetlerini ve birbiri ardınca gelen ihsanlarını “düşünün” şükrederek ve hakkını eda ederek bunları anın “ki felaha eresiniz.” istediğinizi elde edip korktuğunuzdan da kurtulasınız.
70. Peygamberleri Hud onlara öğüt verdi, onlara hatırlattı ve Allah’ı tevhid etmelerini emretti. Kendilerine asıl niteliğini ve onlara güvenilir ve samimi olarak öğüt veren birisi olduğunu hatırlattı. Allah’ın kendilerinden önceki kavimleri azap ile yakalaması gibi onları da azaba duçar etmesine karşı onları uyardı. Allah’ın onların üzerindeki nimetlerini, onlara bol bol rızık ihsan etmiş olduğunu da hatırlattı. Ancak onun emirlerine itaat ve çağrısını kabul etmediler. Aksine Hud’un bu çağrısını şaşkınlıkla karşıladılar ve ona itaat etmelerinin imkânsız olduğunu bildirerek şöyle dediler:“Sen bize yalnızca Allah’a ibadet edelim ve babalarımızın ibadet ettiklerini terk edelim diye mi geldin?” Kahrolasıcalar! En baş göreve ve mükemmel bir işe karşı çıkmak için atalarının üzerinde bulundukları hali ileri sürdüler. Sapkın atalarının üzerinde bulundukları şirki ve putlara ibadeti, peygamberlerin davet ettikleri yalnızca Allah’ı -O’na hiçbir şeyi ortak koşmaksızın- tevhid etmeye tercih ettiler, peygamberlerini yalanladılar ve ona:“O halde eğer doğru söyleyenlerden isen bizi kendisi ile tehdit ettiğin (azabı) başımıza getir.” dediler. Bu ise kendi aleyhlerine bir hükmün verilmesini istemeleri idi.
71. Hud aleyhisselâm “dedi ki: Gerçekten Rabbinizden size bir azap ve gazap hak olmuştur.” Bunun gelmesi kaçınılmazdır. Çünkü bunu gerektiren sebepler ortaya çıkmış ve artık helak olma vaktiniz gelmiştir. “Allah’ın haklarında hiçbir delil indirmediği, kendinizin ve atalarınızın taktığı birtakım isimler hakkında mı benimle tartışıyorsunuz?”Yani hakikatleri olmayan, ilah diye adlandırdığınız o putlar hakkında benimle nasıl tartışırsınız? Halbuki bunların ilahlık namına en ufak bir özellikleri ve zerre ağırlığı kadar dahi hakları yoktur. Allah, bunların gerçekliklerine dair bir delil indirmiş de değildir. Bunların ilahlıkları doğru bir şey olsaydı elbette Allah onlara dair bir delil indirirdi. O’nun bu hususta bir delil indirmemiş olması bunların batıl olduklarının delilidir. Çünkü ne kadar maksat ve istek varsa özellikle de önemli hususlar hakkında mutlaka Allah onlara delil olacak belgeleri ve delilleri indirmiş, açıklamış ve bu hususta kapalı bir taraf bırakmamıştır.“O halde” başınıza gelecek ve benim sizi kendisi ile tehdit ettiğim azabı “bekleyin, şüphesiz ben de sizinle birlikte bekleyenlerdenim.” Bu iki bekleyiş arasında ise önemli bir fark vardır. Başına azabın geleceğinden korkanın bekleyişi ile Allah’tan zafer ve mükâfaat umanın bekleyişi... Bu yüzden Yüce Allah her iki kesim arasında verdiği hükmünü şöylece beyan buyurmaktadır:
72. “Bunun üzerine biz onu” yani Hud’u “onunla beraber olanları” iman edenleri “tarafımızdan bir rahmetle kurtardık.”Çünkü onları imana ileten O’dur. İmanlarını da kendisi ile rahmetine nail olacakları bir sebep kılan O’dur. İşte onları bu rahmeti ile kurtarmıştır.“Âyetlerimizi yalanlayıp iman etmeyenlerin ise köklerini kestik.” Biz o çetin azap ile onların kökünü kazıdık ve onlardan geriye hiç kimse kalmadı. Allah onlara kısır bir rüzgarı musallat etti. “Bu rüzgar neye uğrarsa onu mutlaka kül gibi savuruyordu.”(ez-Zariyat, 51/42) Helak oldular ve “sabah olduğunda meskenlerinden başka bir şey görünmez oldu.”(Ahkaf, 46/25)“Bak bakalım uyarılanların akıbeti nice oldu!”(Yunus, 10/73) İşte kendilerine karşı delil ortaya konulup da bunlara itaat etmeyen, iman etmeleri emrolunup da iman etmeyen toplumun akıbetinin nasıl olduğuna bir bak! Sonuçta helak edildiler, rezil ve rüsvay oldular. Yüce Allah Hud kavminin helaki ile ilgili olarak bir başka yerde şöyle buyurmaktadır:“Bu dünyada da kıyamet gününde de onlara lanet arkalarından yetiştirildi. Haberiniz olsun ki Âd kavmi Rab’lerini inkâr ettiler ve yine haberiniz olsun ki Hud’un kavmi olan Âd -Allah’ın rahmetinden- uzak düştü.”(Hud, 11/60)“Ayetlerimizi yalanlayıp” hiçbir şekilde “iman etmeyenlerin ise köklerini kestik” Bunların özellikleri yalanlamak, inat, büyüklenme ve fesatçılıktan ibarettir.
Và TA đã phái đến với bộ tộc 'Ad một vị Thiên Sứ xuất thân từ họ, Người là Hud, Người bảo họ: "Này hỡi dân Ta, hãy tôn thờ Allah duy nhất, ngoài Ngài các ngươi chẳng có Thượng Đế đích thực nào cả. Há các ngươi chưa biết kính sợ Ngài mà tuân thủ theo mệnh lệnh của Ngài để bình an khỏi hành phạt.
Âd kavmine de içlerinden bir peygamber olan Hûd -aleyhisselam-‘ı gönderdik. Onlara: "Ey kavmim! Bir tek Allah’a ibadet edin. Sizin, ondan başka hak bir mabudunuz yoktur. Azabından kurtulmak için emirlerini yerine getirerek ve yasaklarından sakınarak ondan korkmaz mısınız?” dedi.
Commentary
A Brief History of ` Ad and Thamud
` Ad is the name of a person who is in the fifth generation after Sayyidna Nuh (علیہ السلام) and is among the progeny of his son Sam. Then, his progeny, and his people, came to be known by the name of ` Ad. In the Holy Qur'an, ` Ad also appears with the words: عَادَ اُولٰی ('Ad al-'ula: ` Ad, the First) and also: إِرَمَ ذَاتِ الْعِمَادِ that is, of the city of Iram with lofty pillars; or tall like lofty pillars - 89:7) which tells us that the people of ` Ad are also known in association with the name of Iram, and that with ` Ad I, there is some ` Ad II as well. In this investigation, commentators and historians differ. The better known proposition is that Iram is the name of the grandfather of ` Ad. This ` Ad is among the children of 'Aus who was his son, and is known as ` Ad I. His second son, جَثو (Jathw) had a son. His name was Thamud. He is called ` Ad II. The outcome is that ` Ad and Thamud are both two branches of Iram. One of them is called ` Ad I and the other is known as Thamud or ` Ad II, and the word: اِرَم (Iram) is common to both ` Ad and Thamud.
Some commentators have said that at the time when the punishment overtook the people of ` Ad, a deputation of theirs was on a visit to Makkah al-Mu` zzamah, which remained safe from this punishment. It is known as the other ` Ad. (Bayan al-Qur'an)
Hud (علیہ السلام) is the name of a prophet. He is also in the fifth generation of Sayyidna Nuh (علیہ السلام) and is among the progeny of Sam. The genealogical tree of the people of ` Ad and Sayyidna Hud (علیہ السلام) converges on Sam in the fifth generation. Therefore, Sayyidna Hud (علیہ السلام) is a lineal brother to ` Ad. That is why it was said: اَخَاھُم ھُوداً (their brother Hid - 65)
The people of ` Ad had thirteen families. Their habitations were spread out from Oman to Hadramaut and Yaman. Their lands were fertile. Gardens were abundant. To live they constructed mansions and palaces. They were tall and heavily built. This is what the expression زَادَكُمْ فِي الْخَلْقِ بَسْطَةً (gave you increased strength in physique - 69) means. Allah Ta` ala had opened the doors of His blessing upon them. But, their crooked thinking made these very blessings a curse for them. They became so intoxicated with their power and grandeur that they started boasting: مَنْ أَشَدُّ مِنَّا قُوَّةً (Who is superior to us in strength?-41:15). How strange of them that they took no notice of their Lord and the Lord of the worlds bathed in whose blessings they all were and went on to sink themselves into the worship of idols carved out of rocks!
The Lineage of Sayyidna Hud (علیہ السلام) and Some Glimpses of the Background
These were the people for whose guidance Allah Ta` ala sent Sayyidna Nuh (علیہ السلام) as a prophet who was from their family. The famous authority on Arab genealogy, Abu al-Barak-at al-Jauni has written that the name of the son of Sayyidna Hud rx..ll., 1c is Ya’ rub ibn Qahtan who went to live in Yaman. Yamani people are his progeny. The Arabic language originated from him and it was this correspondence with 'Ya'rub' that the language was called Arabic and its speakers, the Arabs. (al-Bahr Al-Muhit)
But, the truth of the matter is that the Arabic language was there since the time of Sayyidna Nuh (علیہ السلام) . In his Ark, he had a companion called Jurhum. He spoke Arabic (A1-Bahr A1-Mubit). The populating of Makkah al-Mu` azzamah started from this very Jurhum. However, it is possible that the origination of the Arabic language took place in Yaman through Ya'rub ibn Qahtan and this may be what Abu al-Barakat has meant.
Sayyidna Hud induced the people of ` Ad to forsake idol-worship and take to pure monotheism and shun injustice and oppression and practice moderation and justice. But, these people were drunk with power and wealth. They did not listen to him. Consequently, the first punishment that visited them was that rains stopped coming for a full three years in succession. Lands became deserts. Gardens turned into dead wood. But, these people still kept sticking to Shirk and idol-worship. Then, came another punishment. A severe wind storm overtook them. It continued for eight days and seven nights. What remained of their gardens and mansions and palaces was levelled to the ground. Their men and animals went up into the air and zoomed back hitting the floor on their heads. Thus, the people of ` Ad were eliminated to the last man. The sense of the expression: وَقَطَعْنَا دَابِرَ الَّذِينَ كَذَّبُوا (and we eradicated those who belied Our signs) in this verse, as determined by some commentators, is that all those people present at that time were totally destroyed. Some other commentators have said that it means that Allah Ta` ala cut off the lineal root of the people of ` Ad for the future as well.
When the punishment for not listening to Sayyidna Hud (علیہ السلام) and insisting on Kufr and Shirk came down upon his people, he and his companions took refuge in an open area enclosed with stakes. It was strange that the stormy winds which were making palaces collapse on their columns would suddenly change pace and enter this enclosure gently. Sayyidna Hud (علیہ السلام) and his companions kept sitting peacefully where they were even during the descension of the punishment without having to face any inconvenience. It was after the destruction of the people of ` Ad that they moved to Makkah al-Mu` azzamah where they lived until death. (A1-Bahr Al-Muhit)
That the punishment for the people of ` Ad came in the form of a wind storm has been explicitly and categorically mentioned in the Qur'an. Then, there is the statement in Surah Al-Mu'minun which follows the narration of the story of Sayyidna Nuh (علیہ السلام) ثُمَّ أَنشَأْنَا مِن بَعْدِهِمْ قَرْنًا آخَرِينَ ﴿31﴾ that is, then, after them, We brought forth another generation - 23:31. It seems obvious that another generation here means the people of ` Ad. Then, after having given a view of their word and deed, it was said: فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ (an extremely harsh and horrifying sound [ As-Saihah ] took them - 23:41). Based on this statement of the Qur'an, some commentators have said that the punishment which was set upon the people of ` Ad was that of As-Saihah (extremely harsh and screaming sound). But, there is no contradiction here. It is possible that they both came to pass.
This was a brief account relating to the people of ` Ad and Sayyidna Hud (علیہ السلام) . Its details as given in the words of the Qur'an follow.
(1)-Said in the first verse (65) was: وَإِلَىٰ عَادٍ أَخَاهُمْ هُودًا ۗ قَالَ يَا قَوْمِ اعْبُدُوا اللَّـهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُهُ ۚ أَفَلَا تَتَّقُونَ , (And to ` Ad [ We sent ] their brother, Hud (علیہ السلام) . He said, "0 my people, worship Allah; you have no god other than Him. So, do you not fear Allah?" ).
The grave punishment sent upon the people of Sayyidna Nuh (علیہ السلام) much before the people of ` Ad was still alive in the minds of the people of his time. Therefore, Sayyidna Nuh (علیہ السلام) had no need to describe the severity and gravity of punishment sent upon disobedient people. He considered it quite sufficient to say: Do you not fear Allah?
The Story of Hud, Peace be upon Him, and the Lineage of the People of `Ad
Allah says, just as We sent Nuh to his people, similarly, to the `Ad people, We sent Hud one of their own brethren. Muhammad bin Ishaq said that the tribe of `Ad were the descendants of `Ad, son of Iram, son of `Aws, son of Sam, son of Nuh. I say, these are indeed the ancient people of `Ad whom Allah mentioned, the children of `Ad, son of Iram who were living in the deserts with lofty pillars or statues. Allah said,
أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ - الَّتِى لَمْ يُخْلَقْ مِثْلُهَا فِى الْبِلَـدِ
(Have you not seen how your Lord dealt with `Ad (people). Of Iram like (lofty) pillars. The like of which were not created in the land) 89:6-8 because of their might and strength. Allah said in another instance,
فَأَمَّا عَادٌ فَاسْتَكْبَرُواْ فِى الاٌّرْضِ بِغَيْرِ الْحَقِّ وَقَالُواْ مَنْ أَشَدُّ مِنَّا قُوَّةً أَوَلَمْ يَرَوْاْ أَنَّ اللَّهَ الَّذِى خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً وَكَانُواْ بِـَايَـتِنَا يَجْحَدُونَ
(As for `Ad, they were arrogant in the land without right, and they said: "Who is mightier than us in strength" See they not that Allah Who created them was mightier in strength than them. And they used to deny Our Ayat!) 41:15.
The Land of `Ad
The people of `Ad lived in Yemen, in the area of Ahqaf, which means sand mounds. Muhammad bin Ishaq narrated that Abu At-Tufayl `Amir bin Wathilah said that he heard `Ali (bin Abi Talib) saying to a man from Hadramawt (in Yemen), "Have you seen a red sand mound, where there are a lot of Arak and Lote trees in the area of so-and-so in Hadramawt Have you seen it" He said, "Yes, O Commander of the faithful! By Allah, you described it as if you have seen it before." `Ali said, `I have not seen it, but it was described to me." The man asked, "What about it, O Commander of the faithful" `Ali said, "There is the grave of Hud, peace be upon him, in its vicinity." Ibn Jarir recorded this statement, which gives the benefit of indicating that `Ad used to live in Yemen, since Prophet Hud was buried there. Prophet Hud was among the noble men and chiefs of `Ad, for Allah chose the Messengers from among the best, most honorable families and tribes. Hud's people were mighty and strong, but their hearts were mighty and hard, for they were among the most denying of Truth among the nations. Prophet Hud called `Ad to worship Allah alone without partners, and to obey and fear Him.
Debate between Hud and his People
قَالَ الْمَلأُ الَّذِينَ كَفَرُواْ مِن قَوْمِهِ
(The leaders of those who disbelieved among his people said...) meaning, the general public, chiefs, masters and commanders of his people said,
إِنَّا لَنَرَاكَ فِي سَفَاهَةٍ وِإِنَّا لَنَظُنُّكَ مِنَ الْكَـذِبِينَ
("Verily, we see you in foolishness, and verily, we think you are one of the liars") meaning, you are misguided because you call us to abandon worshipping the idols in order to worship Allah Alone. Similarly, the chiefs of Quraysh wondered at the call to worship One God, saying,
أَجَعَلَ الاٌّلِهَةَ إِلَـهاً وَحِداً
("Has he (Muhammad) made the gods (all) into One God") 38:5.
قَالَ يَـقَوْمِ لَيْسَ بِى سَفَاهَةٌ وَلَكِنِّى رَسُولٌ مِّن رَّبِّ الْعَـلَمِينَ
((Hud) said: "O my people! There is no foolishness in me, but (I am) a Messenger from the Lord of all that exists!") Hud said, I am not as you claim. Rather, I brought you the Truth from Allah, Who created everything, and He is the Lord and King of all things,
أُبَلِّغُكُمْ رِسَـلـتِ رَبِّى وَأَنَاْ لَكُمْ نَاصِحٌ أَمِينٌ
("I convey unto you the Messages of my Lord, and I am a trustworthy adviser for you. ") These, indeed, are the qualities of the Prophets: conveying, sincerity and honesty,
أَوَ عَجِبْتُمْ أَن جَآءَكُمْ ذِكْرٌ مِّن رَّبِّكُمْ عَلَى رَجُلٍ مِّنْكُمْ لِيُنذِرَكُمْ
("Do you wonder that there has come to you a Reminder from your Lord through a man from among you to warn you") Prophet Hud said, do not wonder because Allah sent a Messenger to you from among yourselves to warn you about Allah's Days (His torment) and meeting with Him. Rather than wondering, you should thank Allah for this bounty.
وَاذكُرُواْ إِذْ جَعَلَكُمْ خُلَفَآءَ مِن بَعْدِ قَوْمِ نُوحٍ
("And remember that He made you successors (generations after generations) after the people of Nuh...") meaning, remember Allah's favor on you in that He made you among the offspring of Nuh, because of whose supplication Allah destroyed the people of the earth after they defied and opposed him.
وَزَادَكُمْ فِى الْخَلْقِ بَسْطَةً
("and increased you amply in stature.") making you taller than other people. Similarly, Allah said in the description of Talut (Saul),
وَزَادَهُ بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِ
(And has increased him abundantly in knowledge and stature.) 2:247 Hud continued,
فَاذْكُرُواْ ءَالآءَ اللَّهِ
("So remember the graces (bestowed upon you) from Allah. ") in reference to Allah's favors and blessings
لَعَلَّكُمْ تُفْلِحُونَ
("so that you may be successful.")
And I sent to the people of ‘Ād a messenger whose name was Hūd (peace be upon him). Hūd said to them: 'O people! Worship Allah alone, for you have no true God except Him, will you not then be mindful of Him by following His instructions and staying away from what He has prohibited, so that you would be saved from His punishment?'
Inviammo alla tribù di A'ad un messaggero del loro stesso popolo, e fu Hūd, pace a lui. Disse: "O popolo, adorate Allāh solo: Non avete una vera divinità all'infuori di Lui. Non volete temerLo, obbedendo ai Suoi ordini e rispettando i Suoi divieti, affinché siate salvi dalla Sua punizione?!"
Kepada kaum ‘Ād Kami utus seorang rasul dari kalangan mereka sendiri, yaitu Hud -‘alaihissalām-, ia berkata, “Wahai kaumku! Sembahlah Allah semata karena kalian tidak punya tuhan lain yang berhak disembah selain Dia. Tidakkah kalian bertakwa kepada-Nya dengan menjalankan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya agar kalian selamat dari azab-Nya?”
Nous avons envoyé à la tribu des ‘Âd, un messager issu d’eux, appelé Hûd, qui leur dit: Ô mon peuple, adorez Allah Seul car il n’existe pas de divinité méritant d’être adorée autre que Lui. Allez-vous Le craindre, en vous conformant à Ses commandements et en délaissant Ses interdits, et ainsi échapper à Son châtiment?
I plemenu 'Ad poslasmo kao poslanika jednog od njih, Huda, 'alejhisselam, koji reče: "O narode moj, samo Allaha obožavajte, jer niko mimo Njega ne zaslužuje da ga obožavate! Zar se nećete sačuvati Njegove kazne činjenjem onoga što naređuje i klonjenjem onoga što zabranjuje?"
"Dan (Kami telah mengutus) kepada kaum 'Ad saudara me-reka, Hud. Ia berkata, 'Hai kaumku, sembahlah Allah, sekali-kali tidak ada tuhan bagimu (yang berhak disembah) selainNya. Maka mengapa kamu tidak bertakwa kepadaNya?' Pemuka-pemuka yang kafir dari kaumnya berkata, 'Sesungguhnya kami benar-benar me-mandang kamu dalam keadaan kurang akal dan sesungguhnya kami menganggap kamu termasuk orang-orang yang berdusta.' Hud berkata, 'Hai kaumku, tidak ada padaku kekurangan akal sedikit pun, tetapi aku ini adalah utusan dari Rabb semesta alam'." (Al-A'raf: 65-67).
"'Aku menyampaikan amanat-amanat Rabbku kepadamu dan aku hanyalah pemberi nasihat yang terpercaya bagimu.' Apakah kamu (tidak percaya) dan heran bahwa datang kepadamu peringa-tan dari Rabbmu yang dibawa oleh seorang laki-laki di antaramu untuk memberi peringatan kepadamu. Dan ingatlah oleh kamu seka-lian di waktu Allah menjadikan kamu sebagai pengganti-pengganti (yang berkuasa) sesudah lenyapnya kaum Nuh, dan Rabb telah me-lebihkan kekuatan tubuh dan perawakanmu (daripada kaum Nuh itu). Maka ingatlah nikmat-nikmat Allah supaya kamu mendapat keberuntungan. Mereka berkata, 'Apakah kamu datang kepada kami, agar kami hanya menyembah Allah saja dan meninggalkan apa yang biasa disembah oleh bapak-bapak kami? Maka datang-kanlah azab yang kamu ancamkan kepada kami jika kamu terma-suk orang-orang yang benar." (Al-A'raf: 68-70).
"Ia berkata, 'Sungguh sudah pasti kamu akan ditimpa azab dan kemarahan dari Rabbmu.' Apakah kamu sekalian hendak ber-bantah dengan aku tentang nama-nama (berhala) yang kamu dan nenekmu menamakannya, padahal Allah sekali-kali tidak menu-runkan hujjah untuk itu. Maka tunggulah (azab itu), sesungguh-nya aku juga termasuk orang yang menunggu bersama kamu. Maka Kami selamatkan Hud beserta orang-orang yang bersamanya de-ngan rahmat yang besar dari Kami, dan Kami tumpas orang-orang yang mendustakan ayat-ayat Kami, dan tiadalah mereka orang-orang yang beriman." (Al-A'raf: 71-72).
(65)(وَ) "Dan" Kami telah mengutus ﴾ إِلَىٰ عَادٍ ﴿ "kepada kaum 'Ad" yang pertama, yang ada di bumi Yaman, ﴾ أَخَاهُمۡ ﴿ "saudara me-reka", dari nasab ﴾ هُودٗاۚ ﴿ "Hud عليه السلام", menyeru mereka kepada tauhid, melarang mereka dari syirik, dan berbuat semena-mena di muka bumi. Dia berkata kepada mereka, ﴾ يَٰقَوۡمِ ٱعۡبُدُواْ ٱللَّهَ مَا لَكُم مِّنۡ إِلَٰهٍ غَيۡرُهُۥٓۚ أَفَلَا تَتَّقُونَ ﴿ "Hai kaumku, sembahlah Allah, sekali-kali tidak ada tuhan bagimu (yang berhak disembah) selainNya. Maka mengapa kamu tidak bertakwa kepada-Nya?" Apakah kamu tidak takut dari azab dan siksaNya jika kamu tetap memegang apa yang kamu pegang.
(66) Tetapi mereka tidak tunduk dan menyambut baik ﴾ قَالَ ٱلۡمَلَأُ ٱلَّذِينَ كَفَرُواْ مِن قَوۡمِهِۦٓ ﴿ "Pemuka-pemuka yang kafir dari kaumnya berkata", membantah ajakannya dan mencela pendapatnya, ﴾ إِنَّا لَنَرَىٰكَ فِي سَفَاهَةٖ وَإِنَّا لَنَظُنُّكَ مِنَ ٱلۡكَٰذِبِينَ ﴿ "Sesungguhnya kami benar-benar memandang kamu dalam keadaan kurang akal dan sesungguhnya kami menganggap kamu termasuk orang-orang yang berdusta." Yakni kami tidak melihatmu melainkan orang yang bodoh dan tidak berakal. Menurut kami ka-mu termasuk orang-orang yang berdusta. Hakikat kebenaran bagi mereka telah terbalik dan kebodohan telah menguasai mereka, di mana mereka menuduh Nabi mereka dengan kriteria yang justru merekalah yang memilikinya, sementara dia adalah orang yang pa-ling jauh darinya. Mereka itulah pendusta sebenarnya. Kebodohan mana yang lebih besar daripada orang yang menyambut kebenaran paling benar dengan penolakan dan pengingkaran, dan menyom-bongkan diri kepada para pembimbing dan para pemberi nasihat. Hati dan fisik mereka tunduk kepada setan yang durhaka, meletak-kan ibadah tidak pada tempatnya. Dia menyembah pohon dan batu yang tidak berguna sedikit pun. Adakah dusta yang lebih berat da-ripada orang yang menisbatkan perkara-perkara ini kepada Allah?
(67) ﴾ قَالَ يَٰقَوۡمِ لَيۡسَ بِي سَفَاهَةٞ ﴿ "Hud berkata, 'Hai kaumku, tidak ada padaku kekurangan akal sedikit pun'." Justru dia adalah seorang Rasul yang membimbing lagi lurus. ﴾ وَلَٰكِنِّي رَسُولٞ مِّن رَّبِّ ٱلۡعَٰلَمِينَ ﴿ "Tetapi aku ini adalah utusan dari Rabb semesta alam."
(68) ﴾ أُبَلِّغُكُمۡ رِسَٰلَٰتِ رَبِّي وَأَنَا۠ لَكُمۡ نَاصِحٌ أَمِينٌ ﴿ "Aku menyampaikan amanat-amanat Rabbku kepadamu dan aku hanyalah pemberi nasihat yang ter-percaya bagimu." Yakni wajib atasmu menyambut itu dengan penuh penerimaan dan ketundukan serta ketaatan kepada Rabb para hamba.
(69) ﴾ أَوَعَجِبۡتُمۡ أَن جَآءَكُمۡ ذِكۡرٞ مِّن رَّبِّكُمۡ عَلَىٰ رَجُلٖ مِّنكُمۡ لِيُنذِرَكُمۡۚ ﴿ "Apakah kamu (tidak percaya) dan heran bahwa datang kepadamu peringatan dari Rabb-mu yang dibawa oleh seorang laki-laki di antaramu untuk memberi peri-ngatan kepadamu?" Yakni bagaimana kamu merasa heran terhadap suatu perkara yang tidak perlu diherankan, yaitu bahwa Allah me-ngutus seorang laki-laki kepadamu, kamu mengenalnya, dia meng-ingatkanmu dengan apa yang baik bagimu, mendorongmu kepada yang bermanfaat bagimu, lalu kamu pun heran seperti herannya para pengingkar. ﴾ وَٱذۡكُرُوٓاْ إِذۡ جَعَلَكُمۡ خُلَفَآءَ مِنۢ بَعۡدِ قَوۡمِ نُوحٖ ﴿ "Dan ingatlah oleh kamu sekalian di waktu Allah menjadikan kamu sebagai pengganti-peng-ganti (yang berkuasa) sesudah lenyapnya kaum Nuh." Yakni bersyukur dan pujilah Rabbmu karena Dia telah menempatkanmu di muka bumi dan menjadikanmu sebagai penerus umat-umat yang telah binasa yang mendustakan para rasul, lalu Allah membinasakan mereka, dan menyisakanmu untuk mengetahui bagaimana kamu beramal. Waspadalah jangan sampai kamu mendustakan seperti mereka mendustakan, akibatnya adalah apa yang menimpa mereka akan menimpamu. (وَ) " Dan" ingatlah nikmat Allah kepadamu yang Dia khususkan kepadamu yaitu ﴾ ز َ ا د َ ك ُ م ْ فِي ٱلۡخَلۡقِ بَصۜۡطَةٗۖ ﴿ "Rabb telah melebihkan kekuatan tubuh dan perawakanmu (daripada kaum Nuh itu)." Dalam urusan kekuatan, ukuran tubuh dan kekuatan tenaga. ﴾ فَٱذۡكُرُوٓاْ ءَالَآءَ ٱللَّهِ ﴿ "Maka ingatlah nikmat-nikmat Allah", yang luas dan karunia-Nya yang berulang-ulang, ﴾ لَعَلَّكُمۡ ﴿ "supaya kamu" jika kamu meng-ingatnya dengan mensyukurinya dan menunaikan haknya ﴾ تُفۡلِحُونَ ﴿ "mendapat keberuntungan." Yakni kamu beruntung meraih yang di-inginkan dan selamat dari yang ditakutkan.
(70) Selanjutnya Hud menasihati dan mengingatkan serta memerintahkan mereka kepada tauhid, dia menjelaskan siapa di-rinya, bahwa dia adalah pemberi nasihat yang dipercaya. Dia mem-peringatkan mereka agar waspada terhadap azab Allah kepada mereka seperti yang telah Dia timpakan kepada orang-orang se-belum mereka. Dia mengingatkan mereka dengan nikmat-nikmat Allah dan pelimpahan rizki kepada mereka, tetapi mereka tidak merespon dan tidak tunduk. Mereka menjawab dengan penuh ke-heranan terhadap dakwahnya dan menyatakan bahwa mustahil mereka akan menaatinya. ﴾ أَجِئۡتَنَا لِنَعۡبُدَ ٱللَّهَ وَحۡدَهُۥ وَنَذَرَ مَا كَانَ يَعۡبُدُ ءَابَآؤُنَا ﴿ "Apa-kah kamu datang kepada kami, agar kami hanya menyembah Allah saja dan meninggalkan apa yang biasa disembah oleh bapak-bapak kami?" Se-moga Allah memperburuk mereka, mereka menjadikan perkara yang merupakan kewajiban paling wajib dan perkara paling sem-purna termasuk perkara-perkara yang dengannya mereka memper-tentangkannya dengan apa yang dianut oleh nenek moyang mereka. Mereka mendahulukan kesyirikan dan penyembahan berhala yang dianut oleh nenek moyang mereka daripada tauhid kepada Allah semata yang tiada sekutu bagiNya yang didakwahkan oleh para rasul.
Dan mereka berkata, ﴾ فَأۡتِنَا بِمَا تَعِدُنَآ إِن كُنتَ مِنَ ٱلصَّٰدِقِينَ ﴿ "Maka da-tangkanlah azab yang kamu ancamkan kepada kami jika kamu termasuk orang-orang yang benar." Ini adalah tantangan dari mereka agar di-timpakan azab atas mereka.
(71) Hud عليه السلام berkata kepada mereka, ﴾ قَدۡ وَقَعَ عَلَيۡكُم مِّن رَّبِّكُمۡ رِجۡسٞ وَغَضَبٌۖ ﴿ "Sungguh sudah pasti kamu akan ditimpa azab dan kemarahan dari Rabbmu." Yakni azab itu pasti terjadi, karena penyebab-penye-babnya telah terpenuhi dan waktu kebinasaan telah tiba. ﴾ أَتُجَٰدِلُونَنِي فِيٓ أَسۡمَآءٖ سَمَّيۡتُمُوهَآ أَنتُمۡ وَءَابَآؤُكُم ﴿ "Apakah kamu sekalian hendak berbantah de-nganku tentang nama-nama (berhala) yang kamu dan nenek moyangmu menamakannya", yakni, bagaimana kamu mendebat perkara-perkara yang tidak ada hakikatnya dan dalam perkara berhala yang kamu namakan sebagai tuhan padahal ia sama sekali tidak memiliki sifat ketuhanan. ﴾ مَّا نَزَّلَ ٱللَّهُ بِهَا مِن سُلۡطَٰنٖۚ ﴿ "Padahal Allah sekali-kali tidak me-nurunkan hujjah untuk itu." Seandainya berhala-berhala itu adalah benar, niscaya Allah akan menurunkan hujjah untuk itu. Tidak turunnya hujjah tentang hal itu adalah bukti kebatilannya, karena tidak ada perkara yang menjadi suatu tujuan –lebih-lebih perkara-perkara besar– kecuali Allah telah menjelaskan hujjah-hujjahNya yang memadahi dan ilmu yang tidak samar sedikit pun. ﴾ فَٱنتَظِرُوٓاْ ﴿ "Maka tunggulah (azab itu)", yang akan menimpamu yang telah aku janjikan kepadamu. ﴾ إِنِّي مَعَكُم مِّنَ ٱلۡمُنتَظِرِينَ ﴿ "Sesungguhnya aku juga termasuk orang yang menunggu bersama kamu." Meski kedua penung-guan itu tidaklah sama, menunggunya orang yang cemas terhadap turunnya azab dan menunggunya orang yang berharap pertolongan dan pahala dari Allah.
(72) Oleh karena itu Allah membedakan kedua golongan. Dia berfirman, ﴾ فَأَنجَيۡنَٰهُ ﴿ "Maka Kami selamatkan dia", yakni Hud, ﴾ وَٱلَّذِينَ ﴿ "beserta orang-orang" yang beriman bersamanya, ﴾ بِرَحۡمَةٖ مِّنَّا ﴿ "dengan rahmat yang besar dari Kami." Karena Dia-lah yang memberi mereka petunjuk kepada keimanan dan menjadikan iman mereka sebagai sebab mereka mendapatkan rahmat, maka Allah menyela-matkan mereka dengan RahmatNya, ﴾ وَقَطَعۡنَا دَابِرَ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَٰتِنَاۖ ﴿ "dan Kami tumpas orang-orang yang mendustakan ayat-ayat Kami." Yakni kami binasakan mereka dengan azab yang keras yang tidak menyi-sakan seorang pun dari mereka. Allah mengirim kepada mereka angin yang membinasakan, angin itu tidak membiarkan sesuatu pun yang dilandanya, melainkan dijadikannya seperti serbuk.
Orang-orang yang telah ditegakkan hujjah atas mereka tetapi mereka tidak tunduk kepadanya, dan mereka diperintahkan agar beriman tetapi mereka tidak beriman, maka akibatnya adalah ke-binasaan, kehinaan, dan kesengsaraan.
﴾ وَأُتۡبِعُواْ فِي هَٰذِهِ ٱلدُّنۡيَا لَعۡنَةٗ وَيَوۡمَ ٱلۡقِيَٰمَةِۗ أَلَآ إِنَّ عَادٗا كَفَرُواْ رَبَّهُمۡۗ أَلَا بُعۡدٗا لِّعَادٖ قَوۡمِ هُودٖ 60 ﴿
"Dan mereka selalu diikuti dengan kutukan di dunia ini dan (begitu pula) di Hari Kiamat. Ingatlah, sesungguhnya kaum 'Ad itu kafir kepada Rabb mereka. Ingatlah, kebinasaanlah bagi kaum 'Ad (yaitu) kaum Hud itu." (Hud: 60).
Dan di sini Allah berfirman, ﴾ وَقَطَعۡنَا دَابِرَ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَٰتِنَاۖ وَمَا كَانُواْ مُؤۡمِنِينَ ﴿ "Dan Kami tumpas orang-orang yang mendustakan ayat-ayat Kami dan tiadalah mereka orang-orang yang beriman" sedikit pun, justru sifat mereka adalah pendustaan dan pengingkaran. Ciri mereka adalah kesombongan dan kerusakan.
Iram, Noah’s grandson was one of the believers who were saved in Noah’s Ark. He was the forefather of a tribe known as ‘Ad. These people, settled in Yemen, were initially adherents of the religion of Noah. But later on when they strayed from the right path, God appointed Hud to be their prophet. But in the eyes of the leaders of the community, he did not appear to possess that greatness which they thought should inhere in prophets. So they felt that either he was a fool or that he was making a false claim.
Nagsugo si Allāh sa liping `Ād ng isang sugong kabilang sa kanila. Siya ay si Hūd – sumakanya ang pagbati ng kapayapaan. Nagsabi ito: "O mga kalipi, sumamba kayo kay Allāh lamang sapagkat walang ukol sa inyo na isang sinasamba ayon sa karapatan na iba pa sa Kanya. Kaya hindi ba kayo nangingilag magkasala sa Kanya sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya upang maligtas kayo sa parusa Niya?"
Kavminin Allah’ı küfredip, peygamberini yalanlayan ileri gelenleri ve büyükleri dediler ki: “Ey Hûd! Biz kesinlikle biliyoruz ki bizi bir tek Allah'a ibadet etmeye ve putlara ibadet etmeyi terk etmeye davet ederek, sen akılsızlığın ve deliliğin hafifliği içindesin. Biz, peygamber olduğuna dair bize yaptığın çağrında senin kesinlikle yalancı birisi olduğuna inanıyoruz.”
Nagsabi ang mga malaking tao at ang mga pinapanginoon kabilang sa mga kalipi niya na mga tumangging sumampalataya kay Allāh at nagpasinungaling sa Sugo Niya: "Tunay na kami ay talagang nakaaalam na ikaw, O Hūd, ay nasa isang kahinaan ng isip at isang katunggakan nang nag-aanyaya ka sa amin sa pagsamba kay Allāh lamang at sa pag-iwan sa pagsamba sa mga anito. Tunay na kami ay talagang naniniwala nang kumbinsido na ikaw ay kabilang sa mga sinungaling kaugnay sa inaangkin mo na ikaw ay isang isinugo."
Những tên đầu sỏ cùng các tên bô lão trong bộ tộc Người, những kẻ phủ nhận Allah và chối bỏ Thiên Sứ của Ngài nói: "Trong mắt bọn ta thấy Ngươi - hỡi Hud - là một Người thiểu năng, ngu ngốc khi kêu gọi bọn ta chỉ thờ phượng Allah duy nhất, từ bỏ hết bức tượng của bọn ta và trong lòng bọn ta khẳng định Ngươi là tên nói dối tự nhận mình là một Thiên Sứ."
Los líderes y principales entre su gente que no creyeron en Al-lah y rechazaron a Su mensajero, le dijeron: “Creemos realmente que tú eres necio e ignorante al exhortarnos a que únicamente adoremos a Al-lah y que dejemos de adorar a nuestros ídolos. ¡Estamos seguros de que mientes al decir que has sido enviado por Al-lah!”
The leaders and notables among his people who disbelieved in Allah and rejected His messenger said: Indeed we only think you O Hūd as someone foolish and backward, calling us to worship Allah alone, and to leave the worship of our idols. In fact we are certain that you are a liar in claiming that you have been sent by Allah!'
Para pemimpin dan pemuka kaumnya yang kafir kepada Allah dan mendustakan rasul-Nya berkata, “Sesungguhnya kami tahu bahwa kamu -wahai Hud- benar-benar bodoh dan pandir ketika kamu mengajak kami menyembah Allah semata dan tidak menyembah berhala. Kami benar-benar merasa yakin dan mantap bahwa kamu berdusta tentang pengakuanmu bahwa kamu adalah seorang rasul.”
(2)-In the second verse (66), it was said: قَالَ الْمَلَأُ الَّذِينَ كَفَرُوا مِن قَوْمِهِ إِنَّا لَنَرَاكَ فِي سَفَاهَةٍ وَإِنَّا لَنَظُنُّكَ مِنَ الْكَاذِبِينَ ﴿66﴾ (Said the chiefs of his people who disbelieved, "Indeed, We see you in foolishness, and we certainly believe you to be one of the liars." This stance taken in opposition here resembles the one taken by the people of Sayyidna Nuh (علیہ السلام) . The only difference is that of some words.
Glavešine i prvaci njegovog naroda koji su nevjernici rekoše: "Mi znamo da si ti, o Hude, malouman, čim nas pozivaš da samo Allaha obožavamo i ostavimo obožavanje kipova. Mi smo ubijeđeni da lažeš u tvrdnji da si poslanik."
Les notables et les chefs de son peuple qui mécroyaient en Allah et traitaient Son messager de menteur répondirent: Ô Hûd, nous savons que tu es un faible d’esprit, et un être frivole, lorsque tu nous appelles à adorer Allah Seul et à délaisser l’adoration de nos idoles. En outre, nous avons la certitude que tu es un menteur lorsque tu prétends avoir été envoyé par Allah.
I capi e le autorità del suo popolo, coloro che rinnegarono Allāh e smentirono il Messaggero, dissero: "In verità sappiamo che tu, o Hūd, sei folle ed immaturo quando ci inviti ad adorare Allāh solo e ad abbandonare i nostri idoli; in verità, crediamo fermamente che tu sia un bugiardo per il fatto che insinui di essere un messaggero".
Hud menjawab ucapan kaumnya dengan mengatakan, “Wahai kaumku! Aku tidak bodoh maupun pandir, namun aku adalah utusan dari Tuhan semesta alam."
Hud im odgovori: "Narode moj, nisam ja malouman već sam poslanik Gospodara svih svjetova."
Disse Hūd, in risposta alle loro parole: "O popolo, non sono un folle né un immaturo; al contrario, in verità sono Messaggero da parte del Dio dei Mondi"
Its reply which appears in verses 67 and 68 is nearly the same as given by Sayyidna Nuh (علیہ السلام) - 61-63.
Nagsabi si Hūd bilang pagtugon sa mga kalipi niya: "O mga kalipi ko, walang isang kahinaan ng isip at isang katunggakan sa akin, bagkus ako ay isang sugo mula sa Panginoon ng mga nilalang."
Hûd, kavmine cevap olarak şöyle dedi: "Ey kavmim! Bende bir akıl hafifliği veya delilik yok. Bilakis ben âlemlerin Rabbinin bir peygamberiyim.”
Hūd replied: “O my people I am not foolish or backward, but I am a messenger from the Lord of the Worlds.”
Hud đáp lại dân chúng của Người: "Này hỡi dân Ta, Ta không phải là Người thiểu năng hay kẻ ngu ngốc, nói đúng hơn Ta là một Thiên Sứ của Đấng Chúa Tể của vũ trụ và muôn loài.
Hûd répondit à son peuple: Ô mon peuple, je ne suis ni faible d’esprit ni frivole. Je suis le messager du Seigneur de l’Univers.
Hud respondió: “Pueblo mío, no soy un necio ni un ignorante, sino un mensajero del Señor de los Mundos”.
"Ta truyền đạt cho các ngươi những chiếu lệnh của Allah đó là mệnh lệnh cho các ngươi là phải thờ phượng Ngài và tuân theo giáo luật của Ngài. Ta răn đe các ngươi từ chiếu lệnh của Ngài một cách trung thực chính xác Ta không thêm vào và cũng không bớt ra những gì trong Nó."
“Tan solo les transmito lo que Al-lah me ordenó, para que crean en la unicidad de Al-lah y en Su ley revelada. Soy un consejero en quien pueden confiar, que transmite lo que se me ha ordenado, ni más ni menos.”
Je vous appelle à attester qu’Allah est Unique et vous transmets la religion qu’Il m’ordonna de vous transmettre. Je suis pour vous un conseiller bon et loyal. J’ai transmis sans rien ajouter ou retrancher ce qui m’a été ordonné de vous transmettre.
Literally ‘I am your well-wisher.’ This utterance of the prophet shows that the relationship between the call-giver and his addressees is not that of a rival or a competitor. It is a relationship of well-wishing and trust. The call-giver should be such that he should have nothing in his heart except good wishes for his addressees. Howsoever rude and unpleasant the behaviour that he comes across in his addressees may be, the call-giver should remain their well-wisher till the last moment. Then, while delivering his message, he should not have the feeling that he is bestowing upon another something which belongs to him. He should feel rather that it belongs to others and that he is holding it in trust for them, and that, by delivering it, he is relieving himself of a great responsibility.
Io vi comunico ciò che Allāh mi ha ordinato di comunicarvi riguardo la Sua Unicità e la Sua Legge; in verità, io sono per voi un buon consigliere riguardo a ciò che mi è stato ordinato di comunicare: Non aggiungo nulla né tralascio nulla.
"Dostavljam vam ono što mi je Allah naredio da vam dostavim, monoteizam i Njegov zakon. Ja sam vam, uistinu, iskreni i pouzdani savjetnik u onome što mi je naređeno da vam dostavim, ništa ne dodajem niti oduzimam."
' I am only conveying what Allah had instructed me to deliver to you, that you belief in Allah’s Oneness and His sacred law. I am to you all a trustworthy adviser, delivering what I am instructed, no less or more.'
Rabbimin bana kendisinin tevhit edilmesi ve şeriatından size bildirmemi emrettiklerini tebliğ ediyorum. Ben size tebliğ etmekle emrolunduğum şeyde güvenilir bir nasihatçiyim. Onlara herhangi bir şey eklemiyor veya eksiltmiyorum.
Aku menyampaikan pesan Allah kepada kalian tentang keharusan mengesakan-Nya dan menjalankan syariat-Nya. Aku benar-benar peduli memberikan nasihat kepada kalian dan aku dapat dipercaya dalam menyampaikan apa yang harus kusampaikan, dengan tidak menambah atau menguranginya sedikit pun.
Nagpapaabot ako sa inyo ng ipinag-utos sa akin ni Allāh ang pagpapaabot niyon sa inyo gaya ng paniniwala sa kaisahan Niya at batas Niya, at ako para sa inyo ay isang tagapayong pinagkakatiwalaan hinggil sa anumang ipinag-utos sa akin ang pagpapaabot niyon: hindi ako nagdaragdag dito at hindi nagbabawas.
'Is it strange and amazing that a reminder should come to you from your Lord from a man amongst you and from your likeness, not through an angel or a jinn. Thank Allah and praise Him for having established you on the earth making you successors to the people of Noah who were destroyed because of their disbelief. Thank Allah for having favoured you by making you strong in stature, and remember Allah’s great blessings on you so that you may be succesful, attaining what you desire and avoiding what is feared.'
Apakah kalian merasa heran dan aneh bahwa kalian mendapatkan peringatan dari Tuhan kalian melalui seorang laki-laki dari bangsa kalian sendiri -bukan dari bangsa malaikat atau jin- untuk mengingatkan kalian? Bersyukurlah dan berterimakasihlah kalian kepada Tuhan kalian yang telah menempatkan kalian di bumi dan menjadikan kalian sebagai penerus kaum Nuh yang telah dibinasakan oleh Allah karena kekafiran mereka. Bersyukurlah kalian kepada Allah karena Dia telah memberikan keistimewaan kepada kalian berupa tubuh yang besar, kuat, dan perkasa, dan ingatlah nikmat-nikmat Allah yang diberikan kepada kalian dengan seluas-luasnya agar kalian mendapatkan apa yang kalian inginkan dan terhindar dari apa yang kalian cemaskan.”
(3)-Once again, the objection of the people of ` Ad mentioned in the fifth verse (69) is the same as raised by the people of Sayyidna Nuh (علیہ السلام) before them - that is, how can we take a human being like us as our superior? Had it been an angel, maybe we would have done that.' In answer to this what the Qur'an has mentioned is the reply given by Sayyidna Nuh (علیہ السلام) to his people - where he had said that there was nothing to be surprised about the fact that a human being comes to people as the prophet or messenger of Allah to put His fear in their hearts, because it is a human being who can convince other human beings effectively.
After that they were reminded of the blessings Allah Ta` ala had bestowed upon them. It was said: وَاذْكُرُوا إِذْ جَعَلَكُمْ خُلَفَاءَ مِن بَعْدِ قَوْمِ نُوحٍ وَزَادَكُمْ فِي الْخَلْقِ بَسْطَةً ۖ فَاذْكُرُوا آلَاءَ اللَّـهِ لَعَلَّكُمْ تُفْلِحُونَ (And remember when He made you successors after the people of Nuh and gave you increased strength in physique).
Remembering these blessings would have been for their own good, but wicked and intoxicated with power and wealth as they were, they paid no heed and gave a reply which was no different from what is generally given by people who have gone astray. They said that if Sayyidna Hud (علیہ السلام) was trying to wean them away from the faith of their ancestors and hoping that they would abandon their idols and come around to believing in just one God, then, this they would never be able to do. As for the warning of punishment he was giving to them, they would say: go ahead and bring it upon us, if you are telling the truth.
“¿Les sorprende que un recordatorio de parte de su Señor llegue a través de un hombre de los suyos y de su semejanza, y no a través de un ángel o un genio?” Agradezcan a Al-lah y alábenlo a Él por haberlos establecido en la tierra como sucesores del pueblo de Noé, que fue destruido por su incredulidad. Reconozcan a Al‑lah por haberlos favorecido con fortaleza física, y recuerden las grandes bendiciones de Al-lah para que así tengan éxito, logren su objetivo y se libren de lo que les causa temor”.
"Có phải, những điều đã xảy ra làm cho các ngươi ngạc nhiên và bất ngờ khi lời nhắc nhở đến với các ngươi là người trong tộc với các ngươi, nói chuyện bằng ngôn ngữ của các ngươi, y không thuộc giống loài Thiên Thần hay Jinn đó ư? Hãy tạ ơn Thượng Đế khi Ngài cho các ngươi thừa hưởng trái đất sau khi Ngài đã tiêu diệt dân của Nuh vì tội vô đức tin, hãy tạ ơn Ngài đã cho các ngươi vóng dáng và sức mạnh, hãy tạ ơn về những hồng phúc đã ban cho các ngươi hi vọng các ngươi được toại nguyện và không hoảng sợ.
Napukaw ba ang pagkamangha ninyo at ang pagtataka ninyo na may dumating sa inyo na isang pagpapaalaala mula sa Panginoon ninyo sa pamamagitan ng dila ng isang lalaking kabilang sa lahi ninyo, hindi kabilang sa lahi ng mga anghel o mga jinn, upang magbabala sa inyo? Purihin ninyo ang Panginoon ninyo at pasalamatan ninyo Siya dahil nagpatatag Siya sa inyo sa lupa at gumawa Siya sa inyo na humalili sa mga tao ni Noe, na ipinahamak Niya dahil sa kawalang-pananampalataya nila. Magpasalamat kayo kay Allāh na nagtangi sa inyo sa laki ng mga katawan, lakas, at tindi ng bagsik. Alalahanin ninyo ang mga malawak na biyaya ni Allāh sa inyo, sa pag-asang magtamo kayo ng hinihiling at maligtas kayo sa pinangingilabutan.
Etes-vous intrigués et étonnés qu’un rappel de votre Seigneur afin de vous avertir, vous parvienne par le biais des paroles d’un être humain comme vous, un être qui n’est ni un ange ni un djinn? Louez Allah et remerciez-Le pour vous avoir donné du pouvoir sur Terre et vous avoir fait succéder au peuple de Noé qu’Allah a anéanti à cause de sa mécréance.
Remerciez aussi Allah pour vous avoir spécifiquement accordé des corps imposants et une grande force. Mentionnez les immenses bienfaits qu’Allah vous fait afin que, peut-être, vous accédiez ce que vous recherchez et que vous échappiez à ce que vous redoutez.
Siete forse meravigliati e sopresi che, in verità, vi sia giunto un monito da parte del vostro Dio per bocca di un uomo della vostra stessa specie, e non della specie degli angeli o dei Jinn, per avvertirvi?! Lodate il vostro Dio e ringraziateLo per avervi concesso potere in terra e per aver fatto in modo che succedeste al popolo di Nūħ, coloro che Allāh distrusse a causa della loro miscredenza; e ringraziate Allāh, Colui che vi ha privilegiati concedendovi corpi possenti e titanici; e menzionate le immense grazie di Allāh nei vostri confronti, al fine di raggiungere i vostri scopi e salvarvi dalle cose temibili.
"Zar se čudite tome što vam je opomena od vašeg Gospodara došla na jeziku jednog od vas, a ne od meleka ili džina? Hvalite vašeg Gospodara i zahvaljujte Mu na tome što vam je dao vlast na Zemlji i učinio vas nasljednicima Nuhovog naroda koje je uništio zbog njihovog nevjerstva. Zahvaljujte Allahu što vas je odlikovao velikim i snažnim tijelima, i što vam je dao moć, i sjetite se Allahoviا neizmjernih blagodati prema vama kako biste dobili ono što želite i spasili se onoga čega se bojite."
Rabbinizin, uyarmaları için melek ve cin türünden değil, bilakis sizlerden bir adamın diliyle size vahiy ve nasihatlerle bir peygamber göndermesine şaşırıp hayret mi ettiniz? Rabbinizin sizi yeryüzüne yerleştirmesine ve küfürleri sebebiyle helak ettiği Nuh kavminin ardından sizi yeryüzünün halifeleri kılmasına hamt ve şükredin. Sizi; iri cüsseli, güçlü, şiddetli ve cesaret bakımından başkalarından üstün kıldığı için Allah’a şükredin. Muradını elde etmeyi ve korkulandan kurtulmayı ümit ederek, Allah’ın sizin üzerinize olan çok geniş nimetlerini anın.
Il suo popolo gli disse: "Sei forse venuto da noi, o Hūd, a ordinarci di adorare Allāh solo e abbandonare ciò che adoravano i nostri padri?! Infliggici la punizione che ci prometti, se sei veritiero in ciò che insinui"
Kavmi ona dedi ki: “Ey Hûd! Bize bir tek Allah’a ibadet etmemizi ve babalarımızın ibadet ettiklerini terk etmemizi emretmek için mi geldin? Eğer vadettiğinde doğru söylüyorsan, bize vadettiğin azabı getir bakalım.”
Njegov mu narod reče: "O Hude, zar si nam došao naređivati da samo Allaha obožavamo i da ostavimo ono što su naši preci obožavali? Daj tu kaznu kojom nam prijetiš ako istinu govoriš!"
Kaumnya berkata, “Apakah engkau -wahai Hud- datang kepada kami untuk menyuruh kami menyembah Allah semata dan meninggalkan apa yang disembah oleh leluhur kami? Datangkanlah azab yang engkau ancamkan kepada kami, jika engkau benar dalam hal itu.”
The basis of the missionary call of the prophets has always been to remind man of the bounties conferred on him, and to warn him that if he did not remain grateful to God, he would have to suffer the scourge of God. Communal and material issues are never made the topics of their missionary discourses by prophets. They try their best to ensure that in the discussions between them and their addressees nothing but truths of real concern are taken up; their community should see them as preachers of the cause of the one God and the Hereafter and in no other form. ‘Remember the favours of God, so that you may prosper.’ This shows that the bounties of the Hereafter are merited only by one who has admitted God’s grace in the world. Paradise is the greatest expression of God’s grace and bountifulness. So, the Paradise of the Hereafter will be attained by one who has found and recognised God’s attribute of grace and magnanimity. This realisation is the real price of Paradise.
(4)-The sixth verse (70) contains the answer given by Sayyidna Hud (علیہ السلام) . He told them that, in view of their contumacy and lack of good sense, the wrath and punishment of Allah would have not remained far and may come sooner than they expect. So, this was a matter of waiting. Let them wait for it, so shall he do. It would be noticed that the provoking reply given by his people prompted Sayyidna Hud (علیہ السلام) to give a suitable answer which included the news that the punishment they were looking for was to come soon. But, he was a prophet. His paternal affection and the desire to do good to them forced him to say during the course of his reply that he regretted that his people had taken things without sense and life as objects of worship without having any proof from reason or revelation to support their position. Now they had become so staunch in their devotion to the false that they had started quarreling with him, a prophet of Allah.
Allah mentions the rebellion, defiance and stubbornness of Hud'speople, and their opposition to him, peace be upon him,
قَالُواْ أَجِئْتَنَا لِنَعْبُدَ اللَّهَ وَحْدَهُ
(They said: "You have come to us that we should worship Allah Alone") Later on, the disbelievers of Quraysh said,
وَإِذْ قَالُواْ اللَّهُمَّ إِن كَانَ هَـذَا هُوَ الْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِّنَ السَّمَآءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ
(And (remember) when they said: "O Allah! If this (the Qur'an) is indeed the truth (revealed) from You, then rain down stones on us from the sky or bring on us a painful torment.") Muhammad bin Ishaq said that the people of Hud used to worship several idols, such as Suda', Samud and Al-Haba'. This is why Hud, peace be upon him, said to them,
قَدْ وَقَعَ عَلَيْكُم مِّن رَّبِّكُمْ رِجْسٌ وَغَضَبٌ
("Rijs and wrath have already fallen on you from your Lord.") you deserve `Rijs' from your Lord because of what you said. Ibn `Abbas said that, `Rijs', means scorn and anger.
أَتُجَـدِلُونَنِي فِى أَسْمَآءٍ سَمَّيْتُمُوهَآ أَنتُمْ وَءَابَآؤكُمُ
("Dispute you with me over names which you have named -- you and your fathers") 7:71. Hud said, do you dispute with me over these idols that you and your fathers made gods, even though they do not bring harm or benefit; did Allah give you authority or proof allowing you to worship them Hud further said,
مَّا نَزَّلَ اللَّهُ بِهَا مِن سُلْطَـنٍ فَانتَظِرُواْ إِنِّى مَعَكُم مِّنَ الْمُنتَظِرِينَ
("with no authority from Allah Then wait, I am with you among those who wait.") this is a threat and warning from the Messenger to his people.
The End of `Ad
So Allah said;
فَأَنجَيْنَـهُ وَالَّذِينَ مَعَهُ بِرَحْمَةٍ مِّنَّا وَقَطَعْنَا دَابِرَ الَّذِينَ كَذَّبُواْ بِـَايَـتِنَا وَمَا كَانُواْ مُؤْمِنِينَ
(So We saved him and those who were with him out of mercy from Us, and We severed the roots of those who belied Our Ayat; and they were not believers.) Allah mentioned several times in the Qur'an, the way the people of `Ad were destroyed stating that He sent a barren wind that destroyed everything it passed by. Allah said in another Ayah,
وَأَمَّا عَادٌ فَأُهْلِكُواْ بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ - سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَـنِيَةَ أَيَّامٍ حُسُوماً فَتَرَى الْقَوْمَ فِيهَا صَرْعَى كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ - فَهَلْ تَرَى لَهُم مِّن بَاقِيَةٍ
(And as for `Ad, they were destroyed by a furious violent wind! They were subjected to it for seven nights and eight days in succession, so that you could see men lying overthrown (destroyed), as if they were hollow trunks of date palms! Do you see any remnants of them) 69:6-8 When `Ad rebelled and transgressed, Allah destroyed them with a strong wind that carried them, one by one, up in the air and brought each one of them down on his head, thus smashing his head and severing it from its body. This is why Allah said,
كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ
(as if they were hollow trunks of date palms!) 69:7 Muhammad bin Ishaq said that `Ad used to live in Yemen between Oman and Hadramawt. They also spread throughout the land and defeated various peoples, because of the strength that Allah gave them. They used to worship idols instead of Allah, and Allah sent to them Prophet Hud, peace be upon him. He was from their most common lineage and was the best among them in status. Hud commanded them to worship Allah Alone and associate none with him. He also ordered them to stop committing injustice against the people. But they rejected him and ignored his call. They said, `Who is stronger than us' Some of them, however, followed Hud, although they were few and had to conceal their faith. When `Ad defied the command of Allah, rejected His Prophet, committed mischief in the earth, became arrogant and built high palaces on every high place -- without real benefit to them -- Hud spoke to them, saying,
أَتَبْنُونَ بِكُلِّ رِيعٍ ءَايَةً تَعْبَثُونَ
وَتَتَّخِذُونَ مَصَانِعَ لَعَلَّكُمْ تَخْلُدُونَ - وَإِذَا بَطَشْتُمْ بَطَشْتُمْ جَبَّارِينَ فَاتَّقُواْ اللَّهَ وَأَطِيعُونِ
("Do you build high palaces on every high place, while you do not live in them And do you get for yourselves palaces (fine buildings) as if you will live therein forever. And when you seize (somebody), seize you (him) as tyrants Have Taqwa of Allah, and obey me.") 26:128-131 However,
قَالُواْ يَهُودُ مَا جِئْتَنَا بِبَيِّنَةٍ وَمَا نَحْنُ بِتَارِكِى ءالِهَتِنَا عَن قَوْلِكَ وَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ إِن نَّقُولُ إِلاَّ اعْتَرَاكَ بَعْضُ ءَالِهَتِنَا بِسُوءٍ
(They said: "O Hud! No evidence have you brought us, and we shall not leave our gods for your (mere) saying! And we are not believers in you. All that we say is that some of our gods have seized you with evil.") meaning, madness,
إِن نَّقُولُ إِلاَّ اعْتَرَاكَ بَعْضُ ءَالِهَتِنَا بِسُوءٍ قَالَ إِنِّى أُشْهِدُ اللَّهِ وَاشْهَدُواْ أَنِّى بَرِىءٌ مِّمَّا تُشْرِكُونَ - مِن دُونِهِ فَكِيدُونِى جَمِيعًا ثُمَّ لاَ تُنظِرُونِ - إِنِّى تَوَكَّلْتُ عَلَى اللَّهِ رَبِّى وَرَبِّكُمْ مَّا مِن دَآبَّةٍ إِلاَّ هُوَ ءاخِذٌ بِنَاصِيَتِهَآ إِنَّ رَبِّى عَلَى صِرَطٍ مُّسْتَقِيمٍ
(He said: "I call Allah to witness, and bear you witness that I am free from that which you associate with Him. So plot against me, all of you, and give me no respite. I put my trust in Allah, my Lord and your Lord! There is not a moving creature but He has the grasp of its forelock. Verily, my Lord is on the straight path (the truth).") 11:53-56."
Story of the Emissary of `Ad
Imam Ahmad recorded that Al-Harith Al-Bakri said: "I went to the Messenger of Allah ﷺ to complain to him about Al-`Ala bin Al-Hadrami. When I passed by the area of Ar-Rabdhah, I found an old woman from Bani Tamim who was alone in that area. She said to me, "O servant of Allah! I need to reach the Messenger of Allah ﷺ to ask him for some of my needs, will you take me to him" So I took her along with me to Al-Madinah and found the Masjid full of people. I also found a black flag raised high, while Bilal was holding a sword before the Messenger of Allah ﷺ . I asked, "What is the matter with the people" They said, "The Prophet intends to send `Amr bin Al-`As (on a military expedition) somewhere." So I sat down. When the Prophet went to his house, I asked for permission to see him, and he gave me permission. I entered and greeted him. He said, "Was there a dispute between you and Bani Tamim" I said, "Yes. And we had been victorious over them. I passed by an old woman from Bani Tamim, who was alone, and she asked me to bring her to you, and she is at the door". So he allowed her in and I said, "O Allah's Messenger! What if you make a barrier between us and (the tribe of) Bani Tamim, such as Ad-Dahna' (Desert)" The old woman became angry and opposed me. So I said, "My example is the example of a sheep that carried its own destruction. I carried this woman and did not know that she was an opponent. I seek refuge with Allah and His Messenger that I become like the emissary of `Ad.' So the Prophet asked me about the emissary of `Ad, having better knowledge in it, but he liked to hear the story again. I said, "Once, `Ad suffered from a famine and they sent an emissary to get relief, whose name was Qayl. Qayl passed by Mu`awiyah bin Bakr and stayed with him for a month. Mu`awiyah supplied him with alcoholic drinks, and two female singers were singing for him. When a month ended, Qayl went to the mountains of Muhrah and said, `O Allah! You know that I did not come here to cure an ill person or to ransom a prisoner. O Allah! Give `Ad water as You used to.' So black clouds came and he was called, `Choose which one of them you wish (to go to `Ad)!' So he pointed to one of the black clouds and he heard someone proclaiming from it, `Take it, as ashes that will leave none in `Ad.' And it has been conveyed to me that the wind sent to them was no more than what would pass through this ring of mine, but it destroyed them." Abu Wa'il said, "That is true. When a man or a woman would send an emissary, they would tell him, `Do not be like the emissary of `Ad (bringing disaster and utter destruction to them instead of relief).," Imam Ahmad collected this story in the Musnad. At-Tirmidhi recorded similar wording for it, as did An-Nasa'i and Ibn Majah.
Son peuple lui dit: Ô Hûd, es-tu venu nous ordonner d’adorer Allah Seul et délaisser ce que nos ancêtres adoraient? Où est donc le châtiment que tu nous promets si ce que tu prétends est la vérité.
Nagsabi ang mga kalipi niya sa kanya: "Dumating ka ba sa amin, O Hūd, upang mag-utos ka sa amin ng pagsamba kay Allāh lamang at upang mag-iwan kami ng anumang dating sinasamba ng mga ninuno namin? Kaya maglahad ka sa amin ng ipinangangako mo sa amin na pagdurusa kung ikaw ay tapat sa inaangkin mo."
El pueblo de Hud dijo: “¿Has venido a decirnos que adoremos a Al-lah solamente y abandonemos lo que adoraban nuestros padres y antepasados? Tráenos el castigo que prometes, si es verdad lo que afirmas”.
Hūd’s people said: 'Have you come to tell us to worship Allah alone and to leave what our parents and ancestors worshipped! Bring us the punishment you promise if you are telling the truth in what you claim.'
Những tên đầu sỏ của dân chúng Người đáp lại: Hỡi Hud, phải chăng Ngươi đến đây để truyền mệnh lệnh của Thượng Đế của Ngươi là để kêu bọn ta phải tôn thờ Allah duy nhất và từ bỏ hết tất cả những tổ tiên, ông bà của bọn ta đã từng thờ phượng chăng ? Và nếu như những gì Ngươi nói là thật thì hãy mang đến đây cái hình phạt mà Ngươi thường nói để hăm dọa bọn ta đến trừng phạt bọn ta đi.”
Kaya tumugon sa kanila si Hūd, na nagsasabi: "Talaga ngang nangailangan kayo ng parusa ni Allāh at galit Niya sapagkat ito ay magaganap sa inyo nang walang pagkaiwas. Nakikipagtalo ba kayo sa akin hinggil sa mga anitong pinangalanan ninyo mismo at ng mga magulang ninyo bilang mga diyos gayong walang katotohanan sa mga ito? Hindi nagbaba si Allāh ng isang katwirang maipangangatwiran ninyo sa inaangkin ninyo para sa mga ito na pagkadiyos. Kaya maghintay kayo ng hiniling ninyo na madaliin para sa inyo na pagdurusa, at ako ay kasama ninyo kabilang sa mga naghihintay sapagkat ito ay magaganap."
Hud dijo: “¡Ya está en camino el castigo de Al-lah y Su Ira! ¿Discuten conmigo acerca de los ídolos que ustedes y sus padres han llamado dioses, cuando no tienen fundamento, ya que Al-lah no ha enviado ninguna prueba de su divinidad? Esperen entonces el castigo que piden, yo también espero, porque ciertamente está en camino.
Hūd said: 'Already the punishment of Allah and His Anger is on its way! Do you argue with me about idols you and your fathers have called gods, when they have no basis, since Allah has sent down no proof of their divinity. Wait then for the punishment you ask for, for I am also waiting, for indeed it is on its way.'
Hud đáp lại: "Chắc chắn, hình phạt cùng với cơn thịnh nộ của Allah mà các ngươi đã thách thức nó sẽ diễn ra với các ngươi mà không làm sao thay đổi được. Phải chăng, các ngươi tranh luận với Ta về những cách xưng hô cho các bụt tượng mà các ngươi lẫn tổ tiên của các ngươi tự đặt trong khi điều đó không bao giờ có thật? Bởi thế, những ân điển mà Allah đã ban cho các ngươi rồi các ngươi lấy nó để xúi dục mọi người thờ phượng thần linh các ngươi. Các ngươi hãy chờ xem những gì mà các ngươi đã thách thức nó sẽ diễn ra với các ngươi trong một cơn thịnh nộ cùng với hình phạt mà Ngài sẽ giành cho các ngươi và Ta sẽ cùng với các ngươi chờ đợi điều đó diễn ra."
Hud im odgovori: "Izazvali ste Allahovu kaznu i srdžbu i ona će vas, bez sumnje, zadesiti. Zar se sa mnom raspravljate oko kipova kojima ste sami vi i vaši preci dali imena i učinili ih božanstvima, bez da su stvarna? Allah vam nije dao dokaz za takvo nešto, pa pričekajte da vas zadesi kazna koju ste požurivali, a i ja ću s vama čekati. To će se sigurno desiti."
Hūd rispose loro, dicendo: "Avete meritato la punizione di Allāh e la Sua ira: Questo vi accadrà senza alcun dubbio. Discutete con me sulle statue che voi ed i vostri padri avete preso come divinità, cosa che non ha alcun riscontro nella realtà?! Allāh non ha rivelato alcuna prova che possiate utilizzare nelle vostre insinuazioni che queste siano delle divinità. Attendete la punizione che avete chiesto di affrettare, in verità io la attendo assieme a voi: Ciò accadrà senza dubbio".
Hûd onlara cevap olarak şöyle dedi: “Kesinlikle Yüce Allah’ın azap ve gazabını üzerinize gerekli kıldınız. Böylece bu azap kaçınılmaz olarak üzerinizde gerçekleşecektir. Sizin ve babalarınızın ilah olarak isimlendirdiği hiçbir hakikati olmayan putlar hakkında mı benimle tartışıyorsunuz? İlah olduklarına dair iddia ettiğiniz husus hakkında Allah hiçbir delil indirmemiştir. Aceleyle istediğiniz azabı bekleyin bakalım. Ben de sizinle beraber bekliyorum. O, mutlaka gerçekleşecektir.”
Hud menjawab ucapan mereka dengan mengatakan, “Kalian benar-benar pantas menerima azab dan murka dari Allah. Azab itu pasti akan datang kepada kalian, bukan sesuatu yang mustahil. Apakah kalian hendak berdebat denganku tentang berhala-berhala yang kalian dan leluhur kalian sebut sebagai tuhan, padahal sebenarnya tidak nyata? Sungguh, Allah tidak pernah menurunkan hujah yang bisa kalian jadikan landasan untuk penyebutan berhala-berhala tersebut sebagai tuhan. Sebab itu, tunggulah azab yang kalian minta untuk disegerakan itu dan aku pun menunggu bersama kalian sebab azab itu pasti datang.”
Hûd leur répondit: Vous vous êtes attiré le châtiment et la colère d’Allah, et ceux-ci vous frapperont irrémédiablement. Débattez-vous avec moi à propos d’idoles que vous et vos ancêtres avez qualifiées de dieux, alors que leur divinité n’est que pure invention? Allah n’a jamais révélé quoi que ce soit attestant cela. Attendez donc le châtiment que vous voulez hâter et j’attendrai avec vous car ce châtiment aura bel et bien lieu.
So Allah saved Hūd (peace be upon him), and those of the believers who were with him, through a mercy from Him, and He removed and destroyed those who rejected His signs, who did not have faith and deserved their punishment because of their denial.
Entonces Al-lah salvó a Hud u y a los creyentes que estaban con él, por misericordia, y destruyó a quienes rechazaron Sus signos, a causa de su falta de fe y rechazo.
(5)-In the last verse (72) it was said that the final outcome of the entire struggle of Sayyidna Hud (علیہ السلام) against the contumacy of the people of ` Ad was that Allah Ta` ala kept Sayyidna Hud (علیہ السلام) and those who had believed in him safe from the punishment and cut off the root of those who had belied him - and they were not of those who would have believed.
This story leaves a trail of good counsel. It reminds heedless human beings to keep remembering Allah and take to a life style which is marked with obedience to Him. Then, to those who elect to reject honest advice and refuse to learn a lesson, it shows what to expect the end. And, as for preachers and reformers, it is a mirror of the prophetic method of communication in Tabligh and Islah.
Kaya nagbigay-kaligtasan Kami kay Hūd – sumakanya ang pagbati ng kapayapaan – at sa sinumang kasama sa kanya kabilang sa mga mananampalataya dahil sa isang awa mula sa Amin. Pumuksa Kami sa pamamagitan ng pagkapahamak ng mga nagpasinungaling sa mga tanda Namin. Sila noon ay hindi mga mananampalataya, bagkus sila noon ay mga tagapagpasinungaling kaya naging karapat-dapat sila sa pagdurusa.
Hûd -aleyhisselam- ve onunla beraber olan Müminleri katımızdan bir merhametle selamette kıldık. Ayetlerimizi yalanlayanları ve Mümin olmayanları da helak ederek yok ettik. Bilakis onlar yalanlamalarından ötürü azaba müstahak oldular.
Tako spasismo Huda, 'alejhisselam, i vjernike koji bijahu sa njim, iz Naše milosti, a iskorijenismo one koji su Naše ajete poricali i nisu vjernici bili, pa su kaznu zaslužili.
Bởi thế, với lòng thương xót của TA đã cứu vớt Hud cùng với những người có đức tin theo Y và sau đó TA đã tiêu diệt hết những kẻ phủ nhận đi những dấu hiệu của TA bởi bọn họ là những kẻ không có đức tin hay chính xác hơn bọn chúng là những kẻ ương ngạnh luôn chống đối và rồi bọn họ sẽ sớm bị trừng trị thích đáng.
Nous avons sauvé Hûd et les croyants qui l’accompagnaient par miséricorde de Notre part et avons anéanti ceux qui traitaient Nos versets de mensonges. Ceux-là n’étaient pas croyants. Ce n’étaient que des dénégateurs qui méritaient d’être châtiés.
Salvammo Hūd, pace a lui, e i credenti che lo seguirono per Nostra Misericordia; e sradicammo, distruggendoli, coloro che smentirono i Nostri Segni; essi non erano credenti; al contrario, erano rinnegatori: Meritarono la punizione.
Man is able to imagine virtues or qualities through names. If a good word is attached to a person, he appears to be good and if a bad word is attached to him he appears to be bad. Things or beings other than God who become the centre of the attention of men come to be such because of these names. Certain individuals come to be called by such names as ghaus-e-pak (holy hearer of plaints), ganj bakhsh (granter of treasure), gharib nawaz (benefactor of the poor), or mushkil kusha (solver of difficulties). Gradually these names become so attached to their personalities that people start believing that the person called ghaus really has the power to hear plaints and pleas; and that the person known as mushkil kusha can really solve difficulties. But the truth is that names of this kind are all devised by human beings. There is nobody existing who carries these names. There is no religious or rational argument in their favour. The above kind of tradition in names is that which is prevalent among the ignorant masses. However, there is a civilized form of this tradition which is popular among educated people. In this, too, extraordinary words are attached to certain personalities, for example, qudsi sifat (having the attributes of angels), mahbub-e-khuda (beloved of God), sutun-e-Islam (pillar of Islam), najat dehenda-e-millat (saviour of the community), etc. Gradually, these words become integral parts of the names of the respective persons. People start considering them as being as extraordinary as their conferred names and titles indicate. Whatever, as a result of long-standing conventions, has acquired the holiness attaching to the past, assumes great importance and loftiness in the eyes of the people. Compared to it, the call of today’s preacher appears to be trivial. So, they ignore the present missionary considering him unimportant. They are confident that nothing will harm them, as they consider themselves the inheritors of the glory of their forefathers. Recklessness in respect of God gradually makes a man insensitive. He does not remain capable of reforming himself through the language of admonition or remembrance. It will be only when he hears the voice of God pronouncing the verdict of divine retribution that he will become aware of his own shortcomings.
Kemudian Kami selamatkan Hud -‘alaihissalām- dan para pengikutnya dengan rahmat Kami dan Kami musnahkan orang-orang yang mendustakan ayat-ayat Kami karena mereka bukan orang-orang mukmin, tetapi orang-orang kafir, sehingga mereka pantas mendapat azab.
"Dan (Kami telah mengutus) kepada kaum Tsamud saudara mereka, Shalih. Ia berkata, 'Hai kaumku, sembahlah Allah, sekali-kali tidak ada Ilah bagimu selainNya. Sesungguhnya telah datang bukti yang nyata kepadamu dari Rabbmu. Unta betina Allah ini menjadi tanda bagimu, maka biarkanlah dia makan di bumi Allah, dan janganlah kamu mengganggunya dengan gangguan apa pun, (yang karenanya) kamu akan ditimpa siksaan yang pedih. Dan ingatlah olehmu di waktu Allah menjadikan kamu pengganti-peng-ganti (yang berkuasa) sesudah kaum 'Ad dan memberikan tempat bagimu di bumi. Kamu dirikan istana-istana di tanah-tanahnya yang datar dan kamu pahat gunung-gunungnya untuk dijadikan rumah, maka ingatlah nikmat-nikmat Allah dan janganlah kamu merajalela di muka bumi membuat kerusakan." (Al-A'raf: 73-74).
"Pemuka-pemuka yang menyombongkan diri di antara kaum-nya berkata kepada orang-orang yang dianggap lemah yang telah beriman di antara mereka, 'Tahukah kamu bahwa Shalih diutus (menjadi rasul) oleh Rabbnya?' Mereka menjawab, 'Sesungguhnya kami beriman kepada wahyu, yang Shalih diutus untuk menyam-paikannya.' Orang-orang yang menyombongkan diri berkata, 'Se-sungguhnya kami adalah orang yang tidak percaya kepada apa yang kamu imani itu.' Kemudian mereka sembelih unta betina itu, dan mereka berlaku angkuh terhadap perintah Rabb. Dan mereka berkata, 'Hai Shalih, datangkanlah apa yang kamu ancamkan itu kepada kami, jika (betul) kamu termasuk orang-orang yang diutus (Allah).' Karena itu mereka ditimpa gempa, maka jadilah mereka mayat-mayat yang bergelimpangan di tempat tinggal mereka. Maka Shalih meninggalkan mereka seraya berkata, 'Hai kaumku sesungguhnya aku telah menyampaikan kepadamu amanat Rabb-ku, dan aku telah memberi nasihat kepadamu, tetapi kamu tidak menyukai orang-orang yang memberi nasihat'." (Al-A'raf: 75- 79).
(73)(وَ) "Dan" Kami telah mengutus, ﴾ إِلَىٰ ثَمُودَ ﴿ "kepada kaum Tsamud", kabilah terkenal yang mendiami Hijr dan sekitarnya di tanah Hijaz dan jazirah Arab. Allah mengutus kepada mereka ﴾ أَخَاهُمۡ صَٰلِحٗاۚ ﴿ "saudara mereka, Shalih," sebagai Nabi yang mengajak mereka kepada iman dan tauhid dan melarang mereka dari kekufuran dan kesyirikan. Maka Shalih berkata ﴾ يَٰقَوۡمِ ٱعۡبُدُواْ ٱللَّهَ مَا لَكُم مِّنۡ إِلَٰهٍ غَيۡرُهُۥۖ ﴿ "Hai kaumku, sembahlah Allah, sekali-kali tidak ada ilah bagimu selainNya." Dakwah Shalih sama dengan dakwah saudara-saudaranya para Nabi yang lain, yaitu perintah beribadah kepada Allah dan penje-lasan bahwa hanya Dia-lah yang berhak disembah. ﴾ قَدۡ جَآءَتۡكُم بَيِّنَةٞ مِّن رَّبِّكُمۡۖ ﴿ "Sesungguhnya telah datang bukti yang nyata kepadamu dari Rabbmu." Yakni salah satu mukjizat yang tidak lain kecuali dari la-ngit di mana manusia tidak mampu mendatangkannya. Kemudian Shalih menjelaskan mukjizat itu ﴾ هَٰذِهِۦ نَاقَةُ ٱللَّهِ لَكُمۡ ءَايَةٗۖ ﴿ "Unta betina Allah ini menjadi tanda bagimu." Yakni ini adalah unta yang mulia lagi utama karena ia disandarkan kepada Allah sebagai bentuk penghormatan. Padanya terdapat tanda yang besar bagimu. Tanda ini disebutkan dalam FirmanNya,
﴾ لَّهَا شِرۡبٞ وَلَكُمۡ شِرۡبُ يَوۡمٖ مَّعۡلُومٖ 155 ﴿
"Ia mempunyai giliran untuk mendapatkan air, dan kamu mempu-nyai giliran pula untuk mendapatkan air di hari yang tertentu." (Asy-Syu'ara: 155).
Tsamud memiliki sumur yang besar, ia terkenal dengan su-mur unta, mereka dan unta itu saling bergiliran. Satu hari unta itu minum dari sumur dan mereka minum air susunya, dan sehari beri-kutnya mereka minum dari sumur dan unta itu menjauh. Lalu Nabi mereka, Shalih عليه السلام berkata kepada mereka, ﴾ فَذَرُوهَا تَأۡكُلۡ فِيٓ أَرۡضِ ٱللَّهِۖ ﴿ "Maka biarkanlah dia makan di bumi Allah." Makanannya bukan tang-gung jawabmu sedikit pun. ﴾ وَلَا تَمَسُّوهَا بِسُوٓءٖ ﴿ "Dan janganlah kamu meng-ganggunya dengan gangguan apa pun", dengan menyembelihnya atau dengan yang lain, ﴾ فَيَأۡخُذَكُمۡ عَذَابٌ أَلِيمٞ ﴿ "(yang karenanya) kamu akan di-timpa siksaan yang pedih."
(74) ﴾ وَٱذۡكُرُوٓاْ إِذۡ جَعَلَكُمۡ خُلَفَآءَ ﴿ "Dan ingatlah olehmu di waktu Rabb menjadikan kamu pengganti-pengganti (yang berkuasa)", di bumi, yang padanya kamu bersenang-senang dan meraih keinginanmu. ﴾ مِنۢ بَعۡدِ عَادٖ ﴿ "sesudah kaum 'Ad", yang telah dibinasakan oleh Allah lalu Allah menjadikanmu pengganti sesudah mereka. ﴾ وَبَوَّأَكُمۡ فِي ٱلۡأَرۡضِ ﴿ "dan memberikan tempat bagimu di bumi." Yakni mengizinkanmu hidup padanya dan memudahkan sarana-sarana yang dengannya kamu meraih apa yang kamu inginkan dan kamu perlukan. ﴾ تَتَّخِذُونَ مِن سُهُولِهَا قُصُورٗا ﴿ "Kamu dirikan istana-istana di tanah-tanahnya yang datar." Yakni tanah-tanah datar yang bukan gunung, dan di sana kamu membangun istana-istana. Dan dari gunung-gunung kamu mema-hatnya untuk kamu jadikan[70] sebagai rumah, sebagai-mana ia bisa dilihat sampai sekarang, peninggalan-peninggalan mereka di gu-nung yang ada di Hijr dan sekelilingnya. Ia tetap ada selama gunung itu ada. ﴾ فَٱذۡكُرُوٓاْ ءَالَآءَ ٱللَّهِ ﴿ "Maka ingatlah nikmat-nikmat Allah", yakni berupa karunia, rizki, serta kekuatan yang diberikanNya kepada-mu. ﴾ وَلَا تَعۡثَوۡاْ فِي ٱلۡأَرۡضِ مُفۡسِدِينَ ﴿ "Dan janganlah kamu merajalela di muka bumi membuat kerusakan." Yakni jangan kamu menghancurkan bumi dengan kerusakan dan kemaksiatan, karena kemaksiatan dapat merubah negeri-negeri yang makmur menjadi kubangan keseng-saraan, negeri-negeri itu telah sepi dari penduduknya, sehingga suasananya pun mencekam dan menakutkan.
(75) ﴾ قَالَ ٱلۡمَلَأُ ٱلَّذِينَ ٱسۡتَكۡبَرُواْ مِن قَوۡمِهِۦ ﴿ "Pemuka-pemuka yang me-nyombongkan diri di antara kaumnya berkata." Yakni para pemimpin dan pembesar yang menyombongkan diri dari kebenaran ﴾ لِلَّذِينَ ٱسۡتُضۡعِفُواْ ﴿ "kepada orang-orang yang dianggap lemah." Karena tidak semua orang lemah itu beriman, maka mereka berkata, ﴾ لِمَنۡ ءَامَنَ مِنۡهُمۡ أَتَعۡلَمُونَ أَنَّ صَٰلِحٗا مُّرۡسَلٞ مِّن رَّبِّهِۦۚ ﴿ "Yang telah beriman di antara mereka, 'Tahu-kah kamu bahwa Shalih diutus (menjadi rasul) oleh Rabbnya?" Yakni apakah dia benar atau dusta? Lalu orang-orang lemah itu menjawab, ﴾ إِنَّا بِمَآ أُرۡسِلَ بِهِۦ مُؤۡمِنُونَ ﴿ "Sesungguhnya kami beriman kepada wahyu, yang Shalih diutus untuk menyampaikannya." Yakni tauhid kepada Allah, berita tentangNya, perintah dan laranganNya.
(76) ﴾ قَالَ ٱلَّذِينَ ٱسۡتَكۡبَرُوٓاْ إِنَّا بِٱلَّذِيٓ ءَامَنتُم بِهِۦ كَٰفِرُونَ ﴿ "Orang-orang yang menyombongkan diri berkata, 'Sesungguhnya kami adalah orang yang tidak percaya kepada apa yang kamu imani itu'." Kesombongan me-nyeret mereka sehingga mereka menolak tunduk kepada kebenaran seperti orang-orang yang lemah.
(77) ﴾ فَعَقَرُواْ ٱلنَّاقَةَ ﴿ "Kemudian mereka sembelih unta betina itu." Di mana Shalih telah mengancam mereka dengan siksa yang pedih jika mereka berani mengganggunya. ﴾ وَعَتَوۡاْ عَنۡ أَمۡرِ رَبِّهِمۡ ﴿ "Dan mereka berlaku angkuh terhadap perintah Rabb." Yakni mereka menolaknya dengan menyombongkan diri terhadap perintah Allah, di mana barangsiapa bersikap demikian maka Allah akan menimpakan azab yang pedih padanya. ﴾ وَقَالُواْ ﴿ "Dan mereka berkata", ditambah dengan perbuatan-perbuatan tersebut yang menunjukkan kelancangan dan keberanian menentang Allah tanpa mempedulikan apa yang me-reka katakan justru mereka membanggakannya,﴾ يَٰصَٰلِحُ ٱئۡتِنَا بِمَا تَعِدُنَآ إِن كُنتَ مِنَ ٱلۡمُرۡسَلِينَ ﴿ "Hai Shalih, datangkanlah apa yang kamu ancamkan itu kepada kami, jika (betul) kamu termasuk orang-orang yang diutus (Allah)." Maka Shalih menjawab,
﴾ تَمَتَّعُواْ فِي دَارِكُمۡ ثَلَٰثَةَ أَيَّامٖۖ ذَٰلِكَ وَعۡدٌ غَيۡرُ مَكۡذُوبٖ 65 ﴿
"Bersukarialah kamu sekalian di rumahmu selama tiga hari, itu ada-lah janji yang tidak dapat didustakan." (Hud: 65).
(78) ﴾ فَأَخَذَتۡهُمُ ٱلرَّجۡفَةُ فَأَصۡبَحُواْ فِي دَارِهِمۡ جَٰثِمِينَ ﴿"Karena itu mereka ditimpa gempa, maka jadilah mereka mayat-mayat yang bergelimpangan di tempat tinggal mereka," dalam keadaan berlutut Allah membinasakan dan menumpas mereka.
(79) ﴾ فَتَوَلَّىٰ عَنۡهُمۡ ﴿ "Maka Shalih meninggalkan mereka", pada waktu Allah menimpakan azab kepada mereka, ﴾ وَقَالَ ﴿ "seraya berkata", kepada mereka dalam rangka menghinakan dan mencela mereka setelah Allah membinasakan mereka, ﴾ يَٰقَوۡمِ لَقَدۡ أَبۡلَغۡتُكُمۡ رِسَالَةَ رَبِّي وَنَصَحۡتُ لَكُمۡ ﴿ "Hai kaumku sesungguhnya aku telah menyampaikan kepadamu amanat Rabbku, dan aku telah memberi nasihat kepadamu." Yakni segala apa yang Allah mengutusku dengannya kepadamu, aku telah me-nyampaikannya kepadamu. Aku telah berusaha memberimu petun-juk dan aku pun telah berupaya membawamu ke jalan yang lurus dan agama yang benar. ﴾ وَلَٰكِن لَّا تُحِبُّونَ ٱلنَّٰصِحِينَ ﴿ "Tetapi kamu tidak menyu-kai orang-orang yang memberi nasihat." Justru kamu menolak ucapan orang-orang yang tulus memberi nasihat dan menaati semua setan yang terkutuk.
Ketahuilah, bahwa banyak ahli tafsir yang menyebutkan pada kisah ini bahwa unta betina itu keluar dari batu besar yang licin atas permintaan mereka kepada Shalih, bahwa batu itu mengejang seperti wanita hamil yang mau melahirkan, lalu unta itu keluar dan mereka melihatnya. Manakala mereka menyembelihnya, ia memi-liki anak, lalu ia bersuara tiga kali sehingga gunung terbelah dan ia pun masuk ke dalamnya. Dan Shalih berkata kepada mereka bahwa tanda turunnya azab adalah wajahmu menguning di hari pertama dari tiga hari yang dijanjikan, pada hari kedua memerah, dan pada hari ketiga menghitam, maka terjadilah seperti yang dikatakannya.
Ini termasuk kisah-kisah Isra`iliyat yang tidak semestinya di-nukil dalam tafsir terhadap kitabullah, padahal di dalam al-Qur`an tidak ada yang menunjukkan hal itu sama sekali, justru kalau ia benar pastilah Allah تعالى akan menyebutkannya, karena padanya terdapat keajaiban, pelajaran, dan tanda kebesaranNya yang tidak mungkin dilalaikan oleh Allah dan ditinggalkan sampai ia diceri-takan oleh orang yang penukilannya tidak dipercaya. Bahkan al-Qur`an mendustakan sebagian yang disebutkan, karena Shalih ber-kata kepada mereka,
﴾ تَمَتَّعُواْ فِي دَارِكُمۡ ثَلَٰثَةَ أَيَّامٖۖ ﴿
"Bersukarialah kamu sekalian di rumahmu selama tiga hari." (Hud: 65).
Yakni bersenang-senanglah dalam waktu yang sangat pendek ini, karena kamu tidak memiliki kenikmatan dan kesenangan ke-cuali ini. Kenikmatan dan kesukaan apa bagi orang yang diancam oleh Nabi mereka dengan azab dan Nabi itu menyebutkan kejadian-kejadian yang menjadi pendahuluan azab tersebut, lalu ia terjadi hari demi hari dalam bentuk yang meliputi dan mencakup mereka, karena memerahnya wajah mereka, menguning dan menghitam-nya termasuk azab? Bukankah ini adalah bertentangan dengan al-Qur`an dan bertabrakan dengannya? Al-Qur`an sudah cukup dan ia sebagai petunjuk dari selainnya. Benar, jika sesuatu darinya di-tetapkan secara shahih dari Rasulullah ﷺ yang tidak bertentangan dengan al-Qur`an maka wajib diterima dan ia termasuk yang harus diikuti menurut al-Qur`an.
﴾ وَمَآ ءَاتَىٰكُمُ ٱلرَّسُولُ فَخُذُوهُ وَمَا نَهَىٰكُمۡ عَنۡهُ فَٱنتَهُواْۚ ﴿
"Apa yang diberikan Rasul kepadamu maka terimalah dia. Dan apa yang dilarangnya bagimu maka tinggalkanlah." (Al-Hasyr: 7).
Dan telah dijelaskan bahwa tidak boleh menafsirkan Kitabul-lah dengan berita-berita Isra`iliyat, walaupun ada pendapat yang membolehkan meriwayatkan dari mereka dalam perkara-perkara yang tidak dipastikan dustanya, karena makna al-Qur`an bersifat yakin, sementara berita-berita Isra`iliyat merupakan perkara-perka-ra yang tidak dibenarkan dan juga tidak didustakan, jadi keduanya tidak mungkin dipertemukan.
E inviammo alla tribù di Tamūd il loro fratello Sāleħ affinché li invitasse all'Unicità di Allāh e alla Sua adorazione. Disse loro Sāleħ: "O popolo, adorate Allāh solo: non avete una vera divinità che meriti adorazione all'infuori di Lui. Vi è giunto un chiaro Segno da parte di Allāh, a conferma della veridicità di ciò che vi ho comunicato; esso consiste nella cammella che sorge dalla roccia, a cui è stato assegnato un turno di abbeveraggio, mentre a voi è stato assegnato un giorno preciso. Lasciatela pascolare nella terra di Allāh. Non dovete nutrirla con nulla e non dovete farle alcun male, affinché non vi accada alcun male e non vi colpisca una dura punizione"
I plemenu Semud smo poslali njihovog brata Saliha, da ih poziva da samo Allaha obožavaju. On im reče: "O narode moj, samo Allaha obožavajte jer niko pored Njega ne zaslužuje da ga obožavate. Došao vam je jasni dokaz od vašeg Gospodara koji ukazuje na istinitost onoga sa čim sam vam došao, a koji se ogleda u kamili koja će izaći iz stijene. Ona će imati određeno vrijeme u kojem pije pa je pustite da jede po Allahovom zemlji, i nećete imati muke oko nje. Nemojte je uznemiravati da vas zbog toga ne zadesi bolna kazna."
After the destruction of the ‘Ad community, certain righteous people redeemed by God settled in the Hajr, the area in the north west of Arabia. Their race increased and they made immense progress in the fields of agriculture and construction. They constructed palaces in the plains and by chiselling the hills, made stone houses. But later on they fell victim to the evils that generally follow a community’s material development and worldly well-being, i.e. debauchery, obliviousness of the Hereafter, heedlessness about the limits laid down by God, self-conceit and disregard for the greatness of God. At this juncture God raised Salih so that he might warn them of the chastisement of God. But they did not accept the admonition. They were not willing to mend their ways. In the universe, where all things are living in complete obedience to God, they opted to live in arrogance and disobey God: where everything strictly observed the limits set by God, man wanted to lead his life by transgressing His limits. Their transgression created disturbances in the reformed world. Therefore, they were held unfit to inhabit the world. For the purpose of testing the community of Thamud, God assigned a she-camel to them and commanded them not to harm her, or else they would be destroyed. It would have been quite possible for God to appoint a terrifying lion for this purpose. But God appointed a she-camel instead of a lion. The reason for this is that the test of a man’s fear of God is always taken at the level of a ‘she camel’ and not at the level of a ‘lion’. In society there are always some people who are like the camel of God. These are the weak individuals who do not have the material strength which could act as a deterrent to oppression. Through these people, God tests the true faith of His people. And the certificates of Heaven and Hell are given on the basis of the results of these tests.
Nous avons envoyé à la tribu de Thamûd leur frère Şâliħ qui les appela à l’Unicité d’Allah et à n’adorer que Lui Seul. Şâliħ leur dit: Ô mon peuple, adorez Allah Seul car il n’existe aucune divinité méritant d’être adorée autre que Lui. Allah vous a envoyé un signe clair afin de prouver que ce que je vous apporte est la vérité. Une chamelle sortie d’un rocher: celle-ci doit disposer d’un temps pour s’abreuver et vous ne disposerez que d’un jour déterminé pour vous désaltérer. Laissez-la donc se nourrir comme elle l’entend sur Terre, vous n’êtes pas tenus de la nourrir et ne lui faites aucun mal, sinon vous subirez un châtiment douloureux.
Kepada kaum Ṡamūd Kami utus saudara laki-laki mereka, Saleh untuk mendakwahi mereka mengesakan dan menyembah Allah. Saleh berkata kepada mereka, “Wahai kaumku! Sembahlah Allah semata karena kalian tidak punya tuhan lain yang berhak disembah selain Dia. Telah datang kepada kalian bukti nyata dari Allah yang menunjukkan kebenaran dari ajaran yang kubawa. Bukti itu ada pada unta yang keluar dari dalam batu. Unta itu mempunyai waktu sendiri untuk minum dan kalian pun mempunyai hari tertentu untuk minum. Sebab itu, biarkanlah unta itu makan di bumi Allah karena kalian tidak berkewajiban membiayai unta itu sedikit pun dan janganlah kalian mengganggunya, karena jika kalian mengganggunya kalian akan ditimpa azab yang sangat menyakitkan.
Entonces Al-lah le envió a la tribu de Zamud a su hermano Sálih, para exhortarlos a creer en la unicidad de Al-lah y adorarlo solo a Él. Sálih dijo: “¡Pueblo! Crean solamente en Al-lah, no tienen otro Al-lah digno de adoración. He venido a ustedes con un signo que prueba la verdad de lo que les he traído: una camella que saldrá de una roca. Tiene un tiempo asignado para beber del agua y para ustedes un tiempo separado para beber. Permítanle comer en la tierra de Al-lah y no le causen daño alguno, de lo contrario, un castigo doloroso les sobrevendrá”.
TA đã gởi đến bộ lạc Thamud một Thiên Sứ là người anh em xuất thân từ họ là Saleh để kêu gọi họ đến với thuyết Tawhid tôn thờ Allah duy nhất, Người bảo họ: "Này hỡi dân ta, hãy thờ phượng Allah duy nhất, các ngươi không có Thượng Đế đích thực nào ngoài Ngài để thờ phượng, đã có một dấu hiệu rõ ràng của Allah đến với các ngươi chứng minh sứ mạng của Ta, đó là có một con lạc đà cái nó đi ra từ một tản đá, giếng nước một ngày dành cho nó uống và một ngày dành cho các ngươi uống, các ngươi hãy bỏ mặc nó ăn trên đất của Allah không cần các ngươi bận tâm, cũng đừng sát hại nó, nếu không nghe thì đó là lý do khiến các ngươi phải gánh chịu một hình phạt đau đớn."
Then Allah sent to the tribe of Thamūd their brother Ṣāliḥ, to call them to belief in the Oneness of Allah and to worship Him alone. Ṣāliḥ said: 'O People! Believe in Allah alone, you have no other God worthy of being worshipped. I have come to you with a sign proving the truth of what I have brought you: namely a camel which will come out of a rock. It has an allocated time to drink from the water, and for you a seperate time to drink. Allow her to eat within Allah’s land and do not harm her in any way, or a painful punishment would befall you.'
Thamud: Their Land and Their Lineage
Scholars of Tafsir and genealogy say that (the tribe of Thamud descended from) Thamud bin `Athir bin Iram bin Sam bin Nuh, and he is brother of Jadis son of `Athir, similarly the tribe of Tasm, and they were from the ancient Arabs, Al-`Aribah, before the time of Ibrahim, Thamud came after `Ad. They dwelled between the area of the Hijaz (Western Arabia) and Ash-Sham (Greater Syria). The Messenger of Allah ﷺ passed by the area and ruins of Thamud when he went to Tabuk (in northern Arabia) during the ninth year of Hijrah. Imam Ahmad recorded that Ibn `Umar said, "When the Messenger of Allah ﷺ went to the area of Al-Hijr in Tabuk with the people, he camped near the homes of Thamud, in Al-Hijr and the people brought water from the wells that Thamud used before. They used that water to make dough and placed the pots (on fire) for cooking. However, the Prophet commanded them to spill the contents of the pots and to give the dough to their camels. He then marched forth with them from that area to another area, near the well that the camel (as will follow) used to drink from. He forbade the Companions from entering the area where people were tormented, saying,
«إِنِّي أَخْشَى أَنْ يُصِيبَكُمْ مِثْلُ مَا أَصَابَهُمْ فَلَا تَدْخُلُوا عَلَيْهِم»
(I fear that what befell them might befall you as well. Therefore, do not enter on them.)" Ahmad narrated that `Abdullah bin `Umar said that the Messenger of Allah ﷺ said while in the Hijr area,
«لَا تَدْخُلُوا عَلَى هؤُلَاءِ الْمُعَذَّبِينَ إِلَّا أَنْ تَكُونُوا بَاكِينَ فَإِنْ لَمْ تَكُونُوا بَاكِينَ فَلَا تَدْخُلُوا عَلَيْهِمْ أَنْ يُصِيبَكُمْ مِثْلَ مَا أَصَابَهُم»
(Do not enter on these who were tormented, unless you do so while crying. If you are not crying, then do not enter on them, so that what befell them does not befall you, as well.) The basis of this Hadith is mentioned in Two Sahihs.
The Story of Prophet Salih and Thamud
Allah said,
وَإِلَى ثَمُودَ
(And to Thamud), meaning, to the tribe of Thamud, We sent their brother Salih,
قَالَ يَاقَوْمِ اعْبُدُواْ اللَّهَ مَا لَكُمْ مِّنْ إِلَـهٍ غَيْرُهُ
(He said: "O my people! Worship Allah! You have no other god but Him.") All Allah's Messengers called to the worship of Allah alone without partners. Allah said in other Ayat,
وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلاَّ نُوحِى إِلَيْهِ أَنَّهُ لا إِلَـهَ إِلاَّ أَنَاْ فَاعْبُدُونِ
(And We did not send any Messenger before you but We revealed to him (saying): "None has the right to be worshipped but I, so worship Me.") 21:25 and,
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ
(And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah (Alone), and avoid Taghut (all false deities)") 16:36.
Thamud asked that a Camel appear from a Stone, and it did
Prophet Salih said,
قَدْ جَآءَتْكُم بَيِّنَةٌ مِّن رَّبِّكُمْ هَـذِهِ نَاقَةُ اللَّهِ لَكُمْ ءَايَةً
("Indeed there has come to you a clear sign from your Lord. This she-camel of Allah is a sign unto you;") meaning, a miracle has come to you from Allah testifying to the truth of what I came to you with. Salih's people asked him to produce a miracle and suggested a certain solid rock that they chose, which stood lonely in the area of Hijr, and which was called Al-Katibah. They asked him to bring a pregnant camel out of that stone. Salih took their covenant and promises that if Allah answers their challenge, they would believe and follow him. When they gave him their oaths and promises to that, Salih started praying and invoked Allah (to produce that miracle). All of a sudden, the stone moved and broke apart, producing a she-camel with thick wool. It was pregnant and its fetus was visibly moving in its belly, exactly as Salih's people asked. This is when their chief, Jundu` bin `Amr, and several who followed him believed. The rest of the noblemen of Thamud wanted to believe as well, but Dhu'ab bin `Amr bin Labid, Al-Habbab, who tended their idols, and Rabbab bin Sum`ar bin Jilhis stopped them. One of the cousins of Jundu` bin `Amr, whose name was Shihab bin Khalifah bin Mikhlat bin Labid bin Jawwas, was one of the leaders of Thamud, and he also wanted to accept the message. However, the chiefs whom we mentioned prevented him, and he conceded to their promptings. The camel remained in Thamud, as well as, its offspring after she delivered it before them. The camel used to drink from its well on one day and leave the well for Thamud the next day. They also used to drink its milk, for on the days she drank water, they used to milk her and fill their containers from its milk. Allah said in other Ayat,
وَنَبِّئْهُمْ أَنَّ الْمَآءَ قِسْمَةٌ بَيْنَهُمْ كُلُّ شِرْبٍ مُّحْتَضَرٌ
(And inform them that the water is to be shared between (her and) them, each one's right to drink being established (by turns)) 54:28 and,
هَـذِهِ نَاقَةٌ لَّهَا شِرْبٌ وَلَكُمْ شِرْبُ يَوْمٍ مَّعْلُومٍ
(Here is a she-camel: it has a right to drink (water), and you have a right to drink (water) (each) on a day, known) 26:155 The camel used to graze in some of their valleys, going through a pass and coming out through another pass. She did that so as to be able to move easily, because she used to drink a lot of water. She was a tremendous animal that had a strikingly beautiful appearance. When she used to pass by their cattle, the cattle would be afraid of her. When this matter continued for a long time and Thamud's rejection of Salih became intense, they intended to kill her so that they could take the water for themselves every day. It was said that all of them (the disbelievers of Thamud) conspired to kill the camel. Qatadah said that he was told that, "The designated killer of the camel approached them all, including women in their rooms and children, and found out that all of them agreed to kill her." This fact is apparent from the wording of the Ayat,
فَكَذَّبُوهُ فَعَقَرُوهَا فَدَمْدمَ عَلَيْهِمْ رَبُّهُمْ بِذَنبِهِمْ فَسَوَّاهَا
(Then they denied him and they killed it. So their Lord destroyed them because of their sin, and made them equal in destruction!) 91:14, and,
وَءَاتَيْنَا ثَمُودَ النَّاقَةَ مُبْصِرَةً فَظَلَمُواْ بِهَا
(And We sent the she-camel to Thamud as a clear sign, but they did her wrong.) 17:59 Allah said here,
فَعَقَرُواْ النَّاقَةَ
(So they killed the she-camel) Therefore, these Ayat stated that the entire tribe shared in agreeing to this crime, and Allah knows best.
Thamud kills the She-Camel
Imam Abu Ja`far Ibn Jarir and other scholars of Tafsir said that the reason behind killing the camel was that a disbelieving old woman among them named Umm Ghanm `Unayzah, the daughter of Ghanm bin Mijlaz, had the severest enmity among Thamud towards Salih, peace be upon him. She had beautiful daughters and she was wealthy, and Dhu'ab bin `Amr, one of the leaders of Thamud, was her husband. There was another noblewoman whose name was Saduf bint Al-Muhayya bin Dahr bin Al-Muhayya, who was of noble family, wealthy and beautiful. She was married to a Muslim man from Thamud, but she left him. These two women offered a prize for those who swore to them that they would kill the camel. Once, Saduf summoned a man called Al-Habbab and offered herself to him if he would kill the camel, but he refused. So she called a cousin of hers whose name was Musaddi` bin Mihraj bin Al-Muhayya, and he agreed. As for `Unayzah bint Ghanm, she called Qudar bin Salif bin Jundu`, a short person with red-blue skin, a bastard, according to them. Qudar was not the son of his claimed father, Salif, but the son of another man called, Suhyad. However, he was born on Salif's bed (and thus named after him). `Unayzah said to Qudar, "I will give you any of my daughters you wish, if you kill the camel." Qudar bin Salif and Musaddi` bin Mihraj went along and recruited several mischievous persons from Thamud to kill the camel. Seven more from Thamud agreed, and the group became nine, as Allah described, when He said,
وَكَانَ فِى الْمَدِينَةِ تِسْعَةُ رَهْطٍ يُفْسِدُونَ فِى الاٌّرْضِ وَلاَ يُصْلِحُونَ
(And there were in the city nine men, who made mischief in the land, and would not reform.) These nine men were chiefs of their people, and they lured the entire tribe into agreeing to kill the camel. So they waited until the camel left the water well, where Qudar waited beside a rock on its path, while Musaddi` waited at another rock. When the camel passed by Musaddi` he shot an arrow at her and the arrow pierced her leg. At that time, `Unayzah came out and ordered her daughter, who was among the most beautiful women, to uncover her face for Qudar, encouraging Qudar to swing his sword, hitting the camel on her knee. So she fell to the ground and screamed once to warn her offspring. Qudar stabbed her in her neck and slaughtered her. Her offspring went up a high rock and screamed. `Abdur-Razzaq recorded from Ma`mar that someone reported from Al-Hasan Al-Basari that the offspring said, "O my Lord! Where is my mother" It was said that her offspring screamed thrice and entered a rock and vanished in it, or, they followed it and killed it together with its mother. Allah knows best. When they finished the camel off and the news reached Prophet Salih, he came to them while they were gathered. When he saw the camel, he cried and proclaimed,
تَمَتَّعُواْ فِى دَارِكُمْ ثَلَـثَةَ أَيَّامٍ
("Enjoy yourselves in your homes for three days.") 11:65
The Wicked Ones Plot to Kill Prophet Salih, But the Torment descended on Them
The nine wicked persons killed the camel on a Wednesday, and that night, they conspired to kill Salih. They said, "If he is truthful, we should finish him before we are finished. If he is a liar, we will make him follow his camel."
قَالُواْ تَقَاسَمُواْ بِاللَّهِ لَنُبَيِّتَنَّهُ وَأَهْلَهُ ثُمَّ لَنَقُولَنَّ لِوَلِيِّهِ مَا شَهِدْنَا مَهْلِكَ أَهْلِهِ وَإِنَّا لَصَـدِقُونَ - وَمَكَرُواْ مَكْراً وَمَكَرْنَا مَكْراً وَهُمْ لاَ يَشْعُرُونَ
(They said: "Swear one to another by Allah that we shall make a secret night attack on him and his household, and thereafter we will surely say to his near relatives: `We witnessed not the destruction of his household, and verily, we are telling the truth."' So they plotted a plot, and We planned a plan, while they perceived not.) 27:49-50 When they conspired to kill Salih and gathered at night to carry out their plot, Allah, to Whom belongs all might and Who protects His Messengers, rained down stones that smashed the heads of these nine people before the rest of the tribe. On Thursday, the first of the three days of respite, the people woke up and their faces were pale (yellow), just as Prophet Salih had promised them. On the second day of respite, Friday, they woke up and found their faces had turned red. On the third day of the respite, Saturday, they woke up with their faces black. On Sunday, they wore the fragrance of Hanut the perfume for enshrouding the dead before burial and awaited Allah's torment and revenge, we seek refuge with Allah from it. They did not know what will be done to them or how and from where the torment would come. When the sun rose, the Sayhah (loud cry) came from the sky and a severe tremor overtook them from below; the souls were captured and the bodies became lifeless, all in an hour.
فَأَصْبَحُواْ فِي دَارِهِمْ جَـثِمِينَ
(And they lay (dead), prostrate in their homes.) They became dead and lifeless and none among them, whether young, old, male or female, escaped the torment. The scholars of Tafsir said that none from the offspring of Thamud remained, except Prophet Salih and those who believed in him. A disbelieving man called Abu Righal was in the Sacred Area at the time and the torment that befell his people did not touch him. When he went out of the Sacred Area one day, a stone fell from the sky and killed him. `Abdur-Razzaq narrated that Ma`mar said that Isma`il bin Umayyah said that the Prophet passed by the gravesite of Abu Righal and asked the Companions if they knew whose grave it was. They said, "Allah and His Messenger know better." He said,
«أَتَدْرُونَ مَنْ هَذَا؟»
قالوا الله ورسوله أعلم، قال
«هَذَا قَبْرُ أَبِي رِغَالٍ رَجُلٍ مِنْ ثَمُودَ كَانَ فِي حَرَمِ اللهِ فَمَنَعَهُ حَرَمُ اللهِ عَذَابَ اللهِ، فَلَمَّا خَرَجَ أَصَابَهُ مَا أَصَابَ قَومهُ فَدُفِنَ هَاهُنَا وَدُفِنَ مَعَهُ غُصْنٌ مِنْ ذَهَبٍ، فَنَزَلَ الْقَوْمُ فَابْتَدَرُوهُ بِأَسْيَافِهِمْ فَبَحَثُوا عَنْهُ فَاسْتَخْرَجُوا الْغُصْن»
(This is the grave of Abu Righal, a man from Thamud. He was in the Sacred Area of Allah and this fact saved him from receiving Allah's torment. When he went out of the Sacred Area, what befell his people also befell him. He was buried here along with a branch made from gold.) So the people used their swords and looked for the golden branch and found it. `Abdur-Razzaq narrated that Ma`mar said that Az-Zuhri said that Abu Righal is the father of the tribe of Thaqif.
Talaga ngang nagsugo si Allāh sa lipi ng Thamūd ng kapatid nilang si Ṣāliḥ na nag-aanyaya sa kanila sa paniniwala sa kaisahan ni Allāh at pagsamba sa Kanya. Nagsabi si Ṣāliḥ sa kanila: "O mga kalipi, sumamba kayo kay Allāh lamang sapagkat walang ukol sa inyo na isang sinasamba na iba pa sa Kanya na nagiging karapat-dapat sa pagsamba. May dumating nga sa inyo na isang maliwanag na tanda mula kay Allāh ayon sa katapatan ng inihatid ko sa inyo, na nag-anyong isang dumalagang kamelyo na lumabas mula sa isang bato. Mayroon itong isang panahon sa pag-inom nito at mayroon kayong pag-inom sa isang takdang araw. Kaya pabayaan ninyo ito na manginain sa lupain ni Allāh sapagkat hindi kailangan sa inyo ang pagkukumpay rito ng anuman. Huwag kayong magparanas dito ng pananakit sapagkat daranas kayo dahilan sa pananakit dito ng isang pagdurusang nakasasakit.
Commentary
These verses tell us about Sayyidna Salih and his people, the Thamud. The account of the people of Sayyidna Nuh (علیہ السلام) and Sayyidna Hud (علیہ السلام) has appeared earlier. Similar introductions of past prophets and their peoples, highlighting the call of truth given by prophets and the disbelief and denial of their peoples, and the terrible consequences that overtook them continue to be the main subject as far as the end of Surah al-A` raf.
In the first of the four verses cited above (73), it was said: وَإِلَىٰ ثَمُودَ أَخَاهُمْ صَالِحًا (And to Thamud, [ We sent ] their brother, Salih). Earlier, in the account given about the people of ` Ad, it was stated that ` Ad and Thamud is the name of two persons who are among the progeny of the same grandfather. The children of these two also came to be known by their name and their two groups became two separate peoples. One of them was called the people of ` Ad and the other, the people of Thamud. They lived in the north-western part of Arabia. Their main city was called Hijr which is now known as Madain Salih. Like the people of ` Ad, the people of Thamud were also wealthy, powerful, brave and artistically inclined. They were skilled in sculpture and architecture. Besides making palaces on open grounds, they were known to hew out mountains and create living spaces and structures on and inside them. In his book, ` Ard al-Qur'an, Maulana Sayyid Sulaiman Nadvi has said that their architectural momentous still exist. They have Iramic and Thamudic inscriptions carved on them.
It generally happens that worldly wealth and high living would estrange people away from the remembrance of their Creator and the ultimate encounter with Him in the Hereafter and push them on to the ways of error - as was the case with the people of Thamud.
Not forgotten by the world of the time, though, was the punishment of Flood that came upon the people of Sayyidna Nuh (علیہ السلام) . Then, for them, the destruction of their brethren, the people of ` Ad was current history. But, wealth and power have a pull of their own. No sooner does one affluent structure collapse on its foundation, there comes another person, another group who would raise a higher structure on the same foundation totally ignoring what had happened before. When the people of ` Ad were destroyed, the people of Thamud inherited their mansions and lands and it was at the same places they erected their venues of luxury, places where their own brethren had faced destruction. And as if this was not enough, they started indulging in the same deeds as were done by the people of ` Ad. They too became heedless of their Creator and unmindful of the Hereafter only to stoop to the level of worshiping idols and associating others in the Divinity of Allah. Then, Allah Ta` ala - in accordance with His constant practice - sent Sayyidna Salih (علیہ السلام) as His messenger so that he would guide them on to the straight path. Sayyidna Salih (علیہ السلام) in terms of his lineage and country, was one of the people of Thamud as he too came from the progeny of Sam. Therefore, the Qur'an has called him a brother of the people of Thamud - as in: اَخَاھُم صٰلِحاً (their brother,
Salih - 73). The call given by Sayyidna Salih (علیہ السلام) to his people is no different from the call messengers from Sayyidna Adam (علیہ السلام) to the last of them have been giving all along - as mentioned in the Qur'an: وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَّسُولًا أَنِ اعْبُدُوا اللَّـهَ وَاجْتَنِبُوا الطَّاغُوتَ (We have sent to every community a messenger so that he tells them to worship Allah and shun idols - 16:36). This is what Sayyidna Salih (علیہ السلام) said to his people, just as it was done by past prophets: يَا قَوْمِ اعْبُدُوا اللَّـهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُهُ (0 my people, worship Allah. You have no god other than Him).
Then, along with it, he also said قَدْ جَاءَتْكُم بَيِّنَةٌ مِّن رَّبِّكُمْ that is, now there has come to you from your Lord a very clear sign. This ` sign' refers to the unusual she-camel which finds a brief mention in the present verse while details appear in different Surahs of the Qur'an. The background of this event concerning the she-camel goes back to the time when Sayyidna Salih (علیہ السلام) started preaching as a young man. He kept doing his duty until marks of old age started showing on him. He still did not seem to give up. His people became impatient with his repeated efforts to make them believe in one God. So they decided to come up with a demand which it would be impossible for him to fulfill and, as a result, they would prevail as winners of the confrontation. The demand that they made was: If you are really a messenger of Allah, make a she-camel come out from Katibah, this hill of ours, and it has to be in its tenth month of pregnancy while being strong and healthy.
The first thing Sayyidna Salih (علیہ السلام) did was to take a pledge from them. He asked them if he fulfilled this demand of theirs, would they all believe in him and in his Da'wah. When all of them made a compact, Sayyidna Salih (علیہ السلام) made two raka'at of Salah and made a Du` a' before Allah Ta` ala: For You nothing is difficult. Let their demand be fulfilled. Soon after the Du` a', there was a rumble in the hill, a big rock blasted out, and out came a she-camel as demanded.
Seeing this mind-boggling miracle of Sayyidna Salih (علیہ السلام) ، some from among those people became believers instantly. As for the rest of them, they too decided to enter the fold of faith they have been rejecting upto that time. But, some of their chiefs who were the real promoters of idol-worship, talked them out of it. When Sayyidna Salih (علیہ السلام) saw that his people had broken the pledge, he was concerned for them. The danger was that they might be subjected to punishment for having done that. Thus, feeling for them, he advised them not to harm the she-camel in any way, and keep protecting it, in which case, they may stay safe against the danger of punishment, otherwise, they might be seized in punishment immediately. This is the subject matter of what has been said in the following sentences of verse 73: هَـٰذِهِ نَاقَةُ اللَّـهِ لَكُمْ آيَةً ۖ فَذَرُوهَا تَأْكُلْ فِي أَرْضِ اللَّـهِ ۖ وَلَا تَمَسُّوهَا بِسُوءٍ فَيَأْخُذَكُمْ عَذَابٌ أَلِيمٌ ۔ (This is the she-camel of Allah, a sign for you. So, leave her to eat on the earth of Allah and do not touch her with mischief, lest a painful punishment should seize you). This she-camel has been called ` the she-camel of Allah' because it was a proof of the perfect power of Allah and had appeared in an extra-ordinary manner as a miracle of Sayyidna Salih (علیہ السلام) . The expression: تَأْكُلْ فِي أَرْضِ اللَّـهِ (to eat on the earth of Allah) indicates that the she-camel should be left free to eat and drink because what she would eat and drink was not owned by them. The earth belonged to Allah and He was the creator of the produce it yielded. So, she was to be left free to eat from the natural grazing grounds of the earth of Allah.
The well from which the people of Thamud got their water was the one from which this she-camel got her share of water to drink. But, when this she-camel, an extra ordinary creation of Allah, drank her share of water, she would drink up all the water in the well. Sayyidna Salih (علیہ السلام) had, following the Divine will, given the verdict that the she-camel would drink water from the well one day and the next day the rest of Thamud people will have water from the well for themselves. It so happened that the day the she-camel drank water from the well, others would get milk from the she-camel, in lieu of water, in such quantity that they would fill out their water containers with it. This distribution of water has been referred to elsewhere in the Qur'an in the following words addressed to Sayyidria Salih (علیہ السلام) وَنَبِّئْهُمْ أَنَّ الْمَاءَ قِسْمَةٌ بَيْنَهُمْ ۖ كُلُّ شِرْبٍ مُّحْتَضَرٌ ﴿28﴾ (54:28) that is, the water of the well is to be divided between them, one day for the she-camel and the other for his people, and this distribution will be watched by angels lest anyone does against it.' In another verse (26:155), it was said: قَالَ هَـٰذِهِ نَاقَةٌ لَّهَا شِرْبٌ وَلَكُمْ شِرْبُ يَوْمٍ مَّعْلُومٍ ﴿155﴾ that is, ` this is a she-camel of Allah; water for one day is her right and water for the other day is fixed for you'.
Semud kavmine de onları Allah’ı tevhit etmeye ve O'na ibadet etmeye davet etsin diye kardeşleri Salih’i gönderdik. Salih onlara dedi ki: “Ey kavmim! Bir tek Allah’a ibadet edin. Sizin ondan başka ibadet edilmeye layık mabudunuz yoktur. Muhakkak size getirdiğimin doğruluğuna dair Allah’tan apaçık bir ayet geldi. Kayadan çıkan bir deve şeklinde bu mucize gerçekleşti. Su içmesi için ona ait belli bir vakit, sizin için belli günlerde içeceğiniz belli bir vaktiniz vardır. Bu deveye dokunmayın, bırakın Yüce Allah’ın arzında yesin. Sizin, onun azığını karşılamak gibi bir yükümlülüğünüz yoktur. Ona hiçbir şekilde eziyet etmeyin. Yoksa ona eziyet etmeniz sebebiyle size elem verici bir azap isabet eder.
73- Semûd’a da kardeşleri Salih’i (gönderdik). O da:“Ey kavmim, Allah’a ibadet edin. Sizin O’ndan başka hiçbir (hak) ilahınız yoktur. Size Rabbinizden apaçık bir delil gelmiştir. İşte size bir mucize olmak üzere Allah’ın (gönderdiği) dişi devesi! Onu bırakın da Allah’ın arzında yesin. Ona herhangi bir kötülük yapmayın, yoksa sizi can yakıcı bir azap yakalar” dedi.
74- “Hatırlayın ki O, Âd’dan sonra sizi halifeler kılıp yeryüzüne yerleştirdi ki siz onun ovalarında köşkler yapıyor ve dağlarında da evler yontuyorsunuz. O halde Allah’ın nimetlerini hatırlayın ve fesatçı olup da yeryüzünde bozgunculuk yapmayın.”
75- Kavminden büyüklük taslayan ileri gelenler, zayıf görülenler arasından iman edenlere şöyle dediler:“Salih’in gerçekten Rabbi tarafından gönderilmiş bir peygamber olduğunu biliyor musunuz?” Onlar da: “Doğrusu biz onunla gönderilene iman edenleriz” dediler.
76- Büyüklük taslayanlar ise:“Doğrusu biz de sizin iman ettiğinizi inkâr edenleriz” dediler.
77- Derken o dişi deveyi kesip öldürdüler. Rablerinin emrine büyüklenerek isyan ettiler ve:“Ey Salih, eğer sen peygamberlerden isen bizi tehdit edip durduğun (azabı) başımıza getir” dediler.
78- Bunun üzerine şiddetli bir sarsıntı onları yakalayıverdi de yurtlarında diz üstü çöküp kaldılar.
79- O da onlardan yüz çevirdi ve dedi ki:“Ey kavmim, gerçekten ben size Rabbimin bildirdiklerini tebliğ ettim ve size içtenlikle öğüt verdim. Fakat siz öğüt verenleri sevmezsiniz.”
73. “Semûd’a” yani Hicaz ve Arap Yarımadası’nda Hicr diye bilinen yerde ve etrafında yerleşmiş bulunan ve meşhur bir kabile olan Semud’a da Allah, “kardeşleri Salih’i” onları imana ve tevhide davet edip şirk ve ortak koşmayı yasaklayan bir peygamber olarak gönderdi. “O da: Ey kavmim, Allah’a ibadet edin. Sizin O’ndan başka hiçbir (hak) ilahınız yoktur.” Yani onun da daveti diğer peygamber kardeşlerinin davetleri gibi idi: Allah’a ibadeti emretmek, kullara Allah’tan başka hiçbir ilahları olmadıklarını açıklamak. “Size Rabbinizden apaçık” insanların güç yetiremeyecekleri ve ancak semavi bir belge olabilecek olağanüstü “bir delil gelmiştir.”Daha sonra bu delili şu sözlerle açıkladı:“İşte size bir mucize olmak üzere Allah’ın (gönderdiği) dişi devesi” Yani bu oldukça şerefli ve üstün bir devedir. Çünkü şerefine işaret olmak üzere Yüce Allah’a izafe edilmiştir. İşte bu dişi devede size büyük bir delil vardır. Onun mucize oluş şekli bir buyrukta şöyle söz konusu edilmektedir:“Onun da belli bir su içme nöbeti vardır, sizin de belirli bir günde su içme nöbetiniz vardır.”(eş-Şuara, 26/155) Şöyle ki Salih’in kavminin oldukça büyük bir kuyusı vardı. Bu da “dişi deve kuyusu” diye bilinmektedir. Salih’in kavmi ile dişi deve, bu kuyu başına sıra ile giderlerdi. Bir gün sıra deveye ait olup suyu o içerdi. Onlar da o günde onun memelerinden süt içerlerdi. Kendilerine ait diğer günde ise kendileri kuyunun başına gider, dişi deve ise kuyudan ayrılıp uzaklaşırdı. İşte Peygamberleri Salih aleyhisselâm onlara:“Onu bırakın da Allah’ın arzında yesin” onun beslenmesi konusunda size düşen bir şey yoktur. “Ona” kesmek veya başka bir surette “herhangi bir kötülük yapmayın, yoksa sizi can yakıcı bir azap yakalar, dedi.”
74. “Hatırlayın ki O,” helak ettiği “Âd’den sonra sizi” yeryüzünde “halifeler kılıp” oradan yararlanmanızı ve ihtiyaçlarınızı gerçekleştirmenizi sağlayarak “yeryüzüne yerleştirdi.” Size orada imkânlar verdi, istediklerinizi gerçekleştirecek ve arzularınıza ulaştıracak yolları kolaylaştırdı. “Ki siz onun ovalarında” yani dağlık olmayan, düzlük yerlerinde “köşkler yapıyor ve dağlarında da evler yontuyorsunuz.”Nitekim bugün bile onların dağlarda yaptıkları bu meskenler görülebilmektedir. Bu eserleri şimdiye kadar kaldığı gibi dağlar var olmaya devam ettiği müddetçe de kalacaktır.“O halde Allah’ın nimetlerini” size ihsan etmiş olduğu rızkı ve gücü “hatırlayın ve fesatçı olup da yeryüzünde bozgunculuk yapmayın.” Yani fesat ve masiyetlerle yeryüzünü harap etmeyin. Çünkü bayındır olan ülkeler, masiyetler sebebi ile ıssız kalır. İşte onların ülkeleri de ıssız kalmıştır. Orayı bırakıp gitmişlerdir. Meskenleri de onlardan sonra sessiz ve ıssız kalmıştır.
75. “Kavminden büyüklük taslayan ileri gelenler” yani hakka karşı büyüklenen liderler ve soylular “zayıf görülenler arasından iman edenlere” bütün zayıflar, mü’min olmadıklarından dolayı onlardan bir kısmı kastedilerek böyle buyurulmuştur “şöyle dediler: Salih’in gerçekten Rabbi tarafından gönderilmiş bir peygamber olduğunu biliyor musunuz?” Yani sizce o doğru mu söylüyor, yalan mı söylüyor?
Bunun üzerine zayıf kabul edilenler:“Doğrusu biz onunla gönderilene” tevhide, Allah’tan getirdiğini bildirdiği şeylere, emir ve yasaklarına “iman edenleriz, dediler. “
76. Büyüklük taslayanlar ise: Doğrusu biz de sizin iman ettiğinizi inkâr edenleriz, dediler” Büyüklük taslamaları, onları zayıf kabul edilenlerin boyun eğdikleri hakka boyun eğmemeye itti.
77. “Derken o dişi deveyi kesip öldürdüler.” Halbuki Salih ona kötülük edecek olurlarsa can yakıcı azabın gelip kendilerini bulacacağına dair tehditte bulunmuştu. “Rablerinin emrine büyüklenerek isyan ettiler.” Yüce Allah’ın emrine karşı büyüklük tasladılar. Halbuki Allah’ın emrine başkaldıranları Allah çetin bir azaba uğratır. Şüphesiz Allah da başkalarına gelmeyen ibretli cezalarla onları cezalandırdı.
Onlar bu fiilleri ile birlikte Yüce Allah’a karşı küstahlık ederek, O’nu aciz kabul ederek ve yaptıklarına da aldırmayarak, hatta yaptıkları ile övünerek:“Ey Salih, eğer sen gönderilmiş peygamberlerden isen” ve doğru da söylüyorsan “bizi tehdit edip durduğun (azabı) başımıza getir, dediler.” Salih de onlara: “Dedi ki: Yurdunuzda üç gün daha (dünya nimetlerinden) faydalanın. İşte bu, yalanı olmayan bir tehdittir.”(Hud, 11/65)
78. “Bunun üzerine şiddetli bir sarsıntı onları yakalayıverdi de yurtlarında diz üstü çöküp kaldılar.” Allah onları helak etti ve köklerini kesti.
79. “O da” yani Salih aleyhisselâm, Allah onları azaba uğratınca “onlardan yüz çevirdi ve” Allah kendilerini helak ettikten sonra onları azarlamak ve onlara sitem etmek üzere: “dedi ki: Ey kavmim, gerçekten ben size Rabbimin bildirdiklerini tebliğ ettim ve size içtenlikle öğüt verdim. Fakat siz öğüt verenleri sevmezsiniz.” Yani Allah’ın bana bütün gönderdiklerini ben size bildirdim. Hidâyet bulmanız için gayret gösterdim. Dosdoğru yolu ve sağlam dini kabul edip izlemeniz için elimden geleni yaptım. “Fakat siz öğüt verenleri sevmezsiniz” aksine öğüt verenlerin sözlerini reddettiniz. Kovulmuş her bir şeytana itaat ettiniz.
Şunu belirtelim ki çoğu müfessirler bu kıssada şöyle ayrıntılara yer verirler: Bu dişi deve Salih’in kavminin bir mucize isteği olarak yalçın bir kayadan çıkmıştır. Hatta bu kaya (deve çıkmadan önce) hamile bir hayvanın doğumu yaklaştığında inlediği gibi inlemiş ve gözlerinin önünde dişi deve o kayadan çıkmıştır. Bu dişi deveyi kestiklerinde ise onun bir de yavrusu vardır ve bu yavru, o esnada üç defa böğürmüştür. Bunun üzerine dağdaki kaya parçası açılmış ve o da oraya girmiştir. Salih aleyhisselam da kavmine: Azabın tepenize ineceğinin alameti şudur dedi: Size tanınan üç günlük sürenin birincisinde yüzleriniz sararacak, ikincisinde kızaracak, üçüncüsünde kararacaktır, demiş ve dediği gibi de olmuştur.
Ancak bunlar, Allah’ın Kitabının tefsirinde aktarılmaması gereken İsrailiyata dayalı bilgilerdir. Kur’an-ı Kerim’de bunlardan herhangi birine delil olacak hiçbir ifade yoktur. Aksine bunlar doğru olsalardı Yüce Allah bunları zikrederdi. Çünkü gerçekten bu anlatılanlarda hayret verici hususlar, oldukça ibretli ve açık belgeler vardır. Ne var ki Allah’ın bunların sözünü etmeyip ihmal etmesi ve böylece onların güvenilir olmayan yollardan nakledilmesi olacak şey değildir. Ayrıca Kur’an-ı Kerim sözü geçen bu hususların bazısını da yalanlamaktadır. Çünkü Salih aleyhisselam kendilerine:“Yurdunuzda üç gün daha (dünya nimetlerinden) faydalanın.”(Hud, 11/65) demişti. Yani bu oldukça kısa sürelik zaman zarfında nimetlerden yararlanıp zevk alın. Çünkü artık bunun dışında sizin alacak bir zevk ve lezzetiniz kalmayacaktır. Peygamberleri tarafından azabın geleceği ile tehdit edilen üstelik azabın belirtileri kendilerine bildirilen ve dediği de gibi de gerçekleşen bu kimselerin herhangi bir nimetten yararlanmaları veya lezzet almaları mümkün olur mu? Halbuki bu anlatılanlara göre bu azabın belirtileri günbegün hepsini genel olarak kuşatacak şekilde meydana gelmiştir. Zira yüzlerinin kızarması, sararması ve kararması bu azaptan dolayı idi! Peki, bu Kur’an ile çelişmiyor mu? Ona zıt değil mi? Gerçek şu ki Kur’an-ı Kerim’in anlattıkları yeterlidir, başkasına ihtiyaç bırakmamaktadır ve tek başına bize hidâyeti göstermektedir.
Evet, Rasûlullah sallallahu aleyhi ve sellem’den Allah’ın Kitabı ile çelişmeyen herhangi bir sahîh rivâyet bize ulaşacak olursa onun başımız, gözümüz üstünde yeri vardır ve bu, Kur’an-ı Kerim’in kendisine uyulmasını emrettiği hususlar arasındadır:“Peygamberin size verdiğini alın, sizi alıkoyduğundan da uzak durun.”(el-Haşr, 59/7)
Allah’ın Kitabının İsrailiyat yolu ile gelen haberlerle tefsir edilmesinin caiz olmadığına dair açıklamalar daha önce geçmişti. Her ne kadar yalan oldukları kesin olmayan hususlara dair onlardan rivâyet caiz görülse de bu böyledir. Çünkü Yüce Allah’ın Kitabının içerdiği anlamlar, kat’idir. Onlardan gelen bu tür rivâyetler ise tasdik de edilmez, tekzib de edilmez (doğruluğu kesin değildir). O halde bu iki ayrı özellikteki tarafın, bir arada bulunmalarına imkân yoktur.
Ingatlah nikmat Allah yang dilimpahkan kepada kalian ketika Dia menjadikan kalian sebagai penerus kaum ‘Ād di muka bumi, menempatkan kalian di sana sehingga kalian bisa menikmati apa yang ada di sana, dan menemukan apa yang kalian cari. Hal itu terjadi setelah kaum ‘Ād dibinasakan karena mereka telah kufur dan ingkar. Kalian membangun istana-istana di tanah yang datar dan memahat gunung-gunung menjadi tempat tinggal kalian. Oleh sebab itu, ingatlah nikmat-nikmat yang Allah berikan kepada kalian agar kalian bersyukur kepada-Nya dan tinggalkanlah perbuatan yang mendatangkan kerusakan di muka bumi, yaitu dengan meninggalkan kekufuran terhadap Allah dan menjauhi perbuatan maksiat.
Magsaalaala kayo ng biyaya ni Allāh sa inyo nang gumawa Siya sa inyo na humahalili sa lipi ng `Ād at nagpatuloy Siya sa inyo sa lupain ninyo, na nagtatamasa kayo rito at nagtatamo kayo ng mga hinihiling ninyo. Iyon ay nang matapos ng pagpapahamak sa [lipi ng] `Ād matapos ng paggigiit nila sa kawalang-pananampalataya at pagpapasinungaling. Nagpapatayo kayo sa mga kapatagan ng lupa ng mga palasyo at tumatapyas kayo ng mga bundok upang yumari ng mga bahay para sa inyo. Kaya mag-alaala kayo sa mga biyaya ni Allāh sa inyo upang magpasalamat kayo sa Kanya dahil sa mga iyon at tumigil kayo sa pagpupunyagi ng kaguluhan sa lupa. Iyon ay sa pamamagitan ng pagtigil sa kawalang-pananampalataya kay Allāh at pagtigil sa mga pagsuway.
Rammentate le Grazie di Allāh nei vostri confronti quando vi fece succedere al popolo di A'ad e vi insediò nella vostra terra affinché poteste goderne e raggiungere i vostri scopi; ciò avvenne dopo la distruzione del popolo di A'ad, quando perseverarono nella miscredenza e nelle accuse di menzogna. Costruite nelle valli palazzi e tagliate le montagne per costruire le vostre case. Rammentate le grazie di Allāh nei vostri confronti, e ringraziate Allāh per esse, e smettete di vagare in terra portando corruzione. Ciò accadrà se abbandonate la miscredenza e la disobbedienza ad Allāh.
“Alabado sea Al-lah, porque los hizo sucesores en la Tierra después que hubo destruido al pueblo de ‘Ad, quienes perseveraron en la incredulidad, y den gracias a Él porque los estableció en la Tierra para que pudieran disfrutar de ella y satisfacer sus necesidades. Ustedes construyen en las llanuras y esculpen casas en las montañas. Recuerden agradecer a Al-lah por las bendiciones que Él les ha dado, no causen corrupción en la Tierra, y abandonen la incredulidad y la desobediencia”.
Sjetite se Allahove blagodati prema vama Koji vas je učinio nasljednicima naroda 'Ad, i nastanio vas na vašoj zemlji da na njoj uživate i postižete ono što želite, a sve to nakon što je uništio 'Ad zbog njihovog nevjerstva i poricanja, i u dolinama gradite dvorce i brda sječete tako da od njih pravite kuće. Sjetite se Allahovih blagodati prema vama i zahvaljujte Mu, a ostavite činjenje nereda na Zemlji tako što ćete ostaviti nevjerstvo u Allaha i grijehe.
Rappelez-vous du bienfait d’Allah sur vous, lorsque vous succèderez au peuple de ‘Âd, qu’Il vous installera sur leur terre que vous exploiterez à votre profit et que vous atteindrez ce que vous recherchiez. Ceci aura lieu après que les ‘Âd aient été anéantis parce qu’ils persistaient à mécroire et à démentir. Vous construirez des palais dans les plaines de cette terre et vous en taillerez les montagnes pour en faire des maisons. Cessez d’être des corrupteurs sur Terre et renoncez à la mécréance et aux péchés.
Các ngươi hãy nhớ lại những hồng ân mà Allah đã ban cho các ngươi khi mà Ngài đã để các thừa kế đám dân của 'Ad, Ngài ban cho các ngươi mảnh đất để cho các ngươi hưởng thụ và khai thác nó theo mong muốn riêng của các ngươi. Và điều đó là sau khi đám dân của 'Ad bị hủy diệt vì đã ngoan cố trong việc không tin tưởng và phủ nhận, các ngươi xây trên mảnh đất đó những tòa lâu đài, các ngươi đục phá núi làm nhà. Bởi thế, các ngươi hãy nhớ đến những hồng ân mà Allah ban cho các ngươi , các ngươi hãy để tạ ơn Ngài về những ân huệ đó, các ngươi hãy bỏ ngay những việc làm thối nát và băng hoại trên trái đất này, đó là từ bỏ sự vô đức tin nơi Allah và bất tuân Ngài.
In the second verse (74), concern has been shown for these pledge-breaking and contumacious people lest they find themselves subjected to Divine punishment. For this purpose they have been reminded of the favours and blessings of Allah Ta` ala upon them in the hope that they would alter their uncompromising stance and abandon their doggedness and rebellion. It was said: وَاذْكُرُوا إِذْ جَعَلَكُمْ خُلَفَاءَ مِن بَعْدِ عَادٍ وَبَوَّأَكُمْ فِي الْأَرْضِ تَتَّخِذُونَ مِن سُهُولِهَا قُصُورًا وَتَنْحِتُونَ الْجِبَالَ بُيُوتًا (And remember when He made you successors after ` Ad and lodged you on earth [ whereby ] you make castles in its plains and hew out the mountains into houses). Here, the word: خُلَفَاءَ (khulafa' ) is the plural of khalifah which means deputy or vice-regent and: قُصُور (qusur) is the plural of قَصر qasr which means a palace or palatial building. The word: تَتَّخِذُونَ (tanhituna) is a derivation from naht which means sculpture or stone-carving. جِبَال ` Jibal' is the plural of jabal meaning a mountain. ` Buyut' is the plural of bayt which denotes a house or rooms in it. The sense of the verse is that they should remember the blessing of Allah Ta` ala that He, after the destruction of the people of ` Ad, brought them to settle in their place, gave their lands and homes to them as the new owners, and bestowed on them the skill with which they could raise big palaces on open surfaces and hew out mountains to make rooms and apartments inside them. Then, at the end of the verse, it was said فَاذْكُرُوا آلَاءَ اللَّـهِ وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ (So be mindful of the bounties of Allah, and do not go about the earth spreading disorder).
Injunctions and Rulings
Some fundamental and subsidiary rulings emerge from the cited verse. These are as follows:
(1) There is a unanimous agreement of all prophets, may peace be upon them all, on fundamental articles of faith and, similarly, united stand their religious codes or Shari'ahs. All of them invite towards Tauhid or absolutely pure monotheism as the basis of worshiping Allah, and they all warn against contravention of this concept which brings punishment in this world and in the Hereafter.
(2) It has happened in past communities too that the wealthy and the traditional holders of social prestige have not said yes to the call of prophets as a result of which they were disgraced and destroyed in this world and became deserving of punishment in the Hereafter as well.
(3) According to Tafsir al-Qurtubi, this verse tells us that the blessings of Allah in this world are directed to and shared by disbelievers as well - as was the case with the people of ` Ad and Thamud to whom Allah Ta` ala had given great wealth and power.
(4) According to Tafsir al-Qurtubi, once again, this verse tells us that palaces and mansions are blessings of Allah Ta` ala and their making is permissible.
However, this is an entirely different matter that the noble prophets and the men of Allah have not favoured them as they make people heedless. The sayings of the Holy Prophet ﷺ about high rising buildings are of this nature.
Yüce Allah Âd kavminin ardından sizleri yeryüzüne göndermiştir. Yüce Allah'ın bu nimetini sürekli anın. Faydalanmanız için sizleri onların topraklarına yerleştirdi ve böylece arzuladığınız şeyleri elde ettiniz. Bütün bunlar, Âd kavminin küfürde ve yalanlamada ısrar etmesi sebebiyle helak olmasının ardından gerçekleşti. Yeryüzünün ovalarında saraylar inşa ediyor ve dağları kendinize evler yapmak için yontuyorsunuz. Allah’a şükretmek için Allah’ın sizin üzerinizde olan nimetlerini çokça hatırlayın. Yeryüzünde bozgunculuk yapmayı bırakın. Bu da Allah’a karşı küfrü ve günahları terk ederek olur.
'Praise Allah for making you representatives on the earth after the destruction of the people of ‘Ād who had persevered in disbelief, and thank Him for establishing you in the land so that you could enjoy it and satisfy your desires. You build palaces in the plains and carve houses for yourselves out of the mountains. Remember Allah’s blessings upon you and thank Him for them, and do not to put your efforts into causing corruption on earth and leave off your disbelief in Allah and your disobedience to Him.
The leaders and important people, who looked down in pride at the people who had faith, those they considered to be weak, asked them: 'Do you really know that Ṣāliḥ is a messenger from Allah?' The believers replied: 'We have sure faith in him, and we act in agreement with what he has brought us.'
Kavminin kibirli olan ileri gelenleri ve önderleri, kavimlerinden hor gördükleri Müminlere şöyle dediler: "Ey müminler! Salih’in, gerçekten Allah’ın bir peygamberi olduğunu biliyor musunuz?" Hor görülen Müminler onlara cevap olarak dediler ki: "Şüphesiz biz, Salih’in kendisiyle bize gönderilenleri doğruluyor, kabul ve itaat ediyoruz. Ayrıca dini ile de amel ediyoruz."
Nagsabi ang mga pinapanginoon at ang mga pangulo – kabilang sa mga nagmalaki kabilang sa mga kalipi niya – sa mga mananampalataya – kabilang sa mga kalipi niya na mga minamahina: "Nakaaalam ba kayo, O mga mananampalataya, na si Ṣāliḥ ay isang sugo ni Allāh sa totoo?" Kaya sumagot sa kanila ang mga mananampalatayang minamahina: "Tunay na kami sa ipinasugo kay Ṣāliḥ sa amin ay mga naniniwala, mga kumikilala, at mga nagpapaakay, at sa batas Niya mga nagsasagawa."
The Confrontation Between the Arrogant and the Weakened
The third (75) and the fourth (76) verses carry a dialogue between two groups of the people of Thamud. One of these was of those who had come to believe that Sayyidna Salih (علیہ السلام) was a prophet while the other was that of deniers and disbelievers. Says the verse: قَالَ الْمَلَأُ الَّذِينَ اسْتَكْبَرُوا مِن قَوْمِهِ لِلَّذِينَ اسْتُضْعِفُوا لِمَنْ آمَنَ مِنْهُمْ (The chiefs of his people, who were arrogant said to the weakened, to those of them who believed).
In Tafsir Kabir, Imam Razi has said: At this place, the Holy Qur'an identifies two qualities of these two groups, but the quality or trait of the disbelievers was mentioned in the active voice (اسْتَكْبَرُوا who were arrogant) while the quality or state of the believers was identified through the passive (اسْتُضْعِفُوا the weakened). It indicates that the condition of the disbelievers - that they were arrogant - was what they chose to do at their own discretion which was questionable and blame-worthy, and which finally became the cause of their punishment. As for the quality or state of believers which these people put as weak and low, it was something said by disbelievers. Their description had nothing to do with the actual state and quality of believers, something which could be considered blameworthy in any manner whatsoever. In fact, blameworthy are those who call them weak and low, and take them to be so, without any reason. After that comes the dialogue which has occured between these two groups where the disbelievers said to the believers: ` Are you sure that Salih is a messenger from his Lord?'
The reply given by the believers was: ` Surely, we believe in what he has been sent with.'
The famous Tafsir Kashshaf says: What an eloquent answer was given by the believers from the people of Thamud when they said: ` All this debate of yours - is he a messenger of Allah or is he not? - is just not worth debating. In fact, this is obvious, foregone and certain. And equally certain is that what he says is a message brought from Allah Ta` ala. If there is anything worth talking about here, it is: Who believes in him and who does not? So, as for us, praise be to Allah, we do believe in every word of guidance brought by him.'
But, even this eloquent answer could not soften the disbelieving people of Thamud. They countered back coldly and arrogantly saying that they rejected what they had accepted. The lust of worldly life is merciless. So is the toxic elation of having wealth and power. May Allah Ta` ala keep all of us protected for they become invisible curtains before human eyes which would not let those seeing eyes see the obvious.
Para pemuka dan pemimpin yang menyombongkan diri di antara kaumnya berkata kepada orang-orang mukmin dari kaumnya yang mereka anggap lemah, “Apakah kalian yakin -wahai orang-orang mukmin- bahwa Saleh benar-benar utusan Allah?” Orang-orang mukmin yang mereka anggap lemah menjawab, “Sesungguhnya kami percaya, yakin, dan tunduk kepada ajaran yang dibawa oleh Saleh dan mengamalkan syariat yang dibawanya."
Les orgueilleux chefs et notables de son peuple dirent aux croyants qu’ils persécutaient: Ô croyants, croyez-vous réellement que Şâliħ est un messager d’Allah? Les croyants qu’ils persécutaient répondirent: Nous croyons en effet à ce avec quoi Şâliħ a été envoyé, nous le reconnaissons, nous nous y soumettons et nous mettons en application ses lois.
Glavešine njegovog naroda koji se uzoholiše rekoše vjernicima koje su tlačili: "O vi koji vjerujete, da li znate da je Salih stvarno poslanik od Allaha?" Oni odgovoriše: "Mi vjerujemo u ono sa čim je poslat Salih, pokoravamo se tome i po njegovom vjerozakonu radimo."
Những tên bô lão cùng với những tên đầu sỏ trong số những kẻ ngông cuồn thuộc dân của Y nói với những người có đức tin yếu thế cùng Y: "Các ngươi có biết không - hỡi người có đức tin - rằng Saleh là một Thiên Sứ của Allah, đúng thực không ?" Và những người có đức tin yếu thế đáp: "Chắc rằng chúng tôi tin, chấp nhận và tuân thủ theo những gì mà Người mang đến.
Icapi e le autorità superbi del suo popolo dissero ai credenti di cui approfittavano, considerandoli deboli: "Sapete, o voi credenti, che in verità Sāleħ è davvero un messaggero di Allāh?!" Risposero loro i deboli credenti: "In verità crediamo in ciò che Sāleħ ci ha comunicato e vi siamo sottomessi, e applichiamo la sua Legge".
Los nobles y las personas importantes, quienes miraban con soberbia a las personas que tenían fe, a quienes consideraban débiles, les preguntaron: “¿Realmente creen que Sálih es un mensajero de Al-lah?” Los creyentes respondieron: “Tenemos una fe segura en él, y actuamos de acuerdo con lo que nos ha traído”.
Những kẻ ngông cuồng của bộ tộc của Y nói: "Quả thật, bọn ta phủ nhận những gì mà các ngươi hằng tin tưởng - hỡi những người có đức tin - bọn ta sẽ không làm theo những giáo luật đó."
Los arrogantes de su pueblo dijeron: “Ciertamente, no creemos en lo que ustedes tienen fe, y no tendremos fe en ello ni actuaremos de acuerdo con sus leyes sagradas”.
Des arrogants issus de son peuple dirent: Nous mécroyons en ce à quoi vous croyez. Nous n’y croirons jamais et ne mettrons jamais ses lois en application.
The people of Thamud perfected the art of construction. They were definitely well versed in related branches of knowledge, for example, mathematics, geometry and engineering, otherwise such development could not have been possible. But they were held guilty not of material developments but of spreading disturbance on the earth. This means that God does not prohibit progress within legitimate limits. But, in the matter of how he conducts his life, man should follow the balanced system which God has enforced in the whole universe. When a prophet comes to the world, he is a controversial figure in his time rather than an established personality. Moreover, he is not surrounded by worldly glories. He is not the occupier of any of the important seats of the time. That is why his contemporaries, unable to understand his prophethood, reject him. They find it difficult to believe that one whom they know as an ordinary person is the very individual whom God has chosen to deliver His message. ‘We are believers in that with which he has been sent.’ This reply of Salih’s companions tells us the difference between them and others. Those who deny the truth looked at the personality of Salih while the believers looked at the real message. Since, for those who denied the truth, no outward glory surrounded the personality of Salih, they ignored him. The believers, on the contrary, saw glimpses of Truth in Salih’s message, so they immediately accepted his words and became his companions.
Oholnici iz njegovog naroda rekoše: "Doista smo mi nevjernici u ono što vi vjerujete, o vjernici. Nećemo povjerovati niti ćemo raditi po njegovom vjerozakonu."
Dissero i superbi del suo popolo: "In verità, noi rinneghiamo ciò in cui avete creduto: Non vi crederemo e non applicheremo la sua Legge".
Nagsabi ang mga tagapagmataas kabilang sa mga kalipi niya: "Tunay na kami sa pinaniwalaan ninyo, O mga mananampalataya, ay mga tagatangging sumampalataya, kaya hindi kami sasampalataya sa kanya at hindi kami gagawa ayon sa batas niya."
Kavminden büyüklenenler dediler ki: "Ey müminler! Şüphesiz biz sizin tasdik ettiğinize iman etmiyor, bilakis küfrediyoruz. Onun şeriatıyla da amel etmiyoruz."
The arrogant among his people said: 'Indeed we dibelieve in what you have faith in, O believers, and we will not have faith in it nor act in agreement with its sacred laws.'
Orang-orang yang sombong di antara kaumnya berkata, “Sesungguhnya kami kafir terhadap apa yang kalian percayai itu, wahai orang-orang mukmin. Kami tidak akan beriman kepadanya dan tidak akan mengamalkan syariatnya.”
Uccisero la cammella alla quale egli proibì di fare alcun male, ponendosi al di sopra degli ordini di Allāh, e dissero con scherno: "Ciò che ha detto Sāleħ non accadrà. O Sāleħ, portaci la punizione che ci hai promesso se, in verità, sei un vero messaggero di Allāh".
Kemudian mereka menyembelih unta yang telah dilarang untuk mereka ganggu itu dengan menunjukkan keangkuhan dari menjalankan perintah Allah. Mereka melecehkan ancaman yang disampaikan oleh Saleh dengan mengatakan, “Wahai Saleh! Datangkanlah kepada kami azab pedih yang kau ancamkan itu, jikalau kamu benar-benar utusan Allah!."
So they killed the camel which they had been forbidden to harmfully touch, too proud to follow Allah’s command. Doubting what Ṣāliḥ had promised would happen, they mocked him saying: 'O Salih! Bring the painful punishment you have told us would afflict us, If you really are a messenger from Allah!'
Oni zaklaše kamilu čije uznemiravanje im je Salih zabranio, oholo odbijajući da se pokore Allahovoj naredbi, i rekoše ismijavajući se i smatrajući nemogućim ono čime im je Salih prijetio: "O Salih, daj nam tu bolnu kaznu kojom nam prijetiš ako si stvarni Allahov poslanik."
Entonces, mataron a la camella a la cual tenían prohibido lastimar, por soberbia a seguir el mandato de Al-lah. Dudando de lo que Sálih había prometido que sucedería, se burlaron de él diciendo: “¡Sálih! ¡Trae el doloroso castigo que dijiste nos afectaría, si en realidad eres un mensajero de Al-lah!”
Commentary
It has appeared in previous verses that the Du` a' of Sayyidna Salih (علیہ السلام) had made a big rock open up in the nearby mountain through which an extraordinary she-camel had come out. Then, Allah Ta` ala had made this she-camel the last trial for these people as she drank up all water from the well which was used by the people and animals of the locality for their needs. Therefore, Sayyidna Salih (علیہ السلام) had fixed turns, a day for the she-camel and another for the people of the area.
The people of Thamud were in trouble because of this she-camel. They wished she would somehow die. But, they did not dare do it themselves lest they are hit by some Divine punishment.
But, Satan has an unlimited array of weapons. One of his deadliest strategies of deception which makes human beings surrender whatever sense and sensibility they have is the trial through women. So, two beautiful damsels from the people of Thamud threw a wager: Whoever kills this she-camel could take us, or anyone from among our girls to become his own.
Two young men from Thamud, called Misda` and Qadhar, all drunk with the rosy prospect, went out to kill the she-camel. They hid themselves behind a big rock and waited for the she-camel to pass by them on its usual route. When the she-camel appeared before them, Misda` hit her with an arrow and Qadhar hamstrung her by cutting her legs with his sword. Thus, they killed the she-camel.
The Holy Qur'an calls this person the most cruel and wretched from among the people of Thamud: إِذِ انبَعَثَ أَشْقَاهَا ﴿12﴾ when the one, most wicked of them, was sent [ incited to kill her ] - 91:12) because that was what brought mass punishment on the people of Thamud.
Sayyidna Salih (علیہ السلام) ، after having found that the she-camel has been killed, told his people - as Divinely commanded - that they have only three days to live: تَمَتَّعُوا فِي دَارِكُمْ ثَلَاثَةَ أَيَّامٍ ۖ ذَٰلِكَ وَعْدٌ غَيْرُ مَكْذُوبٍ that is, ` enjoy yourselves in your homes for three days (only) [ after that the punishment is coming ]. That is a promise, not going to be false - 11:65.' But, when the undoing of a people becomes due, no advice or warning works. This is what happened with these wretched people. Even the very honest counsel of Sayyidna Salih (علیہ السلام) did not produce the desired effect. In turn, they started making fun of him by challenging him as to how and from where would this punishment come and what would be the signs of its coming.
Sayyidna Salih (علیہ السلام) said: ` You want signs, so hear this. Tomorrow, on Thursday, your faces will turn dark yellow. Men, women, the young and the old, no one will remain exempted. Then, day after tomorrow, on Friday, all faces will turn dark red; and on Saturday, the third day to come, all faces will turn jet black. And this day will be the last day of your life.' Despite having heard what was said, these wretched people, rather than repent and seek forgiveness, decided that they better kill Sayyidna Salih (علیہ السلام) himself. Their ` logic' was: If he is true and the punishment has to come upon them, why should they not finish him first before the punishment comes to finish them - and if he is a liar, then, let him have his punishment for lying. This intention of the people of Thamud finds mention in details at other places in the Qur'an. Under this unanimous verdict of the Thamudites, some of them went to the house of Sayyidna Salih (علیہ السلام) with the intention of killing him. But, as Allah Ta` ala would have it, they were killed by a hail of rocks while still on their way. Says the Qur'an: وَمَكَرُوا مَكْرًا وَمَكَرْنَا مَكْرًا وَهُمْ لَا يَشْعُرُونَ ﴿50﴾that is, 'and they made a plan and We made a plan and they were not aware' - 27:50.
a
When came the morning of Thursday, then, as stated by Sayyidna Salih (علیہ السلام) ، the faces of all of them turned as yellow as if painted with a deep yellow colour. The first sign of the coming of punishment stood proved true. Yet, those tyrants were not to be mellowed enough to believe in Allah Ta` ala and desist from their wrongdoings. In fact, their wrath on Sayyidna Salih (علیہ السلام) increased all the more and everyone started running around to find and kill him. May Allah Ta` ala protect everyone from His wrath, for that too has its signs which turn hearts and minds upside down, when people start taking their gain as their loss, and their loss as their gain, and their good as bad, and their bad as good.
At last came the second day and, true to the prophecy, everyone's face turned red; and then, came the third day when they turned jet black. Now there was nowhere to go. All disappointed, they stood waiting to see which way the punishment comes.
In this state of theirs, a severe earthquake struck from down below the earth, and. from above tore in a horrendously shrill cry, an awesomely severe sound. This cry or sound caused everyone to die, instantly and simultaneously, fallen upside down, (like some dead bird landing on the ground on its breast - see ` Jathimin' in Mufradat al-Qur'an). As for the coming of the earthquake, it does find mention in verse 78 which appears above, that is: فَأَخَذَتْهُمُ الرَّجْفَةُ (So, the earthquake seized them). The word:' الرَّجْفَةُ (ar-rajfah) means earthquake.
Faisant fi de l’ordre d’Allah, ils immolèrent la chamelle qu'il leur avait été défendu de toucher, et dirent en raillant ce dont les menaça Şâliħ et en en excluant la possibilité: Ô Şâliħ, où est le châtiment qui nous était promis si tu es véritablement un messager d’Allah?
Allah’ın emirlerini yerine getirmekten büyüklenerek, kendilerine eziyet etmeleri yasak kılınan deveyi kestiler. Alay ederek ve Salih'in onlara vadettiklerini imkansız görerek şöyle dediler: "Ey Salih! Eğer gerçekten Allah’ın bir peygamberiysen, bize tehditle vadettiğin elem verici azabı getir bakalım.”
Và rồi bọn họ đã sát hại con lạc đà cái vi phạm lệnh cấm, họ còn hách dịch trước mệnh lệnh của Allah mà nói chế nhạo: "Này hỡi Salah, hãy mang đến cho bọn ta hình phạt khủng khiếp mà Ngươi đã từng dọa dẫm bọn ta đến để trừng phạt bọn ta đi, nếu như Ngươi là một Thiên Sứ của Allah thật sự."
Kaya kinatay nila ang dumalagang kamelyo na sinaway sila na salingin ito ng pananakit, habang mga nagmamalaki laban sa pagsunod sa utos ni Allāh. Nagsabi sila habang mga nangungutya, habang mga nagtuturing ng kaimposiblehan ng ibinanta sa kanila ni Ṣāliḥ: "O Ṣāliḥ, magdala ka sa amin ng ibinanta mo sa amin na pagdurusang masakit, kung ikaw ay kabilang sa mga sugo ni Allāh sa totoo."
Kemudian orang-orang kafir itu ditimpa azab yang mereka minta itu. Mereka dilanda gempa bumi yang sangat dahsyat. Mereka semua tewas dengan muka dan lutut menghunjam ke tanah. Tidak ada satupun dari mereka yang selamat dari bencana itu.
La punizione che sollecitarono colpì i miscredenti e una forte scossa li sorprese, e caddero morti, rannicchiati nelle loro case. Nessuno di loro si salvò dalla distruzione.
Kâfirlere, acele ettikleri azap geldi. Öyle ki, şiddetli bir deprem onları yakalayıverdi. Böylece yüzleri ve dizleri yere yapışmış olarak yere yığıldılar. Onlardan hiçbiri helak olmaktan kurtulamadı.
When the punishment the disbelievers had asked for arrived, and they were taken by a great earthquake, so that in the morning they lay fallen, their faces and knees on the earth, none of them escaping from the destruction.
Other verses of the Qur'an have also mentioned: فَأَخَذَتْهُمُ الصَّيْحَةُ (that is, a Cry or Sound seized them - 15:83). The word: الصَّيْحَةُ (As-Saihah) means a shrill cry or severe sound. From these two verses, we find out that two kinds of punishment had simultaneously converged on the people of Thamud, the earthquake from below and the ` Saihah' from above. The result was: أَصْبَحُوا فِي دَارِهِمْ (and they were [ found dead ] in their homes, fallen on their knees - 77). The word: جَاثِمِين (jathimin) is a derivation from the verbal noun: Juthum, which means to be rendered senseless and motionless at one spot, or remain sitting (Al-Qamus). The sense is that everyone lay dead as and where one was. نَعُوذُ بِاللہِ مِن قَھرِہِ وَ عَذَابِہِ (We seek refuge with Allah from His Wrath and His Punishment).
Important parts of this story of the people of Thamud (علیہ السلام) have been mentioned in the different Surahs of the Qur'an itself. Some parts appear in Hadith narrations. There are some others which commentators have taken from Israelite narratives, but the proof of an event or its reality does not depend on them.
It appears in a Hadith of the Sahih of Al-Bukhari that, during a journey related to the Battle of Tabuk, the Holy Prophet ﷺ and his Sahabah passed by Hijr, the place where the people of Thamud had faced their punishment. At that spot, he gave instructions to the Sahabah that no one should go into the land area of that punishment-stricken habitation, nor should anyone use water from its wells. (Mazhari)
According to some narrations, the Holy Prophet ﷺ said: When the punishment overtook the people of Thamud, no one survived except one person, Abu Righal. He was in the Haram of Makkah at that time. Allah Ta` ala spared him of the punishment at that time because of the sanctity of the Haram of Makkah. Finally, when he came out of the Haram, the same punishment which had seized his people visited him as well, and right there he met his death. The Holy Prophet ﷺ also showed people the marks of the grave of Abu Righal on the outskirts of Makkah; and he also said that a walking stick made of gold was also buried with him. When the Sahabah opened the grave, they found the gold stick there which was taken out. Mentioned in the same narration is that Banu Thaqif, the inhabitants of Ta'if are the progeny of this very Abu Righal. (Mazhari)
Allah Ta` ala, in His infinite wisdom, has allowed these habitations of punished peoples to stay as signposts of lesson for coming generations. The Holy Qur'an has repeatedly warned the people of Arabia that these places which come on their travel route to Syria should bring home to them their essential lesson in the rise and fall of peoples: that is, (these are the dwellings of ungrateful people We لَمْ تُسْكَن مِّن بَعْدِهِمْ إِلَّا قَلِيلًا which) have not been lived in after them, except a little - 28:58).
After the mention of the event of punishment which overtook the people of Sayyidna Salih (علیہ السلام) it was finally said: فَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَا قَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَالَةَ رَبِّي وَنَصَحْتُ لَكُمْ وَلَـٰكِن لَّا تُحِبُّونَ النَّاصِحِينَ ﴿79﴾ (So, he turned away from them and said, "0 my people, I have certainly delivered to you the message of my Lord, and wished your betterment, but you people do not like the sincere advisers - 79), that is, after the visit of punishment on his people, Sayyidna S-alih (علیہ السلام) and those who had believed in him left that place and went somewhere else. In some narrations, it appears that there were four thousand believers with Sayyidna Salih (علیہ السلام) . He went along with them to Hadramaut in Yaman. It was there that Sayyidna Salih (علیہ السلام) passed away from this mortal world. However, some narrations report his going to Makkah al-Mu` azzamah and where it was that he passed away.
From the outward arrangement of the text, it appears that Sayyidna Salih (علیہ السلام) addressed his people while departing - 0 my people, I have certainly delivered to you the message of my Lord and have wished the best for you, but you do not seem to like honest advisers.
The question is when his people have been destroyed by the punishment, what is the use of addressing them now. The answer is that one good that may come out of it is that people in general would learn their lesson. This form of address resembles the address of the Holy Prophet ﷺ when he had said a few words addressing dead disbelievers from the tribe of Quraysh in the Battle of Badr. And then, it is also possible that this saying of Sayyidna Salih (علیہ السلام) came to pass before the coming of the punishment and the destruction of his people - though, in the textual arrangement, it has been mentioned later.
Le châtiment que les mécréants voulaient hâter les surpris. Un matin, un terrible séisme les saisit et ils se retrouvèrent gisants inconscients, les visages et les genoux contre le sol. Aucun d’eux n’échappa à cet anéantissement.
Kaya dumating sa mga tagatangging sumampalataya ang minadali nila na pagdurusa yayamang kumuha sa kanila ang matinding lindol, saka sila ay naging mga nakabuwal na nakadikit ang mga mukha nila at ang mga tuhod nila sa lupa. Walang nakaligtas kabilang sa kanila na isa man mula sa kapahamakan.
Bởi thế, một sự trừng phạt liền giáng lên những kẻ phủ nhận vội vả hối thúc, đó là một trận động đất dữ dội túm lấy bọn chúng thật kinh hoàng làm mặt và đầu gối bọn họ lúng xuống đất và không ai trong họ thoát khỏi cảnh khủng khiếp đó.
I nevjernike zadesi kazna koju su požurivali tako što ih zadesi snažan zemljotres i svi osvanuše mrtvi, a njihova lica i koljena zalijepljena za zemlju, i niko se od njih nije spasio.
Entonces sobrevino el castigo que los incrédulos habían pedido, y fueron sacudidos por un gran terremoto, por lo que al amanecer yacían caídos, con sus rostros y rodillas sobre la tierra, y ninguno pudo escapar de la destrucción.
Kaya umayaw si Ṣāliḥ – sumakanya ang pagbati ng kapayapaan – sa mga kalipi niya matapos ng kawalan ng pag-asa sa pagtugon nila. Nagsabi siya sa kanila: "O mga kalipi, talaga ngang nagparating ako sa inyo ng ipinag-utos sa akin ni Allāh na ipaabot sa inyo at nagpayo ako sa inyo habang nagpapagusto sa inyo at nagpapahilakbot, subalit kayo ay mga taong hindi umiibig sa mga tagapayong masigasig sa paggabay sa inyo sa kabutihan at pagpapalayo sa inyo sa kasamaan."
Ṣāliḥ (peace be upon him) turned away from his people, having given up all hope for them. He said: 'O people, I had delivered what Allah had instructed me to deliver to you, and had advised you well, encouraging and warning you, but you were a people who did not have any love for sincere advisers who wanted to lead you to goodness and distance you from evil.
Tiếp đó, Saleh bỏ mặc dân chúng mình và bảo với họ: '' Này hỡi dân Ta, Ta làm tròn trách nhiệm mà Allah đã giao phó cho Ta đến với các ngươi về Bức Thông Điệp của Ngài và khuyên bảo các ngươi những điều tốt lành và kèm theo những lời cảnh cáo kinh hoàng, và rồi hình như điều đó đã làm cho các ngươi không ưa thích những lời răn bảo của các vị cố vấn đã quan tâm đến chỉ dẫn các ngươi về những điều tốt đẹp và ngăn chặn các ngươi tránh những điều xấu xa.''
Truth always reveals itself on the strength of arguments and not on the strength of worldly glories. Those who are capable of seeing the Truth in the shape of arguments immediately find it, while those perpetually awed by outward glories remain doubtful. They never receive God’s guidance to become supporters of truth. The killer of Salih’s she-camel was an arrogant member of that community. But this action was attributed to the entire community and it was said, ‘They hamstrung the she-camel.’ This shows that if one member among a group performs a bad deed and other people do not condemn such deeds, all of them are treated as a party to this criminal action. The community which succumbs to desire is not at all impressed by realistic talk. It is not prepared to support anyone who invites its members to engage in serious and sincere action. On the contrary, huge crowds gather around people who utter pleasant words and trade in false promises. They are not attracted towards true well- wishers, but rush towards the exploiters.
Quand il désespéra de convaincre son peuple, Şâliħ se détourna d’eux et dit: Ô mon peuple, je vous ai transmis ce qu’Allah m’a ordonné de vous transmettre et je vous ai averti avec des promesses et des menaces. Seulement, vous êtes un peuple qui n’aime pas les bons conseillers qui n’ont pour seul but que de vous orienter vers le bien et de vous éloigner du mal.
Sálih u se apartó de su pueblo, habiendo renunciado a toda esperanza para ellos. Dijo: “Pueblo, yo transmití lo que Al-lah me había ordenado que les informara, y les aconsejé el bien, animándolos y advirtiéndoles, pero ustedes demostraron no tener nada de afecto por los consejeros sinceros que deseaban guiarlos al bien y apartarlos del mal.
Salih -aleyhisselam- kendisine icabet etmelerinden ümitsizliğe kapılmasının ardından kavminden yüz çevirerek onlara dedi ki: “Ey kavmim! Şüphesiz Allah’ın size bildirmemi emrettiklerini sizlere ulaştırdım. Teşvik ederek ve korkutarak sizlere nasihat ettim. Fakat sizler, şevk ile sizi hayra ulaştırmak ve şerden uzaklaştırmak isteyen nasihatçileri sevmeyen bir topluluksunuz.”
Sāleħ, pace a lui, abbandonò il suo popolo, disperato per la loro risposta, e disse loro: "O popolo, io vi ho comunicato ciò che Allāh mi ha ordinato e vi ho consigliato, spronandovi e avvertendovi, ma voi siete un popolo che non ama i buoni consiglieri che ci tengono ad indirizzarvi al bene e ad allontanarvi dal male".
Lalu Saleh -‘alaihissalām- meninggalkan kaumnya setelah ia merasa bahwa mereka tidak akan mengikuti seruannya dan ia berkata kepada mereka, “Wahai kaumku! Aku telah menyampaikan kepada kalian apa yang Allah perintahkan untuk kusampaikan kepada kalian. Aku juga telah menasihati kalian agar kalian berbuat baik dan meninggalkan keburukan. Akan tetapi, kalian adalah kaum yang tidak menyukai orang-orang yang memberi nasihat yang benar-benar ingin menunjukkan kalian kepada kebaikan dan menjauhkan kalian dari keburukan."
Salih, 'alejhisselam, se okrenu od svog naroda nakon što je izgubio svaku nadu da će mu se odazvati i reče: "O narode moj, ja sam vam dostavio ono što mi je Allah naredio, i savjetovao sam vas podstičući i upozoravajući, ali vi ste narod koji ne voli savjetnike koji im žele da im ukažu na dobro i da ih odvrate od zla."
Ingatlah Lut saat ia mengingkari kaumnya seraya berkata, “Apakah kalian melakukan perbuatan keji serta menjijikkan, yaitu homoseks? yang merupakan perbuatan baru yang kalian adakan, karena belum pernah dilakukan oleh siapa pun sebelum kalian."
80- Lût’u da (kendi kavmine göndermiştik). Hani o kavmine:“Sizden önce alemlerden hiç kimsenin yapmadığı hayasızlığı mı yapıyorsunuz?” demişti.
81- “Zira siz kadınları bırakıp şehvetle erkeklere yaklaşıyorsunuz. Hayır, siz çok ileri giden bir kavimsiniz.”
82- Kavminin cevabı yalnızca:“Çıkarın onları ülkenizden, çünkü onlar fazla temiz kalmak isteyen insanlarmış!” demek oldu.
83- Bunun üzerine Biz de hem onu hem de ailesini kurtardık. Ancak karısı hariç; o, geride kal(ıp da helâke uğray)anlardan oldu.
84- Onların üzerine bir yağmur yağdırdık. Günahkârların sonunun nasıl olduğuna bir bak!
80. Yani sen kulumuz “Lût’u da” an. Biz onu kavmine göndermiştik. O da onlara yalnızca Allah’a ibadet etmelerini emredip kendilerinden önce âlemlerden hiçbir kimsenin işlemediği hayasızlığı yasaklıyor idi. “Hani o kavmine: Sizden önce âlemlerden hiç kimsenin yapmadığı” büyüklük ve çirkinliği itibari ile hayasızlığın her türünü geride bırakacak seviyeye ulaşmış bir “hayasızlığı mı yapıyorsunuz? demişti.”
Bunun hayasız bir iş olması, başlıbaşına bir çirkinliktir. Bu işi ilk olarak onların yapmaya başlamaları ve kendilerinden sonra gelenlerin önünde böyle bir yol açmış olmaları da ayrı bir çirkinliktir.
81. Daha sonra bu hayasızlığın mahiyetini şöyle açıklamaktadır:“Zira siz kadınları bırakıp şehvetle erkeklere yaklaşıyorsunuz.”Yani Allah Teala’nın sizler için yaratmış olduğu kadınları nasıl bırakırsınız da erkeklere yaklaşırsınız? Halbuki şehvete ve fıtrata uygun şekilde yararlanma yeri kadınlardır. Siz ise onları bırakıyor, alabildiğine çirkin ve kötü bir iş olan erkeklere arka yoldan yaklaşıyorsunuz. Halbuki oraya yaklaşmak ve ilişki kurmak şöyle dursun, sözünü etmek etmek dahi utanç verici olan türlü pislikler ve murdarlıklar oradan çıkmaktadır.“Hayır, siz çok ileri giden bir kavimsiniz.” Allah’ın çizdiği sınırları aşan ve Allah’ın haram kıldığı şeylere cüretkarca atılan kimselersiniz.
82. “Kavminin cevabı yalnızca: Çıkarın onları ülkenizden, çünkü onlar fazla temiz kalmak isteyen” yani bu hayasızlığı işlemekten uzak duran “insanlarmış, demek oldu.” Halbuki “Onların bunlardan intikam almalarının tek sebebi, hükmüne karşı konulamayan ve her övgüye layık olan Allah’a iman etmiş olmaları idi.”(el-Buruc, 85/8)
83. “Bunun üzerine Biz de hem onu hem de ailesini kurtardık. Ancak karısı hariç; o, geride kal(ıp da helâke uğray)anlardan” azaba uğratılanlardan “oldu.” Allah Lut’a aile halkı ile birlikte geceleyin yola çıkmasını emretti. Çünkü azap, kavmine sabah vakti gelecekti. O da geceleyin aile halkı ile yola koyuldu. Ancak (ona iman etmeyen) karısı hariç. Böylece kavmine isabet eden aynı azap ona da isabet etti.
84. “Onların üzerine bir yağmur yağdırdık.” Yani özel olarak pişirilmiş, oldukça sıcak taşlar yağdırdık. Böylece Allah, ülkelerinin altını üstüne getirmişti. “Günahkârların” helak edilme ve sürekli bir rüsvaylığa düçar olma şeklindeki “sonunun nasıl olduğuna bir bak!”
The Story of Prophet Lut, upon Him be Peace, and His People
Allah said, We sent,
وَ
(And)
لُوطاًإِذْ قَالَ لِقَوْمِهِ
(Lut, when he said to his people..) Lut (Lot) is the son of Haran the son of Azar (Terah), and he was the nephew of Ibrahim, peace be upon them both. Lut had believed in Ibrahim and migrated with him to the Sham area. Allah then sent Lut to the people of Sadum (Sodom) and the surrounding villages, to call them to Allah, enjoin righteousness and forbid them from their evil practices, their sin, and wickedness. It this area, they did things that none of the children of Adam or any other creatures ever did before them. They used to have sexual intercourse with males instead of females. This evil practice was not known among the Children of Adam before, nor did it even cross their minds, so they were unfamiliar with it before the people of Sodom invented it, may Allah's curse be on them. `Amr bin Dinar conmented on;
مَا سَبَقَكُمْ بِهَا مِنْ أَحَدٍ مِّن الْعَـلَمِينَ
("...as none preceding you has committed in all of the nations.") "Never before the people of Lut did a male have sex with another male." This is why Lut said to them,
أَتَأْتُونَ الْفَـحِشَةَ مَا سَبَقَكُمْ بِهَا مِنْ أَحَدٍ مِّن الْعَـلَمِينَ
إِنَّكُمْ لَتَأْتُونَ الرّجَالَ شَهْوَةً مّن دُونِ النّسَآء
("Do you commit lewdness such as none preceding you has committed in all of the nations Verily, you practice your lusts on men instead of women.") meaning, you left women whom Allah created for you and instead had sex with men Indeed, this behavior is evil and ignorant because you have placed things in their improper places. Lut, peace be upon him, said to them:
هَـؤُلآءِ بَنَاتِى إِن كُنْتُمْ فَـعِلِينَ
("these (the girls of the nation) are my daughters (to marry lawfully), if you must act (so).") 15:71 So he reminded them of their women, and they replied that they do not desire women!,
قَالُواْ لَقَدْ عَلِمْتَ مَا لَنَا فِى بَنَاتِكَ مِنْ حَقٍّ وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ
(They said: "Surely, you know that we have neither any desire nor need of your daughters, and indeed you know well what we want!" ) 11:79 meaning, you know that we have no desire for women and you know what we desire with your guests.
I spomeni Luta kada je osudio ono što radi njegov narod i rekao: "Zar činite tu ružnu stvar, zar prilazite muškarcima? To ste vi izmislili i niko vas u tom razvratu nije pretekao!"
Allah sent Lot to his people to call them to belief in the Oneness of Allah and to stop them from rebelling against Him. He said: 'Do you commit such a forbidden and shameful act as sodomy, when no one before you has committed such a crime!'
"Dan (Kami juga telah mengutus) Luth (kepada kaumnya). (Ingatlah) tatkala dia berkata kepada kaumnya, 'Mengapa kamu mengerjakan perbuatan keji itu yang belum pernah dikerjakan oleh seorang pun (di dunia ini) sebelummu. Sesungguhnya kamu men-datangi lelaki untuk melepaskan nafsumu (kepada mereka), bukan kepada wanita, malah kamu ini adalah kaum yang melampaui batas.' Jawab kaumnya tidak lain hanya mengatakan, 'Usirlah mereka (Luth dan pengikut-pengikutnya) dari kota ini; sesungguh-nya mereka adalah orang-orang yang berpura-pura menyucikan diri.' Kemudian Kami selamatkan dia dan pengikut-pengikutnya kecuali istrinya; dia termasuk orang-orang yang tertinggal (dibi-nasakan). Dan Kami turunkan kepada mereka hujan (batu); maka perlihatkanlah bagaimana kesudahan orang-orang yang berdosa itu." (Al-A'raf: 80-84).
(80) ﴾ وَلُوطًا ﴿ "Dan (Kami juga telah mengutus) Luth عليه السلام", ke-pada kaumnya untuk memerintahkan mereka agar beribadah hanya kepada Allah semata, dan melarang mereka dari perbuatan keji yang tidak pernah dilakukakan oleh seorang pun di dunia sebelum mereka. Luth berkata, ﴾ أَتَأۡتُونَ ٱلۡفَٰحِشَةَ ﴿ "Mengapa kamu mengerjakan per-buatan keji itu?" Yakni perbuatan yang sangat keji lagi buruk yang mencapai tingkat keburukan tertinggi ﴾ مَا سَبَقَكُم بِهَا مِنۡ أَحَدٖ مِّنَ ٱلۡعَٰلَمِينَ ﴿ "Yang belum pernah dikerjakan oleh seorang pun (di dunia ini) sebelummu?" Di samping ia adalah perbuatan keji yang merupakan perkara terbu-ruk, mereka jugalah yang memulai menemukannya dan mencon-tohkannya bagi orang-orang setelah mereka, ini juga merupakan perbuatan terburuk.
(81) Kemudian Luth menjelaskannya dengan ucapannya, ﴾ إِنَّكُمۡ لَتَأۡتُونَ ٱلرِّجَالَ شَهۡوَةٗ مِّن دُونِ ٱلنِّسَآءِۚ ﴿ "Sesungguhnya kamu mendatangi lelaki untuk melepaskan nafsumu (kepada mereka), bukan kepada wanita." Yakni bagaimana kamu tidak berhasrat kepada para wanita yang dicip-takan oleh Allah untukmu dan padanya terdapat kenikmatan yang sesuai dengan hasrat dan fitrah, justru kamu berhasrat kepada du-bur laki-laki yang sangat kotor dan menjijikkan, jalan yang keluar darinya kotoran busuk yang untuk menyebutnya pun memalukan lebih-lebih menyentuh dan mendekatinya, ﴾ بَلۡ أَنتُمۡ قَوۡمٞ مُّسۡرِفُونَ ﴿ "Malah kamu ini adalah kaum yang melampaui batas." Yakni kamu adalah orang-orang yang melanggar batasan Allah dan berani menentang perkara-perkara yang dilarangNya.
(82) ﴾ وَمَا كَانَ جَوَابَ قَوۡمِهِۦٓ إِلَّآ أَن قَالُوٓاْ أَخۡرِجُوهُم مِّن قَرۡيَتِكُمۡۖ إِنَّهُمۡ أُنَاسٞ يَتَطَهَّرُونَ ﴿ "Jawab kaumnya tidak lain hanya mengatakan, 'Usirlah mereka (Luth dan pengikut-pengikutnya) dari kotamu ini, sesungguhnya mereka adalah orang-orang yang berpura-pura menyucikan diri'." Yakni sok suci (pura-pura menjauhkan diri) dari perbuatan keji,
﴾ وَمَا نَقَمُواْ مِنۡهُمۡ إِلَّآ أَن يُؤۡمِنُواْ بِٱللَّهِ ٱلۡعَزِيزِ ٱلۡحَمِيدِ 8 ﴿
"Dan mereka tidak menyiksa orang-orang Mukmin itu melainkan karena orang-orang Mukmin itu beriman kepada Allah Yang Mahaper-kasa lagi Maha Terpuji." (Al-Buruj: 8).
(83) ﴾ فَأَنجَيۡنَٰهُ وَأَهۡلَهُۥٓ إِلَّا ٱمۡرَأَتَهُۥ كَانَتۡ مِنَ ٱلۡغَٰبِرِينَ ﴿ "Kemudian Kami sela-matkan dia dan pengikut-pengikutnya kecuali istrinya, dia termasuk orang-orang yang tertinggal (dibinasakan)." Yakni yang tertinggal dan di-timpa azab. Allah memerintahkan Luth agar menyingkir di waktu malam karena azab akan turun di pagi hari. Maka Luth membawa keluarganya kecuali istrinya, ia tertimpa apa yang menimpa kaum-nya.
(84) ﴾ وَأَمۡطَرۡنَا عَلَيۡهِم مَّطَرٗاۖ ﴿ "Dan Kami turunkan kepada mereka hujan", batu panas lagi keras dari tanah yang terbakar, dan Allah membalik kota mereka, di mana Allah menjadikan bagian atasnya menjadi bawah. ﴾ فَٱنظُرۡ كَيۡفَ كَانَ عَٰقِبَةُ ٱلۡمُجۡرِمِينَ ﴿ "Maka perhatikanlah bagaimana kesudahan orang-orang yang berdosa itu." Kebinasaan dan kehinaan untuk selama-lamanya.
Commentary
Out of the continuing series of stories relating to prophets (علیہم السلام) and their communities, the fourth story is that of Sayyidna Lut (Lot) tX..JI ...lc.
Sayyidna Lut (علیہ السلام) is a nephew of Sayyidna Ibrahim Khalilullah (علیہ السلام) the patriarch of prophets. The original homeland of both was known as Babel near Basrah in western Iraq. Idol-worship was common. Even the family of Sayyidna Ibrahim (علیہ السلام) was involved in it. Allah Ta` ala sent Sayyidna Ibrahim (علیہ السلام) as a prophet for their guidance. His people opposed him which culminated in the well known Fire of Nimrud. Even his father threatened to turn him out of his home.
Out of his entire family, only his wife, Sayyidah Sarah and nephew, Sayyidna Lut (علیہ السلام) embraced Islam: فَآمَنَ لَهُ لُوطٌ (Then, Lut believed in him - 29:26). Finally, it was with these two that he immigrated to Syria leaving his home country behind. After reaching Jordon river, he settled in Can'-an near Bayt al-Maqdis under a Divine command.
Then, Allah Ta` ala made Sayyidna Lut (علیہ السلام) too a prophet and sent him to Sadum (Sodom) near Bayt al-Maqdis for the guidance of people there. This area comprised of five major cities. They were called Sadum, ` Amurah, Admah, Sububim and Bali` or Sawghar. The Qur'an has referred to their nucleus as ` Mu'tafikah' and ` Mu'tafikat' at several places. Sadum was considered as the center and capital of these cities. It was here that Sayyidna Lut (علیہ السلام) stayed. The land was fertile and verdant abounding in all kinds of grains and fruits. (These details appear in Al-Bahr Al-Muhit, Mazhari, Ibn Kathir, AI-Manar etc.)
Man's habit, as Allah Ta` ala says in the Qur'an, is: كَلَّا إِنَّ الْإِنسَانَ لَيَطْغَىٰ ﴿6﴾ أَن رَّآهُ اسْتَغْنَىٰ ﴿7﴾ that is, when he acquires freedom from need, he starts transgressing the limits - 96:6-7. On these people too, Allah Ta` ala had opened the doors of His blessings. Goaded by this common behaviour pattern, all soaked in wealth and possessions, they reached the farthest ends of luxury and lust when they stood deprived of the most essential human sense of honour, dignity and modesty, and lost in that process, the very ability to distinguish between the good and the bad. In consequence, they got themselves involved in acts of unnatural indecencies. These are abominal acts, apart from being Haram and sinful, acts which cause hatred and distaste in the heart and mind of everyone born with sound and decent taste, so much so, that even animals would not go near it.
Allah Ta` ala appointed Sayyidna Lit (علیہ السلام) for their guidance. He addressed his people and said: أَتَأْتُونَ الْفَاحِشَةَ مَا سَبَقَكُم بِهَا مِنْ أَحَدٍ مِّنَ الْعَالَمِينَ (Do you commit the shameful act in which nobody has ever preceded you from all the worlds?).
When referring to Zina (adultery), the Qur'an has said: إِنَّهُ كَانَ فَاحِشَةً (Surely, it is a shameful act - 17:32). Here, the word: فَاحِشَةً (fahishah: shameful act) has been mentioned without 'Alif Lam while in the present verse, by saying: اَلفَاحِشَةً (al-fahishah: the shameful act), it has been made definite by the addition of 'Alif Lam. Thus, the hint given is that this unnatural evil act is, as if, the combination of all indecencies, and far grave a crime as compared to Zina.
Then, it was said that this shameful act has never been committed by anyone in all the worlds before they did it. ` Amru ibn Dinar has said: The act was unknown in the world before these people. (Mazhari) Neither had the worst of human being had ever thought on those lines before the people of Sadum. The Umayyad Khalifah, ` Abd al-Malik said: Had this event relating to the people of Lut (علیہ السلام) not been mentioned in the Qur'an, I would have never suspected that a human being could do something like that. (Ibn Kathir)
Here, their immodesty has been censured on two grounds: (1)-It so happens that men would get involved in many sins because of their social conditions, or because of a blind following of their ancestors - though, that too, is not a valid legal excuse in the Shar'iah of Islam. But, as a matter of customary practice, such a person could be taken as excusable in some or the other degree. But, when it comes to a sin which has never been committed by anyone before, nor does it have any particular compulsions of its own, it becomes a curse of the highest degree. (2)-The other ground is that this act becomes a channel of making others equally accursed. Think of a person who invents some evil act or custom. As obvious, the sin and punishment of his evil act falls on that person anyway, but, along with him, affected are all who sink in sin led by the act of the originator right through the Last Day, for the curse and punishment of all those so affected also sits on the shoulders of the originator of the evil.
Và hãy nhớ lại Lut trong lúc Y vạch trần tội lỗi dân chúng của Người: "Há phải chăng, bọn ngươi đã làm một việc làm thứ đồi bại, xấu xa bằng cách quan hệ đồng tính? Đó là một việc làm thô bỉ động trời nhất mà không có một ai trong thiên hạ này dám làm điều thô bỉ đó trước đây !"
Al-lah envió a Lot a su pueblo para llamarlos a creer en la unicidad de Al-lah y evitar que cometan inmoralidades. Él dijo: “¿Cometen un acto tan prohibido y vergonzoso como la sodomía, cuando nadie antes ha cometido tal crimen como sociedad?”
Banggitin mo si Lot nang nagsabi siya habang nagmamasama sa mga kababayan niya: "Gumagawa ba kayo ng gawaing nakasasama na naituturing na pangit, at ito ay ang pakikipagtalik sa mga lalaki? Ang gawaing ito na ipinauso ninyo ay hindi kayo naunahan sa paggawa nito ng isa man."
Lût'un, kavmini kınayarak; "Erkeklere yanaşarak, bu iğrenç, kınanmış ameli mi işliyorsunuz? Uydurmuş olduğunuz bu işi sizden önce hiç kimse işlememiştir." dediğini hatırla!
E rammenta Lūţ, quando disse al suo popolo con ripudio: "Voi praticate queste terribili nefandezze, intrattenendo rapporti con i maschi?!" Nessuno prima di voi ha mai compiuto una tale azione.
Loth dit à son peuple avec réprobation: Ô mon peuple, vous adonnez-vous à cet acte blâmable et hideux entre hommes, ce forfait que vous avez inventé, et qui n’a été commis par personne d’autre que vous auparavant?
Voi intrattenete rapporti con gli uomini per goderne invece delle donne, create a questo scopo? Questa azione che compiete non segue alcuna ragione, né alcuna pratica precedente, né alcun istinto; al contrario, siete trasgressori dei limiti imposti da Allāh, per aver oltrepassato il limite della decenza umana, e vi siete sviati da ciò che dettano le menti sane e l'istinto nobile".
"Quả thật, các ngươi đã giải quyết chuyện chăn gối cùng với những người đàn ông mà không cần đến những người phụ nữ trong khi họ được tạo ra là để phục vụ cho mục đích đó, hành động đồi bại này không phù hợp lý trí, tập quán cũng như bản năng của con người. Không, các ngươi đã vượt quá giới luật của Allah của một con người, vượt xa lý trí và bản năng tự nhiên.
Vous satisfaites vos besoins sexuels avec des hommes au lieu de femmes qui ont été créées pour cela. En commettant ce péché, vous ne suivez ni la raison, ni des textes religieux ni un instinct naturel. Vous franchissez plutôt les limites fixées par Allah en vous éloignant de la modération et en déviant de la raison saine et des instincts nobles.
'Do you go to men to satisfy your lust instead of women, who you were supposed to go to?! Then in that case you have not followed sense or any sound report or even what is natural! Rather you have gone beyond the limits of Allah, overstepping the bounds of moderation, good sense and the natural nobility of humankind.
Tunay na kayo ay talagang pumupunta sa mga lalaki para sa pagtugon sa pagnanasa, bukod pa sa mga babae na nilikha para sa pagtugon nito. Hindi kayo sumunod sa gawain ninyong ito sa isip ni sa ipinarating [na katuruan] ni sa kalikasan ng pagkalalang, bagkus kayo ay mga lumalampas sa mga hangganan ni Allāh dahil sa paglabas ninyo sa hangganan ng pagtitimping pantao at pagkalihis ninyo sa hinihiling ng mga matinong isip at marangal na kalikasan ng pagkalalang.
Sesungguhnya kalian mendatangi sesama laki-laki untuk melampiaskan syahwat kalian dan mengabaikan kaum wanita yang diciptakan untuk menyalurkan syahwat bersama kalian. Sungguh kalian benar-benar tidak mengikuti akal sehat, ajaran agama, maupun fitrah yang suci. Kalian telah melanggar aturan Allah karena kalian telah keluar dari kondisi normal yang ada pada diri manusia, serta menyimpang dari konsekuensi akal sehat dan fitrah yang mulia.
"Vi muškarcima prilazite da zadovoljite svoje strasti umjesto ženama koje su stvorene za to, suprotno onome što iziskuje razum, Objava i neiskvarena ljudska priroda. Vi prelazite Allahove granice time što ste izašli iz ljudske normalnosti i skrenuli i udaljili se od onoga što iziskuje zdrav razum i neiskvarena ljudska priroda."
“¿Recurren a los hombres para satisfacer su deseo en lugar de a las mujeres, a quienes se supone deberían acudir? No siguen el sentido común ni conocimiento sensato, ¡ni siquiera lo que es natural! Por el contrario, han ido más allá de los límites de Al-lah, transgrediendo los límites de la moderación, el buen sentido y la nobleza natural de la humanidad”.
In the second verse (81), this immodesty has been stated more explicitly - ` Surely, you come to men lustfully instead of women.' Here, the hint given is that, for the natural satisfaction of human desire, Allah 'Ta` ala has appointed marrying women as a lawful method. Now, to by-pass it and opt for an unnatural method is bland ugliness of the human self and certainly the proof of a dirty mind.
Therefore, the Sahabah, the Tabi` in and Mujtahid Imams have declared this crime and sin to be far more grave than other acts of shame. Imam Abu Hanifah (رح) has said: The punishment given to the person who commits this act should match the punishment which came upon the people of Lut (علیہ السلام) by the command of Allah Ta` ala - that rocks rained from the skies and the floor of the earth flipped upside down. Therefore, this person should be pushed down from a high mountain and rocks should be thrown from above on top of him. According to a narration of Sayyidna Ibn ` Abbas ؓ in the Musnad of Ahmad, Abu Dawud, Tirmidhi, and Ibn Majah, the Holy Prophet ﷺ said about the people who commit this evil act: فاقتلوا الفاعل والمفعول بہ that is, the doer of this evil deed and his passive partner (al-mafulu bihi: with whom it was done) should both be killed. (Ibn Kathir)
At the end of the verse (81), it was said: بَلْ أَنتُمْ قَوْمٌ مُّسْرِفُونَ (No, you are a people who cross the limits). In other words, their real disease was that they would go beyond the limits set by Allah for everything - in their case, it would be the very limit of humanity they would be hopping over. The same thing happened about sexual desire when they crossed the limits appointed by Allah only to reach for a taste of the counter-natural.
Sizler; şehvetinizi gidermede, şehvetin giderilmesi için yaratılmış kadınları bırakıp da erkeklere yanaşıyorsunuz. Bu yaptığınız işte ne akla, ne ayetlere, ne de fıtrata uydunuz. Bilakis sizler, beşerin tuttuğu orta yolun sınırlarını aşarak, aklıselimden ve saygın fıtratın gerektirdiğinden saptınız. Böylece Yüce Allah’ın belirlemiş olduğu sınırları aştınız.
His people, who committed this shameless wrong which they had been forbidden from doing, only responded by turning away from the truth, saying: 'Drive Lot and his followers out of your city. They are a people who have kept away from this action of ours, so it is not befitting that they stay living here among us.'
Son peuple qui commettait cette turpitude et se détournait de la vérité donna comme seule réponse à la réprobation qui leur était faite de leur comportement: Sortez Loth et sa famille de votre cité car ce sont des gens qui n’acceptent pas nos agissements. Il ne convient donc pas que nous les laissions rester parmi nous.
Su pueblo, que cometía esta inmoralidad, solo respondió apartándose de la verdad, diciendo: “Expulsen a Lot y a sus seguidores fuera de su ciudad. Son gente que se ha mantenido alejada de esta inclinación nuestra, por lo que no es apropiado que sigan viviendo aquí entre nosotros”.
Bu ahlaksızlığı işleyen Lût kavmi haktan yüz çevirmiş ve kendilerine bu yaptıklarından dolayı inkârda bulunanlara karşı şöyle demişlerdir: "Lût'u ve ailesini beldenizden çıkartın. Şüphesiz onlar yapmış olduğumuz bu işten uzak duran kimselerdir. Onların bizler arasında kalmasına izin vermek bize yakışmaz.”
إِنَّهُمْ أُنَاسٌ يَتَطَهَّرُونَ
("These are indeed men who want to be pure (from sins)!") Qatadah commented, "They shamed them (Lut and the believers) with what is not a shame at all." Mujahid commented, "(Lut's people said about Lut and the believers,) They are a people who want to be pure from men's anuses and women's anuses!" Similar was narrated from Ibn `Abbas.
Người dân của Người đáp lại khi bị cấm cản làm những điều tội lỗi, họ phản đối chân lý: "Hãy trục xuất Lut cùng gia đình của Y ra khỏi xóm làng của quí vị; và chắc chắn, họ phải tách rời ra khỏi những việc làm của chúng ta và Y không thích hợp ở cùng với chúng ta."
Il diniego del suo popolo, di coloro che commisero tali nefandezze, da cui lui si dissociò, non fu altro che dire, con avversione verso la verità: "Espellete Lut e la sua famiglia dal vostro villaggio; in verità è gente che predica la purezza, non è giusto che restino tra noi".
Jawaban kaumnya yang melakukan perbuatan keji (homoseks) itu terhadap teguran yang diberikan kepada mereka tiada lain selain berpaling dari kebenaran sembari berkata, “Usirlah Lut beserta keluarganya dari desa kalian. Sesungguhnya mereka adalah manusia-manusia yang menghindari perbuatan kita ini. Jadi, mereka tidak layak berada di tengah-tengah kita.”
Walang iba ang tugon ng mga kababayan niyang tagagawa ng malaswang gawaing ito tungkol sa minasama niya sa kanila kundi na nagsabi sila habang mga tumututol sa katotohanan: "Palabasin ninyo si Lot at ang mag-anak niya mula sa pamayanan ninyo; tunay na sila ay mga taong nagpapawalang-ugnayan sa gawain nating ito, kaya hindi naaangkop sa atin na manatili sila sa gitna natin."
In the third verse (82) Lut (علیہ السلام) in response to his word of advice has been put in a way that it shows that his people could not find a suitable rejoinder to what he had said. But, they were still adamant and started saying among themselves that these people seem to be self-righteous claiming a lot of purity for themselves. The treatment they deserved was that they should be thrown out of their town.
I njegov narod koji činiše taj razvrat je Lutu samo odgovorio, odbijajući istinu: "Izbacite Luta i njegovu porodicu iz vašeg naselja, to su ljudi koji se klone ovog što mi radimo, pa nam ne dolikuje da takvi ostanu među nama."
Rồi TA đã giải cứu Y cùng gia đình Y, TA lệnh họ rời khỏi thị trấn của họ trong đêm vì TA sắp giáng trừng phạt lên nó, ngoại trừ mụ vợ của Y sẽ lại cùng với đám người đồi trụy, mụ ta bị trừng phạt như những người dân còn lại.
Kaya nagbigay-kaligtasan Kami sa kanya at sa mag-anak niya yayamang nag-utos Kami sa kanila ng paglabas sa gabi mula sa pamayanang babagsakan ng parusa, maliban sa maybahay niya; ito ay naging kabilang sa mga nanatili kasama sa mga kalipi niya, kaya tumama sa kanya ang tumama sa kanila na pagdurusa.
I Mi smo njega i njegovu porodicu sačuvali naredivši im da po noći izađu iz tog mjesta na koje će se spustiti kazna, osim njegove žene, koja je ostala sa svojim narodom i koju je obuhvatila kazna kao i njih.
Mentioned in the fourth (83) and the fifth (84) verses is the Divine punishment given to the people of Sadum for their crooked and immodest practice. As a consequence, the punishment of Allah Ta` ala descended on the entire people with the exception of Sayyidna Lut (علیہ السلام) and some of his companions who remained safe from the punishment. The words of the Qur'an say: فَأَنجَيْنَاهُ وَأَهْلَهُ (We saved him and his ` ahl' ). Who were these ` ahl?' Some commentators say that included in ` ahl' were two women who had become Muslims. The wife was not. Mentioned in another verse of the Qur'an is: فَمَا وَجَدْنَا فِيهَا غَيْرَ بَيْتٍ مِّنَ الْمُسْلِمِينَ ﴿36﴾ that is, in all those habitations, there was no Muslim home except one - 51:36. This obviously shows that only people from the household of Sayyidna Lut (علیہ السلام) were the ones who were saved from the punishment - and that did not include his wife. Some other commentators say that ahl' is general. It refers to his own family as well as others who had joined him by embracing Islam. To sum up, it can be said that they were a counted few Muslims to save whom Allah Ta` ala ordered Sayyidna Lut (علیہ السلام) to take, except his wife, with him and get out of that habitation late in the night and be sure not to look back, because when they are out of the habitation, the punishment would instantly descend on those in it.
Sayyidna Lut (علیہ السلام) followed the Divine command. He went out of the limits of Sadum with his family and companions late in the night. There are two reports about the wife: (1)-She just did not go with them; (2)-That she did start off with them and walked on for a while, but since she was eager to see the fate of the people she had left behind, quite contrary to the initial Divine command, she was seized by the punishment. This event has been mentioned in the Qur'an at several occasions in varying details. Here, in the fourth verse (83), it has been briefly said that Allah Ta` ala saved Sayyidna Lut (علیہ السلام) and his family and companions from the punishment, but his wife was left with the rest in it. The additional details of how they were saved and how they were asked to leave the habitation late in night and were not to look back appear in other verses.
Entonces Al-lah salvó a Lot y a su familia al inspirarles que salieran de la ciudad por la noche. Su familia se salvó a excepción de su esposa, que se quedó en la ciudad y sufrió el mismo castigo que el resto.
Lot was Abraham’s nephew. The community to which he was sent as a prophet was settled on the banks of the river Jordan in southern Syria. The prosperity of the community led its members into an excessive love of luxury, and evil behaviour which went to extremes in sexual promiscuity and even homosexuality. The prophet warned them against this open shamelessness. The universe has a scheme of nature. This scheme is called the reformed state (islah) in Quranic terminology. Going against this means a disturbance in the balance of things (fasad) in this universe. It is only man who takes undue advantage of his freedom and goes against the way of nature. The community of Lot also committed such a disruption of the divine order. The natural form of sexual relationship is that of a husband and wife. This means following the way of islah. As opposed to this, if a sexual relation develops between man and man, and a woman and a woman, this amounts to transgressing the limits fixed by God. This is what is called fasad in the Quran. Only a few people close to Lot had any faith in him. The rest of the people were sunk in debauchery. They even said: ‘When these people consider us dirty and want to keep themselves pure, why should the clean live with the unclean? They had better leave our town.’ This statement of theirs smacked of their haughtiness. They had the courage to say this because they were in the majority and enjoyed material superiority; they thus considered themselves safe. When God’s retribution visited Lot’s community, the Prophet Lot’s wife was one of the victims. This shows the unbiased justice of God in the matter of reward and punishment. In the judicial balance of God there is no regard for relationships or friendships. God’s decision was so unbiased that it did not spare even Noah’s son, Abraham’s father, Lot’s wife and the Prophet Muhammad’s uncle. On the other hand, when Pharaoh’s wife performed righteous deeds, she was admitted to Paradise.
Nous sauvâmes donc Loth et sa famille après leur avoir ordonné de quitter de nuit la cité sur laquelle allait s’abattre un terrible châtiment, excepté son épouse qui subit le même sort que les siens.
Allah says, We saved Lut and his family, for only his household believed in him.
Allah said in another Ayah,
فَأَخْرَجْنَا مَن كَانَ فِيهَا مِنَ الْمُؤْمِنِينَ - فَمَا وَجَدْنَا فِيهَا غَيْرَ بَيْتٍ مِّنَ الْمُسْلِمِينَ
(So We brought out from therein the believers. But We found not there any household of the Muslims except one of Lut and his daughters) 51: 35-36. Only his wife (from his family) did not believe, remaining on the religion of her people. She used to conspire with them against Lut and inform them of who came to visit him, using certain signals that they agreed on. This is why when Lut was commanded to leave by night with his family, he was ordered not to inform his wife or take her with him. Some said that she followed them, and when the torment struck her people, she looked back and suffered the same punishment as them. However, it appears that she did not leave the town and that Lut did not tell her that they would depart. So she remained with her people, as apparent from Allah's statement,
إِلاَّ امْرَأَتَهُ كَانَتْ مِنَ الْغَـبِرِينَ
(except his wife; she was of the Ghabirin) meaning, of those who remained, or they say: of those who were destroyed, and this is the more obvious explanation. Allah's statement,
وَأَمْطَرْنَا عَلَيْهِمْ مَّطَرًا
(And We rained down on them a rain) is explained by His other statement,
وَأَمْطَرْنَا عَلَيْهَا حِجَارَةً مِّن سِجِّيلٍ مَّنْضُودٍ
مُّسَوَّمَةً عِندَ رَبّكَ وَمَا هِى مِنَ الظَّـلِمِينَ بِبَعِيدٍ-
(And rained on them stones of baked clay, in a well-arranged manner one after another. Marked from your Lord; and they are not ever far from the wrongdoers.) 11:82-83. Allah said here,
فَانْظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُجْرِمِينَ
(Then see what was the end of the criminals. ) This Ayah means: `See, O Muhammad, the end of those who dared to disobey Allah and reject His Messengers.' Imam Ahmad, Abu Dawud, At-Tirmidhi, Ibn Majah, all recorded a Hadith from Ibn `Abbas who said that Allah's Messenger ﷺ said;
«مَنْ وَجَدْتُمُوهُ يَعْمَلُ عَمَلَ قَوْمِ لُوطٍ فَاقْتُلُوا الْفَاعِلَ وَالْمَفْعُول بِه»
(Whoever is found doing the act of the people of Lut, then kill them; the doer and the one it is done to.)
So Allah saved Lot and his family by instructing them to leave the city by night. His family were saved except for his wife, who remained behind in the city and suffered the same punishment as the rest.
Kemudian Kami menyelamatkannya (Lut) beserta keluarganya dengan menyuruh mereka keluar di malam hari dari desa yang akan ditimpa azab itu, kecuali istrinya yang memilih tinggal bersama kaumnya, sehingga ia pun terkena azab yang menimpa mereka.
Biz de onlara, gece azabın meydana geleceği beldeden çıkmalarını emrederek onu ve karısı hariç bütün ailesini kurtardık. Karısı, kavmiyle beraber kalanlar arasındaydı ve ona da geride kalanlara isabet eden azap isabet etti.
Lo salvammo assieme alla sua famiglia, quando gli ordinammo di uscire dal villaggio durante la notte, sul quale sarebbe calata la punizione, tranne sua moglie, che rimase col suo popolo subì la loro stessa punizione.
Facemmo scendere su di loro una forte pioggia e scagliammo contro di loro pietre di argilla, e rovesciammo il villaggio e lo mettemmo sottosopra. Rifletti, o profeta, sulla fine del popolo criminale di Lut; la loro fine fu la distruzione e l'eterna umiliazione.
Kami turunkan hujan kepada mereka dengan hujan yang sangat besar, Kami menghujani mereka dengan batu dari neraka, lalu Kami balik desa itu sehingga bagian atasnya berada di bawah. Oleh sebab itu, renungkanlah -wahai Rasul- bagaimana akhir dari perjalanan nasib kaum Lut yang durjana itu? Nasib mereka berakhir dengan kebinasaan dan kehinaan yang abadi.
Nagpaulan Kami sa kanila ng isang mabigat na ulan yayamang pumukol Kami sa kanila ng mga batong yari sa putik. Binaliktad Namin ang pamayanan saka ginawa Namin ang mataas nito na mababa nito. Kaya magnilay-nilay ka, O Sugo, kung papaano ang naging kinahinatnan ng mga kababayan ni Lot na mga salarin. Ang kinahinatnan nila ay ang kapahamakan at ang kahihiyang namamalagi.
I mi na njih spustismo veliku kišu zemljanog kamenja, i prevrnusmo cijelo naselje naopako, pa razmisli, o Poslaniče, kako je skončao Lutov zločinački narod. Bili su uništeni i postali su vječno poniženi.
Và TA đã trút lên bọn họ một trận mưa đá khủng khiếp, TA ném xuống họ những viên đá bằng đất sét, rồi TA lật úp cả thị trấn khiến nó bị đảo ngược. Bởi thế, Ngươi - hỡi Thiên Sứ - hãy xem hậu quả của đám người tội lỗi trong dân chúng Lut, họ đã bị tiêu diệt và sự nhục nhã tột cùng.
Onları çamurdan taşlarla taşlayarak üzerlerine çok şiddetli bir yağmur yağdırdık ve o beldeyi baş aşağıya çevirerek altını üstüne getirdik. -Ey Peygamber!- Günahkâr bu kavmin akıbetinin nasıl son bulduğu hakkında bir düşün? Yok olmak ve devamlı bir rezil rüsvalık ile hayatları son buldu.
In the fifth verse (84), the punishment which came on these people has been described in a few words - that an unusual rain was sent upon them. The details of this punishment appear in Surah Had where it is said:
فَلَمَّا جَاءَ أَمْرُنَا جَعَلْنَا عَالِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهَا حِجَارَةً مِّن سِجِّيلٍ مَّنضُودٍ ﴿82﴾ مُّسَوَّمَةً عِندَ رَبِّكَ ۖ وَمَا هِيَ مِنَ الظَّالِمِينَ بِبَعِيدٍ ﴿83﴾
(So, when Our command-came, We turned its highest into its lowest, and We rained on it stones of hard clay, one over an-other marked, with your Lord. And they are not far from the transgressors - 11:82-83).
This tells us that the rain of stones came from above and from down below, angel Jibra'il (علیہ السلام) lifted up the whole crust of the earth and threw it back upside down. Then, the stones which rained down were one over the other, that is, the stone rained so ceaselessly that they kept collecting one on top the next. These stones were marked. Some commentators say that every such stone was marked with the name of the person who was destined to be destroyed with it. And in the verses of Surah Al-Hijr, also mentioned before the account of the punishment is: فَأَخَذَتْهُمُ الصَّيْحَةُ مُشْرِقِينَ ﴿73﴾ that is, a Sound seized them at sunrise - 15:73).
This indicates that first to come was some harsh Sound from the skies, then came other punishments. The outward arrangement of the words shows that it was after this Sound that the earth crust was turned upside down and then, stones were rained on them to put a stamp on their disgrace. And it is also possible that the rain of stones came first and the turning over of the earth crust came later. The reason is that, given the style of the Qur'an, it is not necessary that some-thing mentioned earlier should have also occurred earlier.
Out of the horrendous punishments sent on the people of Sayyidna Lut (علیہ السلام) ، the punishment of turning the floor of the earth upside down has a particular correspondence with their act of shame and immodesty because they were guilty of perversion.
Towards the end of the verses of Surah Hud cited a little earlier, the Qur'an has warned the people of Arabia when it says: وَمَا هِيَ مِنَ الظَّالِمِينَ بِبَعِيدٍ ﴿83﴾ that is, these upturned habitations were not far from the transgressors. They pass by them while traveling to Syria but it is surprising that they would learn no lesson from them.
And these sights are not restricted with the time the Holy Qur'an was being revealed. They are still there between Bayt al-Maqdis and Jordon river, particularly the area known as the Sea of Lut or the Dead Sea. It lies way deep below the sea level. On a particular section, there is water which is unusual. No sea life survives there. Hence, the name: Dead Sea. This is said to be the legendary Sodom. May Allah keep us safe from His Punishment and Wrath.
Al-lah hizo descender sobre ellos una gran lluvia de rocas de barro cocido, destrozando y derribando la ciudad. Por tanto, considera cuál fue el final de la gente inmoral. Su fin fue la ruina y la desgracia eterna.
Allah brought down upon them a great rain of rocks of baked clay, overturning the city and turning it upside down. So consider what the end of the sinful people of Lot was. Their end was ruin and eternal disgrace.
Nous avons fait pleuvoir sur eux une pluie terrible: une pluie de pierres d’argile, et nous avons retourné la cité sens dessus dessous. Ô Messager, médite sur la fin du peuple criminel de Loth: l’anéantissement et l’opprobre éternel.
"Dan (Kami telah mengutus) kepada penduduk Madyan sau-dara mereka, Syu'aib. Ia berkata, "Hai kaumku, sembahlah Allah, sekali-kali tidak ada Ilah bagimu selainNya. Sesungguhnya telah datang kepadamu bukti yang nyata dari Rabbmu. Maka sempurna-kanlah takaran dan timbangannya, dan janganlah kamu membuat kerusakan di muka bumi sesudah Allah memperbaikinya. Yang de-mikian itu lebih baik bagimu jika kamu benar-benar orang-orang yang beriman." (Al-A'raf: 85).
"Dan janganlah kamu duduk di tiap-tiap jalan dengan me-nakut-nakuti dan menghalang-halangi orang yang beriman dari jalan Allah, dan menginginkan agar jalan Allah itu bengkok. Dan ingatlah di waktu dahulunya kamu berjumlah sedikit, lalu Allah memperbanyak jumlah kamu. Dan perhatikanlah bagaimana kesu-dahan orang-orang yang berbuat kerusakan. Jika ada segolongan dari kamu beriman kepada apa yang aku diutus untuk menyam-paikannya dan ada (pula) segolongan yang tidak beriman, maka bersabarlah, hingga Allah menetapkan hukumnya di antara kita; dan Dia adalah Hakim yang sebaik-baiknya." (Al-A'raf: 86-87).
"Pemuka-pemuka dari kaum Syu'aib yang menyombongkan diri berkata, 'Sesungguhnya kami akan mengusir kamu hai Syu'aib dan orang-orang yang beriman bersamamu dari kota kami, kecuali kamu kembali kepada agama kami.' Syu'aib berkata, 'Dan apakah (kamu akan mengusir kami), kendatipun kami tidak menyukainya'." (Al-A'raf: 88).
"Sungguh kami telah mengada-adakan kebohongan yang be-sar terhadap Allah, jika kami kembali kepada agamamu, sesudah Allah menyelamatkan kami dari padanya. Dan tidaklah patut kami kembali kepadanya, kecuali jika Allah, Rabb kami menghendaki-(nya). Pengetahuan Rabb kami meliputi segala sesuatu. Kepada Allah sajalah kami bertawakal. Ya Rabb kami, berilah keputusan antara kami dan kaum kami dengan hak (adil) dan Engkaulah Pemberi keputusan yang sebaik-baiknya. Pemuka-pemuka kaum Syu'aib yang kafir berkata (kepada sesamanya), 'Sesungguhnya jika kamu mengikuti Syu'aib, tentu kamu jika berbuat demikian (menjadi) orang-orang yang merugi'." (Al-A'raf: 89-90).
"Kemudian mereka ditimpa gempa, maka jadilah mereka mayat-mayat yang bergelimpangan di dalam rumah-rumah mereka. (Yaitu) orang-orang yang mendustakan Syu'aib seolah-olah mereka belum pernah berdiam di kota itu; orang-orang yang mendustakan Syu'aib mereka itulah orang-orang yang merugi. Maka Syu'aib me-ninggalkan mereka seraya berkata, 'Hai kaumku, sesungguhnya aku telah menyampaikan kepadamu amanat-amanat Rabbku dan aku telah memberi nasihat kepadamu. Maka bagaimana aku akan bersedih hati terhadap orang-orang yang kafir'." (Al-A'raf: 91-93).
(85)(وَ) "Dan (Kami telah mengutus)", kepada kabilah yang terkenal di Madyan, ﴾ أَخَاهُمۡ ﴿ "saudara mereka", dari nasab ﴾ شُعَيۡبٗاۚ ﴿ "Syu'aib." Yang mengajak mereka untuk beribadah hanya kepada Allah semata, tiada sekutu bagiNya. Memerintahkan mereka agar memenuhi timbangan dan takaran, agar mereka tidak mengurangi hak-hak manusia, dan agar mereka jangan berbuat kerusakan di muka bumi dengan memperbanyak kemaksiatan padanya. Oleh karena itu dia berkata, ﴾ وَلَا تُفۡسِدُواْ فِي ٱلۡأَرۡضِ بَعۡدَ إِصۡلَٰحِهَاۚ ذَٰلِكُمۡ خَيۡرٞ لَّكُمۡ إِن كُنتُم مُّؤۡمِنِينَ ﴿ "Dan janganlah kamu membuat kerusakan di muka bumi sesudah Allah memperbaikinya. Yang demikian itu lebih baik bagimu jika kamu benar-benar orang-orang yang beriman." Karena meninggalkan kemaksiatan demi menjalankan perintah Allah dan mendekatkan diri kepadaNya adalah lebih baik dan lebih berguna bagi seorang hamba daripada melakukannya yang mana ia menyebabkan ke-murkaan dari Allah dan azab neraka.
(86) ﴾ وَلَا تَقۡعُدُواْ ﴿ "Dan janganlah kamu duduk" menghadang orang ﴾ بِكُلِّ صِرَٰطٖ ﴿ "di tiap-tiap jalan." Yaitu jalan yang banyak dila-lui oleh orang-orang, kamu memperingatkan orang-orang darinya, ﴾ تُوعِدُونَ ﴿ "dengan menakut-nakuti", orang-orang yang melewatinya ﴾ وَتَصُدُّونَ عَن سَبِيلِ ٱللَّهِ ﴿ "dan menghalang-halangi orang yang beriman dari jalan Allah." Yakni orang yang ingin menjadikannya sebagai petun-juk. ﴾ وَتَبۡغُونَهَا عِوَجٗاۚ ﴿ "Dan menginginkan agar jalan Allah itu menjadi bengkok." Dan kamu membelokkannya demi mengikuti hawa nafsu-mu. Semestinya kamu dan orang-orang selainmu menghargai dan menghormati jalan-jalan yang Allah letakkan bagi hamba-hamba-Nya, agar mereka bisa menitinya kepada ridha Allah dan rumah kemuliaanNya yang dengannya Dia merahmati mereka dengan rahmat terbesar. Semestinya kamu menolongnya, menyerukan ke-padanya dan membelanya, bukan malah kamu menjadi pembegal yang menghadang orang-orang darinya, karena ini adalah meru-pakan bentuk kekufuran kepada nikmat Allah dan penentangan kepada Allah serta menjadikan jalan yang paling lurus dan paling adil sebagai jalan yang bengkok, dan kamu menyalahkan orang-orang yang menitinya. ﴾ وَٱذۡكُرُوٓاْ ﴿ "Dan ingatlah", nikmat Allah atas kalian, ﴾ إِذۡ كُنتُمۡ قَلِيلٗا فَكَثَّرَكُمۡۖ ﴿ "di waktu dahulunya kamu berjumlah sedikit, lalu Allah memperbanyak jumlah kamu." Yakni menumbuh-biakkanmu dengan istri, anak-anak dan kesehatan yang Dia berikan kepadamu, bahwa Dia tidak mengujimu dengan wabah atau penya-kit yang mengurangi jumlahmu. Dia juga tidak menguasakanmu kepada musuh yang menumpasmu dan mencerai-beraikanmu di muka bumi. Justru Dia memberimu nikmat dengan kesatuanmu, pelimpahan rizki dan banyaknya keturunan.﴾ وَٱنظُرُواْ كَيۡفَ كَانَ عَٰقِبَةُ ٱلۡمُفۡسِدِينَ ﴿ "Dan perhatikanlah bagaimana kesudahan orang-orang yang berbuat kerusakan." Kamu tidak melihat mereka kecuali tercerai berai, yang ada di negeri mereka hanyalah kesunyian dan porak poranda. Mereka tidak meninggalkan nama yang baik, justru di du-nia ini mereka mendapatkan laknat, sementara pada Hari Kiamat mereka lebih hina dan sengsara.
(87) ﴾ وَإِن كَانَ طَآئِفَةٞ مِّنكُمۡ ءَامَنُواْ بِٱلَّذِيٓ أُرۡسِلۡتُ بِهِۦ وَطَآئِفَةٞ لَّمۡ يُؤۡمِنُواْ ﴿ "Jika ada segolongan dari kamu beriman kepada apa yang aku diutus untuk me-nyampaikannya dan ada (pula) segolongan yang tidak beriman." Yaitu yang tidak beriman itu adalah mayoritas dari mereka. ﴾ فَٱصۡبِرُواْ حَتَّىٰ يَحۡكُمَ ٱللَّهُ بَيۡنَنَاۚ وَهُوَ خَيۡرُ ٱلۡحَٰكِمِينَ ﴿ "maka bersabarlah, hingga Allah menetapkan hu-kumnya di antara kita dan Dia adalah Hakim yang sebaik-baiknya." Allah akan memenangkan (menolong) yang haq dan mengazab yang batil.
(88) ﴾ قَالَ ٱلۡمَلَأُ ٱلَّذِينَ ٱسۡتَكۡبَرُواْ مِن قَوۡمِهِۦ ﴿ "Pemuka-pemuka dari kaum Syu'aib yang menyombongkan diri berkata." Orang-orang besar yang dihor-mati di kalangan mereka, yang mengikuti hawa nafsu mereka dan bermain-main dengan kemewahan mereka, begitu kebenaran da-tang kepada mereka dan ternyata ia tidak sesuai dengan hawa nafsu rendah mereka, maka mereka menentangnya dan menyombong-kan diri darinya. Mereka berkata kepada Nabi mereka Syu'aib dan orang-orang lemah yang beriman bersamanya. ﴾ لَنُخۡرِجَنَّكَ يَٰشُعَيۡبُ وَٱلَّذِينَ ءَامَنُواْ مَعَكَ مِن قَرۡيَتِنَآ أَوۡ لَتَعُودُنَّ فِي مِلَّتِنَاۚ ﴿ "Sesungguhnya kami akan mengusir kamu hai Syu'aib dan orang-orang yang beriman bersamamu dari kota kami, kecuali kamu kembali kepada agama kami." Mereka menggunakan kekuatan premanisme dalam menghadapi kebenaran tanpa mempedulikan agama, perjanjian dan hak, mereka hanya memperhatikan dan me-ngikuti hawa nafsu dan akal bodoh mereka, yang menunjukkan mereka kepada ucapan buruk ini, maka mereka berkata, "Kamu dan orang-orangmu kembali kepada agama kami, atau kami me-ngusirmu dari desa ini." Syu'aib berdakwah kepada mereka karena berharap mereka mau beriman, sekarang justru dia diancam oleh mereka dengan pengusiran dari negerinya jika dia tidak mengikuti mereka, padahal dia dan orang-orang yang bersamanya adalah lebih berhak daripada mereka. Syu'aib menjawab mereka dengan keheranan terhadap ucapan mereka, ﴾ أَوَلَوۡ كُنَّا كَٰرِهِينَ ﴿ "Dan apakah (kamu akan mengusir kami), kendatipun kami tidak menyukainya?" Yakni apa-kah kami akan mengikuti agamamu dan ajaranmu yang batil itu meskipun kami membencinya karena kami mengetahui kebatilan-nya. Semestinya yang diajak kepadanya adalah orang yang memiliki kecenderungan kepadanya. Adapun orang yang secara terbuka melarangnya dan menyalahkan orang yang mengikutinya, bagai-mana dia diajak kepadanya.
(89) ﴾ قَدِ ٱفۡتَرَيۡنَا عَلَى ٱللَّهِ كَذِبًا إِنۡ عُدۡنَا فِي مِلَّتِكُم بَعۡدَ إِذۡ نَجَّىٰنَا ٱللَّهُ مِنۡهَاۚ ﴿ "Sungguh kami mengada-adakan kebohongan yang besar terhadap Allah, jika kami kem-bali kepada agamamu, sesudah Allah menyelamatkan kami daripadanya." Yakni, bersaksilah atas kami jika kami kembali kepadanya setelah Allah menyelamatkan kami darinya dan mengentaskan kami dari keburukannya maka kami adalah orang-orang yang berbohong dan berdusta atas nama Allah, karena kami mengetahui bahwa tidak ada dusta yang lebih besar daripada orang yang menjadikan sekutu bagi Allah, padahal Dia adalah Yang Maha Esa, Maha Tunggal, Tempat bergantung para makhluk yang tidak beristri dan tidak beranak dan tidak memiliki sekutu dalam kerajaanNya. ﴾ وَمَا يَكُونُ لَنَآ أَن نَّعُودَ فِيهَآ ﴿ "Dan tidaklah patut kami kembali kepadanya." Yakni tidak mungkin bagi orang-orang seperti kami kembali lagi padanya, ini mustahil. Syu'aib membuat mereka tidak lagi berharap darinya untuk mengikuti mereka dari beberapa segi:
Dari segi bahwa dia dan orang-orang yang beriman bersama-nya membenci dan tidak menyukai kesyirikan yang dipegang oleh kaumnya.
Dari segi bahwa dia menjadikan apa yang mereka anut seba-gai kedustaan dan dia meminta mereka untuk bersaksi apabila dia dan orang-orang yang bersamanya mengikuti mereka, maka dia dan orang-orang yang bersamanya adalah orang-orang yang ber-dusta.
Di antaranya juga pengakuan mereka terhadap nikmat Allah kepada mereka di mana Dia telah menyelamatkan mereka darinya.
Di antaranya juga bahwa kembalinya mereka kepadanya se-telah Allah memberi petunjuk kepada mereka adalah termasuk per-kara yang mustahil jika melihat kepada keadaan mereka saat ini dan apa yang tertanam dalam hati mereka berupa pengagungan kepada Allah, pengakuan ubudiyah kepadaNya, bahwa hanya Dia-lah yang berhak atas ibadah semata tiada sekutu bagiNya, bahwa tuhan-tuhan kaum musyrikin adalah kebatilan paling batil dan ke-mustahilan paling mustahil, di mana Allah telah menganugerahkan akal kepada mereka yang dengannya mereka mengetahui kebenar-an dan kebatilan, serta petunjuk dan kesesatan.
Adapun dari segi kehendak dan keinginan Allah yang pasti berlaku pada makhlukNya, di mana tidak seorang pun yang bisa menghindar darinya walaupun segala sebab dan kekuatan terkum-pul dan tersedia, maka mereka tidak memutuskan atas diri mereka bahwa mereka akan melakukan atau meninggalkan sesuatu. Oleh karena itu mereka mengecualikan dengan mengatakan, ﴾ إِلَّآ أَن يَشَآءَ ٱللَّهُ رَبُّنَاۚ ﴿ "Kecuali jika Allah, Rabb kami menghendaki(nya)." Yakni, tidak mungkin bagi kami ataupun selain kami yang bisa lolos dari ke-hendakNya yang berdasarkan kepada Ilmu dan HikmahNya. Dan sungguh ﴾ وَسِعَ رَبُّنَا كُلَّ شَيۡءٍ عِلۡمًاۚ ﴿ "Pengetahuan Rabb kami meliputi segala se-suatu." Dia mengetahui apa yang baik bagi hamba-hambaNya dan apa yang menjadi aturanNya pada mereka.
﴾ عَلَى ٱللَّهِ تَوَكَّلۡنَاۚ ﴿ "Kepada Allah sajalah kami bertawakal." Yakni kami percaya bahwa Dia akan meneguhkan kami di atas jalan yang lurus dan melindungi kami dari seluruh jalan neraka, karena barangsiapa yang bertawakal kepada Allah maka Dia akan mencukupkannya dan memudahkan untuknya urusan agama dan dunianya. ﴾ رَبَّنَا ٱفۡتَحۡ بَيۡنَنَا وَبَيۡنَ قَوۡمِنَا بِٱلۡحَقِّ ﴿ "Ya Rabb kami, berilah keputusan antara kami dan kaum kami dengan hak (adil)." Yakni tolonglah orang yang dizhalimi dan pemilik hak atas orang yang zhalim, penentang kebenaran. ﴾ وَأَنتَ خَيۡرُ ٱلۡفَٰتِحِينَ ﴿ "Dan Engkaulah Pemberi keputusan yang sebaik-baiknya." Kepu-tusanNya kepada hamba-hambaNya ada dua macam: keputusan ilmu dengan menjelaskan kebenaran dan kebatilan, serta petunjuk dan kesesatan, dan siapa yang tegak lurus di atas jalan dan siapa yang membelot darinya. Adapun yang kedua adalah keputusannya dengan pembalasan dan hukuman kepada orang-orang yang zhalim, serta keselamatan dan kemuliaan bagi orang-orang yang shalih. Maka mereka memohon kepada Allah keputusan di antara mereka dengan kaumnya dengan benar dan adil, dan supaya Dia menun-jukkan ayat-ayat dan pelajaran-pelajarannya yang menjadi kepu-tusan bagi kedua belah pihak.
(90) ﴾ وَقَالَ ٱلۡمَلَأُ ٱلَّذِينَ كَفَرُواْ مِن قَوۡمِهِۦ ﴿ "Pemuka-pemuka kaum Syu'aib yang kafir berkata (kepada sesamanya)", memperingatkan agar tidak meng-ikuti Syu'aib ﴾ لَئِنِ ٱتَّبَعۡتُمۡ شُعَيۡبًا إِنَّكُمۡ إِذٗا لَّخَٰسِرُونَ ﴿ "Sesungguhnya jika kamu meng-ikuti Syu'aib tentu kamu jika berbuat demikian (menjadi) orang-orang yang merugi." Ini termasuk tipuan dari diri mereka, bahwa kerugian dan kesengsaraan ada pada mengikuti kebenaran dan petunjuk. Mereka tidak menyadari bahwa seluruh kerugian berporos pada sikap mereka, berpegang kepada kesesatan dan usaha penyesatan kepada orang lain. Dan mereka mengetahui itu manakala azab te-lah turun menimpa mereka.
(91) ﴾ فَأَخَذَتۡهُمُ ٱلرَّجۡفَةُ ﴿ "Kemudian mereka ditimpa gempa", yang dahsyat. ﴾ فَأَصۡبَحُواْ فِي دَارِهِمۡ جَٰثِمِينَ ﴿ "Maka jadilah mereka mayat-mayat yang bergelimpangan di dalam rumah-rumah mereka", yakni tersungkur mati dan tidak bergerak.
(92) Allah تعالى berfirman mencela keadaan mereka, ﴾ ٱلَّذِينَ كَذَّبُواْ شُعَيۡبٗا كَأَن لَّمۡ يَغۡنَوۡاْ فِيهَاۚ ﴿ "(Yaitu) orang-orang yang mendustakan Syu'aib seolah-olah mereka belum pernah berdiam di kota itu." Yakni seolah-olah me-reka tidak pernah tinggal di negeri mereka, seolah-olah mereka tidak pernah bersuka ria di halamannya, tidak pernah berteduh padanya, tidak pernah bermain-main di aliran sungainya, dan tidak pernah makan dari buah-buahannya. Mereka ditimpa oleh azab yang mem-bawa mereka dari segala permainan, kesenangan dan kenikmatan, kepada rumah kesedihan, kesengsaraan, azab dan kehinaan. Oleh karena itu Dia berfirman, ﴾ ٱلَّذِينَ كَذَّبُواْ شُعَيۡبٗا كَانُواْ هُمُ ٱلۡخَٰسِرِينَ ﴿ "Orang-orang yang mendustakan Syu'aib mereka itulah orang-orang yang merugi." Yakni bahwa kerugian hanya untuk mereka saja, karena diri mereka dan keluarga mereka merugi di Hari Kiamat. Bukankah itu meru-pakan kerugian yang nyata, bukan orang-orang yang dikatakan kepada mereka,
﴾ لَئِنِ ٱتَّبَعۡتُمۡ شُعَيۡبًا إِنَّكُمۡ إِذٗا لَّخَٰسِرُونَ 90 ﴿
"Jika kamu mengikuti Syu'aib tentu kamu jika berbuat demikian (menjadi) orang-orang yang merugi." (Al-A'raf: 90)
(93) Manakala mereka binasa, Nabi mereka meninggalkan mereka, ﴾ وَقَالَ ﴿ "seraya berkata", kepada mereka setelah mereka mati dalam rangka menyalahkan dan mencela mereka, ﴾ يَٰقَوۡمِ لَقَدۡ أَبۡلَغۡتُكُمۡ رِسَٰلَٰتِ رَبِّي ﴿ "Hai kaumku, sesungguhnya aku telah menyampaikan kepadamu amanat-amanat Rabbku." Yakni aku telah menyampaikannya dan menjelaskannya kepadamu sehingga ia mencapai sejauh apa yang bisa dicapai pada dirimu dan ia pun telah mencapai hatimu, ﴾ وَنَصَحۡتُ لَكُمۡۖ ﴿ "dan aku telah memberi nasihat kepadamu." Tetapi kamu tidak menerima nasihatku dan tidak mendengarkan petunjukku, justru kamu bersikap fasik dan melampaui batas. ﴾ فَكَيۡفَ ءَاسَىٰ عَلَىٰ قَوۡمٖ كَٰفِرِينَ ﴿ "Bagaimana aku akan bersedih hati terhadap orang-orang yang kafir?" Yakni, bagaimana aku bersedih kepada kaum yang tidak ada ke-baikan bagi mereka, di mana kebaikan mendatangi mereka tetapi mereka malah menolaknya dan tidak menerimanya, maka tidak ada yang layak bagi mereka kecuali keburukan. Mereka itu tidak layak dikasihani, justru kebinasaan mereka disyukuri. Kami ber-lindung kepadaMu ya Allah dari kehinaan dan kenistaan. Adakah kesengsaraan dan hukuman yang lebih berat daripada mereka yang telah mencapai tingkat bahwa orang yang paling tulus kepada me-reka berlepas diri dari mereka.
One of the sons of Abraham was Madyan who was born of his third wife, Quatura. The people of Midian (or Madyan), his decendants, settled on the Arabian coast of the Red Sea. These people believed in God and professed to be of Abraham’s religion. But, five hundred years after the time of Abraham, they fell into wrong ways. They were a trading community; so their evil found expression in their dealings. They did not maintain the principles of honesty in weights, measures and transactions. Injustice in dealing with others is against the balanced system (islah) enforced by God. God has caused the system of this world to work on the basis of perfect justice. Here, there is nothing like taking more from others and giving less in return. Here everything functions on the principles of justice to the point of mathematical exactness. If this does not happen, then it would amount to creating a disturbance in the well-balanced world of God.
To the tribe of Midian Allah sent their brother Shu‘ayb (peace be upon him). He said: 'O people! Worship Allah alone for you have no God worthy of worship other than Him. A clear proof from Allah has come to you confirming what I bring to you from your Lord is the truth. Give people their rights, by measuring and weighing things correctly, not short-changing people by saying bad things about their goods, or by cheating them, and do not to cause corruption on earth through disbelief and disobedience after things have been set right through the sending of prophets. All of this is better for you and more beneficial if you are believers, because then you would leave disobedience, and draw close to Allah by doing what He has commanded.'
A la tribu de Madián Al-lah le envió a su hermano Shuaib u. Él dijo: “¡Pueblo! Adoren solo a Al-lah porque no hay Al-lah digno de adoración sino Él. Una prueba clara de Al-lah ha llegado confirmando que lo que les traigo de parte de su Señor es la verdad. Hagan valer los derechos de las personas, midan y pesen con justicia, no den a las personas menos de lo debido cometiendo fraude, y no causen corrupción en la sociedad, a través de la incredulidad y la desobediencia, después de haberse establecido en ella el orden por medio de los profetas. Todo esto es mejor para ustedes y más beneficioso si creen, porque dejarían la desobediencia y se acercarían a Al-lah haciendo lo que Él ama”.
Commentary
The series of stories relating to prophets (علیہم السلام) continues. The fifth story appears in the verses quoted above. This is the story of Sayyidna Shu'aib (علیہ السلام) and his eople.
Sayyidna Shu'aib علیہ السلام according to Muhammad ibn Ishaq, is among the progeny of Madyan, the son of Sayyidna Ibrahim (علیہ السلام) and he is also related to Sayyidna Lut (علیہ السلام) . The lineal descendants of Madyan, the son of Sayyidna Ibrahim (علیہ السلام) also came to be known by the name, Madyan - and the locality where they lived is also called Madyan. Thus, Madyan is the name of a people and the name of a city as well. This city still survives near the port of Ma` an in Eastern Jordan. When relating the story of Sayyidna Musa (علیہ السلام) elsewhere, the Qur'an says: وَلَمَّا وَرَدَ مَاءَ مَدْيَنَ (And when he arrived at the watering [ place ] in Madyan - 28:23), it is referring to this very habitation. (Ibn Kathir) Sayyidna Shu'aib (علیہ السلام) was known for his impressive oratory because of which he was called the Orator among Prophets (علیہم السلام) . (Ibn Kathir, Al Bahr Al-Muhit)
The people to whom Sayyidna Shu'aib (علیہ السلام) was sent have been identified by the Holy Qur'an as the residents or people of Madyan, and also as the people of Aikah. The word: ایکہ (Aikah) means a forest.
Some commentators say that these were two different people and lived in separate settlements. Sayyidna Shu'aib (علیہ السلام) was sent to one of them first. When they were destroyed, he was sent to the other. The punishment which came upon these two has also been stated in different words. The punishment of the Rajfah on the people of Madyan is mentioned as Saihah (Sound) at some places, while as Rajfah (earthquake) at others. The punishment of the people of Aikah has been stated as being that of Zullah (shade, canopy). The form in which this punishment came was that the people of Aikah were first subjected to intense heat in their locality which almost roasted them. Then, in the forest close by there came a dense cloud which cast its shade over the entire forest. Attracted by the shade and cool breeze there, all inhabitants of the locality assembled under the shade of that cloud. As Divine arrangement would have it, here were its criminals walking on their two feet and reaching the exact spot where they were to be destroyed, without a warrant of arrest and without a police gun pointed at them. Once they were all there, the clouds rained fire and the earthquake shook the earth. That killed them all.
Then, there are other commentators who say that the people of Madyan and the people of Aikah are the same people and the three kinds of punishment mentioned here converged on these people. First came the Fire from the clouds, then, with it, rose the piercing Sound, and then, the earthquake shook the earth. Ibn Kathir has favoured this view.
However, whether these two people are separate or are two names of the same people, what matters is the message of truth delivered to them by Sayyidna Shu'aib (علیہ السلام) - and that has been mentioned in the first (85) and second (86) verses. Before we move on to the explanation of this message, let us first understand that the essence of Islam, which is the combined call of all blessed prophets, is the fulfillment of mutual rights. Then rights are of two kinds. First come rights which are related directly to Allah Ta` ala. No visible human gain or loss seems to depend on their fulfillment or abandonment, for example, praying and fasting (Salah and Sawm). Secondly, there are the rights of the servants of Allah (Huquq al-Ibad: human rights - in secular terminology) which are related to human beings. These people were heedless to and unaware of both these rights, in fact, were acting counter to both.
By not believing in Allah Ta` ala and His messengers, they were violating the rights of Allah, and on top of it, by decreasing weights and measures, they were slicing through and wasting away the rights of human beings. Then, such people would go on to sit on entry points of roads and streets and would terrorize all comers, rob them of their belongings, and warned them of worse consequences if they believed in Sayyidna Shu'aib (علیہ السلام) . And thus, on God's good earth, they had made disorder the order of the day. It was to correct these misdeeds that Sayyidna Shu'aib (علیہ السلام) was sent to them.
In the first and second verses quoted above, Sayyidna Shu'aib (علیہ السلام) said three things to correct the course of his people: (1)-First he said: يَا قَوْمِ اعْبُدُوا اللَّـهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُهُ ` ( O my people, worship Allah. You have no god other than Him). This is the same Da'wah, the call to Tauhid, the Oneness of Allah, which all blessed prophets have been giving all along the lanes of time, a call which is the spirit of all true beliefs and deeds. Since these people too were all sold to the worship of the created, and consequently, heedless to the sacred Being and Attributes of Allah Ta` ala, and thus, neglectful of the fulfillment of His rights. Therefore, this was the first message given to them. (2)-Then, it was said: قَدْ جَاءَتْكُم بَيِّنَةٌ مِّن رَّبِّكُمْ (There has come to you a clear sign from your Lord). Here, ` clear signs' or proofs refers to the miracles which were manifested at the hands of Sayyidna Shu'aib (علیہ السلام) . The different forms in which these miracles had appeared find mention in Tafsir Al-Bahr Al-Muhit. (3)-The statement which follows lays down a major rule of just conduct. It was said: فَأَوْفُوا الْكَيْلَ وَالْمِيزَانَ وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ (And fill the measure and weight in full, and do not make people short of their things). The word: کَیل (kail) means measure, and: مِیزَان (mizan) is used in the sense of weighing, and: بِخس (bakhs) means to bring loss on someone by giving one less than what is due. Thus, the instruction given in the verse is to give full measure and weight and to abstain from causing loss to them by holding back what is their due.
In the first part of the verse, the particular crime of under-measuring or under-weighing in buying and selling was prohibited. Later, by saying: وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ (and do not make people short of their things), the prohibition was generalized. Now the prohibition applies to all kinds of decreasing, slicing, under-cutting or short-changing of rights - whether related to property, or honour, or something else. (Al-Bahr Al-Muhit)
From here we know that the way it is forbidden to give less than due while weighing and measuring, similarly, forbidden is any cutting back on the human rights of other people. Acts like attacking someone's honour, not giving due respect to someone according to his legitimate station, showing shortcoming in obeying those the showing of obedience to whom is necessary and failing to respect those who must compulsorily and duly be respected are included under the purview of the crime which used to be committed by the people of Sayyidna Shu'aib (علیہ السلام) . During his famous Khutbah of the Last Hajj, when the Holy Prophet ﷺ declared that the honour of people is as worthy of being respected and defended as their blood is, stands as a broader confirmation of this view.
All these things are included under the words: مُطَفِّفِينَ (mutaffifin)and: تَطفِیف (tatfif) wherever mentioned in the Qur'an. Sayyidna Faruq al A` zam ؓ saw a person making his Ruku` and Sajdah in a hurry.
He said: (that is, you are guilty of measuring and weighing short -Mu'atta Imam Malik). By saying so, he meant that the person had not fulfilled the right of Sarah as it was due. Thus, in this report, the short-coming of not fulfilling the right of Sarah as due has been referred to by the word: تَطفِیف (tatfif : measuring and weighing short).
At the end of the verse, it was said: وَلَا تُفْسِدُوا فِي الْأَرْضِ بَعْدَ إِصْلَاحِهَا (and do not make mischief on the earth after it has been set in order). This sentence has also appeared earlier in this Surah Al-A` raf (for details, please see comments under verse 56) where it was said that the physical betterment of conditions on the earth depends on utilizing things properly - as and where due, respecting limits and maintaining moderation, equity and justice; and spiritual betterment depends on relationship with Allah and obedience to His commands. As for the opposite of it, that is, physical and spiritual disorder on earth, it shows up when these principles are compromised or abandoned. The people of Sayyidna Shu'aib (علیہ السلام) had done exactly this. They had totally abandoned these principles because of which earth had become a hotbed of physical and spiritual disorder. That is why they were advised to ab-stain from such deeds which would serve as corrupting influence for the whole earth.
Then, it was said: ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُم مُّؤْمِنِين (This is good for you, if you are believers). The sense is that should they repent and retract from their evil doings, it has nothing but good waiting for them in their present life as well as in the life to come. As for the prosperity and success in the life to come is concerned, it is obvious that it depends on one's obedience to what Allah has commanded us to do. Then, as for success in the present world, we can say once people find out that there is someone who is honest in weights and measures and is partic-ular about all other rights of his clients, his credit and goodwill will become established in the market and his business will increase in volume and reliability.
Determining the meaning of the statement - ` Do not sit in every path threatening and preventing people from the path of Allah' - in verse 86, some commentators have said that both sentences carry the same sense since these people stopped and threatened those who came to Sayyidna Shu'aib (علیہ السلام) . This they were ordered not to do.
Others have said that these crimes committed by them were two separate' crimes. They sat on thoroughfares, looted and snatched things, and also prevented people from believing in Sayyidna Shu'aib (علیہ السلام) . Thus, the first sentence describes the first crime while the second sentence describes the other. The later view has been relied upon in Tafsir Al-Bahr Al-Muhit and elsewhere too. Also included under the purview of this command against looting and snatching are check posts set up on thoroughfares to realize impermissible taxes against the provisions of the Shari` ah.
` Allamah Al-Qurtubi has said that those who sit on thoroughfares and make people pay undue taxes against the provisions of the Shari` ah, they too are criminals like the people of Sayyidna Shu'aib - rather, more oppressive and tyrannical than they were.
After that it was said: وَتَبْغُونَهَا عِوَجًا (and seeking a twist in it), that is, these people are always on the lookout for the opportunity to find something in the way of Allah which they could twist, turn and misrepresent and come up with their roster of doubts and objections through which they could try to wean people away from the true religion.
Kepada kaum Madyan Kami telah mengutus saudara mereka, Syuaib -‘alaihissalām-. Lalu ia berkata kepada mereka, “Wahai kaumku! Sembahlah Allah semata karena kalian tidak punya tuhan lain yang berhak disembah selain Dia. Telah datang kepada kalian bukti yang nyata dari Allah dan dalil yang jelas-jelas menunjukkan bahwa ajaran yang kubawa kepada kalian benar-benar berasal dari Tuhanku. Berikanlah hak-hak manusia dengan menyempurnakan takaran dan timbangan dan jangan mengurangi hak-hak mereka dengan cara menjelek-jelekkan dan merendahkan barang dagangan mereka, atau menipu mereka. Janganlah pula kalian membuat kerusakan di muka bumi dengan melakukan kekafiran dan kemaksiatan setelah bumi ini diperbaiki oleh para nabi yang diutus sebelumnya. Hal tersebut akan lebih baik dan lebih bermanfaat bagi kalian jika kalian beriman karena hal itu berarti meninggalkan perbuatan maksiat dalam rangka menjauhi larangan Allah dan mendekatkan diri kepada Allah dengan melaksanakan perintah-Nya.
E inviammo alla tribù di Medyen il loro fratello Shu'ayb, pace a lui. Disse loro: "O popolo, adorate Allāh solo: non avete altra divinità che meriti realmente adorazione all'infuori di Lui. Vi è giunta una chiara prova da parte di Allāh, una prova evidente che conferma ciò che vi ho comunicato da parte del mio Dio. Rispettate i diritti della gente nelle misure e nei pesi e non ingannate la gente con la scusa di un difetto nella merce, e non inducete gli altri a non acquistarla. Non ingannate i proprietari e non portate la corruzione in terra con la miscredenza ed i peccati, dopo essere stata purificata, in precedenza, tramite i profeti. Le buone azioni menzionate sono migliori per voi e più utili, se siete credenti, perché vi portano ad abbandonare i misfatti, seguendo i divieti di Allāh a riguardo, e perché vi avvicinano ad Allāh, inducendovi a seguire i Suoi ordini.
Medyen kavmine de kardeşleri Şuayb -aleyhisselam-'ı gönderdik. Şuayb onlara şöyle dedi: "Ey kavmim! Bir tek Allah’a ibadet edin. O'ndan başka ibadet edilmeye müstahak bir mabut yoktur. Sizlere Rabbimden getirmiş olduğumun doğruluğuna delalet eden, Allah’tan apaçık bir kanıt ve aşikâr deliller gelmiştir. Kilo ve ölçüyü tam tutarak insanlara haklarını verin. Mallarını kusurlu kılarak, miktarını azaltarak veya sahiplerini kandırarak insanların mallarından eksiltmeyin. Peygamberler gönderilerek ıslah edilmesinin ardından küfür ve günah işleyerek yeryüzünü ifsat etmeyin. Eğer Müminler iseniz, Allah’ın yasaklarından sakının, günahları terk edin. Yüce Allah’ın emrettiği şeyleri de yerine getirin. Zira bu emirlerin yerine getirilmesi kişiyi Yüce Allah'a yakınlaştırır.
Nous avons envoyé à la tribu de Madyan leur frère Chu’ayb qui leur dit: Ô mon peuple, adorez Allah Seul car il n’existe pas de divinité méritant d’être adorée autre que Lui. Votre Seigneur vous a fait parvenir une preuve claire et un argument évident prouvant que ce que je vous apporte de mon Seigneur est la vérité. Acquittez-vous des droits des gens en leur donnant leur pleine mesure et leur plein poids et ne les lésez pas en leur remettant une marchandise de moindre qualité ou en les trompant. Ne soyez pas des corrupteurs sur Terre en mécroyant et en péchant après que des prophètes aient été envoyés pour la réformer. Tout ceci est meilleur et plus profitable pour vous si vous êtes croyants, car vous délaisserez les péchés qu’Allah a défendus et vous vous rapprocherez d’Allah en accomplissant ce qu’Il ordonne.
Mi smo plemenu Medjen poslali njihovog brata Šuajba, 'alejhisselam, koji im reče: "Narode moj, samo Allaha obožavajte, jer niko mimo Njega ne zaslužuje da ga obožavate. Došao vam je jasni dokaz od Allaha za istinitost onoga što vam ja dostavljam od mog Gospodara: dajte ljudima njihovo pravo, pravilno mjereći količinu i težinu robe, i nemojte krnjiti njihova prava koristeći se iznalaženjem mahana njihovim stvarima i odvraćanjem od njih, ili varanjem vlasnika, i nemojte na Zemlji širiti nered bivajući nevjernici i čineći grijehe, nakon što je Allah na njoj uspostavio red slanjem vjerovjesnika. Ovo što vam savjetujem bolje vam je i korisnije, ako ste vjernici, jer sadrži ostavljanje onoga što je Allah zabranio i primjenu onoga što je naredio, čime se približava Njemu.
Story of Shu`ayb, upon him be Peace, and the Land of Madyan
Muhammad bin Ishaq said, "They (the people of Madyan) are the descendents of Madyan, son of Midyan, son of Ibrahim. Shu`ayb was the son of Mikil bin Yashjur. And in the Syrian language, his name was Yathrun (Jethro)". I (Ibn Kathir) say, Madyan was the name of the tribe and also a city that is close to Ma`an on route to the Hijaz (from Ash-Sham). Allah said in another Ayah,
وَلَمَّا وَرَدَ مَآءَ مَدْيَنَ وَجَدَ عَلَيْهِ أُمَّةً مِّنَ النَّاسِ يَسْقُونَ
(And when he arrived at the water (a well) of Madyan he found there a group of men watering (their flocks).) 28:23 They are also the people of Al-Aykah (the Woods), as we will mention later on, Allah willing, and our trust is in Him.
قَالَ يَاقَوْمِ اعْبُدُواْ اللَّهَ مَا لَكُمْ مِّنْ إِلَـهٍ غَيْرُهُ
(He said: "O my people! Worship Allah! You have no other God but Him") and this is the call of all Messengers,
قَدْ جَآءَتْكُم بَيِّنَةٌ مِّن رَّبِّكُمْ
("Verily, a clear proof (sign) from your Lord has come unto you;") meaning, `Allah has presented the proof and evidences of the truth of what I brought you.' He then advised them and commanded them to give full measure and full weight and not to wrong men in their dealings, meaning, to refrain from cheating people in buying and selling. They used to treacherously avoid giving full weight and measure. Allah said in other Ayat,
وَيْلٌ لِّلْمُطَفِّفِينَ
(Woe to Al-Mutaffifin (those who give less in measure and weight)...) 83:1 until He said,
لِرَبِّ الْعَـلَمِينَ
(before the Lord of all that exists) 83:6. These Ayat contain a stern warning and sure promise that we ask Allah to save us from. Shu`ayb was called `Speaker of the Prophets', because of his eloquent words and eloquent advice, and Allah stated that Shu`ayb said:
Talaga ngang nagsugo si Allāh sa lipi ng Madyan ng kapatid nilang si Shu`ayb – sumakanya ang pagbati ng kapayapaan – kaya nagsabi ito sa kanila: "O mga kalipi, sumamba kayo kay Allāh lamang walang ukol sa inyo na isang sinasamba, na nagiging karapat-dapat sa pagsamba, na iba pa sa Kanya. May dumating nga sa inyo na isang maliwanag na patotoo mula kay Allāh at isang hayag na patunay sa katapatan ng inihatid ko sa inyo mula sa Panginoon ko. Gampanan ninyo sa mga tao ang mga karapatan nila sa pamamagitan ng pagkumpleto sa pagtatakal at pagkumpleto sa pagtitimbang. Huwag kayong bumawas sa mga tao dahil sa kapintasan ng mga paninda sa kanila at pagpapakaunti sa mga ito, o pandaraya sa mga mamimili ng mga ito. Huwag kayong manggulo sa lupa sa pamamagitan ng kawalang-pananampalataya at paggawa ng mga pagsuway matapos ng pagsasaayos nito sa pamamagitan ng pagpapadala sa mga propeta noon. Ang nabanggit na iyon ay higit na mabuti para sa inyo at higit na kapaki-pakinabang, kung kayo ay mga mananampalataya, dahil sa nakasaad doon na pag-iwan sa mga pagsuway bilang pag-iwas sa sinasaway ni Allāh at dahil sa nakasaad doon na pagpapakalapit-loob kay Allāh sa pamamagitan ng paggawa sa anumang ipinag-utos Niya.
85- Medyen’e de kardeşleri Şuayb’ı (gönderdik). Dedi ki:“Ey kavmim! Allah’a ibadet edin, O’ndan başka hiçbir (hak) ilahınız yoktur. Rabbinizden size apaçık bir delil gelmiştir. Artık ölçeği ve teraziyi tam tutun. İnsanlara ait hiçbir şeyi eksik vermeyin. Islah edildikten sonra yeryüzünde fesat çıkarmayın. Eğer inanan kimselerseniz böylesi hakkınızda daha hayırlıdır.”
86- “Öyle her yolun başında oturup da (insanları) tehdit etmeyin, Allah’a iman edenleri Allah’ın yolundan alıkoymayın ve O’nun yolunu eğri göstermeye çalışmayın. Hatırlayın ki siz, (sayıca) az idiniz de O, sizi çoğalttı. Bir de fesat çıkaranların sonu nice olmuştur bir bakın.”
87- “Eğer içinizden bir kısmı benimle gönderilene iman eder, bir kısmı da iman etmezse artık Allah aramızda hükmedinceye kadar sabredin. O, hükmedenlerin en hayırlısıdır.”
88- Kavminden büyüklük taslayan ileri gelenler şöyle dediler:“Ey Şuayb, andolsun seni de seninle beraber iman edenleri de ülkemizden çıkaracağız ya da kaçarı yok siz bizim dinimize döneceksiniz!” O da: “Biz istemesek de mi?!” dedi.
89- “Allah, bizi ondan kurtardıktan sonra tekrar sizin dininize dönecek olursak kesinlikle Allah’a iftira etmiş oluruz. Rabbimiz olan Allah'ın dilemesi hariç ona dönmemiz olacak şey değildir. Rabbimizin ilmi her şeyi kuşatmıştır. Biz ancak Allah’a güvenip dayandık. Ey Rabbimiz, bizimle kavmimiz arasında hak ile hükmet! Sen hükmedenlerin en hayırlısısın.”
90- Kavminden kâfir olan ileri gelenler:“Eğer Şuayb’a uyarsanız o takdirde siz, andolsun ki büyük bir zarara uğrayacaksınız” dediler.
91- Bunun üzerine o şiddetli sarsıntı onları yakalayıverdi de yurtlarında diz üstü çöküp kaldılar.
92- Şuayb’ı yalanlayanlar, sanki orada hiç oturmamış gibi oldular. Şuayb’ı yalanlayanlar, işte zarara uğrayanlar onlar oldular.
93- Bunun üzerine onlardan yüz çevirdi ve dedi ki:“Ey kavmim, gerçekten ben size Rabbimin bildirdiklerini tebliğ ettim ve size içtenlikle öğüt verdim. Artık ben, kâfir bir topluma nasıl üzüleyim ki?!”
85. “Medyen’e de” orada yaşayan malum kabileye, soyca “kardeşleri Şuayb’ı gönderdik.” O, onları hiçbir şeyi ortak koşmaksızın yalnızca Allah’a ibadet etmeye davet ediyor, onlara ölçü ve teraziyi tastamam yapmalarını, insanların mallarını eksik vermemelerini, masiyetleri çoğaltmak sureti ile yeryüzünde fesat çıkartmamalarını, bozgunculuk yapmamalarını emrediyordu. Bundan dolayı onlara:“... ıslah edildikten sonra yeryüzünde fesat çıkarmayın. Eğer inanan kimselerseniz böylesi hakkınızda daha hayırlıdır” demişti. Çünkü Allah’ın emrine uyup O’na yakınlaşmak gayesi ile günahları terk etmek, elbette ki kul için Cebbar olan Allah’ın gazabını ve cehennem azabını gerektiren o günahları işlemekten daha hayırlı ve daha faydalıdır.
86. “Öyle” insanlara karşı “her yolun başında oturup da” çokça kullanılan yolları tutarak oradan geçenleri “tehdit etmeyin, Allah’a iman edenleri Allah’ın yolundan alıkoymayın” Allah’ın yolunu izleyip de hidâyet bulmak isteyenleri engellemeyin “ve O’nun yolunu eğri göstermeye çalışmayın.” Hevalarınıza uyup da Allah'ın yolunu eğri ve haktan uzak göstermeye çabalamayın. Tam aksine hem size hem de herkese düşen vazife, Yüce Allah’ın, rızasını elde etsinler, lütuf ve ihsan yurduna ulaşsınlar diye kulları için belirlemiş olduğu ve bununla da kullarına en büyük rahmetini ihsan etmiş olduğu bu yola gereken saygının gösterilmesidir. Sizler, insanları bu yolu izlemekten alıkoyan ve onları engelleyen kimseler değil, aksine bu yolun yardımcıları, davetçileri ve onu koruyanlar olmalıydınız. Çünkü böyle bir şey Allah’ın nimetine karşı bir nankörlük, O’nun emrine bir isyan ve en güzel, en doğru yolu saptırma girişimidir. Üstelik siz bu yolu izleyenleri çok çirkin bir şekilde ayıplamaktasınız.
Allah’ın üzerinizdeki nimetlerini de “hatırlayın ki siz (sayıca) az idiniz de O, sizi çoğalttı.”Size ihsan etmiş olduğu zevceler, nesiller ve sağlık sayesinde sizi sayıca artırıp çoğalttı. Ayrıca O, sizleri veba yahut da sayınızı azaltıcı birtakım hastalıklara müptela kılmadığı gibi sizi imha edecek düşmanları da üzerinize musallat etmedi. Yine birliğinizi bozup sizi darmadağın etmedi. Aksine size bir arada bulunma, bol rızık ve çokça nesil nimetlerini ihsan etti.“Bir de fesat çıkaranların sonu nice olmuştur bir bakın.” Sizler, onların topluluklarının darmadağın olduğunu, yaşadıkları yerlerin de ıssız ve bomboş kaldığını göreceksiniz. Onlardan geriye güzel hiçbir anı kalmamıştır. Aksine lanet bu dünyada onların peşlerine takılmıştır. Kıyamet gününde de onlar daha da hor, hakir ve rezil olacaklardır.
87. “Eğer içinizden bir kısmı benimle gönderilene iman eder, bir kısmı da iman etmezse” ki bunlar çoğunluklarını teşkil ediyordu “artık Allah aramızda hükmedinceye kadar sabredin. O, hükmedenlerin en hayırlısıdır.” Dolayısıyla haklı olanı yardımı ile zafere kavuşturcak, haksız olanı da cezalandıracaktır.
88. “Kavminden büyüklük taslayan ileri gelenler” Bunlar, hevalarına uyan ve zevkleri ile oyalanan soylular ve ileri gelenlerdir. Bunlara hak geldiğinde onun, kendi alçak arzularına uygun düşmediğini görünce hakkı reddettiler ve ona karşı büyüklük tasladılar. Peygamberleri Şuayb aleyhisselâm’a ve onunla birlikte zayıf gördükleri mü’minlere “şöyle dediler: Ey Şuayb, andolsun seni de seninle beraber iman edenleri de ülkemizden çıkaracağız ya da kaçarı yok siz bizim dinimize döneceksiniz!” Hakka karşı aslan kesilerek güç kullandılar. Ne dine, ne anlaşmaya ne de hakka hukuka riâyet etmediler. Sadece ve sadece hevalarının, kendilerini bu anlamsız ve tutarsız sözleri söylemeye iten düşük akıllarının peşine takıldılar ve dediler ki: Ya sen ve seninle beraber iman edenler dinimize geri döneceksiniz yahut da andolsun ki sizleri ülkemizden çıkartacağız.
Şuayb aleyhisselâm, önceleri iman ederler ümidi ile onları davet ediyordu. Ancak sonra öyle bir duruma geldi ki onların şerrinden yana emin olamadı. Zira kavmi, kendilerine tâbi olmayacak olursa onu ve beraberindekileri vatanından sürmekle tehdit ettiler. Oysa Şuayb ve beraberindekiler o vatanda kalmaya onlardan daha fazla hak sahibidirler. Bu yüzden de Şuayb aleyhisselâm onların bu sözlerine hayret ederek:“Biz istemesek de mi?! dedi.” Yani biz, batıl olduğunu bildiğimiz için sizin dininize girmeyi kabul etmeyecek olsak bile yine de böyle mi yapacaksınız? Halbuki o dine ancak ona girmeyi arzu eden kimseler çağrılabilir. Onu izlemeyi açıktan açığa alıkoymaya çalışan ve izleyenleri de yanlışlarını söyleyerek tenkit eden kimseler, nasıl olur da o dini kabule çağırılabilirler?
89. “Allah bizi ondan kurtardıktan sonra tekrar sizin dininize dönecek olursak kesinlikle Allah’a iftira etmiş oluruz.”Yani Allah, bizi ondan kurtarmış ve onun kötülüğünden korumuşken, biz tekrar sizin dininize dönecek olursak şahit olun ki biz, Allah’a karşı yalan uyduran ve iftira eden kimseleriz. Çünkü biz kesinlikle şunu biliyoruz ki Allah’a ortak koşan kimsenin iftirasından daha büyük bir iftira olamaz. Çünkü O birdir ve tektir, eşsizdir, hiç kimseye muhtaç olmayan Samed’dir. Eş ve çocuk edinmemiştir, mülkünde de O’nun hiçbir ortağı yoktur.“Rabbimiz olan Allah'ın dilemesi hariç ona dönmemiz olacak şey değildir.” Yani bizim gibi kimselerin tekrar sizin dininize dönmesine imkân yoktur. Böyle bir şey muhaldir. Şuayb aleyhisselâm onlara herhangi bir şekilde uymalarının mümkün olmadığını birkaç şekilde ifade etmiştir:
1. Öncelikle kavimlerinin dininden tiksindiklerini ve işlemekte oldukları şirke kin beslediklerini ifade etmiştir.
2. Diğer taraftan onların izledikleri yolun, yalan ve iftira olduğunu belirtip eğer kendisi ve yanındakiler de onların dinine uyacak olurlarsa kendilerinin de yalan ve iftira sahibi olacaklarına dair kavmini şahit tutmuştu.
3. Allah'ın kendilerini o dinden kurtarmasını bir nimet olarak sunmuştur.
4. Allah, kendilerine hidâyet verdikten sonra bu batıl dine geri dönüşlerinin imkânsız bir şey olduğunu ifade etmekle de kavimlerinin bu doğrultudaki ümitlerini kesmişlerdir. Çünkü mevcut halleri, kalplerinde Yüce Allah’ı tazim etmeleri, Allah’ın ubudiyetini, O’ndan başka hiçbir ilah olmadığını, yalnızca O’na ibadet edilmesi ve O’na ortak koşulmaması gerektiğini, müşriklerin kabul ettikleri uydurma ilahların batılın en batılı ve imkânsızın en imkânsızı olduklarını itiraf etmeleri ile böyle bir dine tekrar dönmelerinin imkânsız olduğunu ifade etmiş oluyorlardı. Zira Yüce Allah’ın ihsan ettiği akıllar vasıtası ile hakkı batıldan, doğruyu sapıklıktan ayırt edebilecek durumdaydılar.
Yüce Allah’ın meşieti, yaratıkları hakkında geçerli olan ve hiçbir kimsenin dışına çıkma imkânını bulamadığı iradesi açısından da eğer bütün sebepler bir araya gelse ve bütün güçler bir arada toplansa dahi onlar, hiçbir zaman kendileri hakkında bir şeyi yapabileceklerine yahut o şeyi terk edebileceklerine dair kesin hüküm veremezler. İşte bu yüzden Şuayb aleyhisselam:“Rabbimiz olan Allah'ın dilemesi hariç” diyerek istisnada bulunmuştur. Yani bizim de başka kimselerin de Allah’ın ilim ve hikmetine tâbi olan meşietinin dışına çıkabilme imkânımız yoktur. Çünkü “Rabbimizin ilmi her şeyi kuşatmıştır.”O, neyin kullarının faydasına olduğunu ve hangi esaslar çerçevesinde onların işlerini çekip çevirdiğini çok iyi bilendir.“Biz ancak Allah’a güvenip dayandık.”Bizler bize dosdoğru yol üzerinde sebat vereceği ve cehenneme ulaştıran bütün yollardan da bizi koruyacağı hususunda yalnız O’na güvendik. Şüphesiz ki Allah kendisine güvenip dayananlara yeter, onlara dinini de dünyasını da kolaylaştırır.“Rabbimiz, bizimle kavmimiz arasında hak ile hükmet!” Mazlum ve hak sahibi kimselere, hakka karşı inatlaşan zalime karşı yardım et ve zafer ver. “Sen hükmedenlerin en hayırlısısın.” Yüce Allah’ın kulları hakkındaki hükmü iki türlüdür: Birincisi hakkı batıldan, doğruyu sapıklıktan, dosdoğru yol üzerinde yürüyenleri, o yoldan sapmış olanlardan ayırdetmeyi sağlayan ilmî (bilgiye dair) hükmü. İkincisi de Yüce Allah’ın zalimleri cezalandırması, salih kimseleri de kurtarıp onlara lütfunu ihsan etmesi şeklindeki hükmüdür. İşte mü’minler de Yüce Allah’ın kendileri ile kavimleri arasında hak ve adalet ile hüküm vermesini, kendilerine her iki kesimi birbirinden ayıracı hükmü teşkil edecek şekilde âyetlerini, mucize ve ibretlerini göstermesini istemişlerdi.
90. “Kavminden kâfir olan ileri gelenler” Şuayb’e uymaktan sakındırmak üzere “Eğer Şuayb’a uyarsanız o takdirde siz, andolsun ki büyük bir zarara uğrayacaksınız” dediler” Ancak bu, nefislerinin kendilerine süslediği bir batıldan ibaretti. Onlara göre bedbahtlık ve zarar, doğruluğa ve hidâyete tâbi olmaktadır. Oysa onlar, en ileri derecedeki zararın, üzerinde bulundukları sapıklığın ve saptırmanın devamı olduğunu bilmiyorlardı. Bu gerçeği ancak ibretli ceza ve intikam gelip kendilerini bulduğunda öğrenebildiler.
91. “Bunun üzerine o şiddetli sarsıntı” yani o çok çetin zelzele “onları yakalayıverdi de yurtlarında diz üstü çöküp kaldılar” ölü ve hareketsiz bir halde yere serildiler.
92. Yüce Allah, başlarına gelen felaketi haber vererek şöyle buyurmaktadır:“Şuayb’ı yalanlayanlar, sanki orada hiç oturmamış gibi oldular.” Yani sanki yurtlarında hiç kalmamış, oradan hiç yararlanmamış, gölgeliklerinde hiç oturmamış, ırmaklarının kıyılarında hiç dolaşıp vakit geçirmemiş ve ağaçlarının meyvelerinden hiç yememiş gibi oldular. Azap onları yakalayarak oyun, eğlence ve lezzet yurdundan ebedî hüzün, bedbahtlık ve ceza yurduna ve azap çukurlarına taşıdı. İşte bundan dolayı devamla “Şuayb’ı yalanlayanlar, işte zarara uğrayanlar onlar oldular” buyrulmaktadır. Yani âdeta zarara uğramak sadece onlara hastır. Çünkü onlar kıyamet gününde hem kendilerini hem de aile halklarını zarara uğratmış olacaklardır ki apaçık hüsran işte budur. Yoksa onların:“Eğer Şuayb’a uyarsanız o takdirde siz, andolsun ki büyük bir zarara uğrayacaksınız” dedikleri kimseler hüsrana uğramamışlardır.
93. Şuayb’ın kavmi helak olduktan sonra peygamberleri onlardan yüz çevirerek döndü, onları azarlayarak ve ölümlerinden sonra onlara hitap ederek:“Dedi ki: Ey kavmim, gerçekten ben size Rabbimin bildirdiklerini tebliğ ettim.” Sizlere ulaştırdım ve açıkladım. Öyle ki bu tebliğim, bu konuda ulaşılabilecek en ileri dereceye kadar ulaştı ve sizin kalplerinizin derinliklerine kadar vardı. “Ve size içtenlikle öğüt verdim.”Ancak siz benim öğüdümü kabul etmediniz, irşadıma itaat etmediniz, aksine fasıklık ve azgınlık ettiniz.“Artık ben, kâfir bir topluma nasıl üzüleyim ki?!” Ben, hayır kendilerine ulaşınca onu reddeden, kabul etmeyen, kötülükten başka bir şeyi kendilerine yakıştırmayan, hayır namına hiçbir özellikleri bulunmayan bir topluma nasıl üzülür, nasıl tasalanırım? Onlar için üzülmeye değmez. Onlar buna layık değildirler. Aksine böylelerinin helakine ve yok edilmelerine sevinilir. Allah’ım, rezillikten, rüsvaylıktan sana sığınırız. İnsanlar arasında en ileri derecedeki samimiyetle onların iyiliklerini isteyen bir kimsenin şimdi onlardan uzak olduğunu ilan edecek bir noktaya gelmesinden daha ileri bir bedbahtlık ve daha büyük bir ceza olabilir mi?
Và rồi TA đã gởi đến bộ tộc Madyan một người anh em xuất thân từ họ là Shu-'aib, Người nói với họ: "Này hỡi dân Ta, hãy thờ phượng Allah duy nhất, ngoài Ngài các ngươi không có Thượng Đế đích thực nào để thờ phượng. Chắc chắn Allah đã gởi đến các ngươi bằng chứng quá rõ ràng, đầy thuyết phục khẳng định sự thật được đến từ Allah. Các ngươi hãy đo cho đủ và cân cho đầy, chớ bớt xén đi hàng hóa của họ bằng cách lường gạt họ, làm thất thoát đi hoặc gian lận lợi nhuận của người sở hữu. Và rồi, các ngươi chớ là những kẻ phá rối trên trái đất này bằng hành động chống đối, tội lỗi, vô đức tin, với những điều đã kể rất hữu ích nếu như các ngươi là những có đức tin, vì trong nó giúp các ngươi từ bỏ tội lỗi mà Allah đã cấm và giúp các ngươi đến gần Allah hơn.
In the last sentence of verse 86, it was said: وَاذْكُرُوا إِذْ كُنتُمْ قَلِيلًا فَكَثَّرَكُمْ ۖ وَانظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ. (And remember the time when you were few, then He increased you in number. And look, how was the fate of mischief makers). The twin aspects of persuasion and intimidation were employed to warn these people. The first was persuasion when they were reminded of the blessing of Allah who increased their insignificant numbers to become a large nation, or changed their economic weakness into need-free financial strength. Then, to chasten them through intimidation, it was said that they could do much better if they had a look at the sad end of peoples who had engineered disorder on the earth. The peoples of Nuh, ` Ad, Thamud and Lut (علیہم السلام) were examples of so many different punishments, which should help them understand their own situation and make the correction needed.
I nemojte presijecati puteve i prijetiti ljudima kako bi im oteli imetak, i nemojte odvraćati od Allahove vjere one koji žele uputu, želeći da iskrivite Allahov put kako ljudi ne bi njime išli. I sjetite se Allahove blagodati prema vama i zahvaljujte mu na njoj, bilo vas je malo pa vas je On umnožio. I razmislite o tome kako su skončali smutljivci na Zemlji prije vas, jer ih zadesi propast i uništenje.
"Và rồi các ngươi chớ ngồi tại mọi ngã đường hành hung đe dọa mọi người để cướp bóc đi tài sản của họ, cản trở mọi người đến với tôn giáo của Allah trong khi mọi người đều muốn được sự chỉ dẫn của Ngài và rồi các ngươi luôn tìm cách bóp méo đi con đường chính đạo của Ngài cho đến khi không còn ai biết đó mà bám lấy. Các ngươi nên nhớ lại những hồng ân mà Allah đã ban cho các ngươi rồi hãy lấy đó mà tạ ơn Ngài. Bởi trước kia các ngươi rất là thưa thớt rồi Ngài đã gia tăng nhân số lên đông và rồi các ngươi hãy xem cho kỹ sự trừng trị của những kẻ phá hoại trái đất này trước các ngươi. Quả thật, TA trừng phạt bọn chúng bằng cách tiêu diệt và tàn phá."
Huwag kayong umupo sa bawat daan, habang nagbabanta kayo sa mga taong tumatahak dito upang mandambong kayo ng mga ari-arian nila, at habang bumabalakid kayo sa Relihiyon ni Allāh sa sinumang nagnais ng pagkapatnubay, samantalang mga humihiling na ang landas ni Allāh ay maging baluktot upang hindi ito tahakin ng mga tao. Alalahanin ninyo ang biyaya ni Allāh sa inyo upang magpasalamat kayo sa kanya sapagkat noon ang bilang ninyo ay kakaunti ngunit pinarami Niya kayo. Magnilay-nilay kayo kung papaano ang naging kinahinatnan ng mga tagagulo sa lupa noong bago ninyo sapagkat tunay na ang kinahinatnan nila ay ang kapahamakan at ang pagkawasak.
İnsanları tehdit ederek onların mallarını haksız yere alıp, el koymak için yolların başına oturmayın. Yüce Allah’ın dinine ulaşmak isteyen kimseleri doğru yoldan alı koymayın. Sizler böyle yaparak Allah'ın yolunun bozuk/yamuk olmasını ve insanların bu yola girmemesini arzulamaktasınız. Nimetlerinden dolayı O'na şükretmek için, Allah’ın üzerinize olan nimetlerini çokça hatırlayın. Sizler sayıca çok azdınız da o sizlerin sayısını çoğalttı. Yeryüzünde sizden önceki bozguncuların akıbetlerinin nasıl olduğuna dikkat edin. Şüphesiz akıbetleri helak ve harap olmaktı.
“No acechen en los caminos, amenazando a las personas que viajan por allí para robar sus posesiones, y no obstaculicen el camino de Al-lah a quienes desean ser guiados, intentando que el camino de Al-lah sea complicado para que las personas no lo sigan. Recuerden ser agradecidos a Al-lah por las bendiciones, porque eran pocos en la Tierra y Él los aumentó en número. ¡Reflexionen sobre cuál fue el fin para quienes causaron corrupción en la Tierra en el pasado, ya que su fin fue la destrucción y la ruina!”
'Do not sit in wait on every road, threatening the people travelling there in order to steal their possessions, and preventing those who want to be guided from the path of Allah, wanting the path of Allah to be crooked so that people would not follow it. Remember the blessings of Allah upon you so that you might be thankful, for you had been few in the land and He increased your numbers. Reflect on what had been the end of those who caused corruption in the earth before you, since their end had been destruction and ruin!'
Janganlah kalian duduk di setiap jalan seraya mengancam setiap orang yang melaluinya untuk merampas harta bendanya dan janganlah kalian menghalang orang-orang yang hendak mengikuti agama Allah seraya membuat jalan Allah menjadi bengkok (tampak sulit) agar tidak diikuti oleh manusia. Ingatlah nikmat yang Allah berikan kepada kalian agar kalian bersyukur kepada-Nya karena dahulu jumlah kalian sedikit, kemudian Allah memperbanyak jumlah kalian, serta perhatikanlah bagaimana nasib orang-orang yang membuat kerusakan di muka bumi sebelum kalian. Nasib mereka berakhir dengan kebinasaan dan kehancuran.
E non comportatevi da banditi nelle strade, minacciando i passanti per appropriarvi dei loro beni; non ostacolate la strada della religione di Allāh a colui che vuole seguire la Retta Via, cercando di rendere il sentiero di Allāh tortuoso, in modo che la gente non lo segua; e rammentate la Grazia di Allāh nei vostri confronti, affinché siate grati: eravate pochi e Allāh vi ha moltiplicati. Riflettete sulla fine di coloro che portavano corruzione in terra prima di voi; in verità, la loro fine fu la distruzione e lo sterminio.
N’obstruez pas les chemins, ne détroussez pas sous la menace les gens qui les empruntent, n’éloignez pas de la religion d’Allah ceux qui désirent qu’elle les guide, et ne souhaitez pas que le chemin d’Allah soit sinueux pour que les gens ne l’empruntent pas. Rappelez-vous du bienfait d’Allah sur vous afin de Lui en être reconnaissants. Vous étiez au départ peu nombreux et Il multiplia votre nombre. Méditez sur la fin qui a été celle des corrupteurs sur Terre qui vous ont précédés: ils furent anéantis et détruit.
Prophet Shu`ayb forbade his people from setting up blockades on the roads, saying,
وَلاَ تَقْعُدُواْ بِكُلِّ صِرَطٍ تُوعِدُونَ
("And sit not on every road, threatening,") threatening people with death if they do not give up their money, as they were bandits, according to As-Suddi. Ibn `Abbas, Mujahid and several others commented:
وَلاَ تَقْعُدُواْ بِكُلِّ صِرَطٍ تُوعِدُونَ
("And sit not on every road, threatening.") the believers who come to Shu`ayb to follow him." The first meaning is better, because Prophet Shu`ayb first said to them,
بِكُلِّ صِرَطٍ
("on every road...") He then mentioned the second meaning,
وَتَصُدُّونَ عَن سَبِيلِ اللَّهِ مَنْ ءَامَنَ بِهِ وَتَبْغُونَهَا عِوَجًا
("and hindering from the path of Allah those who believe in Him, and seeking to make it crooked.") meaning, you seek to make the path of Allah crooked and deviated,
وَاذْكُرُواْ إِذْ كُنتُمْ قَلِيلاً فَكَثَّرَكُمْ
("And remember when you were but few, and He multiplied you.") meaning, you were weak because you were few. But you later on became mighty because of your large numbers. Therefore, remember Allah's favor.
وَانظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الْمُفْسِدِينَ
("And see what was the end of the mischief-makers. ") from the previous nations and earlier generations. See the torment and punishment they suffered, because they disobeyed Allah and rejected His Messengers. Shu`ayb continued;
وَإِن كَانَ طَآئِفَةٌ مِّنكُمْ ءامَنُواْ بِالَّذِى أُرْسِلْتُ بِهِ وَطَآئِفَةٌ لَّمْ يْؤْمِنُواْ
("And if there is a party of you who believes in that with which I have been sent and a party who does not believe,") that is, if you divided concerning me,
فَاصْبِرُواْ
("so be patient") that is, then wait and see,
حَتَّى يَحْكُمَ اللَّهُ بَيْنَنَا
("until Allah judges between us,"), and you,
وَهُوَ خَيْرُ الْحَـكِمِينَ
("and He is the best of judges.") Surely, Allah will award the best end to those who fear and obey Him and He will destroy the disbelievers.
E se, in verità, una parte di voi ha creduto in ciò che vi ho comunicato da parte del mio Dio, mentre un'altra parte non vi ha creduto, attendete, o voi che accusate di menzogna: Allāh vi giudicherà; Lui è il più Giusto dei Giudici nel giudicare.
"Ako je jedna skupina vas povjerovala u ono sa čim sam došao od mog Gospodara a druga skupina nije, onda pričekajte - o poricatelji - dok Allah među nama presudi, a On je najbolji i najpravedniji sudija."
Rabbimden getirdiğime sizden bir grup iman etmiş ve diğer bir grup ta iman etmemiştir. Ey Yalanlayanlar! Hüküm verenlerin en hayırlısı ve en adaletlisi olan Yüce Allah, aranızda hüküm verene kadar bekleyin bakalım.
"Và nếu có một nhóm người các ngươi tin tưởng những điều mà TA đã mang đến từ Thượng Đế Ta và một nhóm khác không tin tưởng vào những điều đó, thì hãy chờ đi - hỡi nhóm người chối bỏ - Allah sẽ phân xử các ngươi bởi Ngài luôn công bằng anh minh trong việc phán xét."
Kung may isang lipon kabilang sa inyo na sumampalataya sa inihatid ko mula sa Panginoon ko at may iba pang lipon na hindi sumampalataya roon, maghintay kayo, o mga tagapagpasinungaling, sa ipapasya ni Allāh sa pagitan ninyo. Siya ay pinakamainam na nagpapasya at pinakamakatarungan na humuhusga.
'And if there is a group among you who believe in what I have brought from my Lord, and another group who did not believe in it, then you, O deniers, should wait to see how Allah judges between the two groups. It would then become clear who stood for the truth and who were liars; and that those who stand for the truth will be saved, while those who are liars will be destroyed.'
In the last verse (87), an answer has been given to scruples of these people about the division in their ranks after some of them believed in the call of Sayyidna Shu'aib (علیہ السلام) while others kept rejecting him. But, there was no difference between them outwardly. Both groups were living comfortably. If being a disbeliever or denier would have been a crime, the criminal would have been punished. To answer that doubt, it was said: فَاصْبِرُوا حَتَّىٰ يَحْكُمَ اللَّـهُ بَيْنَنَا Is that is, do not make haste. Allah Ta` ala is Forbearing and Merciful. He gives respite to wrongdoers. It is only when they become absolutely wicked and highhanded that the decree of Allah comes into action. The state in which they were was similar. If they remained sticking to their denial, the time was not far when the decisive punishment will overtake the deniers.
Si certains parmi vous croient à ce que j’apporte de mon Seigneur et que d’autres n’y croient pas, attendez donc ô dénégateurs, qu’Allah juge entre vous. Il est le meilleur et le plus juste des juges.
Jika ada sekelompok orang di antara kalian yang beriman pada ajaran yang kubawa dari Tuhanku dan ada kelompok lain yang tidak beriman padanya maka tunggulah -wahai orang-orang yang mendustakanku- keputusan yang akan Allah berikan di antara kalian, Dialah yang terbaik dan paling adil dalam memutuskan dan menetapkan perkara."
“Y si hay entre ustedes un grupo que cree en lo que he traído de parte de mi Señor, y otro grupo que no cree, entonces ustedes, desmentidores, deben saber que Al-lah juzgará entre ambos grupos. Entonces quedará en claro quiénes defendían la verdad y quiénes la falsedad, y que quienes defienden la verdad serán salvados, mientras que los que defienden la falsedad serán destruidos”.
Les orgueilleux notables et chefs du peuple de Chu’ayb lui dirent: Ô Chu’ayb, ou tu reviens à notre religion ou nous te chasserons de notre cité toi et ceux qui ont cru en toi. Chu’ayb leur répondit, pensif et étonné: Allons-nous pratiquer votre religion alors que nous la détestons parce qu’elle est fausse?
The leaders and important people who were proud among the people of Shu’ayb (peace be upon him) said: 'We will drive you out of our city O Shu'ayb, you and those with you who believe you, unless you and they return back to your old way of life and worship. Shu‘ayb said in astonishment: 'Should we return to a way of life and religion that we hate because we know what falsehood it is based on?!'
Şuayb'ın kavminden büyüklük taslayanlardan ileri gelen önderleri Şuayb -aleyhisselam-'a dediler ki: "Ey Şuayb! Elbette seni ve seninle birlikte seni tasdik edenleri mutlaka memleketimizden çıkaracağız yahut mutlaka dinimize döneceksiniz." Şuayb onlara şaşırarak ve düşünceli bir şekilde: "Üzerinde bulunduğunuzun batıl olduğunu bilmemize rağmen dininize ve milletinize istemeye istemeye mi tabi olalım?" dedi.
Nagsabi kay Shu`ayb – sumakanya ang pagbati ng kapayapaan – ang mga malaking tao at ang mga pangulo na mga nagmalaki kabilang sa mga kalipi ni Shu`ayb: "Talagang magpapalabas nga Kami sa iyo, O Shu`ayb, mula sa pamayanan nating ito, sa iyo at sa sinumang kasama sa iyo kabilang sa mga naniwala sa iyo, o talagang babalik nga kayo sa relihiyon natin." Nagsabi sa kanila si Shu`ayb habang nagmamasama at namamangha: "Makikisunod ba kami sa relihiyon ninyo at kapaniwalaan ninyo kahit pa man kami ay naging mga nasusuklam doon dahil sa pagkakaalam namin sa kabulaanan ng nasa inyo?
Dissero a Shu'ayb i capi e le autorità del popolo di Shu'ayb, pace a lui, che si insuperbirono: "Esilieremo da questo nostro villaggio te e quelli che ti hanno seguito e ti hanno creduto, a meno che non torniate alla nostra religione". Disse loro Shu'ayb, pensoso e sorpreso: "Dovremmo seguire la vostra religione e il vostro culto anche contro la nostra volontà, essendo noi consapevoli che siete nella falsità?!"
Những tên ngông cuồng cùng với những kẻ đầu sỏ của đám người kiêu căng thuộc đám dân của Shu'aib nói: "Bọn ta sẽ tống cổ Ngươi, hỡi Shu'aib ra khỏi xứ sở của bọn ta cùng với những tín đồ tin tưởng theo Ngươi, hoặc Ngươi và họ phải trở lại tôn giáo của bọn ta." Shu'aib ngạc nhiên hỏi họ: "Sao hả, các ngươi kêu Ta trở lại với tôn giáo và tín ngưỡng của các ngươi ngay cả khi Ta ghét nó vì Ta biết rõ các ngươi đang lầm lạc hay sao?"
Glavešine Šuajbovog naroda koji su se oholili rekoše: "O Šuajbe, istjerat ćemo te iz našeg naselja zajedno sa onima koji ti vjeruju, ili ćeš se vratiti u našu vjeru!" On im reče razmišljajući i čudeći se: "Zar da vas slijedimo u vašoj neispravnoj vjeri, i pored toga što nam nije po volji, jer znamo za neispravnost onoga što slijedite?"
Commentary
When the people of Sayyidna Shu'aib (علیہ السلام) told him: Had you been on the side of truth, believers in you would have been prospering and non-believers in you would have been under punishment. But, what is actually happening is that both parties have come out equal and living a comfortable life. With this incongruity in sight, how can we take you to be true? Thereupon, the answer that Sayyidna Shu'aib (علیہ السلام) gave was: Do not make haste. The time is near when Allah Ta` ala will decide the case between the two of them. Not convinced by his answer, the arrogant chiefs of those people said what is always said by oppressive practitioners of arrogance. They said: 0 Shu'aib, either you and the rest of your believers return to the fold of our faith, or else, we shall throw you out of our hometown.
As for the return of ` the rest of believers in Sayyidna Shu'aib (علیہ السلام) to the fold of their old faith' is concerned, it is something which can be understood, for all of them were a part of the faith and way of the disbelievers. It was only later that they had embraced Islam. But, the case of Sayyidna Shu'aib (علیہ السلام) was different. He had never followed their false faith and way even for a day - nor can a prophet of Allah Ta` ala ever follow a faith which is counter to pure monotheism. Why then would they be asking him to return to their faith? Perhaps, it was because Sayyidna Shu'aib (علیہ السلام) - before prophethood was bestowed on him - would maintain silence over their false sayings and doings and continued living among the people as one of them. Because of this, his disbelieving people took Sayyidna Shu'aib (علیہ السلام) too as one of the rest, a fellow-traveller and votary of their faith. It was only after he gave his call of true 'Iman that they discovered that his faith or religion was different from their own. Then, this led them to conclude that he had turned away from their old faith. About their warning that he must return to their old faith, Sayyidna Shu'aib (علیہ السلام) said: أَوَلَوْ كُنَّا كَارِهِي . It means: Are you trying to say that we should return to the fold of your faith despite that we do not like it and consider it to be false? This is a manner of saying that it can never be.
Los líderes y los nobles del pueblo de Shuaib u dijeron con soberbia: “Te expulsaremos de nuestra ciudad, Shuaib, a ti y a quienes creen en ti, a menos que tú y ellos regresen a su antiguo estilo de vida y adoración”. Shuaib dijo asombrado: “¿Deberíamos volver a un estilo de vida y religión que odiamos, aun cuando sabemos en qué falsedad se basa?”
Allah describes the way the disbelievers answered His ProphetShu` ayb and those who believed in him, by threatening them withexpulsion from their village, or with forceful reversion to thedisbeliever's religion.
The chiefs spoke the words mentioned here to the Messenger Shu`ayb, but intended it for those who followed his religion too. The statement,
أَوَلَوْ كُنَّا كَـرِهِينَ
("Even though we hate it"), means, would you force us to do that, even though we hate what you are calling us to Certainly if we revert to your religion and accept your ways, we will have uttered a tremendous lie against Allah by calling partners as rivals to Him,
وَمَا يَكُونُ لَنَآ أَن نَّعُودَ فِيهَآ إِلاَ أَن يَشَآءَ اللَّهُ رَبُّنَا
(And it is not for us to return to it unless Allah, our Lord, should will.) This part of the Ayah refers all matters to Allah's will, and certainly, He has perfect knowledge of all matters and His observation encompasses all things,
عَلَى اللَّهِ تَوَكَّلْنَا
(In Allah (Alone) we put our trust. ), concerning all our affairs, what we practice of them and what we ignore,
رَبَّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ
(Our Lord! Judge between us and our people in truth) judge between us and our people and give us victory over them,
وَأَنتَ خَيْرُ الْفَـتِحِينَ
(for You are the best of those who give judgment) and You are the Most Just Who never wrongs any in His judgment.
Para pemimpin dan pemuka kaum Syuaib yang menyombongkan diri berkata kepada Syuaib -‘alaihissalām-, “Sungguh, kami benar-benar memilih akan mengusirmu -wahai Syuaib- dari kampung kami ini bersama dengan para pengikutmu yang mempercayaimu atau kamu yang harus memilih kembali kepada agama kami.” Syuaib menjawab mereka dengan nada mengingkari berpikir dan heran, “Apakah kami harus mengikuti agama dan keyakinan kalian sekalipun kami membencinya karena kami tahu bahwa agama yang kalian anut itu salah?!
"Mi bismo na Allaha laž iznijeli ako bi povjerovali u ispravnost vašeg višeboštva i nevjerstva nakon što nas je Allah sačuvao toga, iz Njegove milosti. Nikako nije ispravno da se vratimo u vašu neispravnu vjeru, osim ako Allah, naš Gospodar, to hoće, jer se sve pokorava Njegovoj volji. Naš Gospodar sve zna, i samo se na Njega oslanjamo kako bi nas učvrstio na pravom putu i sačuvao od puteva Džehennemlija. Gospodaru naš, presudi između nas i našeg nevjerničkog naroda, pomozi sljedbenike istine, kojima je učinjena nepravda, protiv prkosnih zulumćara, jer Ti si najbolji sudija."
"Chúng tôi sẽ là kẻ đổ thừa cho Allah, nếu tin tín ngưỡng Shirk và vô đức tin cùng với quý vị sau khi chúng tôi được Allah ban sự bình an khỏi nó. Chúng tôi không được phép trở lại và không đáng phải trở lại tín ngưỡng sai lầm chung với các người ngoại trừ Ngài muốn đều đó; tất cả đều nằm dưới quyết định của Allah, kiến thức của Thượng Đế của chúng tôi sẽ bao quát hết tất cả mọi điều, không có gì giấu giếm được Ngài, rồi chỉ có duy nhất Allah là Đấng để cho chúng tôi dựa dẫm để được đến với con đường ngay chính và bảo vệ cho chúng tôi tránh khỏi con đường đến Hỏa Ngục. Lạy Thượng Đế của bầy tôi, xin Ngài hãy phán xét quyết định giữa bề tôi và đám dân chúng của bề tôi, đám người không tin vào Chân Lý. Xin hãy phù hộ người đúng đắn đang bị bất công chống lại tên cậy quyền đàn áp.- Lạy Thượng Đế của bầy tôi - quả thật Ngài là Đấng Quyết Định Ưu Việt.”
In the second verse (89), Sayyidna Shu'aib (علیہ السلام) said to his people:
Allah Ta` ala saved us from your false faith. Now if we were to return to your faith, this would amount to a false and grim accusation by us against Allah Ta` ala.
First of all giving Kufr and Shirk the status of faith by itself means that they have been commanded by Allah Ta` ala - which is forging a lie against Him. In addition to that, after having believed in the revealed Truth ('Iman) and after having its knowledge and insight, a return to Kufr (disbelief) would amount to saying that the first way was false and erroneous while the true and correct way was that which has been adopted later. As obvious, this is a compounded lie and accusation - that the true (Haqq) was taken to be false (Bath) and vice versa, the Bath to be Haqq.
There was a certain flavour of claim or assertion in this saying of Sayyidna Shu'aib (علیہ السلام) - that we can never return to your religion again. Making such a claim is, at least outwardly, contrary to the spirit of selfless submission a true servant of Allah is supposed to have ('abdiyyah). It does not behove those who are close to the presence of Allah and those who have come to know Him. Therefore, he said: مَا يَكُونُ لَنَا أَن نَّعُودَ فِيهَا إِلَّا أَن يَشَاءَ اللَّـهُ رَبُّنَا ۚ وَسِعَ رَبُّنَا كُلَّ شَيْءٍ عِلْمًا ۚ عَلَى اللَّـهِ تَوَكَّلْنَا (And it is not for us that we turn to it unless Allah, our Lord, so wills. Our Lord encompasses everything with His knowledge. In Allah we place our trust).
This statement is a mirror of his humility عِجز ('Ijz), an assertion of trust in Allah تَوَکُّل (Tawakkul) and a confident attitude of resigning matters to Him تفویض (Tafwid). These are master virtues of prophets. They amount to saying: at are we and how can we claim to do something or stay away from it? To be able to do something good and to succeed in staying away from evil is nothing but the grace of Allah Ta'ala – as said by the Holy Prophet ﷺ :
لَو لَا اللہُ مَا اھتَدَینا وَ لَا تَصَدَّقنَا وَ لَا صَلَّینَا
Had there not been the grace of Allah Ta'ala, we would have not been guided right, nor been able to give in charity, nor to make Sarah.
It was due to this quality of trusting in Allah alone that when, after having talked to the arrogant chiefs of the people, Sayyidna Shu'aib (علیہ السلام) realized that nothing seems to move these people in any manner whatsoever, he stopped addressing them and made the following Du'a' (prayer) to Allah Ta'ala: رَبَّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ وَأَنتَ خَيْرُ الْفَاتِحِين (Our Lord, decide between us and our people, with truth, and You are the best of all judges). Sayyidna 'Abdullah ibn 'Abbas ؓ has hat the word: فَتح (fath) means 'decide' at this place. That is how the word: فَاتِح (fatih) takes the sense of Qadi or judge.
And in reality, through these words, Sayyidna Shu'aib (علیہ السلام) had prayed for the destruction of the disbelievers from among his people - which was answered by Allah Ta'ala when they were destroyed by an earthquake.
Sungguh kami telah membuat kebohongan atas nama Allah jika kami mengakui kekafiran dan kemusyrikan yang kalian anut itu setelah Allah menyelamatkan kami darinya dengan karunia-Nya. Kami tidak boleh dan tidak pantas kembali kepada agama kalian yang batil itu, kecuali apabila Tuhan kami menghendakinya karena segala sesuatu tunduk kepada kehendak Allah -Subḥānahu-. Pengetahuan Tuhan kami meliputi segala sesuatu, tidak ada sesuatu pun yang luput dari pengetahuan-Nya. Hanya kepada Allahlah kami bersandar agar Dia berkenan memantapkan hati kami di jalan yang lurus dan melindungi kami dari jalan menuju neraka Jaḥīm. Ya Tuhan kami! Berilah keputusan yang benar di antara kami dan kaum kami yang kafir itu, lalu tolonglah pihak yang benar dan yang teraniaya untuk mengalahkan pihak yang salah dan ingkar karena Engkau -wahai Tuhan kami- adalah sebaik-baik pemberi keputusan.”
'If we follow what you believe of disbelief and polytheism after we have been saved from it by Allah’s grace, we would have invented a lie against Him. It would not be appropriate or right for us to return to your false religion unless Allah wills us to do so – as we will do whatever He wills. Allah surrounds everything in knowledge, and so He knows what is right for His slaves. Nothing is hidden from Him. We put our trust in Allah alone, so He will make us firm on the right path and protect us from the ways leading to Hell. O our Lord! Judge between us and these disbelieving people with the truth, and help those who hold to the truth and those who are wronged against those who are wrongdoers. You O Lord are the best of Judges.'.
When the people of Midian went to extremes in their wrongful ways, God sent Shu‘ayb to them with His message. He exhorted them to adopt the way of righteousness and honesty in their dealings. With the help of clear arguments, He made them fully aware of the necessity for honesty. But they were not willing to accept the admonition. Not only that, they were not ready to accept the mission of Shu‘ayb. They distorted his preachings and created misunderstanding among the people about him. They even resorted to violent means to dissuade the people from supporting him. In the end the retribution of God descended upon them and they were destroyed. In the eyes of God, matters relating to the consideration of the rights of fellow human beings and honesty in mutual dealings are so important that a community, in spite of claiming to be believers, was destroyed. God is the best Judge and His judgement cannot be biased.
Bizler üzerinde bulunduğunuz şirk ve küfre Yüce Allah'ın bizi bunlardan selamette kılmasından sonra inanacak olursak Allah'a karşı yalan söylemiş oluruz. Sizin batıl olan bu dininize tekrardan dönmemiz asla doğru ve isabetli olmaz. Ancak Allah -Subhanehu ve Teâlâ-'nın dilemesi başka. Zira her canlı Yüce Allah'ın dilemesine boyun eğmiştir. Rabbimiz ilmiyle her şeyi kuşatmıştır, hiçbir şey O'na gizli kalmaz. Bizi dosdoğru yolda sabit kılması ve cehennemin yollarından koruması için yalnızca Allah'a dayanıp güvendik. Rabbimiz! Bizimle kâfir kavmimizin arasında adaletle hükmet! Sen, mazlum hak sahibine inatçı zalim karşısında yardım et! Rabbimiz! Sen hükmedenlerin en hayırlısısın.
Nous inventerions un mensonge sur Allah si nous croyions à votre polythéisme et souscrivions à votre mécréance après qu’Allah, par Sa grâce, nous en eut sauvés. Il ne nous appartient pas de retourner à votre fausse religion sauf si Allah, notre Seigneur exalté soit-Il, le veut car tous nous soumettons à Sa volonté. Notre Seigneur embrasse toute chose de Sa science et rien ne Lui échappe. Nous nous en remettons à Allah Seul afin qu’Il nous raffermisse sur le droit chemin et nous préserve d’emprunter les voies qui mènent à l’Enfer. Ô Seigneur, juge entre nous et notre peuple qui mécroit en la vérité. Secours donc l’opprimé adepte de la vérité contre l’oppresseur obstiné, car Tu es, ô notre Seigneur, le meilleur des juges.
Lumikha-likha nga kami laban kay Allāh ng isang kasinungalingan kung kami ay naniwala sa taglay ninyong shirk at kawalang-pananampalataya matapos na nagpaligtas sa amin si Allāh mula roon dahil sa kabutihang-loob Niya. Hindi nagiging tumpak ni nagiging matuwid para sa amin na bumalik kami sa kapaniwalaan ninyong bulaan maliban na loobin ni Allāh, ang Panginoon namin, dahil sa pagpapasailalim ng lahat sa kalooban Niya – kaluwalhatian sa Kanya. Sumaklaw ang Panginoon namin sa kaalaman sa bawat bagay; walang naikukubli sa Kanya mula rito na anuman. Kay Allāh lamang kami sumasandal upang magpatatag Siya sa amin sa landasing tuwid at magsanggalang Siya sa amin laban sa mga daan ng Impiyerno. O Panginoon namin, humatol Ka sa pagitan namin at ng mga kalipi naming mga tagatangging sumampalataya ayon sa katotohanan. Mag-adya Ka sa naaping alagad ng katotohanan laban sa mang-aaping nakikipagmatigasan sapagkat Ikaw, O Panginoon namin, ay ang pinakamabuti sa mga tagahatol."
“Si siguiéramos su incredulidad y politeísmo después de haber sido salvados por la gracia de Al-lah, mentiríamos sobre Él. No sería apropiado o correcto que regresemos a su falsa religión, a menos que Al-lah nos permita hacerlo, ya que haremos lo que Él quiera. Al-lah lo sabe todo con su conocimiento y, por lo tanto, Él conoce lo que es correcto para Sus siervos. Nada Le es oculto. Ponemos nuestra confianza solamente en Al-lah, y por ello Él nos afirmará en el camino correcto y nos protegerá de los caminos que conducen al infierno. ¡Señor nuestro! Juzga entre nosotros y estas personas incrédulas con la verdad, y ayuda a quienes se aferran a la verdad y a quienes son oprimidos por los injustos. Tú, Señor, eres el mejor de los Jueces”.
Inventeremmo menzogne su Allāh se credessimo fermamente all'idolatria e miscredenza in cui versate dopo essere stati sottomessi ad Allāh per Sua grazia, ed è inammissibile per noi tornare al vostro falso culto, a meno che non lo voglia Allāh, Nostro Dio. Tutti sono sottomessi alla Sua Volontà, gloria Sua. Il Nostro Dio è Onnisciente, nulla Gli è nascosto; solo ad Allāh chiediamo sostegno affinché ci rinsaldi sulla Retta Via e ci salvi dal sentiero che conduce all'Inferno. O Dio nostro, giudica tra di noi ed il nostro popolo miscredente con Giustizia e sostieni la vittima che è nel giusto contro l'aggressore ostinato; e tu, Dio nostro, sei il Miglior Giudice.
I capi e le autorità miscredenti del suo popolo, coloro che furono avversi al suo invito al Monoteismo, misero gli altri in guardia da Shu'ayb e dalla sua religione: "Se abbracciate, o popolo, la religione di Shu'ayb e abbandonate la vostra religione e la religione dei vostri padri, in verità sarete distrutti"
لَئِنِ اتَّبَعْتُمْ شُعَيْبًا إِنَّكُمْ إِذاً لَّخَـسِرُونَ
("If you follow Shu`ayb, be sure then you will be the losers!") Allah answered them,
فَأَخَذَتْهُمُ الرَّجْفَةُ فَأَصْبَحُواْ فِي دَارِهِمْ جَـثِمِينَ
(So the earthquake seized them and they lay (dead), prostrate in their homes) Allah said that the earthquake shook them, as punishment for threatening to expel Shu`ayb and his followers. Allah mentioned their end again in Suah Hud,
وَلَمَّا جَآءَ أَمْرُنَا نَجَّيْنَا شُعَيْبًا وَالَّذِينَ ءَامَنُواْ مَعَهُ بِرَحْمَةٍ مِّنَّا وَأَخَذَتِ الَّذِينَ ظَلَمُواْ الصَّيْحَةُ فَأَصْبَحُواْ فِى دِيَـرِهِمْ جَـثِمِينَ
(And when Our commandment came, We saved Shu`ayb and those who believed with him by a mercy from Us. And the Sayhah (loud cry) seized the wrongdoers, and they lay (dead) prostrate in their homes.) 11:94 This Ayah mentions the Sayhah (cry) that struck them after they mocked Shu`ayb, saying,
أَصَلَوَتُكَ تَأْمُرُكَ
(Does your Salah (prayer) command you...) so it was befitting to mention here the cry that made them silence. In Surat Ash-Shu`ara', Allah said,
فَكَذَّبُوهُ فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ
(But they belied him, so the torment of the Day of Shadow (a gloomy cloud) seized them. Indeed that was the torment of a Great Day) 26:189 because they challenged Shu`ayb,
فَأَسْقِطْ عَلَيْنَا كِسَفاً مِّنَ السَّمَآءِ
("So cause a piece of the heaven to fall on us, if you are of the truthful!") 26:187. Therefore, Allah stated that each of these forms of punishment struck them on the Day of the Shadow. First,
فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ
(So the torment of the Day of Shadow (a gloomy cloud) seized them) 26:189 when a gloomy cloud came over them (containing) fire, flames and a tremendous light. Next, a cry from the sky descended on them and a tremor shook them from beneath. Consequently, their souls were captured, their lives were taken and their bodies became idle,
فَأَصْبَحُواْ فِي دَارِهِمْ جَـثِمِينَ
(and they lay (dead), prostrate in their homes). Allah said next,
كَأَن لَّمْ يَغْنَوْاْ فِيهَآ
(They became as if they had never dwelt there) meaning, after the torment seized them, it looked as if they never dwelled in the land from which they wanted to expel their Messenger Shu`ayb and his followers. Here, Allah refuted their earlier statement,
الَّذِينَ كَذَّبُواْ شُعَيْبًا كَانُواْ هُمُ الْخَـسِرِينَ
(Those who belied Shu`ayb, they were the losers.)
Los nobles y los líderes de su pueblo que rechazaron el llamado a creer en la Unicidad de Al-lah, advirtieron a la gente contra Shuaib y su fe, diciendo: “Gente, si siguen el camino de Shuaib, abandonando la forma de vida de nuestros antepasados, ciertamente encontrarán la ruina al hacerlo”.
Nagsabi ang mga malaking tao at ang mga pangulo na mga tagatangging sumampalataya kabilang sa mga kalipi niyang tumatanggi sa paanyaya ng Tawḥīd habang mga nagbibigay-babala laban kay Shu`ayb at sa relihiyon niya: "Talagang kung pumasok kayo, O mga kalipi namin, sa relihiyon ni Shu`ayb at umiwan kayo sa relihiyon ninyo at relihiyon ng mga ninuno ninyo, tunay na kayo dahil doon ay talagang mga napapahamak."
Les chefs et notables mécréants de son peuple, qui refusaient l’appel au monothéisme et mettaient en garde contre Chu’ayb et sa religion, dirent: Ô notre peuple, si vous embrassez la religion de Chu’ayb et délaissez votre religion et celle de vos ancêtres, vous ferez certainement partie des perdants.
Para pemimpin dan pemuka kaumnya yang menolak dakwah tauhid itu memperingatkan kaumnya agar waspada terhadap Syuaib dan agamanya. Mereka mengatakan, “Sungguh, jika kalian masuk ke dalam agama Syuaib -wahai kaum kami- dan meninggalkan agama kalian dan leluhur kalian, pasti kalian benar-benar akan celaka karenanya.”
Các tên ngông cuồng cùng với những tên đầu sỏ của những kẻ bất tuân trong đám thị dân của Người đã khước từ lời kêu gọi đến với Tawhid, họ cảnh báo về Shu-'aib và tôn giáo của Người rằng: "Nếu các ngươi gia nhập - hỡi dân ta - vào tôn giáo của Shu-'aib mà từ bỏ đi tôn giáo của các ngươi, tôn giáo của ông bà lẫn tổ tiên của các ngươi vậy thì chắc chắn các ngươi đáng bị hủy diệt."
Glavešine nevjernici iz njegovog naroda koji odbiše poziv u monoteizam rekoše svom narodu prijeteći: "Narode naš, ako prihvatite Šuajbovu vjeru i ostavite vašu vjeru i vjeru vaših predaka, sigurno ćete propasti."
Reported in the third verse (90) is a misleading statement of the arrogant chiefs of the people of Sayyidna Shu'aib (علیہ السلام) which they made while talking among themselves, or said that to their followers: that is, ` if you are to follow Shu'aib, then you are sure losers.' (Al-Bahr Al-Muhit from 'Ata' )
The account of the punishment of these wicked people was given in the fourth verse (91) in the following words: فَأَخَذَتْهُمُ الرَّجْفَةُ فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ ﴿91﴾ (So, the earthquake seized them, and they were [ found dead ] in their homes fallen on their knees).
The important people and leaders of his people who refused the call to believe in the Oneness of Allah, warned people against Shu’ayb and his faith, saying: 'O people, if you follow Shu’ayb’s path, leaving the way of life of our ancestors, you would certainly find ruin through doing so.'
Şuayb'ın kavminden büyüklük taslayan, tevhit davetini reddeden ileri gelen kâfirler, Şuayb ve dininden tahzir ederek şöyle dediler: "Ey Kavmimiz! Eğer Şuayb'ın dinine girerseniz, kendi dininizi ve babalarınızın dinini terk etmiş olursunuz. Bundan dolayı siz mutlaka helak olursunuz."
The punishment of the people of Sayyidna Shu'aib (علیہ السلام) has been identified as earthquake (Rajfah, Zalzalah) while in other verses it appears as: فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ (26:189) which means that they were seized by the punishment of Yowm az-Zullah. Yowm az-Zullah means day of the shade. It refers to what happened to them when to come on them first was the shade of a deep and thick cloud under which they all assembled. Then, from this very cloud, stones or fire was rained down.
To accommodate and reconcile the sense of the two verses given above, Sayyidna ` Abdullah ibn ` Abbas ؓ has said: First of all, the people of Sayyidna Shu'aib (علیہ السلام) were subjected to such intense heat, as if the door of Hell has been thrown open towards them. This made them suffocate. Shade or water, nothing seemed to work. Driven by heat, they went into basements. They were more hot. With no choice left, they ran from the city into the nearby forest. There, Allah Ta` ala sent a thick cloud with cool breeze passing underneath. Out of their senses under the impact of heat, they all rushed for refuge under the shade of that cloud. At that time, the whole cloud became a cloud of fire raining on them and also came the earthquake which turned them to ashes. In this manner, the punishments of the earthquake and the shade had simultaneously converged on these people. (Al-Bahr Al Muhit)
Some commentators have said that it is also possible that the people of Sayyidna Shu'aib (علیہ السلام) were split in different groups or sections where some were hit by the earthquake while others were destroyed by the punishment of the shade.
Kemudian mereka dilanda gempa bumi yang sangat dahsyat hingga mereka tewas di dalam rumah-rumah mereka sendiri. Mereka tewas dalam posisi telungkup dengan lutut tertekuk di dalam rumah-rumah mereka.
So a great earthquake took them; and in the morning they were dead in their homes, fallen on their knees and faces.
Kaya dumaklot sa kanila ang matinding lindol, saka sila ay naging mga napahamak sa mga tahanan nila habang mga nakasubsob sa mga tuhod nila at mga mukha nila, mga patay na nangalupaypay sa tahanan nila.
E li colpì una forte Scossa ed eccoli sterminati, rannicchiati, morti chini nelle loro case.
Entonces los sorprendió un gran terremoto, y por la mañana yacían muertos en sus casas, sobre sus rodillas y rostros.
Bởi thế, một trận động đất dữ dội ụp xuống tiêu diệt bọn chúng vào buổi sáng khiên họ chết trong nhà với tư thế nằm xấp úp mặt và đầu gói xuống đất, bọn họ chết trong trạng thái không biết gì khi đang ở trong chính ngôi nhà của mình.
Un séisme terrible les surprit et ils se retrouvèrent anéantis dans leurs demeures, étendus les genoux et le visage contre le sol, raides morts.
Onları şiddetli sarsıntı, zelzele yakalamıştı da diyarlarında diz üstü çöküp yüzüstü uzanarak oldukları yerde ölmüş halde kaldılar.
I zadesi ih snažan zemljotres i oni pomriješe u svojim domovima, pali na koljena i lica, nepokretni.
In verse 92, the fate of the people of Sayyidna Shu'aib (علیہ السلام) has been cited as a lesson - which is the real purpose behind the description of this event. It was said: الَّذِينَ كَذَّبُوا شُعَيْبًا كَأَن لَّمْ يَغْنَوْا فِيهَا (Those who belied Shu'aib are as if they never dwelt there). One of the meanings of the word: غِنیٰ (ghina) is to live at some place in peace and comfort. At this place, this is the meaning intended. The sense of the sentence is that the homes where they lived in peace and comfort, turned so deserted after this punishment as if peace and comfort had never existed there. Then, it was said: الَّذِينَ كَذَّبُوا شُعَيْبًا كَانُوا هُمُ الْخَاسِرِينَ (Those who belied Shu'aib were themselves the losers). The hint given is that these were the people threatening to throw Sayyidna Shu'aib (علیہ السلام) and his believing companions out from their city, but, in the end, the loss hit none but them.
Svi oni koji su Šuajba utjerivali u laž propali su, i kao da nikad nisu postojali u svojim domovima, i kao da nikad nisu uživali. Oni koji su Šuajba utjerivali u laž su istinski propali jer su izgubili sve, i sebe i ono što su posjedovali, dok vjernici iz njegovog naroda nisu propali, kako su mislili ovi nevjernici poricatelji.
Şuayb'ı yalanlayanların hepsi helak oldular. Sanki orada yaşamamış ve orada hiçbir şeyden de istifade etmemiş gibiydiler. Şuayb'ı yalanlayanların asıl kendileri ziyana uğrayanlardır. Çünkü onlar hem kendilerini hem de sahip oldukları bütün varlıklarını (mallarını) ziyana uğrattılar. O'nun kavminden Mümin olanlar ise, yalanlayan kâfirlerin iddia ettiği gibi ziyana uğrayanlardan olmadılar.
Orang-orang yang mendustakan Syuaib tewas semua sehingga seolah-olah mereka tidak pernah tinggal di rumah mereka dan tidak menikmati apa pun di dalamnya. Orang-orang yang mendustakan Syuaib itu adalah orang-orang yang benar-benar merugi karena mereka kehilangan nyawa dan harta benda mereka. Adapun kaumnya yang beriman bukanlah orang-orang yang merugi sebagaimana anggapan orang-orang yang kafir dan ingkar itu.
Shu‘ayb’s community was not guilty of denying God, but of misrepresenting Him, i.e. it had attributed to God a religion which was not sent by Him. This has been the position of the communities of all the prophets. The communities of the prophets were no different from those to whom God had earlier revealed His religion. But, by means of self-made changes and additions, they made it into something else. They changed the religion of God into the religion of their desires and started calling it the religion of God. The religious leaders of today, who have the support of the people and are in power, do realize that they cannot argue with the prophets, as they would not succeed. But since they do not want someone to usurp them of their importance, they look for a way to silence them. Allowances can be made for a person so long as the Truth is not clear to him. But after the Truth has been made clear, and if a man still chooses to be arrogant, he loses any right to sympathy. In this world, punishment is given on this basis; and on this same basis, punishment will be decided according to the guilt of the people in the Hereafter.
Ceux qui démentirent Chu’ayb furent tous anéantis comme s’ils n’avaient jamais vécu dans leurs demeures et n’en avaient jamais tiré avantage. Ceux qui démentirent Chu’ayb furent les perdants car ils perdirent la vie et ce qu’ils possédaient, alors que ce ne fut pas le cas pour les croyants de son peuple contrairement à ce que ces mécréants dénégateurs prétendaient.
Those who rejected Shu’ayb were all destroyed, and it was as if they had never lived in their homes or found enjoyment there.Those who rejected Shu’ayb were the losers, losing themselves and their possessions, whereas those who had faith did not fail in the least, contrary to what those who disbelieved claimed.
Những ai cho rằng Shu-'aib nói dốc thì bọn chúng đã bị tiêu diệt toàn bộ, bọn chúng giống như chưa sống tại trong nhà họ và cũng như chưa từng tồn tại ở nơi đó, rồi những kẻ nào cho rằng Shu-'aib nói dối thì chúng là những kẻ thua thiệt; bởi họ khiến bản thân và mọi thứ họ chiếm hữu đều thất bại khi không phải là người tin tưởng như nhóm người có đức tin cùng với mọi người.
Ang mga nagpasinungaling kay Shu`ayb ay napahamak sa kalahatan. Naging para bang sila ay hindi nanirahan sa tahanan nila at hindi nagtamasa roon. Ang mga nagpasinungaling kay Shu`ayb ay naging ang mga lugi dahil sila ay nagpalugi sa mga sarili nila at sa minay-ari nila. Hindi nangyaring ang mga mananampalataya kabilang sa mga kalipi nila ay ang mga lugi, gaya ng inakala ng mga tagatangging sumampalataya na tagapasinungaling na ito.
Todos los que rechazaron a Shuaib fueron destruidos, y fue como si nunca hubieran vivido en sus hogares ni disfrutado de ellos. Los que rechazaron a Shuaib fueron finalmente los perdedores, quienes se perdieron a sí mismos, mientras que quienes tenían fe no fracasaron, contrario a lo que aseguraban quienes no creían.
Coloro che smentirono Shu'ayb vennero tutti distrutti, ed eccoli, come se non avessero mai dimorato nelle loro case e non ne avessero mai goduto. Coloro che smentirono Shu'ayb furono perdenti, poiché persero se stessi e ciò che possedevano; mentre i credenti del suo popolo non furono tra i perdenti, come insinuarono tali miscredenti che accusavano di menzogna.
Helak olduklarında peygamberleri Şuayb -aleyhisselam- onlardan yüz çevirdi ve onlara hitap ederek dedi ki: "Ey kavmim! Kesinlikle ben Rabbimin size tebliğ etmemi emrettiklerini tebliğ ettim ve nasihat ettim. Fakat siz nasihatimi kabul etmediniz ve yönlendirmeme boyun eğmediniz. Artık Allah'a karşı küfreden ve küfründe ısrar eden bir kavme karşı nasıl üzülebilirim?"
يَقَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَـلَـتِ رَبِّى وَنَصَحْتُ لَكُمْ
("O my people! I have indeed conveyed my Lord's Messages unto you and I have given you good advice.") Shu`ayb said, I have conveyed to you what I was sent with, so I will not feel any sorrow for you since you disbelieved in what I brought you,
فَكَيْفَ ءَاسَى عَلَى قَوْمٍ كَـفِرِينَ
("Then how can I grieve over pepple who are disbelievers")
Su profeta Shuaib u se apartó de ellos cuando fueron destruidos diciendo: “¡Pueblo! Ciertamente, transmití lo que mi Señor me había ordenado y les di buen consejo, pero no siguieron mi consejo ni siguieron mi guía, entonces, ¿cómo puedo lamentarme por un pueblo que no creyó en Al-lah e insistió en la incredulidad?”
Setelah mereka binasa, Syuaib -‘alaihissalām- pergi meninggalkan mereka seraya berkata, “Wahai kaumku! Sesungguhnya aku telah menyampaikan apa yang harus kusampaikan kepada kalian dari Tuhanku dan aku pun telah menasihati kalian, tetapi kalian tidak mau menerima nasihatku dan tidak mau mengikuti saranku. Bagaimana mungkin aku bersedih atas orang-orang yang kafir kepada Allah dan bersikeras mempertahankan kekafirannya?”
Šuajb, 'alejhisselam, se okrenu od njih nakon što propadoše i obrati im se: "Narode moj, dostavio sam vam ono što mi je naredio moj Gospodar, i savjetovao sam vas pa niste prihvatili moj savjet i niste se pokorili mojim uputstvima, pa kako da tugujem za narodom koji nije vjerovao u Allaha i koji je bio ustrajan na svom nevjerstvu?"
Il loro profeta Shu'ayb li abbandonò quando vennero distrutti, e disse, rivolgendosi a loro: "O popolo, vi ho comunicato ciò che mi ha ordinato il mio Dio e vi ho consigliato: Non avete accettato il mio consiglio e non avete seguito le mie istruzioni; perché dovrei rattristarmi per un popolo che ha rinnegato Allāh e che ha perseverato nella miscredenza?!"
Và rồi Thiên Sứ của họ, Shu-'aib đã bỏ mặc họ sau khi họ bị tiêu diệt. Người nói với họ: "Này mọi người! Quả thật, Ta đã truyền đạt cho các ngươi về mọi điều mà Thượng Đế bảo Ta truyền đạt, Ta cũng đã khuyên bảo các ngươi cạn lời vậy mà các ngươi không chịu chấp nhận lời khuyên bảo và không làm theo hướng dẫn của Ta. Bởi thế, tại sao Ta lại tiếc thương cho một đám người không tin tưởng Allah thế vậy mà còn khăng khăng chống đối Ngài ?"
Après qu’ils aient été anéantis, leur prophète Chu’ayb s’adressa à eux en ces termes: Ô mon peuple, je vous avais transmis ce que mon Seigneur m’a ordonné de vous transmettre, je vous avais prodigué des conseils que vous avez rejetés et vous n’avez pas suivi mes orientations. Comment pourrais-je donc être attristé par le sort d’un peuple mécréant qui s’est obstiné à mécroire?
Kaya umayaw sa kanila ang propeta nilang si Shu`ayb – sumakanya ang pagbati ng kapayapaan – noong napahamak sila at nagsabi habang nakikipag-usap sa kanila: "O mga kalipi, talaga ngang nagpaabot ako sa inyo ng ipinag-utos sa akin ng Panginoon ko na ipaabot sa inyo at nagpayo ako sa inyo ngunit hindi kayo tumanggap sa pagpapayo ko at hindi kayo nagpaakay sa paggagabay ko, kaya papaano akong malulungkot sa mga taong tagatangging sumampalataya kay Allāh habang mga nagpupumilit sa kawalang-pananampalataya nila?"
In the sixth (93) verse, it was said: فَتَوَلَّىٰ عَنْهُمْ (So, he turned away from them). It means that, with punishment for his people in sight, Sayyidna Shu'aib (علیہ السلام) and his believing companions moved away from there. The majority of commentators says that these blessed souls left this place for Makkah al-Mu` azzamah where they stayed till the end.
It was his total disappointment with his people neck-deep in disobedience and contumacy which prompted him to pray that they be chastened. But, when the actual punishment came as a result of it, his heart pinched because of his prophetic concern and affection for them. Then, it was for the peace of his own heart that he said addressing his people: ` 0 my people, I have surely delivered to you the messages of my Lord, and wished you betterment. How, then, should I grieve over a disbelieving people?'
Then their prophet Shu‘ayb (peace be upon him) turned from them when they were destroyed saying: 'O people! Indeed I had delivered what my Lord had instructed me to deliver to you, and I had given you good advice; but you had not taken my advice, nor followed my guidance, so how then can I grieve for a people who disbelieved in Allah and insisted on disbelief?'
God did not send a prophet to any city, the people of which denied and rejected the truth, except that He tried them with suffering and poverty and illness so that they might humble themselves before God, and leave their pride and disbelief. This was a warning for Quraysh and for all peoples who disbelieve and reject the way of God.
E non inviammo a uno dei villaggi un profeta dei profeti di Allāh senza che il suo popolo smentisse e rinnegasse, e così li punimmo con la miseria, la povertà e la malattia affinché si sottomettessero ad Allāh, in modo da abbandonare la condizione di miscredenza e superbia in cui versavano; questo è un ammonimento rivolto ad ogni miscredente dei popoli rinnegatori e a Quraish che ha rinnegato e accusato di falsità la Legge di Allāh.
Kendilerine peygamber gönderdiğimiz memleketlerin halkı, o peygamberi yalanlayıp, kâfir olurlarsa, bizler de onları yoksulluk, sıkıntı ve hastalıklarla yakalarız. Böylece Allah'a boyun eğerek, üzerinde oldukları küfür ve büyüklük taslamayı terk edip, bırakmalarını umarız. Bu Kureyş kabilesi ve Allah'ın sünnetini yalanlayıp, kâfir olan yalanlayıcı topluluklar için bir uyarıdır.
Hindi nagsugo sa isa sa mga pamayanan ng isa sa mga propeta ni Allāh, saka nagpasinungaling ang mga mamayan nito at tumanggi silang sumampalataya, malibang nagpataw Siya sa kanila ng kahirapan, karalitaan, at karamdaman, sa pag-asang magpakaaba sila sa Kanya para umiwan sila sa taglay nilang kawalang-pananampalataya at pagmamalaki. Ito ay pagbibigay-babala sa Quraysh at sa bawat sinumang tumangging sumampalataya at nagpasinungaling, sa pamamagitan ng pagbanggit sa kalakaran ni Allāh sa mga kalipunang tagapasinungaling.
Không có một xứ sở nào khi đã phủ nhận Nabi mà TA đã gởi đến họ mà họ lại không bị TA bắt nếm cảnh nghèo khổ, tai kiếp, bệnh tật để mai ra họ biết khiêm nhường với Allah, bỏ đi tính ngạo mạng và sự kiêu căng của họ. Và đó cũng là sự cảnh báo cho Quraish cũng như tất những kẻ không có tin tưởng lẫn với những kẻ xảo biện qua hình ảnh những cộng đồng phủ nhận trước đây.
"Kami tidaklah mengutus seorang nabi pun kepada suatu negeri, (lalu penduduknya mendustakan nabi itu), melainkan Kami timpakan kepada penduduknya kesempitan dan penderitaan supaya mereka tunduk dengan merendahkan diri. Kemudian Kami ganti kesusahan itu dengan kesenangan hingga (keturunan dan harta mereka) bertambah banyak, dan mereka berkata, 'Sesungguhnya nenek moyang kami pun telah merasakan penderitaan dan kese-nangan,' maka Kami timpakan siksaan atas mereka dengan seko-nyong-konyong sedang mereka tidak menyadarinya." (Al-A'raf: 94-95).
(94) Allah تعالى berfirman, ﴾ وَمَآ أَرۡسَلۡنَا فِي قَرۡيَةٖ مِّن نَّبِيٍّ ﴿ "Kami tidaklah mengutus seorang nabi pun kepada suatu negeri", yang mengajak me-reka untuk beribadah kepada Allah dan melarang keburukan yang ada pada mereka, tetapi mereka tidak tunduk kepadanya, kecuali Allah akan menimpakan kepada mereka ﴾ بِٱلۡبَأۡسَآءِ وَٱلضَّرَّآءِ ﴿ "kesempitan dan penderitaan," yakni dengan kemiskinan, penyakit dan musibah-musibah lainnya, ﴾ لَعَلَّهُمۡ ﴿ "supaya mereka", jika musibah itu menim-pa mereka, jiwa mereka tunduk lalu mereka merendahkan diri dan menaati kebenaran.
(95) ﴾ ثُمَّ ﴿ "Kemudian", jika musibah tersebut tidak berguna pada mereka, justru kesombongan mereka berlanjut dan kezhali-man mereka bertambah ﴾ بَدَّلۡنَا مَكَانَ ٱلسَّيِّئَةِ ٱلۡحَسَنَةَ ﴿ "Kami ganti kesusahan itu dengan kesenangan." Dia melimpahkan berbagai rizki kepada mereka, memberi badan mereka kesehatan dan mengangkat mu-sibah dari mereka ﴾ حَتَّىٰ عَفَواْ ﴿ "hingga (keturunan dan harta mereka) ber-tambah banyak." Mereka menjadi banyak, rizki mereka melimpah, nikmat dan karunia Allah terbentang luas pada mereka dan mere-ka melupakan musibah yang menimpa mereka. ﴾ وَّقَالُواْ قَدۡ مَسَّ ءَابَآءَنَا ٱلضَّرَّآءُ وَٱلسَّرَّآءُ ﴿ "Dan mereka berkata, 'Sesungguhnya nenek moyang kami pun telah merasakan penderitaan dan kesenangan." Yakni ini adalah kebia-saan yang akan selalu berlaku dan senantiasa ada pada orang-orang dahulu dan orang-orang berikutnya, di mana terkadang mereka dalam kemudahan, terkadang mereka dalam kesulitan, terkadang dalam kebahagiaan dan terkadang dalam kesedihan, sesuai dengan perubahan zaman dan bergantinya hari-hari, dan mereka mengira bahwa itu bukan untuk pelajaran dan peringatan, tidak pula untuk istidraj, sehingga ketika mereka telah berbangga dan berbahagia dengan apa yang mereka dapatkan, dan dunia merupakan sesuatu yang paling membahagiakan mereka, maka Kami menurunkan azab kepada mereka ﴾ بَغۡتَةٗ وَهُمۡ لَا يَشۡعُرُونَ ﴿ "dengan sekonyong-konyong sedang mereka tidak menyadarinya." Yakni kebinasaan yang tak terlintas di benak mereka, mereka mengira bahwa mereka menguasai apa yang Allah berikan kepada mereka dan bahwa mereka tidak akan binasa dan berpindah darinya.
Nous n’avons envoyé aucun prophète, parmi les prophètes d’Allah, dans une cité sans que ses habitants ne l’aient traité de menteur et n’aient mécru en lui. Nous les avons alors frappés de malheur, de pauvreté et de maladie afin que, peut-être, ils reviennent à Allah et délaissent la mécréance et l’orgueil qui étaient les leurs. Ceci est un avertissement adressé à Quraych et à chaque personne qui mécroit et nie le traitement que la loi d’Allah inflige aux nations dénégatrices.
94- Biz hangi memlekete bir peygamber gönderdiysek, halkını boyun büküp yakarsınlar diye mutlaka fakirlik ve hastalığa uğrattık.
95- Sonra bu kötü hali değiştirip yerine güzel bir hal verdik. Nihâyet çoğaldılar ve:“(Bizim gibi) atalarımız da hem darlık hem bolluk görmüştü” dediler. Bunun üzerine biz de kendileri farkında olmadan onları ansızın yakalayıverdik.
94. “Biz hangi memlekete” Allah’a ibadet etmeye çağıran ve içinde bulundukları kötülüklerden alıkoyan “bir peygamber gönderdiysek” de halkı o peygambere itaat etmediyse biz “halkını boyun büküp yakarsınlar diye mutlaka fakirlik ve hastalığa” ve çeşitli belâlara “uğratmışızdır.” Allah onları bu gibi musibetlere uğratmıştır ki belki bu sayede nefisleri yola gelir de Yüce Allah’a yalvarıp yakarırlar ve hakka boyun eğerler.
95. “Sonra” bu imtihan bir fayda sağlamayınca, aksine büyüklenmeleri devam edip azgınlıkları artınca “bu kötü hali değiştirip yerine güzel bir hal verdik.” Allah onlara bol bol rızıklar ihsan edip bedenlerine afiyet vermiş ve üzerlerindeki türlü bela ve musibetleri kaldırmıştır. “Nihâyet çoğaldılar” Sayıca arttılar, rızıkları çoğaldı, Allah’ın nimet ve lütuflarından bol bol yararlandılar. Önceden karşı karşıya kaldıkları bela ve musibetleri unuttular ve:“(Bizim gibi) atalarımız da hem darlık hem bolluk görmüştü, dediler.” Yani bu, öteden beri devam edegelen bir durumdur, öncekilerde de vardı sonrakilerde de görülen bir haldir. Bu yüzden insanlar kimi zaman bolluk ve rahatlık içinde, kimi zaman darlık ve sıkıntı içinde, kimi zaman sevinç, kimi zaman keder içinde olurlar. Zamanın değişmesine ve günlerin dönüp durmasına bağlı olarak halleri değişip durur.
Böylece onlar, karşı karşıya kaldıkları bu hallerin öğüt ve hatırlatma olmadığını, onları yavaş yavaş azaba sürükleme ve durumlarına bir tepki amacı taşımadığını zannettiler. Nihâyet durumlarına memnun oldular, kendilerine verilenler dolayısı ile şımardılar, dünya onlar için en ileri derecede neşe kaynağı oldu “bunun üzerine biz de kendileri farkında olmadan” helak edilmek hatırlarına bile gelmediği bir sırada azap ile “onları ansızın yakalayıverdik.” Halbuki onlar Allah’ın kendilerine verdiği nimetleri ellerinde tutabileceklerine, onların hiçbir şekilde yok olmayacağına ve bunlardan ayrı kalmayacaklarına inanmışlardı.
Al-lah no envió profeta a ninguna ciudad, cuyo pueblo desmintió y rechazó la verdad, sin que Él los haya probado con sufrimiento, pobreza y enfermedad para que se sometieran a Al-lah, y abandonaran su soberbia e incredulidad. Esta fue una advertencia para Quraish y para todos los pueblos que descreían y rechazaban el camino de Al-lah.
The above verses continue to speak of the events of early people and their ominous fate. The events of five early prophets and their people have been so far discussed. The sixth event concerning 'the Prophet Musa (علیہ السلام) and his people is going to be discussed after a few next verses.
We have already noted that usual style of the Holy Qur'an with regard to the historical events is quite different from the books of history. The Holy Qur'an does not care to describe a historical event in its entirety or in chronological order. Rather, it selects certain relevant portion of the event then lays emphasis on the lesson or moral contained therein.
After relating the stories of the early people, the above verses speak of the warnings and lessons for present people in order to save them from the ill-fate met by their forefathers. The verse 94 warns people that the fate of disaster and suffering described in the foregoing verses was not limited to the people of Nuh, ` Ad and Thamud (علیہم السلام) only. It is, rather, a usual practice of Allah that He sends His prophets to people for their guidance and eternal success. Then, those who do not listen to their advice and reject their invitation are subjected to suffering and distress so that they may turn to their Lord in repentance. It is human to turn to The Creator in distress. This suffering is, in fact, a blessing of Allah in disguise as it is meant for their good. The great spiritual leader Maulana Rumi has versified this fact in these words:
خلق را باتو چنسیں بد خوکنند تاترا ناچار روا آنسو کنند
"The people are made to misbehave with you
in order that you turn to your Lord in tears."
The verse 94 has referred to this fact by saying, 'We seized it's people with hardship so that they may turn in humbleness. The Arabic word: بَاسَاء 'Ba'sa' signifies hunger or poverty while the word: ضَرَّاء 'Darra' signifies illness. The Holy Qur'an has used these words to signify the same meanings in other situations. The respected Companion ` Abdullah ibn Masud ؓ has confirmed these meanings of the two words. Some linguists have said that the word: بَاسَاء refers to financial distress while the word: ضَرَّاء 'Darra' signifies loss of health. The verse 95 said: "Thereafter, We substituted good in place of evil until they increased."
Kad god smo poslali nekog vjerovjesnika u neko naselje pa ga u laž utjerali stanovnici tog naselja - Mi smo ih kaznili siromaštvom i bolestima kako bi se pokorili Allahu i ostavili nevjerstvo i oholost. Ovo je upozorenje Kurejšijama i svakom ko ne vjeruje i porekne, spominjanjem Allahovog metoda sa prijašnjim narodima koji su istinu poricali.
Afflictions that struck Earlier Nations
Allah mentions the Ba'sa' and Darra' that struck the earlier nations to whom He sent Prophets. Ba'sa', refers to the physical sicknesses and ailments that they suffered, while Darra', refers to the poverty and humiliation that they experienced,
لَعَلَّهُمْ يَضَّرَّعُونَ
(so that they might humble themselves) supplicate, humble themselves and invoke Allah, that He might remove the afflictions that they suffered from. This Ayah indicates that Allah sent down severe afflictions to them so that they might invoke Him, but they did not do what He ordered them. Therefore, He changed the affliction into prosperity to test them,
ثُمَّ بَدَّلْنَا مَكَانَ السَّيِّئَةِ الْحَسَنَةَ
(Then We changed the evil for the good,) Therefore, Allah changed the hardship into prosperity, disease and sickness into health and well-being, and poverty into richness in provision, so that they might be thankful to Allah for this, but they did none of that. Allah's statement,
حَتَّى عَفَواْ
(until they `Afaw) refers to increase in numbers, wealth and offspring. Allah said next,
وَّقَالُواْ قَدْ مَسَّ ءَابَاءَنَا الضَّرَّآءُ وَالسَّرَّآءُ فَأَخَذْنَـهُمْ بَغْتَةً وَهُمْ لاَ يَشْعُرُونَ
(. . and they said: "Our fathers were touched with evil and with good." So We seized them all of a sudden while they were unaware.) He tested them with this (afflictions) and that (ease and abundance) so that they may humble themselves and repent to Him. However, they failed both tests, for neither this nor that compelled them to change their ways. They said, "We suffered Ba'sa' and Darra', but prosperity came afterwards, just as like our forefathers in earlier times." "Therefore," they said, "it is a cycle where we sometimes suffer a hardship and at other times, we enjoy a bounty." However, they did not comprehend Allah's wisdom, nor the fact that He is testing them in both cases. To the contrary, the believers are grateful to Allah in good times and practice patience in hard times. In the Sahih, there is a Hadith that says;
«عَجَبًا لِلْمُؤْمِنِ لَا يَقْضِي اللهُ لَهُ قَضَاءً إِلَّا كَانَ خَيْرًا لَهُ، وَإِنْ أَصَابَتْهُ ضَرَّاءُ صَبَرَ فَكَانَ خَيْرًا لَهُ، وَإِنْ أَصَابَتْهُ سَرَّاءُ شَكَرَ فَكَانَ خَيْرًا لَه»
(The matter of the believer is amazing, for nothing that Allah decrees for him, but it is better for him. If a Darra' (harm) strikes him, he is patient, and this is better for him, if he is given Sarra' (prosperity), he thanks (Allah) for it and this is better for him.) The believer, therefore, is aware of the test behind the afflictions whether it may be prosperity or adversity that Allah sends to him, as well as the blessings. Similarly, in another Hadith,
«لَايَزَالُ الْبَلَاءُ بِالْمُؤْمِنِ حَتَّى يَخْرُجَ نَقِيًّا مِنْ ذُنُوبِهِ،وَالْمُنَافِق مِثْله كَمَثَلِ الْحِمَارِ لَا يَدْرِي فِيمَ رَبَطَهُ أَهْلُهُ وَلَا فِيمَ أَرْسَلُوه»
(The believer will continue to be tested by afflictions until he ends up pure from sin. And the parable of the hypocrite is that of a donkey, it does not know why its owners tied it or released it.) Allah said next,
فَأَخَذْنَـهُمْ بَغْتَةً وَهُمْ لاَ يَشْعُرُونَ
(So We seized them all of a sudden while they were unaware.) meaning, We struck them with punishment all of a sudden, while they were unaware. A Hadith describes sudden death,
«مَوْتُ الْفَجْأَةِ رَحْمَةٌ لِلْمُؤْمِنِ وَأَخْذَةُ أَسَفٍ لِلْكَافِر»
(Sudden death is a mercy for the believer, but a sorrowful punishment for the disbeliever.)
Tidaklah Kami mengutus seorang nabi kepada suatu negeri kemudian penduduknya mendustakannya dan kafir kepadanya melainkan Kami akan menghukum mereka dengan kesulitan, kemiskinan, dan penyakit, agar mereka tunduk kepada Allah dan meninggalkan kekafiran serta kesombongan mereka. Ini adalah peringatan bagi orang-orang Quraisy dan semua orang yang kafir dan mendustakan (para nabi) dengan menyebutkan sunatullah yang diberlakukan kepada umat-umat yang mendustakan mereka.
The Arabic word: سَّيِّئَةِ 'sayyiah' in this verse refers to distress, while the word: حَسَنَةَ 'hasanah' signifies prosperity, and the word عَفَو ` Afw': signifies increase or growth. The verse implies firstly that, they were made to undergo a test of hardship and suffering in order that they may repent and turn to Allah. When they did not take lesson from this warning and were a failure in this test, they were put to another test of a different kind. Their adversity was replaced with prosperity and their distress with ease and comfort until they increased in number and strength. This prosperity, after a long period of adversity, should have made them grateful to their Lord and they should have repented to Allah, but being completely lost in material pursuits and perverted by their mundane desires, they did nothing but to say, 'The suffering and prosperity came to our fathers (too).' that is, their suffering and prosperity had nothing to do with their deeds, it was just a natural course of changing phenomena. It was after their obstinate persistence in their evil and ignorance that they were seized by the punishment of Allah. The verse said, 'Then We seized them suddenly while they were unaware.'
Rồi TA hoán đổi cho họ từ điều khốn khổ tai kiếp thành những điều tốt đẹp trù phú và thanh thản cho đến khi họ phát đạt dồi dào và thừa hưởng khối tài sản kết xù rồi họ lại nói: "Chẳng phải rằng tổ tiên của chúng tôi đã từng nếm qua cảnh khắc khổ và giàu sang đó chăng và đó cũng là những cảnh mà ông bà của chúng tôi từng trải qua. Nhưng họ không nhận ra được điều mà khi tai kiếp xảy ra với họ để họ rút kinh nghiệm, còn những ân huệ đến với họ là đang lôi cuống họ, thế là họ đã bị hành phạt của TA túm lấy bất ngờ khiến họ không lường trước được.
Pagkatapos nagpalit Kami [sa lagay nila] matapos ng pagpataw ng karalitaan at karamdaman, ng kabutihan, kasaganaan, at katiwasayan hanggang sa dumami ang mga bilang nila at lumago ang mga yaman nila. Nagsabi sila: "Ang tumama sa amin na kasamaan at kabutihan ay pangkalahatang nakaugaliang tumama sa mga ninuno namin noon." Hindi sila nakatalos na ang tumama sa kanila na mga salot ay ninanais rito ang pagsasaalang-alang at ang tumama sa kanila na mga biyaya ay ninanais rito ang panghahalina. Kaya dumaklot Kami sa kanila sa pamamagitan ng pagdurusa nang bigla habang sila ay hindi nakararamdam ng parusa at hindi nag-aabang nito.
Sonra kötülüğü, fakirliği, darlığı ve hastalığı değiştirip yerine iyilik, hayır, bolluk ve güven verdik de halkın sayısı çoğaldı, malları bollaşıp arttı ve ardından şöyle dediler: "Bizim başımıza gelen şer ve hayırlar olağan bir döngüdür. Daha önce bizim atalarımız da böyle darlığa düşmüşler ve sonra bolluk görmüşlerdi." Başlarına gelen bu sıkıntılardan ibret almaları ve kendilerine verilen bu nimetlerin de istidrac olduğunu anlamaları istenmişti. Biz de kendilerini, hiç farkında olmadıkları ve beklemedikleri bir sırada ansızın yakalayıp cezalandırdık.
Kemudian Kami ganti kesulitan hidup dan penyakit yang mereka derita itu dengan kebaikan, kekayaan, dan kedamaian, hingga jumlah mereka bertambah banyak dan harta mereka berlimpah ruah. Lalu mereka berkata, “Nasib buruk dan nasib baik yang kami alami itu adalah tradisi yang selalu dialami oleh para pendahulu kami di masa lalu.” Mereka tidak menyadari bahwa penderitaan yang mereka alami itu dimaksudkan untuk dijadikan sebagai pelajaran dan mereka tidak pula mengerti bahwa nikmat yang mereka terima adalah istidraj bagi mereka. Oleh sebab itu, Kami hukum mereka dengan azab yang tiba-tiba sedangkan mereka tidak pernah menyadarinya dan tidak pernah mengira datangnya azab itu.
According to the tradition (of the Prophet), a believer goes on getting into difficulties until he becomes clear of sins, and a hypocrite is like a donkey who does not know why his owner has tied him and why he has let him loose. (Tafsir ibn Kathir). God imposes various types of difficulties on man so that his heart may soften, he may give up his reliance on anything other than God, and his haughtiness—which prevents him from accepting the Truth from outside may diminish. In this way, by God’s arrangements, the psychology of shortcomings and helplessness is instilled in man, so that he may give his full attention to the voice of Truth. The general public as well as the prophet’s addressees undergo this treatment. However, according to the usual procedure of God, all this happens garbed in doubt. For example, if some trouble affects somebody, it does so as part of the cause-and-effect process. This sort of occurrence poses a test for many people. They ignore it, saying that this was bound to happen and it happened. When they do not learn a lesson from these difficulties, God changes their conditions for the better. Now such people are pushed towards more severe misunderstandings. They firmly believe this to be a part of the occurrences of the time; a matter of the usual ups and downs which people are subjected to, under normal conditions; otherwise they would not have experienced good days after bad days. So they are thus prevented from learning a lesson from the first set of circumstances as well as from the second set. To be blessed with progress even after being guilty of arrogance is very dangerous. It is a sign of the fact that God has decided to catch hold of the culprit at the point where he has become most fearless of God’s punishment. The real reward of a God-fearing life will come in the Hereafter. However, if God wishes, He gives the initial reward in this world also in the shape of well-being and respect.
After trying them with suffering and illness Allah improved their situation and turned their suffering into well-being and safety, until they became many and their wealth increased, and they said that the bad and good that they had experienced was a normal part of life and that the same thing had happened to their ancestors before them. They did not recognise that there was a lesson to be learned in the difficulties that occurred to them and that there was a test for them in the good that they were given. Then Allah overtook them suddenly with the punishment, while they were unaware of it and did not expect it.
Dopodiché, dopo aver subito miseria e malattie, concedemmo loro grandi bontà e sicurezza, finché non crebbe il loro numero e le loro ricchezze. Dissero: "Il male ed il bene che abbiamo ricevuto è cosa ricorrente che capitò anche ai nostri antenati", e non compresero che la punizione che li colpì fu allo scopo di renderli consapevoli, e le bontà che ricevettero furono alla scopo di tentarli; così li sorprendemmo con la punizione, senza che se ne accorgessero né la attendessero"
Après avoir abattu sur eux le malheur et la maladie, Nous leur avons fait vivre un bien immense et une période de sécurité qui eut pour conséquence que leur nombre et leurs richesses augmentèrent. Ils dirent alors: Le mal et le bien qui nous atteignent sont des alternances que nos ancêtres ont aussi connues. Ils ne comprirent donc pas que les malheurs qu’ils avaient subis étaient l’expression de la colère d’Allah et que cela avait pour finalité qu’ils en tirent un enseignement alors que les bienfaits qui leur était accordés, avaient pour finalité de les amener graduellement à leur perte. C’est alors qu’un châtiment soudain les surpris sans qu’ils ne s’y attendent.
Después de probarlos con sufrimiento y enfermedad, Al-lah mejoró su situación y convirtió su sufrimiento en bienestar y seguridad, hasta que se hicieron muchos y su bienestar aumentó, y dijeron que lo malo y lo bueno que habían experimentado era parte normal de la vida, y que lo mismo les había acontecido a sus antepasados. No comprendieron que había una lección que aprender en las dificultades que enfrentaron y que había una prueba para ellos en el bienestar que alcanzaron. Entonces Al-lah los castigó repentinamente, mientras se encontraban distraídos.
Nakon što smo ih iskušali neimaštinom i bolešću dadosmo im velika dobra i sigurnost, pa kad se umnožiše i veliki imetak stekoše rekoše: "To što nas pogađa teškoća i blagostanje je samo životni zakon i to se događalo i našim precima", ne spoznavši da su ih iskušenja zadesila da bi pouku uzeli, a da im je blagostanje došlo kako bi ih postepeno odvelo u propast. Nakon toga smo ih iznenada kaznili, a da toga nisu ni svjesni bili.
Da su stanovnici ovih naselja kojima smo slali Naše poslanike povjerovali u ono sa čim su im došli ti poslanici, i da su se Allaha pobojali ostavljajući grijehe i primjenjujući Njegove naredbe, otvorili bismo im vrata dobra sa svake strane. Međutim, oni nisu povjerovali niti su se pobojali, već su poricali ono sa čim su im poslanici došli, pa smo ih iznenada kažnjavali zbog grijeha koje su učinili.
Sekiranya penduduk negeri-negeri ini, yang Kami mengutus rasul-rasul Kami kepada mereka percaya pada ajaran yang dibawa oleh para rasul itu dan bertakwa kepada Tuhan mereka dengan meninggalkan kekafiran dan kemaksiatan serta menjalankan perintah-perintah-Nya niscaya Kami akan membukakan untuk mereka pintu-pintu kebaikan dari segala penjuru. Tetapi, mereka tidak percaya dan tidak bertakwa kepada Allah, bahkan mendustakan ajaran yang dibawa oleh rasul-rasul mereka. Sebab itu, Kami hukum mereka dengan azab yang datang secara tiba-tiba akibat dosa-dosa yang telah mereka perbuat.
Eğer kendilerine peygamberlerimizi gönderdiğimiz o memleketlerin halkı resullerimizin onlara getirdiklerine içtenlikle iman edip tasdik etselerdi, Rablerinden korkup küfrü ve günah işlemeyi terk edip emirlerine uysalardı, biz de onlara hayır kapılarını her taraftan açardık. Fakat onlar tasdik etmediler, takvalı da olmadılar, bilakis resullerinin kendilerine getirdiğini yalanladılar. Biz de onları işledikleri günah ve suçları sebebiyle aniden azap ederek yakalayıverdik.
Si la gente de las ciudades y pueblos a los que Al-lah envió a Sus mensajeros hubiera creído en lo que sus mensajeros transmitieron, y hubiera creído en su Señor, dejando su incredulidad y desobediencia y siguiendo Sus mandatos, entonces Al-lah habría abierto las puertas del bien sobre ellos en todos los sentidos; sin embargo, ellos no creyeron en Él. En su lugar, rechazaron lo que sus profetas les enseñaron, por lo que Al-lah los sorprendió con un castigo justo a causa de sus pecados y desobediencias.
The Arabic word بَرَکَہ :'barakah' used in this verse and translated as blessing signifies increase or growth. The expression 'blessing of the heaven and the earth' refers to all means of prosperity, like proper and timely rain from heavens (clouds), abundant and healthy produce of the earth and, above all, carefree enjoyment from their possessions with no anxiety to spoil the pleasure of things. That is, everything would have been blessed with 'barakah'.
The barakah manifests itself in two different ways. Sometimes, the thing itself increases in quantity, as is reported happening with the Holy Prophet ﷺ that a large number of people drank from a small pot of water and were satiated or the whole army was fed to their satisfaction from a small quantity of food. Sometimes, the quantity of thing does not increase but its usefulness or efficacy is increased manifold. It is usually observed that a certain thing in our household lasts as long or benefits as many people as would have done three or four things of the same kind. That is to say, certain things yield lasting benefit to people while certain other things do not, or hardly serve people either due to being damaged by accident or not being accessible in times of need.
For example, sometime a single morsel of food becomes a source of great strength and health, while in some other times a large amount of food produces no results. Sometimes, we are able to do a considerable amount of work in one hour's short time, while on other occasions this amount of work can hardly be done in four or five hour's time. In these instances the thing itself did not increase. That is, the morsel of food and period of time remained as they were, their effect and benefit was, however, enhanced many times.
This verse has implicitly expressed that 'Barakah' in all the heavenly and earthly things can be achieved through the faith in Allah and by acquiring: تَقویٰ 'taqwa' (abstinence) while, in the absence of these two, one is deprived of the: بَرَکَہ barakah'. When we take in view the circumstances prevailing in today's world we notice the fact that the net produce of the earth is comparably far more than ever before. The recent inventions are at our service to ease our life in a way that could not be imagined of by past generations. But in spite of this abundance of means and resources today's man is proportionally worried, depressed, dissatisfied and as much deprived of peace and comfort as was never before.
What has deprived today's man of peace and comfort? No explanation can be given to this question except that the: بَرَکَہ barakah is missing from these things. Another point which demands our attention here is that prosperity, good health and worldly possessions are not necessarily a sign of favour and blessing from Allah. Sometimes, these things are given to man out of anger as has been made clear in verse 44 of Surah Al-An` am 'which has said:
فَلَمَّا نَسُوا مَا ذُكِّرُوا بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَيْءٍ
Then they forgot the advice they had received, we opened to them the doors of all good things. (6:44)
Thereafter, they were suddenly caught by the punishment of Allah. This makes us understand that prosperity and affluence of wealth are not sure signs of Allah's favour. They can sometimes, be a sign of Allah's wrath and punishment. On the contrary, the present verse leads us to conclude that: بَرَکَہ barakah in earthly and heavenly things is a sign of Allah's favour. In order to differentiate between the two situations one must understand that prosperity and good health are sometimes, given to people against their sins and transgression. They are usually short-lived and are a sign of Allah's displeasure while on other occasions people are favoured with them with lasting benefits as a reward of 'Iman' and 'taqwa'. To determine as to which is a sign of favour and which a sign of displeasure is difficult as both are alike.
The men of Allah, however, have suggested some distinct signs to differentiate between the two. When prosperity and good health make man more grateful to Allah and he tends to worship His Lord more than before, it is an indication of Allah's favour. On the contrary, when one tends to be more involved in sinful deeds, it must be a sign of Allah's wrath. We seek shelter against such state of affairs.
The verses 97 to 99 have warned the people of the world saying: "So, do the people of the towns feel secure from Our punishment coming upon them at night while they are asleep?" The verse implies that the residents of these towns (the people living in the time of the holy Prophet seem to be unmindful of the fact that they can be caught by the punishment of Allah any time when sleeping at night. They should not feel themselves secure from the punishment of Allah which may come to them suddenly any day when they are busy in their worldly pursuits. What has made them so fearless of Allah's plan? The fate of the early people referred to in the foregoing verses should be a lesson for these people. Man should be wise enough to take lesson from the events of other people and avoid things to do which had led them to death and disaster.
Blessings come with Faith, while Kufr brings Torment
Allah mentions here the little faith of the people of the towns to whom He sent Messengers. In another instance, Allah said,
فَلَوْلاَ كَانَتْ قَرْيَةٌ ءَامَنَتْ فَنَفَعَهَآ إِيمَانُهَا إِلاَّ قَوْمَ يُونُسَ لَمَّآ ءَامَنُواْ كَشَفْنَا عَنْهُمْ عَذَابَ الخِزْىِ فِى الْحَيَوةَ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَى حِينٍ
(Was there any town (community) that believed (after seeing the punishment), and its faith (at that moment) saved it (from the punishment) -- Except the people of Yunus; when they believed, We removed from them the torment of disgrace in the life of the (present) world, and permitted them to enjoy for a while.) 10:98 This Ayah indicates that no city believed in its entirety, except the city of Prophet Yunus, for they all believed after they were stricken by punishment. Allah said (about Prophet Yunus),
وَأَرْسَلْنَـهُ إِلَى مِاْئَةِ أَلْفٍ أَوْ يَزِيدُونَ - فَـَامَنُواْ فَمَتَّعْنَـهُمْ إِلَى حِينٍ
(And We sent him to a hundred thousand (people) or even more. And they believed; so We gave them enjoyment for a while.) 37:147-148 Allah said in another Ayah,
وَمَآ أَرْسَلْنَا فِى قَرْيَةٍ مِّن نَّذِيرٍ
(And We did not send a warner to a township....) 34:34 Allah said here,
وَلَوْ أَنَّ أَهْلَ الْقُرَى ءَامَنُواْ وَاتَّقَوْاْ
(And if the people of the towns had believed and had Taqwa. ..) meaning their hearts had faith in what the Messenger brought them, believed and obeyed him, and had Taqwa by performing the acts of obedience and abstaining from the prohibitions,
لَفَتَحْنَا عَلَيْهِم بَرَكَـتٍ مِّنَ السَّمَآءِ وَالاٌّرْضِ
(We should have opened for them blessings from the heaven and the earth,) in reference to the rain that falls from the sky and the vegetation of the earth. Allah said,
وَلَـكِن كَذَّبُواْ فَأَخَذْنَـهُمْ بِمَا كَانُواْ يَكْسِبُونَ
(but they belied (the Messengers). So We took them (with punishment) for what they used to earn.) They denied their Messengers, so that We punished them and sent destruction on them as a result of the sins and wickedness that they earned. Allah then said, while warning and threatening against defying His orders and daring to commit His prohibitions,
أَفَأَمِنَ أَهْلُ الْقُرَى
(Did the people of the towns then feel secure),meaning the disbelievers among them,
أَن يَأْتِيَهُم بَأْسُنَا
(that should come to them our punishment), Our torment and punishing example,
بَيَـتًا
(Bayatan) during the night,
أَفَأَمِنَ أَهْلُ الْقُرَى أَن يَأْتِيَهُم بَأْسُنَا بَيَـتاً وَهُمْ نَآئِمُونَ - أَوَ أَمِنَ أَهْلُ الْقُرَى أَن يَأْتِيَهُمْ بَأْسُنَا ضُحًى وَهُمْ يَلْعَبُونَ
(while they were asleep Or, did the people of the towns then feel secure against the coming of Our punishment in the forenoon while they were playing) while they are busy in their affairs and unaware.
أَفَأَمِنُواْ مَكْرَ اللَّهِ
(Did they then feel secure against Allah's plan) His torment, vengeance, and His power to destroy them while they are inattentive and heedless,
فَلاَ يَأْمَنُ مَكْرَ اللَّهِ إِلاَّ الْقَوْمُ الْخَـسِرُونَ
(None feels secure from Allah's plan except the people who are the losers.) Al-Hasan Al-Basri said, "The believer performs the acts of worship, all the while feeling fear, in fright and anxiety. The Fajir (wicked sinner, or disbeliever) commits the acts of disobedience while feeling safe (from Allah's torment)!"
96- Eğer o ülkelerin halkı iman etseler ve korkup sakınsalardı üzerlerine gökten ve yerden nice bereket (kapıları) açardık. Fakat onlar yalanladılar, biz de kazanmakta oldukları yüzünden onları yakalayıverdik.
97- Acaba o ülkelerin halkı, geceleyin uyurlarken azabımızın kendilerine gelmeyeceğinden emin mi oldular?
98- Yahut o ülkelerin halkı, azabımızın kendilerine kuşluk vakti eğlenirlerken gelmeyeceğinden yana emin mi oldular?
99- Yoksa onlar Allah’ın tuzağından emin mi oldular? Halbuki hüsranda olanlardan başkası Allah’ın tuzağından emin olmaz.
96. Yüce Allah peygamberleri yalanlayan kimselerin öğüt ve uyarı olmak üzere darlıkla, yavaş yavaş azaba sürüklenmek üzere de bollukla denenip imtihan edildiklerini söz konusu ettikten sonra şunu ifade etmektedir: Şayet o ülkelerin halkları kalpleri ile samimi olarak iman edip amelleri ile de o imanlarını doğrulayacak olsalardı, Allah’ın haram kıldığı her şeyi terk etmek sureti ile zahiren ve batınen O’na karşı takvalı olacak olsalardı Allah, gökten ve yerden üzerlerine bereket kapılarını açardı. Semadan üzerlerine bol bol yağmur yağdırırdı, yerden de öyle bol bitkiler çıkarırdı ki hem kendilerinin hem de davarlarının yaşamı en bol ve en rahat bir şekilde sürer, herhangi bir sıkıntı ve yorgunluk da çekmezlerdi. Ancak onlar iman etmediler, Allah’tan korkmadılar ve takvalı olmadılar. Bu nedenle “Biz de kazanmakta oldukları yüzünden onları” çeşitli cezalar, belalar, bereketlerin çekilip alınması ve pek çok afetlerle “yakalayıverdik.” Bunlar ise amellerine karşılık olarak verilecek cezanın sadece bir kısmıdır. Çünkü kazandıkları bütün günahlar karşılığında onları azapla yakalayacak olsaydı yeryüzünde canlı namına hiçbir varlık bırakmaması gerekirdi:“İnsanların kendi elleri ile kazandıklarından ötürü karada ve denizde fesad başgösterdi. (Bu) işlediklerinin bazısını onlara tattırsın ve belki dönerler diyedir.”(er-Rum, 30/41)
97. “Acaba o ülkelerin halkı” ayetlerin gelişinden de anlaşılacağı üzere bunlar peygamberleri yalanlan kavimlerdir “geceleyin uyurlarken” yani gafil bir halde dinlenmekte iken, hiç beklemedikleri bir anda o çetin ”azabımızın kendilerine gelmeyeceğinden emin mi oldular?”
98. “Yahut o ülkelerin halkı, azabımızın kendilerine kuşluk vakti oynarlarken gelmeyeceğinden yana emin mi oldular?” Yani bu konuda onlara güven veren nedir? Onlar azabı hak etmelerine sebep olan işleri yaptıkları, sadece bir bölümü bile helak edilmeyi gerektiren pek çok büyük günah işledikleri halde azaptan yana emin olmalarını sağlayan nedir?
99. “Yoksa onlar Allah’ın tuzağından emin mi oldular?”Yani Allah'ın, hiç bilmedikleri bir yerden kendilerini yavaş yavaş azaba yaklaştırmasından ve onlara mühlet vermesinden emin mi oldular? Şüphesiz ki O’nun tuzağı pek sağlamdır.“Halbuki hüsranda olanlardan başkası Allah’ın tuzağından emin olmaz.” Çünkü Allah’ın ansızın gelen azabından yana emin olan bir kimse, amellere karşılık verileceğine inanmamış, peygamberlere de gerçek anlamı ile iman etmemiş demektir.
Bu âyet-i kerimede yer alan ileri derecedeki korkutma dolayısı ile kul, hiçbir zaman sahip olduğu imandan yana emin olmamalıdır. Aksine sahip olduğu imanı alıp götürecek bir bela ile sınanacağından yana endişe etmeli, bundan dolayı korkup titremelidir. Her zaman Yüce Allah’a:“Ey kalpleri evirip çeviren! Kalbimi dinin üzere sabit kıl” diye dua etmelidir. Fitnelerin başgöstermesi halinde kendisini kötülükten kurtarabilecek her türlü sebebe yapışmalıdır. Çünkü kul, hangi dereceye ulaşırsa ulaşsın azaptan kesinlikle kurtulduğu kanaatine sahip olamaz.
If the people of the towns and cities which Allah sent His messengers to had believed in what their messengers brought them, and had been mindful of their Lord, leaving their disbelief and disobedience and following His commands, then Allah would have opened the doors of goodness upon them in every way; but they did not believe and were not mindful of Him. Instead they rejected what their prophets came with. So Allah overtook them with the punishment suddenly because of what they had earned through their sins and disobedience.
Se la gente di questo villaggio, alla quale inviammo i Nostri Messaggeri, avessero creduto in ciò che comunicarono i loro Messaggeri e avessero temuto il loro Dio abbandonando la miscredenza e i peccati e rispettando le Sue Leggi, avremmo aperto loro le porte del benessere da ogni parte, ma non credettero e non temettero; al contrario, smentirono ciò che comunicarono loro i Messaggeri e li sorprendemmo con la punizione a causa dei peccati e dei misfatti che commettevano.
Và nếu như dân làng của những xứ sở tin tưởng vào bức thông điệp của Ngài được mang đến từ Thiên Sứ của họ, rồi hạ mình kính sợ Thượng Đế của họ, biết dừng ngay những việc làm chống đối lẫn với những điều tội lỗi và những điều tồi tệ tương tự là TA đã mở cho họ những cánh cửa muôn vạn ân phúc đến từ mọi hướng, nhưng họ chẳng tin tưởng cũng chẳng biết hạ mình kính sợ. Tệ hại hơn, họ đã phủ nhận bức thông điệp của Ngài đến từ Thiên Sứ họ, nên TA túm bắt họ bất ngờ bằng hình phạt bởi lý do tội lỗi mà họ đã làm trước đây.
Kung sakaling ang mga naninirahan sa mga pamayanang ito na nagsugo Kami sa mga ito ng mga sugo Namin ay naniwala sa inihatid sa kanila ng mga sugo nila at nangilag magkasala sa Panginoon nila sa pamamagitan ng pag-iwan sa kawalang-pananampalataya at mga pagsuway at ng pagsunod sa mga ipinag-uutos Niya, talaga sanang nagbukas Kami sa kanila ng mga pinto ng kabutihan mula sa bawat dako. Subalit sila ay hindi naniwala at hindi nangilag magkasala, bagkus nagpasinungaling sila sa inihatid ng mga sugo nila, kaya dumaklot Kami sa kanila sa pamamagitan ng pagdurusa nang bigla dahilan sa dati nilang kinakamit na mga kasalanan at mga pagkakasala.
"Jikalau sekiranya penduduk negeri-negeri beriman dan ber-takwa, pastilah Kami akan melimpahkan kepada mereka berkah dari langit dan bumi, tetapi mereka mendustakan (ayat-ayat Kami) itu, maka Kami siksa mereka disebabkan perbuatan mereka. Maka apakah penduduk negeri-negeri itu merasa aman dari kedatangan siksaan Kami kepada mereka di malam hari di waktu mereka se-dang tidur. Atau apakah penduduk negeri-negeri itu merasa aman dari kedatangan siksaan Kami kepada mereka di waktu matahari sepenggalahan naik ketika mereka sedang bermain. Maka apakah mereka merasa aman dari azab Allah (yang tidak terduga-duga). Tiadalah yang merasa aman dari azab Allah kecuali orang-orang yang merugi." (Al-A'raf: 96-99).
(96) Manakala Allah تعالى menjelaskan bahwa orang-orang yang mendustakan para rasul diuji dengan kesusahan sebagai na-sihat dan peringatan, dan dengan kemudahan sebagai istidraj dan tipuan, maka kemudian Allah menjelaskan bahwa seandainya pen-duduk negeri itu beriman dengan hati mereka secara benar yang dibuktikan dengan amal, mereka bertakwa kepada Allah lahir dan batin, dengan meninggalkan seluruh yang diharamkan oleh Allah تعالى, niscaya Allah akan membukakan kepada mereka keberkahan dari langit dan bumi, Dia akan menurunkan hujan dengan deras dan menumbuhkan bumi dengan apa yang mereka bisa hidup de-ngannya juga ternak-ternak mereka dalam kehidupan paling subur dan rizki paling melimpah tanpa kelelahan, tanpa kesusahan, tanpa kelebihan dan tanpa kesulitan. Akan tetapi mereka tidak beriman dan bertakwa, ﴾ فَأَخَذۡنَٰهُم بِمَا كَانُواْ يَكۡسِبُونَ ﴿ "maka Kami siksa mereka dise-babkan perbuatan mereka", dengan azab, musibah, dicabutnya keber-kahan dan banyaknya penyakit, di mana ia adalah merupakan se-bagian dari balasan amal mereka, sebab jika tidak demikian, maka seandainya Dia menghukum mereka karena semua dosa mereka, niscaya Dia tidak akan menyisakan satu binatang melata pun di atas muka bumi.
Allah تعالى berfirman,
﴾ ظَهَرَ ٱلۡفَسَادُ فِي ٱلۡبَرِّ وَٱلۡبَحۡرِ بِمَا كَسَبَتۡ أَيۡدِي ٱلنَّاسِ لِيُذِيقَهُم بَعۡضَ ٱلَّذِي عَمِلُواْ لَعَلَّهُمۡ يَرۡجِعُونَ 41 ﴿
"Telah nampak kerusakan di darat dan di laut disebabkan karena perbuatan tangan manusia, supaya Allah merasakan kepada mereka seba-gian dari (akibat) perbuatan mereka, agar mereka kembali (ke jalan yang benar)." (Ar-Rum: 41).
(97) ﴾ أَفَأَمِنَ أَهۡلُ ٱلۡقُرَىٰٓ ﴿ "Maka apakah penduduk negeri-negeri itu merasa aman." Yakni penduduk yang mendustakan sesuai dengan konteks. ﴾ أَن يَأۡتِيَهُم بَأۡسُنَا ﴿ "Dari kedatangan siksaan Kami", yang keras ﴾ بَيَٰتٗا وَهُمۡ نَآئِمُونَ ﴿ "kepada mereka di malam hari di waktu mereka sedang tidur?" Yakni dalam keadaan mereka lalai, lengah dan enak-enakan.
(98) ﴾ أَوَأَمِنَ أَهۡلُ ٱلۡقُرَىٰٓ أَن يَأۡتِيَهُم بَأۡسُنَا ضُحٗى وَهُمۡ يَلۡعَبُونَ ﴿ "Atau apakah pendu-duk negeri-negeri itu merasa aman dari kedatangan siksaan Kami kepada mereka di waktu matahari sepenggalahan naik ketika mereka sedang ber-main." Apa yang membuat mereka merasa aman dari hal itu, se-mentara mereka telah melakukan sebab-sebab datangnya azab dan melakukan dosa-dosa besar yang sebagian darinya menyebabkan kebinasaan.
(99) ﴾ أَفَأَمِنُواْ مَكۡرَ ٱللَّهِۚ ﴿ "Maka apakah mereka merasa aman dari azab Allah (yang tidak terduga-duga)?" Di mana Dia menarik mereka kepada kebinasaan secara berangsur-angsur dari arah yang tidak mereka duga dan Dia memberikan penangguhan. Sesungguhnya rencanaNya amat teguh. ﴾ فَلَا يَأۡمَنُ مَكۡرَ ٱللَّهِ إِلَّا ٱلۡقَوۡمُ ٱلۡخَٰسِرُونَ ﴿ "Tiadalah yang merasa aman dari azab Allah kecuali orang-orang yang merugi." Karena barangsiapa merasa aman dari azab Allah, berarti dia tidak mem-percayai balasan amal perbuatan dan tidak pula beriman kepada para rasul dengan iman yang sebenarnya.
Ayat ini mengandung peringatan yang mendalam bahwa seorang hamba tidak sepatutnya merasa aman terhadap keimanan yang dimilikinya, justru hendaknya dia merasa takut dan khawatir jika ditimpa sebuah ujian yang dapat melenyapkan imannya, hen-daknya dia selalu berdoa "Wahai Dzat yang membolak balikkan hati, teguhkanlah hati kami di atas iman." Hendaknya dia beramal dan berusaha melalui berbagai cara yang bisa membebaskannya dari keburukan pada saat terjadinya fitnah-fitnah, karena seorang hamba walaupun dia telah mencapai apa yang telah dicapai, dia tidak benar-benar yakin bisa selamat.
Si les habitants des cités auxquelles Nous avons envoyé Nos messagers avaient cru en ce que leur apportaient leurs messagers, avaient craint leur Seigneur, délaissé la mécréance et la désobéissance et s’étaient conformés à Ses commandements, Nous leur aurions alors ouvert très grand les portes du bien. Seulement, ils ne crurent en Allah ni ne Le craignirent. Au contraire, ils traitèrent de mensonge ce que leur apportèrent leurs messagers et ils furent saisis par un châtiment soudain pour les péchés qu’ils commettaient.
La gente di questi villaggi di rinnegatori crede forse di essere al sicuro da una Nostra punizione che potrebbe colpirli durante la notte, mentre sono in pieno riposo durante il sonno?
Les habitants des cités dénégatrices se croient-ils à l’abri qu’un châtiment ne les saisisse la nuit, alors qu’ils dorment profondément, se pensant jouir de tranquillité et de quiétude?
Kaya natiwasay ba ang mga naninirahan sa mga pamayanang tagapasinungaling na ito na pumunta sa kanila ang parusa Namin sa gabi habang sila ay mga tulog, na mga nahihimbing sa pamamahinga nila at pananahimik nila?
Há phải chăng, cư dân của một xứ sở phủ nhận đức tin cảm thấy được an toàn khi cơn thịnh nộ của TA túm lấy họ vào màng đêm trong lúc họ đang say sưa trong giấc ngủ thanh thản và bình yên ư ?
Apakah penduduk negeri-negeri kafir itu merasa aman dari datangnya azab Kami di malam hari ketika mereka tengah tertidur pulas dengan santai dan tenang?
¿Será que las personas de estas ciudades, que rechazan la verdad, están seguras de que el castigo de Al-lah no las alcanzará por la noche mientras duermen?
Zar su stanovnici ovih nevjerničkih naselja sigurni da im Naša kazna neće doći noću dok spavaju u rahatluku i smiraju?
Yoksa yalanlayan o ülkelerin halkı azabımızın geceleyin, onlar uykuda rahat ve tam sükûnet içerisinde iken başlarına gelmesinden güvende mi oldular?
So do the people who reject the truth in these cities feel safe from the punishment of Allah overcoming them in the night while they are sleeping?
Or do they feel safe from the punishment of Allah overcoming them during the day, mid- morning, while they are amusing themselves forgetfully, busy with the life of this world?
Atau apakah mereka merasa aman dari datangnya azab Kami di siang hari pada waktu dhuha ketika mereka sedang lengah karena kesibukan mereka dengan urusan dunia mereka?
Natiwasay ba sila na pumunta sa kanila ang parusa Namin sa simula ng maghapon habang sila ay mga nalilibang, na mga nalilingat dahil sa pagkaabala nila sa makamundong buhay nila?
O si sentono al sicuro da una Nostra punizione che potrebbe colpirli all'inizio del giorno, mentre sono distratti dagli affari della vita?!
Há chăng, bọn họ cảm thấy an toàn khi cơn thịnh nộ của TA bất chợt trừng phạt chúng ở buổi rạng đông lúc họ không hề hay biết gì, lúc họ đang bận rộn với trần gian ?
Pensent-ils que Notre châtiment ne peut les saisir en début de journée alors qu’ils vaquent à des occupations terrestres?
¿O sienten que están a salvo del castigo de Al-lah durante el día, a media mañana, mientras se divierten, descuidados, ocupados con la vida de este mundo?
I da li su sigurni da im Naša kazna neće doći početkom dana dok su nemarni i zauzeti svojim dunjalukom?
Ya da o ülkelerin halkı azabımızın günün ilk vaktinde (kuşluk vakti) onlar dünya işleriyle meşgul iken başlarına gelmesinden güvende mi oldular?
Pogledajte kako im je Allah dao vremena i obasuo ih blagodatima poput snage i bogatstva, da bi ih postepeno u propast odveo! Zar su i nevjernici poricatelji bili sigurni od Allahove zamke? Samo propali ljudi misle da su sigurni od Allahove kazne iako rade zlo. Oni koji su na pravom putu se čuvaju Allahove zamke time što ne dozvoljavaju da ih blagodati obmanu, već su svjesni da su to Allahove blagodati i zahvalni su na njima.
Miren cómo Al-lah las ha bendecido con fortaleza y abundancia, pero les dio estas cosas para probarlas. ¿Las personas de esta ciudad, que rechazan la verdad, se sienten a salvo del plan de Al‑lah y de Su perfecta disposición de las cosas? Solo se siente a salvo del plan de Al-lah un pueblo que está perdido. Porque aquellos que prosperan son quienes tienen temor devocional de los planes de Al-lah. No se muestran arrogantes por lo que Al-lah les ha concedido, sino que ven Su generosidad y se La agradecen.
Look at the blessings Allah has given them of strength and abundance, how He gave them as a means of testing them. Do these people who reject the truth among the people of these cities feel safe from Allah’s plan and His faultless arrangement of things? No one feels safe from Allah’s plan except a people who are lost. Yet those who are successful fear His Planning. They do not become amazed and proud because of what Allah has given to them, but rather see His Generosity to them and are thankful to Him.
Onlara bakıp, ibret alın. Zira Yüce Allah onlara istidrac olarak mühlet ve bir süre vermiş, kuvvet ve rızıklarında bolluk bahşetmiş ve böylece onları adım adım azaba yakınlaştırmıştır. Yalanlayan o ülkelerin halkı Yüce Allah'ın gizli bir şekilde onlar için hazırlamış olduğu tuzağından emin mi oldular? Hâlbuki Allah'ın tuzağından, hüsrana uğrayan kimselerden başkası güvende olamaz. Fakat, muvaffak olanlar şüphesiz Allah'ın tuzağına uğramaktan korkarlar. Allah'ın kendilerine vermiş olduğu nimetlere aldanmazlar. Onlar ancak Allah'ın kendilerine olan ihsanını görürler ve O'na bunun için şükrederler.
Perhatikanlah apa yang Allah berikan kepada mereka berupa tenggang waktu, kekuatan dan rezeki yang berlimpah ruah sebagai istidraj bagi mereka. Apakah orang-orang kafir dari penduduk negeri-negeri itu merasa aman dari azab dan rencana Allah yang tersembunyi? Tidak ada yang merasa aman dari azab Allah selain orang-orang yang celaka, sebaliknya orang-orang yang mendapat petunjuk pasti senantiasa takut akan azab Allah. Mereka tidak terlena dengan karunia yang Dia berikan kepada mereka, melainkan menganggapnya sebagai anugerah-Nya kepada mereka kemudian mereka bersyukur kepada-Nya.
Tumingin kayo sa ipinagkaloob ni Allāh sa kanila na pagpapalugit at sa ibiniyaya Niya sa kanila na lakas at kaluwagan sa panustos bilang panghahalina sa kanila. Kaya natiwasay ba ang mga tagapagpasinungaling na ito kabilang sa mga pamayanang iyon sa panlalansi ni Allāh at panlalalang Niyang nakakubli? Walang natitiwasay sa panlalansi ni Allāh kundi ang mga taong napahamak. Tungkol naman sa mga naituon, tunay na sila ay nangangamba sa panlalansi Niya kaya hindi sila nalilinlang dahil sa ibiniyaya ni Allāh sa kanila. Nakakikita lamang sila sa kagandahang-loob Niya sa kanila kaya nagpapasalamat sila sa Kanya.
Hãy xem điều mà Allah đã nhân nhượng với họ, đã ban ân phúc cho họ về sức mạnh, bổng lộc trù phú là để dụ họ lúng sâu hơn trong tội lỗi; há rằng, những kẻ ngỗ nghịch của đám dân cư trong thị trấn sẽ cảm thấy an toàn trước an bài vô hình của Allah ư ? Không, chẳng ai cảm thấy được an toàn trước sự an bài vô hình của Allah ngoại trừ đám người đáng bị tiêu diệt, còn đối với những ai được phù hộ luôn biết kính sợ sự an bài vô hình của Ngài, họ không bị mê hoặc bởi hồng ân mà Ngài đã ban, họ luôn cảm thấy mãn nguyện và tạ ơn Ngài.
Osservate quante proroghe Allāh ha concesso loro, e concesse loro forza e vasto sostentamento al fine di tentarli. Sono forse al sicuro questi rinnegatori dei villaggi che rinnegano Allāh, mentre Allāh tesse segretamente le Sue trame?! Nessuno si sente al sicuro dalle trame di Allāh se non il popolo dei condannati; tuttavia, coloro che vengono sostenuti, in verità essi temono le Sue trame: non si insuperbiscono per aver ricevuto le Sue Grazie, piuttosto riconoscono i Suoi doni nei loro confronti e Lo ringraziano per questo.
Ce que leur accorde Allah comme délai, bienfaits et subsistance étendue les amène, petit à petit à leur perte. Les dénégateurs habitants ces cités se pensent-ils à l’abri du stratagème d’Allah et de Ses ruses? Seuls ceux qui courent à leur perte, se sentent à l’abri du stratagème d’Allah. Quant à ceux pour qui croire a été facilité, ils craignent Son stratagème et ne sont pas trompés par les bienfaits qu’ils reçoivent. Ils se rappellent sans cesse de la faveur qu’Il leur a faite et Lui en sont reconnaissants.
Há chẳng phải một bài học quá rõ ràng cho các thế hệ sau này khi tổ tiên của họ bị hủy diệt bởi những tội lỗi mà cha ông họ đã gây ra, vậy mà họ chẳng chịu lấy điều đó mà rút kinh nghiệm. Chính xác hơn đó là một vết xe đỗ giành cho họ. Há chẳng phải quá rõ ràng cho bọn họ ư ? Nếu Allah muốn tiêu diệt bọn họ vì tội lỗi đã làm thì Ngài thừa sức tiêu diệt họ giống như cách mà Ngài thường làm. Và rồi Ngài đã niêm kín tấm lòng của họ khiến họ không có nhận thức được lời khuyên bảo và lời nhắc nhở cũng không ích lợi gì cho họ.
Non è forse chiaro a coloro che ereditarono la terra dopo la distruzione dei popoli loro antenati, a causa dei loro peccati, ciò che accadde a costoro? Non è stato forse loro di lezione?! Al contrario, hanno compiuto le loro stesse azioni. Non è forse chiaro a costoro che, in verità, se Allāh avesse voluto punirli per i loro peccati, lo avrebbe fatto, come è evidente nella Sua Legge, e avrebbe sigillato i loro cuori così che nessun consiglio avrebbe potuto penetrarli e non sarebbe stato loro utile il monito?!
It happens again and again that a community reaches a high level of honour and prosperity and thereafter faces decline. It is removed from the scene and in its place another community occupies the same position of honour and prosperity that the former community enjoyed. This event is a sign of God, which should remind man of His supremacy. It shows that all the strings controlling gains and losses are in the hands of a supreme being. He may award good fortune to one or take it away from another. Making use of the powers of observation and thinking bestowed on him by God, man can easily understand these facts. He will realise that had the real source of power not been in other hands, the group which once managed to attain ascendancy would never have allowed others to replace it. If man can learn such lessons, he will find divine nourishment in the rise and fall of nations. But whenever a community falls from grace and another community rises in its place, the members of the rising community entertain the misunderstanding that whatever happened to the previous community was the fate particular to that community, and that it was never going to happen to them.
¿No les queda claro, a los que heredaron la tierra después de aquellos que anteriormente fueron destruidos por sus pecados (un pueblo que no aprende sobre el pasado, sino que en realidad imita un mal comportamiento), que si Al-lah quisiera agobiarlos por su desobediencia, podría hacerlo, sellando sus corazones para que no aprendan la lección y no se beneficien con tal advertencia?
100- Yeryüzüne (önceki) sahiplerinden sonra varis olanlara şu (gerçek) hâlâ belli olmadı mı: Eğer biz dileseydik onları da günahlarından dolayı musibetlere duçar ederdik. (O zaman) kalplerini mühürleriz de artık işitmez oluverirler.
101- İşte o ülkelerin haberlerinden bir kısmını sana anlatıyoruz. Gerçekten peygamberleri onlara apaçık deliller getirmişlerdi. Fakat daha önce (hakkı) yalanlamaları sebebiyle (onlara) iman etmediler. İşte Allah kâfirlerin kalplerini böyle mühürler.
102- Onların çoğunda ahde vefa bulamadık. Onların çoğunun gerçekten fasık kimseler olduğunu gördük.
100. Yüce Allah geçmiş ümmetlerin helak edilmesinden sonra geriye kalan ümmetlerin dikkatlerini çekerek şöyle buyurmaktadır:“Yeryüzüne (önceki) sahiplerinden sonra varis olanlara şu (gerçek) hâlâ belli olmadı mı: Eğer biz dileseydik onları da günahlarından dolayı musibetlere duçar ederdik...”Yani şu kendilerinden önceki ümmetlerin günahları sebebi ile helak edilmesinden sonra yeryüzüne mirasçı olan ve sonra da o helak edilen ümmetlerin ameli gibi amelde bulunan diğer ümmetlere şu husus açık seçik bir şekilde belli olmadı mı: Eğer Yüce Allah dilemiş olsaydı günahları sebebi ile onları da cezaya çarptırırdı. Çünkü Allah’ın hem öncekiler hem sonrakiler hakkındaki sünneti/kanunu budur.“(O zaman) kalplerini mühürleriz de artık işitmez oluverirler.” Yani eğer Yüce Allah, onları uyarıp dikkatlerini çekmesine rağmen uyanmayacak, öğüt vermesine rağmen öğüt almayacak, âyetlerle ve ibret alınacak hususlarla hidâyete iletmesine rağmen hidâyet bulmayacak olurlarsa şüphesiz Yüce Allah onları cezalandırır ve kalplerini mühürler de artık günah kirleri kalplerini kuşatır. Nihâyet kalplerine mühür basılır da artık o kalplere hak diye bir şey girmez, hayır namına bir şey ulaşmaz. Kendilerine fayda sağlayacak hiçbir şeyi de işitmezler. Onlar ancak kendileri hakkında aleyhlerine delil olabilecek şeyleri işitmekle kalırlar.
101. “İşte” daha önce kendilerinden söz edilen “o ülkelerin haberlerinden” ibret alacak olanlara ibret olacak, zalimlerin zulümlerinden vazgeçmelerini sağlayacak, takva sahipleri için de öğüt olacak “bir kısmını sana anlatıyoruz. Gerçekten peygamberleri onlara apaçık deliller getirmişlerdi.”Yani bu yalanlayan kimselere peygamberler gelmiş ve onları mutluluklarını sağlayacak şeylere davet etmişlerdi. Yüce Allah da bu peygamberleri apaçık mucizelerle, hakkı açıkça ortaya koyan ve eksiksiz bir şekilde açıklayan apaçık delillerle desteklemişti. Ancak bütün bunların o ümmetlere hiçbir faydası olmadı ve onlara en ufak bir yarar sağlamadı.“Fakat daha önce (hakkı) yalanlamaları sebebiyle (onlara) iman etmediler.” Yani ilk defasında hakkı yalanlamaları ve reddetmeleri sebebi ile Allah, hakkı reddetmelerinin bir cezası olarak onları imana iletmedi. Nitekim Allah bir başka yerde de şöyle buyurmaktadır:“Onların kalplerini ve gözlerini çeviririz de ilk defa ona iman etmedikleri gibi (yine iman etmezler) ve biz de onları azgınlıkları içerisinde şaşkın bir halde bırakırız.”(el-En’am, 6/110)“İşte Allah, kâfirlerin kalplerini böyle mühürler.” Bu, yaptıklarının bir cezasıdır. Allah onlara zulmetmedi, fakat asıl onlar kendilerine zulmettiler.
102. “Onların çoğunda ahde vefa bulamadık.”Yüce Allah’ın kendilerine peygamber göndermiş olduğu ümmetlerin çoğunda ahde bağlılık diye bir şey bulamadık. Yani Allah’ın bütün alemlere yapmış olduğu tavsiye ve emirleri üzerinde bir sebat ve bir bağlılık görmediğimiz gibi onlar, Allah’ın peygamberleri vasıtası ile kendilerine göndermiş olduğu emirlere en ufak bir itaat de göstermediler.“Onların çoğunun gerçekten fasık kimseler olduğunu gördük.” Allah’ın itaati dışına çıkan ve Allah’tan herhangi bir hidâyet olmaksızın kendi hevalarının arkasından giden kimseler olduğunu gördük. Allah peyamberler göndermekle, kitaplar indirmekle kulları imtihan etmiş ve onlara kendi ahit ve hidâyetine tabi olmalarını emretmiştir. Ancak O’nun emrine insanlar içinde Yüce Allah’ın ezelden beri mutlu olacaklarını takdir buyurduğu az bir kısmı uymuştur. İnsanların çoğunluğu ise hidâyetten yüz çevirmişler ve peygamberlerin getirdiklerine karşı büyüklük taslamışlardır. Yüce Allah da onları göndermiş olduğu çeşitli cezalarla cezalandırmıştır.
Ceux qui succèdent sur Terre aux peuples passés qui ont été anéantis par Allah, à cause de leurs péchés, ne tirent-ils pas d’enseignement de ce qui arriva à ces derniers? Ils se rendent plutôt coupables des mêmes agissements. N’ont-ils pas compris que si Allah le désire, il peut les châtier pour leurs péchés, les anéantir, et sceller leurs cœurs afin qu’ils ne tirent profit d’aucun sermon ni d’aucun rappel?
Zar nije postalo jasno onim generacijama koje dođu da žive na Zemlji nakon što su prijašnji narodi uništeni zbog grijeha, da ih Allah može, ako hoće, kazniti zbog njihovih grijeha onako kako je to On inače činio, ako ne uzmu pouku iz onoga što je zadesilo njihove prethodnike i čine ista ta uništavajuća djela? On njihova srca zapečati pa pouku ne primaju niti im opomena koristi.
Ibn `Abbas commented on Allah's statement,
أَوَلَمْ يَهْدِ لِلَّذِينَ يَرِثُونَ الأَرْضَ مِن بَعْدِ أَهْلِهَآ
(Is it not a guidance for those who inherit the earth from its previous inhabitants. ..) "(Allah says,) did We not make clear to them that had We willed, We would have punished them because of their sins" Mujahid and several others said similarly. Abu Ja`far bin Jarir At-Tabari explained this Ayah, "Allah says, `Did We not make clear to those who succeeded on the earth after destroying the previous nations who used to dwell in that land. Then they followed their own ways, and behaved as they did and were unruly with their Lord. Did We not make clear to them that,
أَن لَّوْ نَشَآءُ أَصَبْنَـهُمْ بِذُنُوبِهِمْ
(that had We willed, We would have punished them for their sins.) by bringing them the same end that was decreed for those before them,
وَنَطْبَعُ عَلَى قُلُوبِهِمْ
(And We seal up their hearts), We place a cover over their heart,
فَهُمْ لاَ يَسْمَعُونَ
(so that they hear not), words of advice or reminding"' I say that similarly, Allah said,
أَفَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا قَبْلَهُمْ مِّنَ الْقُرُونِ يَمْشُونَ فِى مَسَـكِنِهِمْ إِنَّ فِى ذَلِكَ لأَيَـتٍ لاٌّوْلِى النُّهَى
(Is it not a guidance for them: how many generations We have destroyed before them, in whose dwellings they walk Verily, in this are signs indeed for men of understanding.) 20:128
أَوَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا مِن قَبْلِهِمْ مِّنَ الْقُرُونِ يَمْشُونَ فِى مَسَاكِنِهِمْ إِنَّ فِى ذَلِكَ لاّيَاتٍ أَفَلاَ يَسْمَعُونَ
(Is it not a guidance for them: how many generations We have destroyed before them in whose dwellings they do walk about Verily, therein indeed are signs. Would they not then listen) 32:26 and,
أَوَلَمْ تَكُونُواْ أَقْسَمْتُمْ مِّن قَبْلُ مَا لَكُمْ مِّن زَوَالٍوَسَكَنتُمْ فِى مَسَـكِنِ الَّذِينَ ظَلَمُواْ أَنفُسَهُمْ
(Had you not sworn aforetime that you would not leave (the world for the Hereafter). And you dwelt in the dwellings of men who wronged themselves)14:44-45 Also, Allah said,
وَكَمْ أَهْلَكْنَا قَبْلَهُمْ مِّن قَرْنٍ هَلْ تُحِسُّ مِنْهُمْ مِّنْ أَحَدٍ أَوْ تَسْمَعُ لَهُمْ رِكْزاً
(And how many a generation before them have We destroyed! Can you find a single one of them or hear even a whisper of them) 19:98 meaning, do you see any of them or hear their voices There are many other Ayat that testify that Allah's torment strikes His enemies, while His bounty reaches His faithful believers. Thereafter comes Allah's statement, and He is the Most Truthful, the Lord of all that exists,
Belum jelaskah bagi orang-orang yang mewarisi bumi setelah umat-umat yang mendahului mereka binasa akibat dosa-dosa mereka kemudian mereka tidak mengambil pelajaran dari apa yang menimpa mereka tetapi justru berbuat seperti mereka, belum jelaskah bagi mereka bahwa sekiranya Allah berkehendak menghukum mereka karena dosa-dosa mereka niscaya Dia akan menghukum mereka sesuai dengan kebiasaan (sunnah)-Nya? Dan Allah pun mengunci mati hati mereka sehingga mereka tidak bisa menerima nasihat dan tidak menghiraukan peringatan.
Günahları sebebiyle kendilerinden önce helak olanların yerine yeryüzüne varis olanlar için bu gerçek belli olup ta onların başına gelenlerden ibret almadılar mı? Bilakis öncekilerin yapmış oldukları şeyleri kendileri de yaptılar. Yüce Allah şayet dileseydi yeryüzünde bir kural olarak günahları sebebiyle onların başına bir azap gönderirdi. Kalplerini mühürler, ardından hiçbir öğüt tutmaz ve hiçbir hatırlatma da fayda vermez hale gelirdi. Onlar bunu hâlâ anlamadılar mı?
After relating events of the early people, the above verses invite the people of Arabia and the people of the world to take lesson from these events by abstaining from deeds that incurred Allah's wrath, and by following the practices that led the prophets and their believers to eternal success. The verse 100 speaks " Is it not a guidance to those who inherit the land after it's (former) inhabitants that, if We so will, We would afflict them for their sins?" The word ھَدٰی۔ یَھدِی signifies to guide or to inform. The events narrated above have been made the subject of the verb (guide) یَھدِ. The verse implies that these events should serve as a lesson and a means of guidance for later generations who have inherited the land from their earlier owners. They too, can incur the punishment of Allah for their disbelief just as their ancestors met the fate of ruin and disaster for their disobedience.
Thereafter, the verse says:
وَنَطْبَعُ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَسْمَعُونَ
"And We seal their hearts so that they do not listen"
The word: طبع is used for printing or stamping. It implies that these people have taken no lesson from the past events with the result that they incurred the wrath of Allah making their hearts sealed. They are, therefore, unable to listen to the truth. The Holy Prophet g said in a Tradition: When one commits sin for the first time a black dot is placed on his heart, if he keeps committing sins for the second and third times the second and third dots are placed. If one increases in his sins without repenting to Allah, these black spots keep increasing until the whole heart is painted black." This ultimately deprives man of his natural faculty of distinguishing right from wrong. This, consequently, leads one to receive evil as good and good as evil, harmful as useful and useful as harmful.
This perversion of human understanding has been termed in the Holy Qur'an as ' ra'n' signifying the rust of the heart. In this verse, as in many other verses of the Holy Qur'an, this stage has been named as 'taba". The result of their hearts being sealed has been mentioned at the end of the verse by saying (لَا يَسْمَعُونَ ) "so that they do not listen". One may think that more appropriate expression in this context was (S' ) they do not understand" as the adverse effect of sealing, of فَهُمْ لَا يَفقھُونَ the heart is obviously related to the faculty of understanding and not to the listening. The Holy Qur'an has used the word 'listen' to indicate that understanding is usually the result of listening to the truth. Now, since their hearts have been sealed they are rendered unable to listening the truth. Another explanation to this may be that all human faculties and limbs are controlled by human heart, that is, the function of all human parts is adversely affected by malfunctioning of the heart. When one loves anyone or anything he likes everything - good or bad - in that person or object.
"Dan apakah belum jelas bagi orang-orang yang mewarisi suatu negeri sesudah (lenyap) penduduknya, bahwa kalau Kami menghendaki tentu kami azab mereka karena dosa-dosanya, dan Kami kunci mati hati mereka sehingga mereka tidak dapat mende-ngar (pelajaran lagi)? Negeri-negeri (yang telah Kami binasakan) itu, Kami ceritakan sebagian dari berita-beritanya kepadamu. Dan sungguh telah datang kepada mereka rasul-rasul mereka dengan membawa bukti-bukti yang nyata, maka mereka (juga) tidak ber-iman kepada apa yang dahulunya mereka telah mendustakannya. Demikianlah Allah mengunci mati hati orang-orang kafir. Dan Kami tidak mendapati kebanyakan mereka memenuhi janji. Sesung-guhnya Kami mendapati kebanyakan mereka adalah orang-orang yang fasik." (Al-A'raf: 100-102).
(100) Allah تعالى berfirman dalam rangka memberi peringa-tan kepada umat-umat yang tersisa[71] setelah binasanya umat-umat yang tersisa,[72] ﴾ أَوَلَمۡ يَهۡدِ لِلَّذِينَ يَرِثُونَ ٱلۡأَرۡضَ مِنۢ بَعۡدِ أَهۡلِهَآ أَن لَّوۡ نَشَآءُ أَصَبۡنَٰهُم بِذُنُوبِهِمۡۚ ﴿ "Dan apakah belum jelas bagi orang-orang yang mewarisi suatu negeri sesudah (lenyap) penduduknya, bahwa kalau Kami menghendaki tentu kami azab mereka karena dosa-dosanya." Yakni, apakah belum jelas dan terang bagi umat-umat yang mewarisi bumi setelah dibinasakannya umat-umat sebelum mereka karena dosa-dosanya kemudian mereka me-lakukan apa yang dilakukan oleh umat yang dibinasakan itu. Apa-kah mereka tidak menyadari jika Allah menghendaki niscaya Dia menimpakan azabNya kepada mereka disebabkan dosa-dosa me-reka, karena ini adalah sunnahNya yang berlalu pada orang-orang terdahulu dan orang-orang yang berikutnya. FirmanNya, ﴾ وَنَطۡبَعُ عَلَىٰ قُلُوبِهِمۡ فَهُمۡ لَا يَسۡمَعُونَ ﴿ "Dan Kami kunci mati hati mereka sehingga mereka tidak dapat mendengar (pelajaran lagi)?" Yakni, jika Allah telah mem-peringatkan mereka akan tetapi mereka tidak kunjung menyadari, Dia mengingatkan mereka tetapi mereka tidak mau ingat, Dia mem-beri petunjuk kepada kebenaran melalui ayat-ayat dan pelajaran-pelajaran tetapi mereka tidak juga beriman, maka Allah menghu-kum mereka dan mengunci hati mereka yang akhirnya dikotori oleh noda dan karat, sampai hatinya terstempel (tertutupi), sehingga tidak ada kebenaran dan kebaikan yang dapat sampai kepadanya, dan mereka tidak mendengar apa yang berguna bagi mereka, me-reka hanya mendengar apa yang dengannya hujjah menjadi tegak atas mereka.
(101) ﴾ تِلۡكَ ٱلۡقُرَىٰ ﴿ "Negeri-negeri (yang telah Kami binasakan) itu", yang disebutkan di atas, ﴾ نَقُصُّ عَلَيۡكَ مِنۡ أَنۢبَآئِهَاۚ ﴿ "Kami ceritakan sebagian dari berita-beritanya kepadamu." Yang dengannya orang-orang bisa mengambil pelajaran, orang-orang zhalim tergugah dari kezhaliman-nya dan orang-orang yang bertakwa mengambil nasihat darinya. ﴾ وَلَقَدۡ جَآءَتۡهُمۡ رُسُلُهُم بِٱلۡبَيِّنَٰتِ ﴿ "Dan sungguh telah datang kepada mereka rasul-rasul mereka dengan membawa bukti-bukti yang nyata." Yakni orang-orang yang mendustakan itu telah didatangi oleh rasul-rasul mereka yang menyeru kepada kebahagiaan, Allah mengukuhkan mereka dengan berbagai mukjizat yang jelas lagi terang dan menerangkan kebenaran dengan sempurna, akan tetapi ia tidak berguna dan ber-manfaat sedikit pun bagi mereka. ﴾ فَمَا كَانُواْ لِيُؤۡمِنُواْ بِمَا كَذَّبُواْ مِن قَبۡلُۚ ﴿ "Maka mereka (juga) tidak beriman kepada apa yang dahulunya mereka telah mendustakannya." Yakni, sebab pendustaan dan penolakan mereka terhadap kebenaran sejak awal, maka Dia tidak memberi mereka petunjuk kepada iman sebagai balasan atas penolakan me-reka terhadap kebenaran.
﴾ وَنُقَلِّبُ أَفۡـِٔدَتَهُمۡ وَأَبۡصَٰرَهُمۡ كَمَا لَمۡ يُؤۡمِنُواْ بِهِۦٓ أَوَّلَ مَرَّةٖ وَنَذَرُهُمۡ فِي طُغۡيَٰنِهِمۡ يَعۡمَهُونَ 110 ﴿
"Dan (begitu pula) Kami memalingkan hati dan penglihatan mereka seperti mereka belum pernah beriman kepadanya (al-Qur`an) pada permu-laannya, dan Kami biarkan mereka bergelimang dalam kesesatannya yang sangat." (Al-An'am: 110).
﴾ كَذَٰلِكَ يَطۡبَعُ ٱللَّهُ عَلَىٰ قُلُوبِ ٱلۡكَٰفِرِينَ ﴿ "Demikianlah Allah mengunci mati hati orang-orang kafir." Sebagai hukuman dariNya, dan Allah tidak menzhalimi mereka, akan tetapi merekalah yang menzhalimi diri mereka sendiri.
(102) ﴾ وَمَا وَجَدۡنَا لِأَكۡثَرِهِم مِّنۡ عَهۡدٖۖ ﴿ "Dan Kami tidak mendapati keba-nyakan mereka memenuhi janji." Yakni, Kami tidak mendapati keba-nyakan umat yang diutus kepada mereka rasul-rasul itu menepati janji, yakni keteguhan dan komitmen dalam memegang wasiat Allah bagi seluruh alam, mereka juga tidak tunduk kepada perintah-pe-rintahNya yang Dia sampaikan melalui para rasul. ﴾ وَإِن وَجَدۡنَآ أَكۡثَرَهُمۡ لَفَٰسِقِينَ ﴿ "Sesungguhnya Kami mendapati kebanyakan mereka orang-orang yang fasik." Menyimpang dari ketaatan kepada Allah, mengikuti hawa nafsu tanpa petunjuk dari Allah تعالى. Allah menguji para hamba dengan mengutus para rasul dan menurunkan kitab-kitab, serta memerintahkan mereka agar memenuhi perjanjianNya dan meng-ikuti petunjukNya, tetapi yang bersedia tunduk kepada perintah-Nya hanyalah sedikit dari mereka, orang-orang yang telah ditulis (ditetapkan) akan berbahagia oleh Allah. Adapun mayoritas ma-nusia maka mereka berpaling dari petunjuk dan menyombongkan diri dari apa yang dibawa oleh rasul-rasul, maka Allah pun menim-pakan kepada mereka dari hukuman-hukumanNya yang berma-cam-macam.
Hindi ba luminaw para sa mga itatalagang kahalili sa lupa matapos ng pagpapahamak sa mga ninuno nila kabilang sa mga kalipunan dahilan sa mga pagkakasala ng mga iyon, pagkatapos hindi sila nagsaalang-alang sa dumapo sa mga iyon, bagkus ginawa nila ang mga gawain ng mga iyon? Hindi luminaw sa mga ito na si Allāh, kung sakaling niloob Niya na magpasakit sa kanila dahil sa mga pagkakasala nila, ay talaga sanang nagpasakit Siya sa kanila dahil sa mga ito gaya ng kalakaran Niya. Nagsasara Siya sa mga puso nila kaya naman hindi napangangaralan ang mga ito ng isang pangangaral at hindi nagpapakinabang sa mga ito ang isang paalaala.
Is it not clear to those who inherit the earth after the peoples before them were destroyed because of their sins – a people that they do not learn from, but actually copy in behaviour – that if Allah wanted to overcome them for their disobedience He would do so, as He often does, sealing their hearts so that they do not listen to the lesson and are not benefitted by being reminding of such a warning?
تِلْكَ الْقُرَى نَقُصُّ عَلَيْكَ
(Those were the towns that We relate to you) O Muhammad,
مِنْ أَنبَآئِهَا
(their story), and news,
وَلَقَدْ جَآءَتْهُمْ رُسُلُهُم بِالْبَيِّنَـتِ
(And there came indeed to them their Messengers with clear proofs,) and evidences of the truth of what they brought them. Allah said in other Ayah,
وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً
(And We never punish until We have sent a Messenger (to give warning).) 17:15, and,
ذَلِكَ مِنْ أَنْبَآءِ الْقُرَى نَقُصُّهُ عَلَيْكَ مِنْهَا قَآئِمٌ وَحَصِيدٌ وَمَا ظَلَمْنَـهُمْ وَلَـكِن ظَلَمُواْ أَنفُسَهُمْ
(That is some of the news of the towns which We relate unto you; of them, some are standing, and some have been reaped. We wronged them not, but they wronged themselves.) 11:100-101 Allah said
فَمَا كَانُواْ لِيُؤْمِنُواْ بِمَا كَذَّبُواْ مِن قَبْلُ
(but they were not such who would believe in what they had rejected before.) meaning they would not have later on believed in what the Messengers brought them, because they denied the truth when it first came to them (although they recognized it), according to the Tafsir of Ibn `Atiyyah. This explanation is sound, and is supported by Allah's statement,
وَمَا يُشْعِرُكُمْ أَنَّهَآ إِذَا جَآءَتْ لاَ يُؤْمِنُونَوَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَـرَهُمْ كَمَا لَمْ يُؤْمِنُواْ بِهِ أَوَّلَ مَرَّةٍ
(And what will make you perceive that if it came, they will not believe And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time.) 6:109-110 This is why Allah said here,
كَذَلِكَ يَطْبَعُ اللَّهُ عَلَى قُلُوبِ الْكَـفِرِينَوَمَا وَجَدْنَا لاًّكْثَرِهِم
(Thus Allah does seal up the hearts of the disbelievers. And most of them We found not...) meaning, We did not find most of the previous nations,
مِّنْ عَهْدٍ وَإِن وَجَدْنَآ أَكْثَرَهُمْ لَفَـسِقِينَ
(true to their covenant, but most of them We found to indeed be rebellious.) This Ayah means, We found most of them to be rebellious, deviating away from obedience and compliance. The covenant mentioned here is the Fitrah that Allah instilled in them while still in their fathers' loins, and taking their covenant, that He is their Lord, King, and that there is no deity worthy of worship except Him,. They affirmed this covenant and testified against themselves to this fact. However, they defied this covenant, threw it behind their backs and worshipped others besides Allah, having no proof or plea, nor support from rationality or by divine law. Surely, the pure Fitrah defies these actions, while all the honorable Messengers, from beginning to end, forbade them. Muslim collected the Hadith,
«يَقُولُ اللهُ تَعَالَى إِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ فَجَاءَتْهُمُ الشَّيَاطِينُ فَاجْتَالَتْهُمْ عَنْ دِينِهِمْ وَحَرَّمَتْ عَلَيْهِمْ مَا أَحْلَلْتُ لَهُم»
(Allah said, "I created My servants Hunafa' (monotheists), but the devils came to them and deviated them from their religion and prohibited them what I allowed them.") It is recorded in the Two Sahihs,
«كُلُّ مَوْلُودٍ يُولَدُ عَلَى الْفِطْرَةِ فَأَبَوَاهُ يُهَوِّدَانِهِ وَيُنَصِّرَانِهِ وَيُمَجِّسَانِه»
(Every child is born upon the Fitrah, it is only his parents who turn him into a Jew, a Christian or a Zoroastrian.)
İşte bunlar önce ki Nuh, Hud, Salih, Lût, Şuayb'ın memleketleridir. -Ey Resul!- Sana onların haberlerini okuyoruz ve onların içinde bulundukları yalanlama, inat ve bunlar sebebi ile başlarına gelen helak oluşları hakkında seni haberdar ediyoruz ki, bütün bunlar ibret alanlar için bir ibret ve öğüt alanlar için de bir öğüt olsun. Kesinlikle bu ülkelerin resulleri sadık olduklarını ispat eden apaçık delillerle gelmişlerdi. Zaten Allah'ın ezelî ilminde sabit olduğu üzere resullerin onlara gelmesinden sonra da onlar iman etmeyecekler ve yalanlayacaklardı. Yüce Allah, resullerini yalanlayan bu ülkelerin halklarının kalplerini mühürlediği gibi Muhammed -sallallahu aleyhi ve sellem-'e iman etmeyip, kafir olanların kalplerini de mühürler. Böylece iman etmek için hidayet bulamazlar.
Ang mga naunang pamayanang iyon – ang mga pamayanan ng mga lipi nina Noe, Hūd, Ṣāliḥ, Lot, at Shu`ayb – ay bumibigkas Kami sa iyo at nagpapabatid Kami sa iyo, O Sugo, ng ilan sa mga panuto ng mga iyon, ng taglay noon ng mga iyon na pagpapasinungaling at pagmamatigas, at ng dumapo sa mga iyon na kapahamakan, upang iyon ay maging isang pagsasaalang-alang para sa sinumang nagsasaalang-alang at isang pangaral para sa sinumang napangangaralan. Talaga ngang naghatid sa mga naninirahan sa mga pamayanang ito ang mga sugo nila ng mga maliwanag na patotoo sa katapatan nila, ngunit hindi sila naging ukol na sumampalataya sa sandali ng paghahatid ng mga sugo ng nauna sa kaalaman ni Allāh na sila ay magpapasinungaling. Tulad ng pagsasara ni Allāh sa mga puso ng mga naninirahan sa mga pamayanang ito, na mga tagapagpasinungaling sa mga sugo nila, magsasara si Allāh sa mga puso ng mga tagatangging sumampalataya kay Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – kaya naman hindi sila napapatnubayan sa pananampalataya.
The verse 101 has contained the phrase تِلْكَ الْقُرَىٰ نَقُصُّ عَلَيْكَ مِنْ أَنبَائِهَا "these are stories of the towns that We narrate to you." The word: نَبَا 'naba' in Arabic is used to denote some great news. With the word: مِن 'min' the verse has indicated that the events described in these verses are only some of a large number of events bearing the same lesson. The verse has further said, "And surely, their messengers came to them with clear signs, but they were not to believe in what they had belied earlier." It brings out their obstinate attitude towards the prophets who came to them with clear signs or miracles which are a definite means to decide between right and wrong but they obstinately rejected the truth, only because they had once belied them.
We know from this verse that miracles were given to all the prophets. The miracles of some prophets have been mentioned while the miracles of most of the prophets have not been referred to in the Holy Qur'an. This does not allow one to infer that the prophets not mentioned in the Qur'an were not given any miracles. As for the statement of the people of the prophet Hud (علیہ السلام) ، appearing in Surah Hud مَا جِئْتَنَا بِبَيِّنَةٍ "you did not bring any clear sign", this verse has clearly indicated that their statement was simply out of their obstinacy or, maybe they thought his miracles were of less significance.
Another point to be noted is that the present verse is speaking of the peculiarity of the disbelieving people who rigidly and obstinately followed the path of ignorance, only to prove that what they had once said was true, with no regard to all the clear signs and proofs of the truth. Most of the Muslims, even some 'Ulama' (the religious scholars) are seen to have the same habit of supporting their wrong statements in the face of clear proofs of the truth. This condition is a usual cause of incurring Allah's wrath. ('Masail al Suluk' )
Thereafter, the verse said كَذَٰلِكَ يَطْبَعُ اللَّـهُ عَلَىٰ قُلُوبِ الْكَافِرِينَ "This is how Allah stamps upon the hearts of the disbelievers" that is, Allah seals the hearts of those who disbelieve and reject the truth, making them unable to accept good as good.
Quei villaggi precedenti, ovvero i villaggi dei popoli di Nūħ, Hūd, Sāleħ, Lūţ, Shu'ayb, ti recitiamo parte dei racconti di coloro che li accusavano di menzogna per informarti, o Messaggero, della loro ostinazione e della distruzione che subirono, affinché sia un monito per colui che ne prende atto, e un consiglio per colui che vi si attiene. Sono giunti alla gente di questi villaggi i loro messaggeri con le prove evidenti che dimostrano la loro veridicità. Non poterono credere a ciò che comunicarono loro i Messaggeri poiché Allāh stabilì che li avrebbero rinnegati. Un esempio di ciò è il fatto che, così come Allāh sigillò i cuori dei rinnegatori di questi villaggi, cioè coloro che accusarono di menzogna i Messaggeri, Egli sigilla i cuori dei rinnegatori di Muħammed, pace e benedizione di Allāh su di lui; essi non troveranno il sentiero della fede.
Đó là những câu truyện đã xảy ra - đó là xứ sở của Nuh, Hud, Saleh, Lut, và Shu-'aib - mà chính TA đã kể cho Ngươi nghe - hỡi Thiên Sứ - về sự phủ nhận, sự ngang bướng sẽ có kết cuộc là bị hủy diệt; để lấy đó làm bài học cho những ai biết nghiền ngẫm, là tấm gương cho những ai muốn noi theo. Quả thật, có nhiều Thiên Sứ xuất thân từ họ mang đến những bằng chứng rõ ràng và chính xác về sự thật Họ nói nhưng họ chẳng tin tưởng lời mặc khải mà các Thiên Sứ mang lại giống như Allah đã biết trước là họ khăn khăn phủ nhận nó. Thành thử, Allah đã niêm kín tấm lòng của những kẻ ương ngạnh của các xứ sở đó khiến họ vẫn không tin tưởng Muhammad và không được hướng dẫn đến niềm tin Iman.
Negeri-negeri di masa lalu itu -yaitu negeri-negeri kaum Nuh, Hud, Saleh, dan Syuaib- Kami ceritakan kepadamu -wahai Rasul- sebagian dari kisah pembangkangan mereka dan kehancuran mereka agar menjadi pelajaran serta peringatan bagi siapa saja yang mau menjadikannya sebagai pelajaran dan peringatan. Para rasul mereka telah datang kepada mereka dengan membawa bukti-bukti yang nyata atas kebenaran dakwah mereka, tetapi saat para rasul datang mereka tidak mau beriman dan Allah tahu bahwa mereka memang akan mendustakan para rasul. Sebagaimana Allah mengunci mati hati penduduk negeri-negeri yang mendustakan rasul-rasul mereka itu Allah juga mengunci mati hati orang-orang yang mendustakan Muhammad -ṣallallāhu 'alaihi wa sallam- sehingga mereka tidak mengetahui jalan iman.
Mensajero, te relato acerca de estas naciones anteriores, de los pueblos de Noé, Hud, Sálih, Lot y Shuaib, en cuanto a su rechazo de la verdad y su obstinación, y la destrucción que les sobrevino, para que sirva como ejemplo para aquellos que reflexionan, como una advertencia para aquellos que prestan atención a los consejos. Los mensajeros se presentaron a la gente de estas ciudades con signos y milagros que evidenciaban su veracidad; sin embargo, como justa retribución, Al-lah no los guio a la verdad debido a su rechazo. Así como Al-lah selló los corazones de estas ciudades que rechazaron a sus profetas, Al-lah sella los corazones de quienes rechazan a Mujámmad r, para que no sigan la fe.
These previous nations, of the peoples of Noah, Hūd, Sāliḥ, Lot and Shu’ayb- I relate their narrative to you O Messenger, concerning their rejection of the truth and their stubbornness, and the destruction that befell them, to serve as an example for those who reflect, and a warning for those who take advice. Messengers came to the people of these cities with clear signs of the truth of what they brought, but Allah did not guide them to the truth because of their rejection of it the first time, a just recompense for their rejection despite seeing the clear signs and proofs. In the same way that Allah closed the hearts of the peoples of these cities who rejected their prophets, Allah closes the hearts of those who reject Muhammad (blessings and peace be upon him), so that they are not guided to faith. In the same way that God sealed the hearts of the peoples of these towns which rejected their prophets, God seals the hearts of those who reject Muhammad, blessings and peace be upon him, so that they are not guided to faith.
Nous t’exposons, ô Messager, ce qu’il advint de ces cités du passé – celles des peuples de Noé, Hûd, Şâliħ, Loth et Chu’ayb – et te faisons le récit de leur démenti, de leur entêtement et de l’anéantissement qui fut le leur afin que cela soit une leçon et un sermon pour ceux qui commettent les mêmes crimes. Les messagers apportèrent à ces cités des preuves évidentes et claires de la véracité de ce qu’ils apportaient, mais lorsque ceux-ci vinrent à eux, ils n’étaient pas disposés à croire en ce qu’Allah savait, d’ores et déjà, qu’ils allaient démentir. Tout comme Allah scella les cœurs de ces habitants de cités dénégatrices, Il scelle les cœurs de ceux qui mécroient en Muħammad et ils seront alors incapables d’avoir la foi.
Mi ti o tim prijašnjim narodima, narodu Nuha, Huda, Saliha i Šuajba kazujemo i obavještavamo, o Poslaniče, o tome kako su poricali i inatili se, i kako su uništeni, a sve to da bi bilo pouka i opomena onome ko pouku i opomenu prima. Tim narodima su njihovi poslanici došli sa jasnim dokazima da govore istinu, ali oni nisu vjerovali, a Allah je već znao da će poricati. Kao što je Allah zapečatio srca naroda nevjerničkih naselja koji su u laž njihove poslanike utjerivali, tako će zapečatiti srca onih koji ne vjeruju u Muhammeda, sallallahu 'alejhi ve sellem, pa neće biti upućeni ka vjerovanju.
Chez la plupart des peuples à qui des messagers ont été envoyés, Nous n’avons trouvé ni fidélité ni loyauté pour ce qui leur était recommandé par Allah, ni soumission à ses ordres. Nous avions plutôt trouvé qu’ils s’étaient affranchis de l’obéissance à Allah.
Allah did not find most of the peoples who were sent messengers to be firm and constant in what He commanded – most of them rebelling against Him.
Al-lah vio que la mayoría de los pueblos a los que había enviado mensajeros no seguían sus enseñanzas y guía; de hecho, la mayoría de ellos las rechazaban.
Većina naroda kojima su poslati poslanici nisu ispunili Allahovu oporuku, i nisu se pokorili Njegovim naredbama, već su većina njih Njegove granice prelazili.
Hindi nakatagpo si Allāh sa higit na marami sa mga kalipunan, na isinugo sa mga iyon ang mga sugo, ng anumang pagtupad at pananatili sa itinagubilin Niya. Hindi Siya nakatagpo sa kanila ng pagpapaakay sa mga ipinag-uutos Niya. Nakatagpo lamang Siya sa higit na marami sa kanila na mga lumalabas sa pagtalima sa Kanya.
Kami tidak mendapati kebanyakan dari umat-umat yang didatangi oleh para rasul itu memiliki keteguhan hati dan kesetiaan terhadap pesan yang diberikan oleh Allah. Kami tidak mendapati mereka tunduk kepada perintah-perintah-Nya. Tetapi, Kami mendapati kebanyakan dari mereka tidak taat kepada Allah.
Kendilerine resuller gönderilen ümmetlerin çoğunda Allah'ın onlara vasiyet ettiklerine karşı ahde vefa ve iltizam bulmadığımız gibi emirlere uyma diye bir şey de bulmadık. Gerçek şu ki, onların çoğunu Allah'a itaat etmekten çıkmış bulduk.
God has blessed man with the powers of observation, hearing and thinking, so that he may learn lessons and, with their help, may understand the signs of God. But when a man does not utilize these powers for the purpose for which they were intended, then it inevitably happens that the sensitivity of his heart starts waning until his feelings become blunted; the seal of insensitivity is thus fixed on his heart and mind. Now, his position becomes that of one who does not see in spite of having eyes, does not hear in spite of having ears and does not understand in spite of having a mind; and in spite of being a human being, he loses his humanity. The human race began with the followers of Adam. Thereafter, when they fell into wrong ways, the prophets of God came to admonish them. Now those who reformed themselves on the advent of the prophets were saved and those who refused to be reformed were destroyed. Again the following generations forgot the vows of submission to God made to their prophets, and they suffered the same consequences as those of the later generations of Adam’s followers. Such a state of affairs has occurred again and again, so much so that the history of the greater part of the human race has become that of disobedience and the breaking of pledges.
The verse 102 has said, "And We did not find with most of them any covenant (unbroken)." The Companion ` Abdullah ibn Abbas ؓ has said that the covenant referred to in this verse is the Covenant called . That is, the covenant that Allah made with the spirits of all the creatures before creating them, when Allah said to them: أَلَسْتُ بِرَبِّكُمْ ''Am I not your Lord?" All the human spirits entered into a covenant by answering" Yes" to the question. Most of the people forgot this covenant after they came to earth, and got involved in worshipping false gods instead of worshipping Allah. The verse, therefore, has said that Allah did not find most of the people true to this covenant. (Tafsir Kabir)
The respected companion ` Abdullah ibn Masud ؓ عنہما has said that the covenant referred to in this verse is the covenant of 'Iman' the Faith as has been indicated in the Holy Qur'an in these words إِلَّا مَنِ اتَّخَذَ عِندَ الرَّحْمَـٰنِ عَهْدًا "Except the one who entered into a covenant with Rahman (Allah), the covenant in this verse signifies the covenant of Faith. The verse, therefore, implies that most of the people deviated from their covenant with Allah. We usually note that nearly every individual when he finds himself trapped in some distress, no matter how sinful he is, turns to Allah and often makes a promise in words or in his heart that he will be faithful to Allah and obey Him and avoid disobedience if he is relieved from this calamity. But when they are out of the mess, they indulge in their mundane desires having no regard for their covenant with Allah.
The Holy Qur'an has made mention of many of such people. It may be noted that the verse has made exception by saying 'most of them' and not 'all of them'. It is because there are people who are so perverted that even in their distress they do not turn to Allah, and they do not think of making any promise with Allah, while there are others who fulfill their promise and stay obedient to Him. At the end, the verse has the phrase "We found most of them sinners." That is, most of the people deviate from their covenant of staying obedient to Allah.
The above verses have described five events of earlier people so that present people may learn lesson from them and avoid following the course of their forefathers that led them to disaster.
Of all the events of early people described in this chapter the next event is of prophet Musa (علیہ السلام) which has been described in some detail in the following verses because his miracles are larger in number and more prominent in their nature. Similarly, his people, the Israelite, were more obstinate and ignorant than other people of the world. In addition, these verses, 103-110 carry some injunctions and points of discussion.
E trovammo che la maggior parte dei popoli a cui inviammo i Nostri messaggeri non si attenevano agli impegni presi, a cui Allāh raccomandò di attenersi, e trovammo che non si sottomettevano ai Suoi ordini; piuttosto, in verità, trovammo che la maggior parte di loro era al di fuori dell'obbedienza di Allāh.
Và TA xét thấy hầu hết những cộng đồng điều được TA gửi các Thông Điệp cho họ từ các vị Thiên Sứ lệnh họ phải tuân lệnh và duy trì đúng theo duy huấn của Allah, thế nhưng TA chẳng tìm thấy nơi họ sự phục tùng đó, mà quả thật TA chỉ tìm thấy đa số bọn chúng là chống đối, không tuân thủ theo Allah.
Dopodiché inviammo, dopo tali messaggeri, Mūsā, pace a lui, con le Nostre evidenti prove a conferma della sua veridicità dinanzi al Faraone e al suo popolo. Non fecero altro che dubitare dei Nostri Segni e rinnegarli. Rifletti, o Messaggero, sulla fine del Faraone e del suo popolo: Allāh li distrusse facendoli annegare, e la maledizione li perseguì in vita e nell'Aldilà.
Kemudian sepeninggal rasul-rasul itu Kami mengutus Musa -‘alaihissalām- dengan membawa mukjizat-mukjizat yang nyata-nyata menunjukkan kebenarannya kepada Firaun dan kaumnya. Tetapi, mereka menolak dan mengingkari mukjizat-mukjizat tersebut. Oleh sebab itu, renungkanlah -wahai Rasul- bagaimana akhir perjalanan nasib Firaun beserta kaumnya, yaitu Allah membinasakan mereka dengan cara menenggelamkan mereka di laut dan mengutuk mereka di dunia dan akhirat.
"Kemudian Kami utus Musa sesudah rasul-rasul itu memba-wa ayat-ayat Kami kepada Fir'aun dan pemuka-pemuka kaumnya, lalu mereka mengingkari ayat-ayat itu. Maka perhatikanlah ba-gaimana akibat orang-orang yang membuat kerusakan. Dan Musa berkata, 'Hai Fir'aun, sesungguhnya aku ini adalah seorang utusan dari Rabb semesta alam, wajib atasku tidak berkata atas Nama Allah, kecuali yang hak. Sesungguhnya aku datang kepadamu de-ngan membawa bukti yang nyata dari Rabbmu, maka lepaskanlah Bani Israil (pergi) bersamaku'." (Al-'Araf: 103-105).
"Fir'aun menjawab, 'Jika benar kamu membawa suatu bukti, maka datangkanlah bukti itu jika (betul) kamu termasuk orang-orang yang benar.' Maka Musa menjatuhkan tongkatnya, lalu se-ketika itu juga tongkat itu menjadi ular yang sebenarnya. Dan ia mengeluarkan tangannya, maka seketika itu juga tangan itu men-jadi putih bercahaya (kelihatan) oleh orang-orang yang melihatnya. Pemuka-pemuka kaum Fir'aun berkata, 'Sesungguhnya Musa ini adalah ahli sihir yang pandai, yang bermaksud hendak mengeluar-kan kamu dari negerimu.' (Fir'aun berkata), 'Maka apakah yang kamu anjurkan?' Pemuka-pemuka itu menjawab, 'Beri tangguhlah dia dan saudaranya serta kirimlah ke kota-kota beberapa orang yang akan mengumpulkan (ahli-ahli sihir), supaya mereka mem-bawa kepadamu semua ahli sihir yang pandai'." (Al-'Araf: 106-112).
"Dan beberapa ahli sihir itu datang kepada Fir'aun menga-takan, '(Apakah) sesungguhnya kami akan mendapat upah, jika kamilah yang menang?' Fir'aun menjawab, 'Ya, dan sesungguhnya kamu benar-benar akan termasuk orang-orang yang dekat (kepa-daku).' Ahli-ahli sihir berkata, 'Hai Musa, kamukah yang akan melempar lebih dahulu, ataukah kami yang akan melemparkan?'" (Al-'Araf: 113-115).
"Musa menjawab, 'Lemparkanlah (lebih dahulu)!' Maka tat-kala mereka melemparkan, mereka menyulap mata orang-orang dan menjadikan orang banyak itu takut, serta mereka mendatang-kan sihir yang besar (menakjubkan).' Dan Kami wahyukan kepada Musa, 'Lemparkanlah tongkatmu!' Maka sekonyong-konyong tong-kat itu menelan apa yang mereka sulapkan. Karena itu nyatalah yang benar dan batallah yang selalu mereka kerjakan. Maka mereka kalah di tempat itu dan jadilah mereka orang-orang yang hina'." (Al-A'raf: 116-119).
"Dan ahli-ahli sihir itu serta merta meniarapkan diri dengan bersujud. Mereka berkata, 'Kami beriman kepada Rabb semesta alam, (yaitu) Rabb Musa dan Harun.' Fir'aun berkata, 'Apakah kamu beriman kepadanya sebelum aku memberi izin kepadamu, sesungguhnya (perbuatan) ini adalah suatu muslihat yang telah kamu rencanakan di dalam kota ini, untuk mengeluarkan pendu-duknya dari padanya; maka kelak kamu akan mengetahui (akibat perbuatanmu ini); sesungguhnya aku akan memotong tangan dan kakimu dengan bersilang secara bertimbal balik, kemudian sungguh-sungguh aku akan menyalib kamu semuanya'." (Al-A'raf: 120-124).
"Ahli-ahli sihir itu menjawab, 'Sesungguhnya kepada Rabb-lah kami kembali. Dan kamu tidak menyalahkan kami, melainkan karena kami telah beriman kepada ayat-ayat Rabb kami ketika ayat-ayat itu datang kepada kami.' (Mereka berdoa), 'Ya Rabb ka-mi, limpahkanlah kesabaran kepada kami dan wafatkanlah kami dalam keadaan berserah diri (kepadaMu).' Berkatalah pembesar-pembesar dari kaum Fir'aun (kepada Fir'aun), 'Apakah kamu mem-biarkan Musa dan kaumnya untuk membuat kerusakan di negeri ini (Mesir) dan meninggalkan kamu serta ilah-ilahmu.' Fir'aun menjawab, 'Akan kita bunuh anak lelaki mereka dan kita biarkan hidup perempuan-perempuan mereka dan sesungguhnya kita ber-kuasa penuh di atas mereka.' Musa berkata kepada kaumnya, 'Mo-honlah pertolongan kepada Allah dan bersabarlah; Sesungguhnya bumi ini kepunyaan Allah yang dipusakakanNya kepada siapa yang dikehendakiNya dari hamba-hambaNya. Dan kesudahan yang baik adalah bagi orang-orang yang bertakwa'." (Al-A'raf: 125-128).
"Kaum Musa berkata, 'Kami telah ditindas (oleh Fir'aun) se-belum kamu datang kepada kami dan sesudah kamu datang.' Musa menjawab, 'Mudah-mudahan Allah membinasakan musuhmu dan menjadikan kamu khafilah di bumi(Nya), maka Allah akan melihat bagaimana perbuatanmu.' Dan sesungguhnya kami telah menghu-kum (Fir'aun dan) kaumnya dengan (mendatangkan) musim kema-rau yang panjang dan kekurangan buah-buahan, supaya mereka mengambil pelajaran. Kemudian apabila datang kepada mereka kemakmuran, mereka berkata, 'Ini adalah karena (usaha) kami.' Dan jika mereka ditimpa kesusahan, mereka lemparkan sebab ke-sialan itu kepada Musa dan orang-orang yang besertanya. Keta-huilah, sesungguhnya kesialan mereka itu adalah ketetapan dari Allah, akan tetapi kebanyakan mereka tidak mengetahui." (Al-A'raf: 129-131).
"Mereka berkata, 'Bagaimanapun kamu mendatangkan kete-rangan kepada kami untuk menyihir kami dengan keterangan itu, maka kami sekali-kali tidak akan beriman kepadamu.' Maka Kami kirimkan kepada mereka air bah, belalang, kutu, katak, dan darah sebagai bukti yang jelas, tetapi mereka tetap menyombongkan diri dan mereka adalah kaum yang berdosa. Dan ketika mereka ditimpa azab (yang telah diterangkan itu) mereka pun berkata, 'Hai Musa, mohonkanlah untuk kami kepada Rabbmu dengan (perantaraan) kenabian yang diketahui Allah ada pada sisimu. Sesungguhnya jika kamu dapat menghilangkan azab itu dari kami, pasti kami akan beriman kepadamu dan akan kami biarkan Bani Israil pergi bersa-mamu.' Maka setelah Kami hilangkan azab itu dari mereka hingga batas waktu yang mereka sampai kepadanya, tiba-tiba mereka mengingkarinya." (Al-A'raf: 132-135).
"Kemudian Kami menghukum mereka, maka Kami tenggelam-kan mereka di laut disebabkan mereka mendustakan ayat-ayat Kami dan mereka adalah orang-orang yang melalaikan ayat-ayat Kami itu. Dan Kami pusakakan kepada kaum yang telah tertindas itu negeri-negeri bagian timur bumi dan bagian baratnya yang te-lah Kami beri berkah padanya. Dan telah sempurnalah perkataan Rabbmu yang baik (sebagai janji) untuk Bani Israil disebabkan kesabaran mereka. Dan Kami hancurkan apa yang telah dibuat Fir'aun dan kaumnya dan apa yang telah dibangun mereka." (Al-A'raf: 136-137).
"Dan Kami seberangkan Bani Israil ke seberang lautan itu, maka setelah mereka sampai kepada suatu kaum yang sedang me-nyembah berhala mereka, Bani Israil berkata, 'Hai Musa, buatlah untuk kami sebuah tuhan (berhala) sebagaimana mereka mempu-nyai beberapa tuhan (berhala).' Musa menjawab, 'Sesungguhnya kamu ini adalah kaum yang tidak mengetahui (sifat-sifat tuhan). Sesungguhnya mereka itu akan dihancurkan oleh kepercayaan yang dianutnya dan akan batal apa yang selalu mereka kerjakan.' Musa menjawab, 'Patutkah aku mencari tuhan untuk kamu yang selain dari Allah, padahal Dia-lah yang telah melebihkan kamu atas se-gala umat. Dan (ingatlah hai Bani Israil), ketika Kami menyelamat-kanmu dari (Fir'aun) dan kaumnya, yang mengazab kamu dengan azab yang sangat jahat, yaitu mereka membunuh anak-anak lela-kimu dan membiarkan hidup wanita-wanitamu. Dan pada yang demikian itu cobaan yang besar dari Rabbmu'." (Al-A'raf: 138-141).
"Dan telah Kami janjikan kepada Musa (memberikan Taurat) sesudah berlalu waktu tiga puluh malam, dan Kami sempurnakan jumlah malam itu dengan sepuluh (malam lagi), maka sempurna-lah waktu yang telah ditentukan Rabbnya empat puluh malam. Dan berkatalah Musa kepada saudaranya yaitu Harun, 'Gantikan-lah aku dalam (memimpin) kaumku, dan perbaikilah, dan jangan-lah kamu mengikuti jalan orang-orang yang membuat kerusakan.' Dan tatkala Musa datang untuk (munajat dengan Kami) pada waktu yang telah Kami tentukan dan Rabbnya telah berfirman (langsung kepadanya), berkatalah Musa, 'Ya Rabbku, nampakkanlah (diriMu) kepadaku agar aku dapat melihat kepadaMu.' Rabb berfirman, 'Kamu sekali-kali tak sanggup untuk melihatKu, tapi lihatlah ke bukit itu, maka jika ia tetap di tempatnya (sebagaimana sediakala) niscaya kamu dapat melihatKu.' Tatkala Rabbnya menampakkan diri kepada gunung itu, dijadikannya gunung itu hancur luluh dan Musa pun jatuh pingsan. Maka setelah Musa sadar kembali, dia berkata, 'Mahasuci Engkau, aku bertaubat kepadaMu dan aku orang yang pertama-tama beriman'." (Al-A'raf: 142-143).
"Allah berfirman, 'Hai Musa sesungguhnya Aku memilih (me-lebihkan) kamu dari manusia yang lain (di masamu) untuk mem-bawa risalahKu dan untuk berbicara langsung denganKu, sebab itu berpegang teguhlah kepada apa yang Aku berikan kepadamu dan hendaklah kamu termasuk orang-orang yang bersyukur.' Dan telah Kami tuliskan untuk Musa pada luh-luh (Taurat) segala sesuatu sebagai pelajaran dan penjelasan bagi segala sesuatu; maka (Kami berfirman), 'Berpeganglah padanya dengan teguh dan suruhlah kaummu berpegang kepada (perintah-perintahnya) dengan sebaik-baiknya, nanti Aku akan memperlihatkan kepadamu negeri orang-orang yang fasik'." (Al-A'raf: 144-145).
"Aku memalingkan orang-orang yang menyombongkan diri-nya di muka bumi tanpa alasan yang benar dari tanda-tanda ke-kuasaanKu. Jika mereka melihat tiap-tiap ayat(Ku), mereka tidak beriman kepadanya. Dan jika mereka melihat jalan yang membawa kepada petunjuk, mereka tidak mau menempuhnya. Yang demikian itu adalah karena mereka mendustakan ayat-ayat Kami dan me-reka selalu lalai dari padanya." (Al-A'raf: 146).
"Dan orang-orang yang mendustakan ayat-ayat Kami dan mendustakan akan menemui akhirat, maka sia-sialah perbuatan mereka. Mereka tidak diberi balasan selain dari apa yang telah mereka kerjakan. Dan kaum Musa, setelah kepergian Musa ke gu-nung Thur, membuat dari perhiasan-perhiasan (emas) mereka anak lembu yang bertubuh dan bersuara. Apakah mereka tidak mengeta-hui bahwa anak lembu itu tidak dapat berbicara dengan mereka dan tidak dapat (pula) menunjukkan jalan kepada mereka? Mereka menjadikannya (sebagai sesembahan) dan mereka adalah orang-orang yang zhalim. Dan setelah mereka sangat menyesali perbua-tannya dan mengetahui bahwa mereka sesat, mereka pun berkata, 'Sungguh jika Rabb kami tidak memberi rahmat kepada kami dan tidak mengampuni kami, pastilah kami menjadi orang-orang yang merugi'." (Al-A'raf: 147-149).
"Dan tatkala Musa telah kembali kepada kaumnya dengan marah dan sedih hati berkatalah dia, 'Alangkah buruknya perbuatan yang kamu kerjakan sesudah kepergianku! Apakah kamu hendak mendahului janji Rabbmu.' Dan Musa melemparkan luh-luh (Tau-rat) itu dan memegang (rambut) kepala saudaranya (Harun) sambil menariknya ke arahnya. Harun berkata, 'Hai anak ibuku, sesung-guhnya kaum ini telah menganggapku lemah dan hampir-hampir mereka mau membunuhku, sebab itu janganlah kamu menjadikan musuh-musuh gembira melihatku, dan janganlah kamu masukkan aku ke dalam golongan orang-orang yang zhalim.' Musa berdoa, 'Ya Rabbku, ampunilah aku dan saudaraku dan masukkanlah kami ke dalam rahmatMu, dan Engkau adalah Maha Penyayang di antara para penyayang.' Sesungguhnya orang-orang yang menjadikan anak lembu (sebagai sembahannya), kelak akan menimpa mereka kemurkaan dari Rabb mereka dan kehinaan dalam kehidupan di dunia. Demikianlah Kami memberi balasan kepada orang-orang yang membuat-buat kebohongan." (Al-A'raf: 150-152).
"Orang-orang yang mengerjakan kejahatan, kemudian ber-taubat sesudah itu dan beriman; sesungguhnya Rabb kamu, sesu-dah taubat yang disertai dengan iman itu adalah Maha Pengampun lagi Maha Penyayang. Sesudah amarah Musa menjadi reda, maka dia mengambil (kembali) luh-luh (Taurat) itu; dan dalam tulisan-nya terdapat petunjuk dan rahmat untuk orang-orang yang takut kepada Rabbnya. Dan Musa memilih tujuh puluh orang dari ka-umnya untuk (memohon taubat kepada Kami) pada waktu yang telah Kami tentukan. Maka ketika mereka digoncang gempa bumi, Musa berkata, 'Ya Rabbku, kalau Engkau kehendaki, tentulah Eng-kau membinasakan mereka dan aku sebelum ini. Apakah Engkau membinasakan kami karena perbuatan orang-orang yang kurang akal di antara kami. Itu hanyalah cobaan dariMu, Engkau sesat-kan dengan cobaan itu siapa yang Engkau kehendaki dan Engkau beri petunjuk kepada siapa yang Engkau kehendaki. Engkau-lah yang memimpin kami, maka ampunilah kami dan berilah kami rahmat dan Engkau-lah pemberi ampun yang sebaik-baiknya." (Al-A'raf: 153-155).
"Dan tetapkanlah untuk kami kebajikan di dunia ini dan di akhirat; sesungguhnya kami kembali (bertaubat) kepadaMu. Allah berfirman, 'SiksaKu akan Kutimpakan kepada siapa yang Aku ke-hendaki dan rahmatKu meliputi segala sesuatu. Maka akan Aku tetapkan rahmatKu untuk orang-orang yang bertakwa, yang me-nunaikan zakat dan orang-orang yang beriman kepada ayat-ayat Kami'." (Al-A'raf: 156).
"(Yaitu) orang-orang yang mengikut Rasul, Nabi yang ummi yang (namanya) mereka dapati tertulis di dalam Taurat dan Injil yang ada di sisi mereka, yang menyuruh mereka mengerjakan yang ma'ruf dan melarang mereka dari mengerjakan yang mungkar dan menghalalkan bagi mereka segala yang baik dan mengharamkan bagi mereka segala yang buruk dan membuang dari mereka beban-beban dan belenggu-belenggu yang ada pada mereka. Maka orang-orang yang beriman kepadanya, memuliakannya, menolongnya dan mengikuti cahaya yang terang yang diturunkan kepadanya (al-Qur`an), mereka itulah orang-orang yang beruntung." (Al-A'raf: 157).
"Katakanlah, 'Hai manusia, sesungguhnya aku adalah utusan Allah kepadamu semua, yaitu Allah yang mempunyai kerajaan langit dan bumi; tidak ada tuhan (yang berhak disembah) selain Dia, yang menghidupkan dan yang mematikan, maka berimanlah kamu kepada Allah dan RasulNya, Nabi yang ummi yang beriman kepada Allah dan kepada kalimat-kalimatNya (kitab-kitabNya) dan ikutilah dia, supaya kamu mendapat petunjuk.' Dan di antara kaum Musa itu terdapat suatu umat yang memberi petunjuk (ke-pada manusia) dengan hak dan dengan hak itulah mereka menja-lankan keadilan." (Al-A'raf: 158-159).
"Dan mereka Kami bagi menjadi dua belas suku yang masing-masingnya berjumlah besar, dan Kami wahyukan kepada Musa ketika kaumnya meminta air kepadanya, 'Pukullah batu itu dengan tongkatmu!' Maka memancarlah dari padanya dua belas mata air. Sesungguhnya tiap-tiap suku mengetahui tempat minum masing-masing. Dan Kami naungkan awan di atas mereka, dan Kami tu-runkan kepada mereka manna dan salwa. (Kami berfirman), 'Ma-kanlah yang baik-baik dari apa yang telah Kami rizkikan kepada-mu.' Mereka tidak menganiaya Kami, tetapi merekalah yang selalu menganiaya dirinya sendiri." (Al-A'raf: 160).
"Dan (ingatlah), ketika dikatakan kepada mereka (Bani Israil), 'Diamlah di negeri ini saja (Baitul Maqdis) dan makanlah dari (hasil bumi)nya di mana saja kamu kehendaki.' Dan katakanlah, 'Bebaskanlah kami dari dosa kami dan masukilah pintu gerbang-nya sambil membungkuk, niscaya Kami ampuni kesalahan-kesa-lahanmu.' Kelak akan Kami tambah (pahala) kepada orang-orang yang berbuat baik. Maka orang-orang yang zhalim di antara mereka itu mengganti (perkataan itu) dengan perkataan yang tidak dika-takan kepada mereka, maka Kami timpakan kepada mereka azab dari langit disebabkan kezhaliman mereka." (Al-A'raf: 161-162).
"Dan tanyakanlah kepada Bani Israil tentang negeri yang terletak di dekat laut ketika mereka melanggar aturan pada Hari Sabtu, di waktu datang kepada mereka ikan-ikan (yang berada di sekitar) mereka terapung-apung di permukaan air, dan di hari-hari bukan Sabtu, ikan-ikan itu tidak datang kepada mereka. Demikian-lah Kami mencoba mereka disebabkan mereka berlaku fasik. Dan (ingatlah) ketika suatu umat di antara mereka berkata, 'Mengapa kamu menasihati kaum yang Allah akan membinasakan mereka atau mengazab dengan azab yang amat keras?' Mereka menjawab, 'Agar kami mempunyai alasan (pelepas tanggung jawab) kepada Rabbmu, dan supaya mereka bertakwa'." (Al-A'raf: 163-164).
"Maka tatkala mereka melupakan apa yang diperingatkan kepada mereka, Kami selamatkan orang-orang yang melarang dari perbuatan jahat dan Kami timpakan kepada orang-orang yang zhalim siksaan yang keras, disebabkan mereka selalu berbuat fasik. Maka tatkala mereka bersikap sombong terhadap apa yang mereka dilarang mengerjakannya, Kami katakan kepada mereka, 'Jadilah kamu kera yang hina.' Dan (ingatlah), ketika Rabbmu memberita-hukan, bahwa sesungguhnya Dia akan mengirim kepada mereka (orang-orang Yahudi) sampai Hari Kiamat orang-orang yang akan menimpakan kepada mereka azab yang seburuk-buruknya. Sesung-guhnya Rabbmu amat cepat siksaNya, dan sesungguhnya Dia Maha Pengampun lagi Maha Penyayang. Dan Kami bagi-bagi mereka di dunia ini menjadi beberapa golongan; di antaranya ada orang-orang yang shalih dan di antaranya ada yang tidak demikian. Dan Kami coba mereka dengan (nikmat) yang baik-baik dan (bencana) yang buruk-buruk, agar mereka kembali (kepada kebenaran)." (Al-A'raf: 165-168).
"Maka datanglah sesudah mereka generasi (yang jahat) yang mewarisi Taurat, yang mengambil harta benda dunia yang rendah ini, dan berkata, 'Kami akan diberi ampun.' Dan kelak jika datang kepada mereka harta benda dunia sebanyak itu (pula), niscaya mereka akan mengambilnya (juga). Bukankah perjanjian Taurat sudah diambil dari mereka, yaitu bahwa mereka tidak akan menga-takan terhadap Allah kecuali yang benar, padahal mereka telah mempelajari apa yang tersebut di dalamnya? Dan kampung akhirat itu lebih baik bagi mereka yang bertakwa. Maka apakah kamu sekalian tidak mengerti. Dan orang-orang yang berpegang teguh dengan al-Kitab (Taurat) serta mendirikan shalat, (akan diberi pa-hala), karena sesungguhnya Kami tidak menyia-nyiakan pahala orang-orang yang mengadakan perbaikan." (Al-A'raf: 169-170).
"Dan (ingatlah), ketika Kami mengangkat bukit ke atas me-reka seakan-akan bukit naungan awan dan mereka yakin bahwa bukit itu akan jatuh menimpa mereka. (Dan Kami katakan kepada mereka), 'Peganglah dengan teguh apa yang telah Kami berikan kepadamu, serta ingatlah selalu (amalkanlah) apa yang tersebut di dalamnya supaya kamu menjadi orang-orang yang bertakwa'." (Al-A'raf:171).
(103) Yakni, kemudian Kami mengutus setelah para rasul itu, Musa yang pernah diajak berbicara langsung oleh Allah, pe-mimpin yang agung, seorang Rasul yang mulia kepada kaum yang bengal lagi sombong yaitu Fir'aun dan para pemuka kaumnya serta bala tentaranya, maka Allah menunjukkan kepada mereka ayat-ayatNya yang besar yang tidak ada tandingannya, ﴾ فَظَلَمُواْ بِهَاۖ ﴿ "Lalu mereka mengingkari ayat-ayat itu." Dengan tidak tunduk kepada ke-benarannya, di mana siapa yang tidak tunduk kepadanya maka dia adalah orang zhalim, namun justru menyombongkan diri kepada-nya. ﴾ فَٱنظُرۡ كَيۡفَ كَانَ عَٰقِبَةُ ٱلۡمُفۡسِدِينَ ﴿ "Maka perhatikanlah bagaimana akibat orang-orang yang membuat kerusakan." Bagaimana Allah membinasa-kan mereka dan menambahkan celaan dan laknat atas mereka di dunia, dan pada Hari Kiamat mereka akan mendapatkan seburuk-buruk pemberian.
(104) Ini adalah pernyataan global yang diperinci dengan FirmanNya, ﴾ وَقَالَ مُوسَىٰ ﴿ "Dan Musa berkata", manakala dia datang kepada Fir'aun untuk mengajaknya kepada iman, ﴾ يَٰفِرۡعَوۡنُ إِنِّي رَسُولٞ مِّن رَّبِّ ٱلۡعَٰلَمِينَ ﴿ "Hai Fir'aun, sesungguhnya aku ini adalah seorang utusan dari Rabb semesta alam." Yakni, aku adalah Rasul dari Pengutus yang Agung yaitu Rabb semesta alam, alam tinggi dan alam rendah, Pengurus seluruh makhlukNya dengan berbagai macam tatanan Ilahiyah, yang di antaranya adalah bahwa Dia tidak membiarkan mereka hidup secara sia-sia, tetapi Dia mengutus para rasul sebagai pemberi kabar gembira dan peringatan, di mana tidak seorang pun yang berani atasnya dan mengklaim bahwa Dia mengutusnya pa-dahal tidak mengutusnya.
(105) Jika urusannya memang begitu, sedangkan aku telah dipilih dan diangkat untuk memikul risalahNya, maka tidak se-pantasnya bagiku untuk berdusta atasNya dan tidak mengatakan atasNya kecuali kebenaran, karena jika aku berkata selain itu, maka Dia pasti menyegerakan hukuman kepadaku, dan pasti Dia akan mengazabku dengan azab dari Yang Mahaperkasa lagi Maha Ber-kuasa. Ini merupakan kenyataan yang mengharuskan mereka un-tuk tunduk dan mengikutinya, lebih-lebih dia telah datang kepada mereka dengan bukti kuat dari Allah yang menunjukkan kebenaran apa yang dibawanya, maka wajib atas mereka menjalankan tujuan risalahnya yang merupakan dua tujuan besar, yaitu agar mereka beriman kepadaNya, mengikutiNya dan melepaskan Bani Israil, bangsa yang diberi keutamaan oleh Allah, putra-putra para nabi dan keturunan Ya'qub, di mana Musa عليه السلام adalah salah satu dari mereka.
(106) Fir'aun menjawab, ﴾ إِن كُنتَ جِئۡتَ بِـَٔايَةٖ فَأۡتِ بِهَآ إِن كُنتَ مِنَ ٱلصَّٰدِقِينَ ﴿ "Jika benar kamu membawa suatu bukti, maka datangkanlah bukti itu jika (betul) kamu termasuk orang-orang yang benar."
(107) ﴾ فَأَلۡقَىٰ عَصَاهُ ﴿ "Maka Musa menjatuhkan tongkatnya", di tanah. ﴾ فَإِذَا هِيَ ثُعۡبَانٞ مُّبِينٞ ﴿ "Lalu seketika itu juga tongkat itu menjadi ular yang sebenarnya." Yakni, ular yang nyata merayap dan mereka me-nyaksikannya.
(108) ﴾ وَنَزَعَ يَدَهُۥ ﴿ "Dan ia mengeluarkan tangannya", dari saku-nya, ﴾ فَإِذَا هِيَ بَيۡضَآءُ لِلنَّٰظِرِينَ ﴿ "maka ketika itu juga tangan itu menjadi putih bercahaya (kelihatan) oleh orang-orang yang melihatnya." Tanpa aib. Ini adalah dua mukjizat besar yang menunjukkan kebenaran apa yang dibawa oleh Musa dan bahwa dia adalah benar-benar utusan Rabbul 'Alamin.
(109) Akan tetapi orang-orang yang tidak beriman, seandai-nya semua ayat datang kepada mereka, mereka tetap tidak beriman sampai mereka melihat azab yang pedih. Oleh karena itu, ﴾ قَالَ ٱلۡمَلَأُ مِن قَوۡمِ فِرۡعَوۡنَ ﴿ "pemuka-pemuka kaum Fir'aun berkata", manakala mereka terkagum-kagum dengan mukjizat, tetapi mereka tidak mau ber-iman, maka mereka mencari-cari takwil yang rusak. ﴾ إِنَّ هَٰذَا لَسَٰحِرٌ عَلِيمٞ ﴿ "Sesungguhnya Musa ini adalah ahli sihir yang pandai." Yang pintar menyihir.
(110) Kemudian mereka itu menakut-nakuti orang-orang yang berakal lemah lagi bodoh bahwa Musa, ﴾ يُرِيدُ ﴿ "bermaksud hen-dak", dengan perbuatannya tersebut ﴾ أَن يُخۡرِجَكُم مِّنۡ أَرۡضِكُمۡۖ ﴿ "mengeluarkan-mu dari negerimu." Yakni dia ingin mengusirmu dari tanah tumpah darahmu. ﴾ فَمَاذَا تَأۡمُرُونَ ﴿ "Fir'aun berkata, 'Maka apakah yang kamu an-jurkan?'" Yakni mereka saling bertukar pikiran di antara mereka terkait dengan apa yang dilakukan oleh Musa dan bagaimana cara menangkis kemudaratan –menurut klaim mereka– dari mereka, karena jika apa yang dibawa oleh Musa tidak ditangkal dan diban-tah, maka bisa-bisa ia menyusup ke pikiran banyak orang.
(111-112) Pada saat itu pendapat mereka bersatu dengan mengatakan kepada Fir'aun, ﴾ أَرۡجِهۡ وَأَخَاهُ ﴿ "Beri tangguhlah dia dan sau-daranya." Yakni tahan dan beri mereka berdua waktu, dan utuslah orang-orang ke penjuru kota untuk mengumumkan kepada pen-duduknya agar mereka menghadirkan semua penyihir yang ahli, yakni mereka mendatangkan para penyihir yang mumpuni, untuk melawan apa yang dibawa oleh Musa, maka mereka berkata,
﴾ فَٱجۡعَلۡ بَيۡنَنَا وَبَيۡنَكَ مَوۡعِدٗا لَّا نُخۡلِفُهُۥ نَحۡنُ وَلَآ أَنتَ مَكَانٗا سُوٗى 58 قَالَ مَوۡعِدُكُمۡ يَوۡمُ ٱلزِّينَةِ وَأَن يُحۡشَرَ ٱلنَّاسُ ضُحٗى 59 فَتَوَلَّىٰ فِرۡعَوۡنُ فَجَمَعَ كَيۡدَهُۥ ثُمَّ أَتَىٰ 60 ﴿
"'(Wahai Musa), buatlah suatu waktu untuk pertemuan antara kami dan kamu, yang kami tidak akan menyalahinya dan tidak (pula) kamu di suatu tempat yang pertengahan (letaknya).' Musa berkata, 'Waktu untuk pertemuan (kami dengan) kamu itu ialah di hari raya dan hendaklah ma-nusia dikumpulkan pada waktu matahari sepenggalahan naik.' Maka Fir'aun meninggalkan (tempat itu), lalu mengatur tipu dayanya, kemu-dian dia datang." (Thaha: 58-60).
(113) Di sini Allah تعالى berfirman, ﴾ وَجَآءَ ٱلسَّحَرَةُ فِرۡعَوۡنَ ﴿ "Dan be-berapa ahli sihir itu datang kepada Fir'aun." Menuntut balasan (upah) jika mereka menang. Mereka berkata, ﴾ إِنَّ لَنَا لَأَجۡرًا إِن كُنَّا نَحۡنُ ٱلۡغَٰلِبِينَ ﴿ "(Apakah) sesungguhnya kami akan mendapat upah, jika kamilah yang menang?"
(114) Fir'aun menjawab, ﴾ نَعَمۡ ﴿ "Ya", kamu akan mendapat imbalan. ﴾ وَإِنَّكُمۡ لَمِنَ ٱلۡمُقَرَّبِينَ ﴿ "Dan sesungguhnya kamu benar-benar akan termasuk orang-orang yang dekat (kepadaku)." Fir'aun menjanjikan balasan, kedekatan, dan kedudukan tinggi di sisinya agar mereka serius dan mengeluarkan segala daya dan upaya mereka dalam mengalahkan Musa.
(115) Manakala mereka hadir bersama Musa di depan kha-layak yang berjumlah besar, ﴾ قَالُواْ ﴿ "Mereka berkata", dengan ber-sumpah tanpa memandang sama sekali kepada apa yang dibawa oleh Musa, ﴾ يَٰمُوسَىٰٓ إِمَّآ أَن تُلۡقِيَ ﴿ "Hai Musa kamukah yang akan melempar-kan lebih dahulu", apa yang ada padamu, ﴾ وَإِمَّآ أَن نَّكُونَ نَحۡنُ ٱلۡمُلۡقِينَ ﴿ "ataukah kami yang akan melemparkan?"
(116) Musa menjawab, ﴾ أَلۡقُواْۖ ﴿ "Lemparkanlah (lebih dahulu)." Agar orang-orang melihat apa yang mereka miliki dari apa yang Musa miliki. ﴾ فَلَمَّآ أَلۡقَوۡاْ ﴿ "Maka tatkala mereka melemparkan", tambang-tambang dan tongkat-tongkat mereka sehingga nampak menjadi seperti ular yang melata, mereka menyulap, ﴾ أَعۡيُنَ ٱلنَّاسِ وَٱسۡتَرۡهَبُوهُمۡ وَجَآءُو بِسِحۡرٍ عَظِيمٖ ﴿ "mata orang-orang dan menjadikan orang banyak itu takut, serta mereka mendatangkan sihir yang besar (menakjubkan)." Sihir yang tak tertandingi.
(117) ﴾ وَأَوۡحَيۡنَآ إِلَىٰ مُوسَىٰٓ أَنۡ أَلۡقِ عَصَاكَۖ ﴿ "Dan Kami wahyukan kepada Musa, 'Lemparkanlah tongkatmu'." Maka Musa melemparkannya, ﴾ فَإِذَا هِيَ ﴿ "maka sekonyong-konyong tongkat itu menjadi", ular yang melata, maka ia menelan sulap mereka, yakni kebohongan dan kedustaan mereka.
(118) ﴾ فَوَقَعَ ٱلۡحَقُّ ﴿ "Karena itu nyatalah yang benar", yakni jelas dan nyata serta unggul di perkumpulan itu, ﴾ وَبَطَلَ مَا كَانُواْ يَعۡمَلُونَ ﴿ "dan batallah yang selalu mereka kerjakan."
(119) ﴾ فَغُلِبُواْ هُنَالِكَ ﴿ "Maka mereka kalah di tempat itu." Yakni di pertandingan itu, ﴾ وَٱنقَلَبُواْ صَٰغِرِينَ ﴿ "dan jadilah mereka orang-orang yang hina", lagi dina. Kebatilan mereka terkikis dan sihir mereka kalah dan mereka gagal mendapat apa yang mereka ingin dapatkan.
(120-122) Orang yang paling jelas mengetahui kebenaran yang agung adalah orang-orang yang berpikiran obyektif dan ahli sihir yang mengetahui macam-macam sihir dan detail-detailnya yang tidak diketahui oleh selain mereka. Mereka mengetahui bahwa itu adalah mukjizat besar dari Allah, tak ada yang mampu menan-dinginya, maka ﴾ وَأُلۡقِيَ ٱلسَّحَرَةُ سَٰجِدِينَ 120 قَالُوٓاْ ءَامَنَّا بِرَبِّ ٱلۡعَٰلَمِينَ 121 رَبِّ مُوسَىٰ وَهَٰرُونَ 122 ﴿ "ahli-ahli sihir itu serta merta meniarapkan diri dengan bersujud. Mereka berkata, 'Kami beriman kepada Rabb semesta alam (yaitu) Rabb Musa dan Harun'." Yakni kami membenarkan ayat-ayat yang jelas yang di-bawa oleh Musa.
(123) ﴾ قَالَ فِرۡعَوۡنُ ﴿ "Fir'aun berkata", kepada mereka dengan mengancam karena iman mereka, ﴾ ءَامَنتُم بِهِۦ قَبۡلَ أَنۡ ءَاذَنَ لَكُمۡۖ ﴿ "Apakah kamu beriman kepadanya sebelum aku memberi izin kepadamu?" Orang busuk ini adalah penguasa otoriter yang sewenang-wenang dalam mem-perlakukan fisik dan pendapat rakyatnya. Telah menjadi semacam ketetapan baginya dan rakyatnya bahwa pendapatnya harus didengar dan perintahnya harus terlaksana, tak seorang pun boleh keluar dari ucapan dan hukumnya. Dengan kondisi seperti ini mental mereka merosot, akal dan tindakan mereka lemah, serta tidak mampu membela hak-hak mereka. Oleh karena itu, Allah berfirman tentangnya,
﴾ فَٱسۡتَخَفَّ قَوۡمَهُۥ فَأَطَاعُوهُۚ ﴿
"Maka Fir'aun mempengaruhi kaumnya (dengan perkataan itu) lalu mereka patuh kepadanya." (Az-Zukhruf: 54).
Di sini dia berkata, ﴾ ءَامَنتُم بِهِۦ قَبۡلَ أَنۡ ءَاذَنَ لَكُمۡۖ ﴿ "Apakah kamu beriman kepadanya sebelum aku memberi izin kepadamu?" Ini adalah sikap ke-kurangajaran darimu dan kelancangan kepadaku. Kemudian dia mengaburkan sikap kaumnya dengan berkata, ﴾ إِنَّ هَٰذَا لَمَكۡرٞ مَّكَرۡتُمُوهُ فِي ٱلۡمَدِينَةِ لِتُخۡرِجُواْ مِنۡهَآ أَهۡلَهَاۖ ﴿ "Sesungguhnya (perbuatan) ini adalah suatu muslihat yang telah kamu rencanakan di dalam kota ini, untuk mengeluarkan penduduk-nya dari padanya." Yakni sesungguhnya Musa adalah pemimpinmu yang mengajarkan sihir, kamu telah bersepakat dengannya di mana seakan-akan kalian tunduk padanya, lalu dia menang dan kamu mengikutinya, kemudian orang-orang atau mayoritas dari mereka mengikutimu, lalu kamu mengusir penduduknya darinya. Ini ada-lah kedustaan yang dia sendiri dan orang-orang yang mengetahui situasi, mengetahui bahwa Musa tidak bersekongkol dengan siapa pun dari mereka. Bahwa mereka itu dikumpulkan menurut perin-tah Fir'aun melalui kaki tangannya. Bahwa apa yang dibawa oleh Musa adalah mukjizat Ilahiyah. Bahwa ahli sihir itu telah mengeluar-kan segala kemampuan mereka untuk mengalahkan Musa namun mereka kalah, lalu kebenaran menjadi jelas bagi mereka dan mereka pun mengikutinya. Kemudian Fir'aun mengancam mereka dengan mengatakan, ﴾ فَسَوۡفَ تَعۡلَمُونَ ﴿ "Kelak kamu akan mengetahui (akibat perbuat-anmu ini)." Yakni, hukuman yang aku siapkan untukmu.
(124) ﴾ لَأُقَطِّعَنَّ أَيۡدِيَكُمۡ وَأَرۡجُلَكُم مِّنۡ خِلَٰفٖ ﴿ "Sesungguhnya aku akan memo-tong tangan dan kakimu dengan bersilang secara bertimbal balik." Orang busuk ini mengklaim bahwa mereka sebagai perusak di muka bumi, di mana dia akan memperlakukan mereka layaknya orang-orang yang merusak, dipotong tangan dan kaki secara berselang-seling, yakni tangan kanan dan kaki kiri. ﴾ ثُمَّ لَأُصَلِّبَنَّكُمۡ ﴿ "Kemudian sungguh-sungguh aku akan menyalibmu", di batang pohon kurma agar kamu kapok -menurut anggapannya- ﴾ أَجۡمَعِينَ ﴿ "semua." Yakni aku mem-perlakukan ini tidak hanya kepada beberapa orang saja, akan tetapi semuanya akan mendapatkannya.
(125) Para penyihir yang beriman itu berkata kepada Fir'aun yang mengancam mereka, ﴾ إِنَّآ إِلَىٰ رَبِّنَا مُنقَلِبُونَ ﴿"Sesungguhnya kepada Rabb-lah kami kembali." Yakni kami tidak peduli dengan hukumanmu. Allah lebih baik dan lebih kekal, lakukan saja apa yang kamu mau.
(126) ﴾ وَمَا تَنقِمُ مِنَّآ ﴿ "Dan kamu tidak menyalahkan kami." Yakni kamu tidak mencela kami atas pengingkaranmu kepada kami dan ancamanmu kepada kami, kami tidak mempunyai dosa, ﴾ إِلَّآ أَنۡ ءَامَنَّا بِـَٔايَٰتِ رَبِّنَا لَمَّا جَآءَتۡنَاۚ ﴿ "melainkan karena kami telah beriman kepada ayat-ayat Rabb kami ketika ayat-ayat itu datang kepada kami." Jika ini memang dosa yang dicela atasnya dan pelakunya berhak atas hukuman, maka ini adalah dosa kami. Kemudian mereka memohon kepada Allah agar memberi mereka keteguhan dan kesabaran, mereka ber-kata, ﴾ رَبَّنَآ أَفۡرِغۡ عَلَيۡنَا صَبۡرٗا ﴿ "Ya Rabb kami, limpahkanlah kesabaran kepada kami." Yakni kesabaran yang besar. Ini ditunjukkan oleh kata صَبْرًا dengan bentuk nakirah karena ini adalah ujian besar yang berujung kepada kematian, maka ia memerlukan kesabaran besar agar hati tetap teguh dan orang mukmin tetap tenang dengan imannya serta agar kepanikan sirna darinya. ﴾ وَتَوَفَّنَا مُسۡلِمِينَ ﴿ "Dan wafatkanlah kami dalam keadaan berserah diri (kepadaMu)." Yakni dalam keadaan tun-duk kepada perintahMu dan mengikuti RasulMu. Dan yang zahir bahwa ancaman Fir'aun benar-benar dilakukan kepada mereka dan bahwa Allah meneguhkan mereka di atas iman.
(127) Fir'aun dengan kaki tangannya dan mayoritas dari mereka yang mengikuti para pembesar di kalangan mereka telah menyombongkan diri di depan ayat-ayat Allah dan mengingkari-nya karena kezhaliman dan kesombongan. Mereka berkata kepada Fir'aun dalam rangka menghasutnya agar mengazab Musa dengan alasan bahwa apa yang dibawanya adalah batil dan merupakan kerusakan di muka bumi, ﴾ أَتَذَرُ مُوسَىٰ وَقَوۡمَهُۥ لِيُفۡسِدُواْ فِي ٱلۡأَرۡضِ ﴿ "Apakah kamu membiarkan Musa dan kaumnya untuk membuat kerusakan di negeri ini (Mesir)," dengan dakwah menyeru agar mereka beriman kepada Allah, kepada kemuliaan akhlak dan kebaikan amal yang merupa-kan kebaikan di muka bumi? Justru merekalah yang berada di atas kerusakan, akan tetapi orang-orang zhalim bersikap masa bodoh terhadap apa yang mereka katakan. ﴾ وَيَذَرَكَ وَءَالِهَتَكَۚ ﴿ "Dan meninggal-kanmu serta tuhan-tuhanmu." Yakni membiarkanmu dan tuhan-tu-hanmu, dia melarangmu dan menghalang-halangi manusia dari mengikutimu. Maka Fir'aun menjawab mereka dengan mengata-kan bahwa dia akan membiarkan Musa dengan Bani Israil dalam kondisi di mana mereka tidak dapat berkembang, dan Fir'aun de-ngan kaki tangannya merasa aman dari bahaya mereka. Katanya, ﴾ سَنُقَتِّلُ أَبۡنَآءَهُمۡ وَنَسۡتَحۡيِۦ نِسَآءَهُمۡ ﴿ "Akan kita bunuh anak-anak lelaki mereka dan kita biarkan hidup perempuan-perempuan mereka." Yakni kita membiar-kan anak-anak perempuan itu hidup, kita tidak membunuhnya. Jika kita melakukan itu, maka kita akan aman dari kekuatan me-reka yang berjumlah banyak, sisanya kita perbudak dan kita atur sesuai dengan kehendak kita. ﴾ وَإِنَّا فَوۡقَهُمۡ قَٰهِرُونَ ﴿ "Dan sesungguhnya kita berkuasa penuh di atas mereka." Mereka tidak memiliki kemam-puan untuk melepaskan diri dari hukum kita. Ini adalah puncak kesombongan, kezhaliman, dan kebengisan Fir'aun.
(128) ﴾ قَالَ مُوسَىٰ لِقَوۡمِهِ ﴿ "Maka Musa berkata kepada kaumnya," me-wasiatkan kepada mereka dalam keadaan tersebut di mana mereka tidak memiliki apa pun untuk melawan, dengan perlawanan Ila-hiyah dan bantuan Rabbaniyah. ﴾ ٱسۡتَعِينُواْ بِٱللَّهِ ﴿ "Mohonlah pertolongan kepada Allah." Yakni bersandarlah kepadaNya dalam meraih apa yang bermanfaat bagimu dan menolak apa yang memudaratkan-mu. Percayalah kepada Allah bahwa Dia akan menyempurnakan perkaramu, ﴾ وَٱصۡبِرُوٓاْۖ ﴿ "Dan bersabarlah." Yakni pegang teguhlah ke-sabaran atas apa yang menimpamu dengan berharap kelapangan di balik ujian ini. ﴾ إِنَّ ٱلۡأَرۡضَ لِلَّهِ ﴿ "Sesungguhnya bumi ini kepunyaan Allah." Bukan milik Fir'aun, bukan pula milik kaumnya sehingga mereka bisa semena-mena di atasnya. ﴾ يُورِثُهَا مَن يَشَآءُ مِنۡ عِبَادِهِۦۖ ﴿ "Dipu-sakakanNya kepada siapa yang dikehendakiNya dari hamba-hambaNya." Yakni merotasinya di antara manusia menurut hikmah dan kehen-dakNya, akan tetapi kesudahan yang baik tetap milik orang-orang yang bertakwa. Walaupun mereka itu diuji beberapa lama berda-sarkan hikmah dari Allah, tetapi kemenangan adalah milik mereka. ﴾ وَٱلۡعَٰقِبَةُ ﴿ "Dan kesudahan yang baik", adalah untuk mereka. Ini ada-lah tugas seorang hamba, di mana pada waktu memiliki kemam-puan, dia harus melakukan cara untuk menolak gangguan orang lain dari dirinya sebatas kemampuan itu dan pada saat lemah hen-daknya dia bersabar, memohon pertolongan kepada Allah dan menunggu datangnya kelapangan.
(129) ﴾ قَالُوٓاْ ﴿ "Mereka berkata", kepada Musa mengeluhkan siksaan Fir'aun yang menimpa mereka dalam kurun waktu yang lama, ﴾ أُوذِينَا مِن قَبۡلِ أَن تَأۡتِيَنَا ﴿ "Kami telah ditindas (oleh Fir'aun) sebelum kamu datang kepada kami." Mereka menimpakan siksaan yang buruk kepada kami, mereka membunuh anak-anak laki-laki kami dan membiarkan anak-anak perempuan kami, ﴾ وَمِنۢ بَعۡدِ مَا جِئۡتَنَاۚ ﴿ "dan se-sudah kamu datang", juga demikian. Musa menjawab mereka dengan memberi harapan kemenangan dan kebebasan dari kejahatan me-reka. ﴾ عَسَىٰ رَبُّكُمۡ أَن يُهۡلِكَ عَدُوَّكُمۡ وَيَسۡتَخۡلِفَكُمۡ فِي ٱلۡأَرۡضِ ﴿ "Mudah-mudahan Allah membinasakan musuhmu dan menjadikan kamu khalifah di bumi-(Nya)." Yakni menjadikanmu pengendali dan pemegang urusan di dalamnya. ﴾ فَيَنظُرَ كَيۡفَ تَعۡمَلُونَ ﴿ "Maka Allah akan melihat bagaimana perbuatanmu." Apakah kamu akan bersyukur atau kufur? Ini adalah janji yang Allah laksanakan manakala telah tiba waktu yang telah diinginkan oleh Allah.
(130) Allah تعالى berfirman dalam rangka menjelaskan per-lakuanNya terhadap keluarga Fir'aun di waktu akhir-akhir ini, ia seperti biasa dan sesuai dengan sunnahNya pada umat-umat yang telah lalu, di mana Dia menimpakan,
﴾ بِٱلۡبَأۡسَآءِ وَٱلضَّرَّآءِ لَعَلَّهُمۡ يَضَّرَّعُونَ 94 ﴿
"Azab dan kesulitan agar mereka tunduk dengan merendahkan diri." (Al-A'raf: 93)
﴾ وَلَقَدۡ أَخَذۡنَآ ءَالَ فِرۡعَوۡنَ بِٱلسِّنِينَ ﴿ "Dan sesungguhnya Kami telah meng-hukum (Fir'aun dan) kaumnya dengan (mendatangkan) musim kemarau yang panjang." Yakni kekeringan dan paceklik. ﴾ وَنَقۡصٖ مِّنَ ٱلثَّمَرَٰتِ لَعَلَّهُمۡ يَذَّكَّرُونَ ﴿ "dan kekurangan buah-buahan, supaya mereka mengambil pela-jaran." Yakni supaya mereka menyadari bahwa apa yang menimpa dan apa yang terjadi pada mereka adalah pelajaran dari Allah, agar mereka meninggalkan kekufuran. Tetapi hal itu tidak berguna dan berpengaruh bagi mereka, justru mereka terus di atas kezhaliman dan kerusakan.
(131) ﴾ فَإِذَا جَآءَتۡهُمُ ٱلۡحَسَنَةُ ﴿ "Kemudian apabila datang kepada mereka kemakmuran." Yakni kesuburan dan kelimpahan rizki, ﴾ قَالُواْ لَنَا هَٰذِهِۦۖ ﴿ "Mereka berkata, 'Ini adalah karena (usaha) kami'." Yakni, kami berhak atasnya. Mereka tidak bersyukur kepada Allah atas karunia tersebut. ﴾ وَإِن تُصِبۡهُمۡ سَيِّئَةٞ ﴿ "Dan jika mereka ditimpa kesusahan." Yakni kekeringan dan paceklik, ﴾ يَطَّيَّرُواْ بِمُوسَىٰ وَمَن مَّعَهُۥٓۗ ﴿ "mereka melemparkan sebab kesialan itu kepada Musa dan orang-orang yang besertanya." Yakni mereka ber-kata, "Kesialan ini menimpa kami karena kedatangan Musa dan karena Bani Israil mengikutinya." Allah menjawab, ﴾ أَلَآ إِنَّمَا طَٰٓئِرُهُمۡ عِندَ ٱللَّهِ ﴿ "Ketahuilah, sesungguhnya kesialan mereka itu adalah ketetapan dari Allah." Yakni dengan qadha dan qadarNya, tidak seperti yang me-reka katakan, justru penyebabnya adalah kekufuran dan dosa-dosa mereka, tetapi kebanyakan dari mereka tidak mengetahui, oleh karena itu mereka berkata begitu.
(132) ﴾ وَقَالُواْ ﴿ "Dan mereka berkata", menjelaskan kepada Musa bahwa mereka senantiasa dan tetap akan berada pada keba-tilan. ﴾ مَهۡمَا تَأۡتِنَا بِهِۦ مِنۡ ءَايَةٖ لِّتَسۡحَرَنَا بِهَا فَمَا نَحۡنُ لَكَ بِمُؤۡمِنِينَ ﴿ "Bagaimanapun kamu men-datangkan keterangan kepada kami untuk menyihir kami dengan keterangan itu, maka kami sekali-kali tidak akan beriman kepadamu." Yakni, kami telah yakin bahwa dirimu adalah penyihir, meskipun kamu datang dengan membawa mukjizat, kami tetap yakin bahwa kamu adalah penyihir, maka kami tidak mempercayaimu dan beriman kepada-mu. Ini adalah puncak pengingkaran orang-orang kafir itu, di mana keadaannya adalah sama saja, mukjizat turun atau tidak.
(133) ﴾ فَأَرۡسَلۡنَا عَلَيۡهِمُ ٱلطُّوفَانَ ﴿ "Maka Kami kirimkan kepada mereka air bah." Yakni banjir bandang yang menenggelamkan pohon-pohon dan tanaman-tanaman serta merugikan mereka dengan kerugian yang besar, ﴾ وَٱلۡجَرَادَ ﴿ "dan belalang", yang melahap buah-buahan, tanaman, dan pertanian mereka, ﴾ وَٱلۡقُمَّلَ ﴿ "dan kutu", yakni belalang kecil, dan yang zahir adalah bahwa ia adalah kutu yang dikenal, ﴾ وَٱلضَّفَادِعَ ﴿ "dan katak", yang memenuhi tempat-tempat air mereka sehingga mengganggu mereka dan membuat mereka sangat tidak nyaman, ﴾ وَٱلدَّمَ ﴿ "dan darah", bisa jadi ia adalah mimisan, atau se-perti yang dikatakan oleh banyak ahli tafsir bahwa air yang mereka minum berubah menjadi darah, sehingga mereka tidak minum ke-cuali darah dan tidak memasak kecuali dengan darah, ﴾ ءَايَٰتٖ مُّفَصَّلَٰتٖ ﴿ "sebagai bukti yang jelas." Yakni sebagai dalil dan bukti kongkrit bahwa mereka itulah orang-orang yang berdusta lagi zhalim, dan bahwa apa yang dibawa oleh Musa adalah kebenaran, ﴾ فَٱسۡتَكۡبَرُواْ ﴿ "tetapi mereka tetap menyombongkan diri", tatkala melihat ayat-ayat itu, ﴾ وَكَانُواْ ﴿ "dan mereka", dulu ﴾ قَوۡمٗا مُّجۡرِمِينَ ﴿ "adalah kaum yang berdosa." Oleh karena itu Allah menghukum mereka dengan tetap membiar-kan mereka di atas kesesatan dan penyimpangan.
(134) ﴾ وَلَمَّا وَقَعَ عَلَيۡهِمُ ٱلرِّجۡزُ ﴿ "Dan ketika mereka ditimpa azab (yang telah diterangkan itu)." Yakni siksa. Ada kemungkinan bahwa ia adalah penyakit tha'un sebagaimana dinyatakan oleh banyak ahli tafsir, dan kemungkinan pula bencana yang telah disebutkan di atas, yaitu banjir, belalang, kutu, katak dan darah, karena semua ini adalah siksa dan azab. Setiap kali satu darinya menimpa mereka, ﴾ قَالُواْ يَٰمُوسَى ٱدۡعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِندَكَۖ ﴿ "mereka pun berkata, 'Hai Musa, mohonlah untuk kami kepada Rabbmu dengan (perantaraan) kenabian yang diketahui Allah ada pada sisimu'." Yakni mereka meminta perantara kepada Musa dengan wahyu dan syariat yang Allah berikan kepadanya. ﴾ لَئِن كَشَفۡتَ عَنَّا ٱلرِّجۡزَ لَنُؤۡمِنَنَّ لَكَ وَلَنُرۡسِلَنَّ مَعَكَ بَنِيٓ إِسۡرَٰٓءِيلَ ﴿ "Sesungguhnya jika kamu dapat menghilangkan azab itu daripada kami, pasti kami akan beriman kepadamu dan akan kami biarkan Bani Israil pergi bersamamu." Dan mereka itu adalah para pendusta, maksud mereka hanyalah bagai-mana azab ini selesai, mereka mengira bahwa jika ia selesai maka tidak ada azab yang lain.
(135) ﴾ فَلَمَّا كَشَفۡنَا عَنۡهُمُ ٱلرِّجۡزَ إِلَىٰٓ أَجَلٍ هُم بَٰلِغُوهُ ﴿ "Maka setelah Kami hilangkan azab itu dari mereka hingga batas waktu yang mereka sampai kepadanya." Yakni sampai waktu di mana Allah menentukan kebera-daannya pada mereka, bukan pengangkatan azab untuk seterusnya, akan tetapi hanya sementara, ﴾ إِذَا هُمۡ يَنكُثُونَ ﴿ "tiba-tiba mereka menging-karinya." Yakni janji yang mereka sampaikan kepada Musa bahwa mereka akan beriman kepadanya dan membiarkan Bani Israil ber-samanya. Mereka tidak beriman kepada Musa dan tidak pula me-lepas Bani Israil bersamanya, justru mereka terus berjalan di atas kekufuran tanpa peduli dan tetap menyiksa Bani Israil secara terus-menerus.
(136) ﴾ فَٱنتَقَمۡنَا مِنۡهُمۡ ﴿ "Kemudian Kami menghukum mereka." Yakni pada waktu kebinasaan mereka telah tiba. Allah memerintahkan Musa agar membawa Bani Israil di malam hari. Dan Allah mem-beritahukan kepada Musa bahwa Fir'aun dengan bala tentaranya akan mengejar mereka.
﴾ فَأَرۡسَلَ فِرۡعَوۡنُ فِي ٱلۡمَدَآئِنِ حَٰشِرِينَ 53 ﴿
"Kemudian Fir'aun mengirimkan orang yang mengumpulkan (ten-taranya) ke kota-kota." (Asy-Syu'ara`: 53).
Untuk mengumpulkan orang-orang guna mengejar Bani Israil, Fir'aun dan bala tentaranya berkata kepada mereka,
﴾ إِنَّ هَٰٓؤُلَآءِ لَشِرۡذِمَةٞ قَلِيلُونَ 54 وَإِنَّهُمۡ لَنَا لَغَآئِظُونَ 55 وَإِنَّا لَجَمِيعٌ حَٰذِرُونَ 56 فَأَخۡرَجۡنَٰهُم مِّن جَنَّٰتٖ وَعُيُونٖ 57 وَكُنُوزٖ وَمَقَامٖ كَرِيمٖ 58 كَذَٰلِكَۖ وَأَوۡرَثۡنَٰهَا بَنِيٓ إِسۡرَٰٓءِيلَ 59 فَأَتۡبَعُوهُم مُّشۡرِقِينَ 60 فَلَمَّا تَرَٰٓءَا ٱلۡجَمۡعَانِ قَالَ أَصۡحَٰبُ مُوسَىٰٓ إِنَّا لَمُدۡرَكُونَ 61 قَالَ كـَلَّآۖ إِنَّ مَعِيَ رَبِّي سَيَهۡدِينِ 62 فَأَوۡحَيۡنَآ إِلَىٰ مُوسَىٰٓ أَنِ ٱضۡرِب بِّعَصَاكَ ٱلۡبَحۡرَۖ فَٱنفَلَقَ فَكَانَ كُلُّ فِرۡقٖ كَٱلطَّوۡدِ ٱلۡعَظِيمِ 63 وَأَزۡلَفۡنَا ثَمَّ ٱلۡأٓخَرِينَ 64 وَأَنجَيۡنَا مُوسَىٰ وَمَن مَّعَهُۥٓ أَجۡمَعِينَ 65 ثُمَّ أَغۡرَقۡنَا ٱلۡأٓخَرِينَ 66 ﴿
"Sesungguhnya mereka (Bani Israil) benar-benar golongan kecil, dan sesungguhnya mereka membuat hal-hal yang menimbulkan amarah kita, dan sesungguhnya kita benar-benar golongan yang selalu berjaga-jaga'. Maka Kami keluarkan Fir'aun dan kaumnya dari taman-taman dan mata air, dan (dari) perbendaharaan dan kedudukan yang mulia, demi-kianlah halnya dan Kami anugerahkan semuanya (itu) kepada Bani Israil. Maka Fir'aun dan bala tentaranya dapat menyusul mereka di waktu ma-tahari terbit. Maka setelah kedua golongan itu saling melihat, berkatalah pengikut-pengikut Musa, 'Sesungguhnya kita benar-benar akan tersusul.' Musa menjawab, 'Sekali-kali tidak akan tersusul, sesungguhnya Rabbku besertaku, kelak Dia akan memberi petunjuk kepadaku'. Lalu Kami wah-yukan kepada Musa, 'Pukullah lautan itu dengan tongkatmu'. Maka ter-belahlah lautan itu dan tiap-tiap belahan adalah seperti gunung yang besar. Dan di sanalah Kami dekatkan golongan yang lain. Dan Kami selamatkan Musa dan orang-orang yang besertanya semuanya. Dan Kami tenggelam-kan golongan yang lain itu." (Asy-Syu'ara`: 54-66).
Allah berfirman di dalam surat al-A'raf ini, ﴾ فَأَغۡرَقۡنَٰهُمۡ فِي ٱلۡيَمِّ بِأَنَّهُمۡ كَذَّبُواْ بِـَٔايَٰتِنَا وَكَانُواْ عَنۡهَا غَٰفِلِينَ ﴿ "Maka Kami tenggelamkan mereka di laut disebab-kan mereka mendustakan ayat-ayat Kami dan mereka adalah orang-orang yang melalaikan ayat-ayat Kami itu." Yakni disebabkan oleh pendus-taan mereka kepada ayat-ayat Allah dan berpalingnya mereka dari kebenaran yang datang kepada mereka.
(137) ﴾ وَأَوۡرَثۡنَا ٱلۡقَوۡمَ ٱلَّذِينَ كَانُواْ يُسۡتَضۡعَفُونَ ﴿ "Dan Kami pusakakan ke-pada kaum yang telah ditindas itu", di bumi. Yakni Bani Israil yang dulu adalah pelayan bagi keluarga Fir'aun yang telah menimpakan kepada mereka azab yang buruk. Allah mempusakakan kepada mereka ﴾ مَشَٰرِقَ ٱلۡأَرۡضِ وَمَغَٰرِبَهَا ﴿ "negeri-negeri bagian timur bumi dan bagian baratnya." Yang dimaksud dengan bumi di sini adalah bumi Mesir di mana padanyalah mereka ditindas dan dijajah, yakni Allah menguasakannya kepada mereka dan menjadikan mereka pengua-sanya.
﴾ ٱلَّتِي بَٰرَكۡنَا فِيهَاۖ وَتَمَّتۡ كَلِمَتُ رَبِّكَ ٱلۡحُسۡنَىٰ عَلَىٰ بَنِيٓ إِسۡرَٰٓءِيلَ بِمَا صَبَرُواْۖ ﴿ "Yang telah Kami beri berkah padanya. Dan telah sempurnalah perkataan Rabbmu yang baik (sebagai janji) untuk Bani Israil disebabkan kesabaran mereka." Mana-kala Musa berkata kepada mereka,
﴾ ٱسۡتَعِينُواْ بِٱللَّهِ وَٱصۡبِرُوٓاْۖ إِنَّ ٱلۡأَرۡضَ لِلَّهِ يُورِثُهَا مَن يَشَآءُ مِنۡ عِبَادِهِۦۖ وَٱلۡعَٰقِبَةُ لِلۡمُتَّقِينَ 128 ﴿
"Mohonlah pertolongan kepada Allah dan bersabarlah, sesungguh-nya bumi (ini) kepunyaan Allah, dipusakakanNya kepada siapa yang di-kehendakiNya dari hamba-hambaNya. Dan kesudahan yang baik adalah bagi orang-orang yang bertakwa." (Al-A'raf: 128).
﴾ وَدَمَّرۡنَا مَا كَانَ يَصۡنَعُ فِرۡعَوۡنُ وَقَوۡمُهُۥ ﴿ "Dan Kami hancurkan apa yang telah dibuat Fir'aun dan kaumnya", yakni bangunan-bangunan yang besar dan tempat tinggal yang indah, ﴾ وَمَا كَانُواْ يَعۡرِشُونَ ﴿ "dan apa yang telah dibangun mereka." Itulah rumah-rumah mereka yang han-cur karena kezhaliman mereka, sesungguhnya pada yang demikian itu terdapat tanda-tanda bagi kaum yang mengetahui.
(138) ﴾ وَجَٰوَزۡنَا بِبَنِيٓ إِسۡرَٰٓءِيلَ ٱلۡبَحۡرَ ﴿ "Dan Kami seberangkan Bani Israil ke seberang lautan itu", setelah Allah menyelamatkan mereka dari musuh mereka, yaitu Fir'aun dan bala tentaranya, di mana Allah telah membinasakan mereka sementara Bani Israil melihatnya. ﴾ فَأَتَوۡاْ ﴿ "Maka setelah mereka sampai", yakni melewati ﴾ عَلَىٰ قَوۡمٖ يَعۡكُفُونَ عَلَىٰٓ أَصۡنَامٖ لَّهُمۡۚ ﴿ "kepada suatu kaum yang sedang menyembah berhala mereka." Yakni mereka berdiam padanya, ngalap berkah padanya, dan menyem-bahnya, lalu mereka berkata kepada Nabi mereka, Musa عليه السلام, karena kebodohan dan ketidaktahuan mereka, setelah sebelumnya Allah menunjukkan kepada mereka ayat-ayatNya. ﴾ يَٰمُوسَى ٱجۡعَل لَّنَآ إِلَٰهٗا كَمَا لَهُمۡ ءَالِهَةٞۚ ﴿ "Hai Musa buatlah untuk kami sebuah tuhan (berhala) sebagaimana me-reka mempunyai beberapa tuhan (berhala)." Yakni izinkan kami men-jadikan berhala-berhala sebagai tuhan kami seperti yang mereka lakukan. Maka Musa menjawab, ﴾ إِنَّكُمۡ قَوۡمٞ تَجۡهَلُونَ ﴿ "Sesungguhnya kamu ini adalah kaum yang tidak mengetahui (sifat-sifat Tuhan)." Adakah kejahilan yang lebih besar daripada kejahilan orang tentang Tuhan dan Penciptanya dan dia ingin menyamakanNya dengan selainNya yang tidak dapat mendatangkan manfaat, mudarat, kematian, ke-hidupan dan kebangkitan?
(139) Oleh karena itu Musa berkata kepada mereka, ﴾ إِنَّ هَٰٓؤُلَآءِ مُتَبَّرٞ مَّا هُمۡ فِيهِ وَبَٰطِلٞ مَّا كَانُواْ يَعۡمَلُونَ ﴿ "Sesungguhnya mereka itu akan dihancurkan oleh kepercayaan yang dianutnya dan akan batal apa yang selalu mereka kerjakan." Karena doa mereka kepada berhala-berhala itu adalah batil dan ia sendiri adalah batil, amal dan tujuannya adalah sama-sama batil.
(140) ﴾ قَالَ أَغَيۡرَ ٱللَّهِ أَبۡغِيكُمۡ إِلَٰهٗا ﴿ "Musa menjawab, 'Patutkah aku mencari tuhan untuk kamu yang selain dari Allah." Yakni aku mencari tuhan selain Allah yang disembah lagi sempurna pada dzatnya, sifat-sifatnya dan perbuatan-perbuatannya, ﴾ وَهُوَ فَضَّلَكُمۡ عَلَى ٱلۡعَٰلَمِينَ ﴿ "padahal Dia-lah yang telah melebihkan kamu atas segala umat." Ini me-nuntutmu menyambut nikmat dan karuniaNya dan mensyukuri hal itu dengan mengesakanNya dalam beribadah dan mengingkari apa yang dipertuhankan selainNya.
(141) Kemudian Musa mengingatkan mereka dengan nik-mat Allah kepada mereka, dia berkata, ﴾ وَإِذۡ أَنجَيۡنَٰكُم مِّنۡ ءَالِ فِرۡعَوۡنَ ﴿ "Dan (ingatlah hai Bani Israil), ketika Kami menyelamatkan kamu dari (Fir'aun) dan kaumnya." Yakni Fir'aun dan bala tentaranya ﴾ يَسُومُونَكُمۡ سُوٓءَ ٱلۡعَذَابِ ﴿ "yang mengazab kamu dengan azab yang sangat jahat." Yakni menim-pakan kepadamu azab paling buruk, di mana mereka menyembe-lih ﴾ أَبۡنَآءَكُمۡ وَيَسۡتَحۡيُونَ نِسَآءَكُمۡۚ وَفِي ذَٰلِكُم ﴿ "anak-anak lelakimu dan membiarkan hidup wanita-wanitamu. Dan pada yang demikian itu", yakni kebebasan dari azab mereka adalah ﴾ بَلَآءٞ مِّن رَّبِّكُمۡ عَظِيمٞ ﴿ "cobaan yang besar dari Rabbmu." Yakni nikmat yang besar dan karunia yang agung. Atau pada azab yang mereka timpakan itu terdapat ujian besar dari Rabbmu.
(142) Manakala Musa menasihati dan mengingatkan me-reka, mereka pun menghentikan apa yang mereka inginkan berupa berhala, dan ketika Allah menyempurnakan nikmatNya dengan keselamatan dari musuh mereka dan kekuasaan di muka bumi, maka Allah سبحانه وتعالى ingin menyempurnakan nikmatNya dengan menu-runkan kitab yang padanya terdapat hukum-hukum syariat dan akidah yang lurus. Maka Allah menjanjikan kepada Musa tiga puluh malam ditambah dengan sepuluh jadi empat puluh malam, agar Musa bersiap-siap untuk memenuhi panggilan janji Allah dan agar turunnya kitab itu sangat dinantikan dan dirindukan. Manakala Musa pergi untuk bermunajat kepada Rabbnya, Musa mewasiat-kan Bani Israil kepada Harun, hal itu karena kasih sayangnya dan ketulusannya kepada mereka. ﴾ ٱخۡلُفۡنِي فِي قَوۡمِي ﴿ "Gantikanlah aku dalam (memimpin) kaumku." Yakni jadilah kamu penggantiku dan lakukan kepada mereka apa yang aku lakukan. ﴾ وَأَصۡلِحۡ ﴿ "Dan perbaikilah", yakni ikutilah jalan kebaikan. ﴾ وَلَا تَتَّبِعۡ سَبِيلَ ٱلۡمُفۡسِدِينَ ﴿ "Dan janganlah kamu mengikuti jalan orang-orang yang membuat kerusakan." Yaitu orang-orang yang berbuat kemaksiatan.
(143) ﴾ وَلَمَّا جَآءَ مُوسَىٰ لِمِيقَٰتِنَا ﴿ "Dan tatkala Musa datang untuk (mu-najat dengan Kami) pada waktu yang telah Kami tentukan", untuknya untuk menurunkan kitab, ﴾ وَكَلَّمَهُۥ رَبُّهُۥ ﴿ "dan Rabbnya telah berfirman (langsung) kepadanya", berfirman langsung dengan wahyuNya, pe-rintah dan laranganNya, Musa berkeinginan untuk melihat Allah, jiwanya mengharapkan itu karena kecintaannya kepada Rabbnya dan sangat ingin melihatNya. ﴾ قَالَ رَبِّ أَرِنِيٓ أَنظُرۡ إِلَيۡكَۚ ﴿ "Berkatalah Musa, 'Ya Rabbku, nampakkanlah (diriMu) kepadaku agar aku dapat melihat kepadaMu." Allah menjawab, ﴾ لَن تَرَىٰنِي ﴿ "Kamu sekali-kali tidak sanggup melihatKu." Yakni sekarang kamu tidak akan mampu melihatKu, karena Allah سبحانه وتعالى menciptakan makhluk di dunia ini dalam kondisi di mana mereka tidak akan kuat dan tidak akan mampu melihat Allah. Ini tidak menunjukkan bahwa mereka tidak dapat melihat-Nya di surga, karena dalil-dalil dari al-Qur`an dan as-Sunnah telah menunjukkan bahwa penduduk surga akan melihat Rabb mereka dan menikmati melihat kepada wajahNya Yang Mulia. Dan bahwa Allah تعالى menghidupkan mereka secara sempurna yang dengannya mereka mampu melihat Allah تعالى. Oleh karena itu Allah mengait-kan kemungkinan melihat dengan ketetapan gunung.
Allah تعالى menenangkan Musa karena tidak bisa mengabulkan permintaannya. ﴾ وَلَٰكِنِ ٱنظُرۡ إِلَى ٱلۡجَبَلِ فَإِنِ ٱسۡتَقَرَّ مَكَانَهُۥ ﴿ "Tapi lihatlah ke bukit itu, maka jika ia tetap di tempatnya (sebagaimana sediakala)", jika Allah menampakkan diri kepadanya ﴾ فَسَوۡفَ تَرَىٰنِيۚ فَلَمَّا تَجَلَّىٰ رَبُّهُۥ لِلۡجَبَلِ ﴿ "niscaya ka-mu dapat melihatKu. Tatkala Rabbnya menampakkan diri kepada gunung itu", yang bisu lagi keras. ﴾ جَعَلَهُۥ دَكّٗا ﴿ "Dijadikannya gunung itu han-cur luluh." Yakni hancur berkeping-keping ibarat kerikil, karena kegoncangannya dan tidak kuatnya ia melihat Allah. ﴾ وَخَرَّ مُوسَىٰ صَعِقٗاۚ ﴿ "Dan Musa pun jatuh pingsan," ketika melihat apa yang dilihat. Ma-ka jelaslah bagi Musa pada saat itu bahwa jika gunung saja tidak kuat melihat Allah, maka Musa lebih tidak kuat melihatNya. Musa memohon ampun kepada Allah تعالى karena telah meminta sesuatu yang tidak pada tempatnya. ﴾ قَالَ سُبۡحَٰنَكَ ﴿ "Musa berkata, 'Mahasuci Engkau'." Yakni Aku menyucikan dan mengagungkanMu dari apa yang tidak layak dengan kebesaranMu. ﴾ تُبۡتُ إِلَيۡكَ ﴿ "Aku bertaubat kepada Engkau", dari segala dosa dan kekurangajaran kepadaMu. ﴾ وَأَنَا۠ أَوَّلُ ٱلۡمُؤۡمِنِينَ ﴿ "Dan aku orang yang pertama-tama beriman." Yakni Musa menyempurna-kan imanNya dengan sesuatu yang sebelum-nya tidak dia ketahui.
(144) Manakala Allah tidak memberikan kesempatan ke-pada Nabi Musa untuk melihatNya setelah sebelumnya dia sangat menginginkannya, maka Allah memberikan kepadanya kebaikan yang banyak. Allah تعالى berfirman, ﴾ يَٰمُوسَىٰٓ إِنِّي ٱصۡطَفَيۡتُكَ عَلَى ٱلنَّاسِ ﴿ "Hai Musa sesungguhnya Aku memilih (melebihkan) kamu dari manusia yang lain (di masamu)." Yakni Aku memilihmu, mengangkatmu, melebihkan-mu, dan mengkhususkanmu dengan keutamaan-keutamaan yang besar dan kemuliaan-kemuliaan yang agung, ﴾ بِرِسَٰلَٰتِي ﴿ "untuk mem-bawa risalahKu." Di mana Aku tidak mengkhususkan dan memberi-kannya kecuali kepada orang yang paling mulia, ﴾ وَبِكَلَٰمِي ﴿ "dan untuk berbicara langsung denganKu", tanpa perantara. Ini adalah keutamaan khusus Musa al-Kalim (Rasul Allah yang diajak berbicara langsung oleh Allah) dan dia dikenal di kalangan saudara-saudaranya para rasul yang lain dengan itu. ﴾ فَخُذۡ مَآ ءَاتَيۡتُكَ ﴿ "Sebab itu berpegang teguh-lah kepada apa yang Aku berikan kepadamu." Yakni dari nikmat-nikmat, dan ambillah perintah dan larangan yang Aku berikan kepadamu dengan lapang dada, terimalah ia dengan ketundukan, ﴾ وَكُن مِّنَ ٱلشَّٰكِرِينَ ﴿ "dan hendaklah kamu termasuk orang-orang yang bersyukur," kepada Allah atas apa yang Dia khususkan dan karuniakan kepadamu.
(145) ﴾ وَكَتَبۡنَا لَهُۥ فِي ٱلۡأَلۡوَاحِ مِن كُلِّ شَيۡءٖ ﴿ "Dan telah Kami tuliskan untuk Musa pada luh-luh (Taurat) segala sesuatu", yang dibutuhkan oleh para hamba ﴾ مَّوۡعِظَةٗ ﴿ "sebagai pelajaran" yang mendorong jiwa untuk berbuat kebaikan dan menakutinya untuk berbuat keburukan. ﴾ وَتَفۡصِيلٗا لِّكُلِّ شَيۡءٖ ﴿ "Dan penjelasan bagi segala sesuatu", dari hukum-hukum syar'i, akidah, akhlak dan adab. ﴾ فَخُذۡهَا بِقُوَّةٖ ﴿ "Maka (Kami berfirman), 'Berpeganglah kepadanya dengan teguh." Yakni dengan sungguh-sungguh dan serius dalam menegakkannya. ﴾ وَأۡمُرۡ قَوۡمَكَ يَأۡخُذُواْ بِأَحۡسَنِهَاۚ ﴿ "Dan suruhlah kaummu berpegang kepada (perintah-perintahnya) dengan sebaik-baiknya." Yaitu perintah-perintah yang bersifat wajib dan dianjurkan, karena ia adalah yang terbaik. Di dalam penjelasan ini terdapat dalil bahwa perintah Allah dalam setiap syariat adalah sempurna, adil, dan baik. ﴾ سَأُوْرِيكُمۡ دَارَ ٱلۡفَٰسِقِينَ ﴿ "Nanti Aku akan memper-lihatkan kepadamu negeri orang-orang yang fasik." Setelah Allah mem-binasakan mereka dan menyisakan negeri-negeri mereka sebagai pelajaran sesudah mereka bagi orang-orang Mukmin yang diberi taufik lagi rendah diri.9
(146) Adapun selain mereka, maka Allah berfirman tentang mereka, ﴾ سَأَصۡرِفُ عَنۡ ءَايَٰتِيَ ﴿ "Aku akan memalingkan dari tanda-tanda kekua-saanKu." Yakni dari mengambil pelajaran dari ayat-ayat yang ada di langit dan yang ada pada diri manusia dan pemahaman terhadap ayat-ayat kitab ﴾ ٱلَّذِينَ يَتَكَبَّرُونَ فِي ٱلۡأَرۡضِ بِغَيۡرِ ٱلۡحَقِّ ﴿ "orang-orang yang menyom-bongkan dirinya di muka bumi tanpa alasan yang benar." Yakni mereka menyombongkan diri kepada hamba-hamba Allah dan kepada kebe-naran serta kepada pembawanya. Siapa saja yang memiliki kriteria ini, maka Allah tidak akan memberikan kebaikan kepadanya, Allah akan menelantarkannya dan dia tidak dapat memahami ayat-ayat Allah yang bermanfaat bagi diri bahkan bisa jadi hakikat-hakikat perkara menjadi jungkir balik baginya yang selanjutnya dia meng-anggap yang buruk sebagai sesuatu yang baik. ﴾ وَإِن يَرَوۡاْ كُلَّ ءَايَةٖ لَّا يُؤۡمِنُواْ بِهَا ﴿ " Jika mereka melihat tiap-tiap ayat(Ku), mereka tidak beriman kepadanya." Karena mereka berpaling, menyangkal dan menentang Allah dan RasulNya. ﴾ وَإِن يَرَوۡاْ سَبِيلَ ٱلرُّشۡدِ ﴿ "Dan jika mereka melihat jalan yang membawa kepada petunjuk", yang lurus dan benar, yaitu jalan yang mengantarkan kepada Allah dan kepada rumah kemuliaan-Nya (surga), ﴾ لَا يَتَّخِذُوهُ سَبِيلٗا ﴿ "mereka tidak mau menempuhnya." Yakni mereka tidak mau menitinya dan tidak menyukainya. ﴾ وَإِن يَرَوۡاْ سَبِيلَ ٱلۡغَيِّ ﴿ "Tetapi jika mereka melihat jalan kesesatan", yakni kesesatan yang mengantarkan pelakunya kepada rumah kesengsaraan (mereka), ﴾ يَتَّخِذُوهُ سَبِيلٗاۚ ﴿ "mereka terus menempuhnya." Penyebab penyimpangan mereka seperti itu karena ﴾ ذَٰلِكَ بِأَنَّهُمۡ كَذَّبُواْ بِـَٔايَٰتِنَا وَكَانُواْ عَنۡهَا غَٰفِلِينَ ﴿ "yang de-mikian itu adalah karena mereka mendustakan ayat-ayat Kami dan mereka selalu lalai dari padanya." Penolakan mereka terhadap ayat-ayat Allah, kelalaiannya terhadap maksudnya dan pelecehannya terhadapnya adalah penyebab mereka menempuh jalan kesesatan dan mening-galkan jalan lurus.
(147) ﴾ وَٱلَّذِينَ كَذَّبُواْ بِـَٔايَٰتِنَا ﴿ "Dan orang-orang yang mendustakan ayat-ayat Kami", yang agung, yang menunjukkan kebenaran rasul-rasul yang telah Kami utus, ﴾ وَلِقَآءِ ٱلۡأٓخِرَةِ حَبِطَتۡ أَعۡمَٰلُهُمۡۚ ﴿ "dan mendus-takan akan menemui Akhirat, maka sia-sialah perbuatan mereka." Karena perbuatan tersebut tidak dilakukan di atas fondasi syariat dan telah hilang darinya syarat diterimanya, yaitu beriman kepada ayat-ayat-Nya dan membenarkan balasanNya. ﴾ هَلۡ يُجۡزَوۡنَ ﴿ "Mereka tidak diberi balasan", tentang amal perbuatan mereka yang sia-sia dan terjadinya apa yang tidak mereka harapkan ﴾ إِلَّا مَا كَانُواْ يَعۡمَلُونَ ﴿ "selain dari apa yang telah mereka kerjakan." Sesungguhnya amal perbuatan orang yang tidak beriman kepada Hari Akhir tidak ada pahala yang di-harapkan padanya dan tidak memiliki tujuan yang dicapai. Oleh karena itu ia batal dan sia-sia.
(148) ﴾ وَٱتَّخَذَ قَوۡمُ مُوسَىٰ مِنۢ بَعۡدِهِۦ مِنۡ حُلِيِّهِمۡ عِجۡلٗا جَسَدٗا ﴿ "Dan kaum Musa, setelah kepergian Musa ke gunung Thur membuat dari perhiasan-perhiasan (emas) mereka anak lembu yang bertubuh", yang dibuat oleh Samiri dan dia masukkan bekas jejak Rasul ke dalamnya, maka ia ﴾ لَّهُۥ خُوَارٌۚ ﴿ "bersuara." Maka mereka pun menyembahnya dan menjadikannya sebagai tuhan. Samiri berkata "Ini adalah tuhanmu dan tuhan Musa. Musa lupa sehingga dia pergi untuk mencarinya." Ini adalah ke-bodohan mereka dan minimnya ilmu mereka. Bagaimana mereka tidak bisa membedakan antara Tuhan langit dan bumi dengan anak sapi makhluk yang paling hina? Oleh karena itu Allah menjelaskan bahwa ia tidak memiliki sifat-sifat dzat dan perbuatan yang me-nunjukkan bahwa ia adalah tuhan. ﴾ أَلَمۡ يَرَوۡاْ أَنَّهُۥ لَا يُكَلِّمُهُمۡ ﴿ "Apakah mereka tidak mengetahui bahwa anak lembu itu tidak dapat berbicara dengan mereka." Bisu adalah kekurangan yang nyata. Mereka sendiri lebih baik keadaannya daripada hewan atau benda mati yang tidak ber-bicara, ﴾ وَلَا يَهۡدِيهِمۡ سَبِيلًاۘ ﴿ "dan tidak dapat (pula) menunjukkan jalan kepada mereka?" Yakni ia tidak dapat menunjukkan mereka jalan agama dan tidak dapat menghasilkan kebaikan dunia untuk mereka, kare-na sudah diketahui oleh akal bahwa menyembah tuhan yang tidak bisa bicara, tidak bisa memberi manfaat maupun mudarat termasuk kebatilan yang paling batil dan kedunguan yang paling dungu. ﴾ ٱتَّخَذُوهُ وَكَانُواْ ظَٰلِمِينَ ﴿ "Mereka menjadikannya (sebagai sesembahan) dan mereka adalah orang-orang yang zhalim." Di mana mereka meletak-kan ibadah tidak pada tempatnya dan menyekutukan Allah tanpa bukti dalil dariNya. Dalam ayat ini terdapat petunjuk bahwa siapa yang mengingkari Kalamullah berarti mengingkari kekhususan uluhiyah Allah تعالى, karena Allah menyebutkan bahwa ketidakmam-puan berbicara adalah dalil ketidaklayakannya untuk dijadikan sebagai tuhan.
(149) ﴾ وَلَمَّا ﴿ "Dan manakala", Musa kembali kepada kaum-nya, dia mendapati mereka dalam keadaan tersebut. Musa menje-laskan kesesatan mereka, dan mereka pun menyesal. ﴾ سُقِطَ فِيٓ أَيۡدِيهِمۡ ﴿ "Mereka sangat menyesali perbuatannya." Yakni bersedih tanda pe-nyesalan atas perbuatan mereka, ﴾ وَرَأَوۡاْ أَنَّهُمۡ قَدۡ ضَلُّواْ ﴿ "dan mengetahui bahwa mereka telah sesat", mereka pun kembali kepada Allah dan merendahkan diri di hadapanNya. ﴾ قَالُواْ لَئِن لَّمۡ يَرۡحَمۡنَا رَبُّنَا ﴿ "Mereka pun berkata, 'Sungguh jika Rabb kami tidak memberi rahmat kepada kami," dengan membimbing kita kepada jalan yang lurus, memberi taufik kepada ibadah kepadaNya dan kepada amal-amal shalih, ﴾ وَيَغۡفِرۡ لَنَا ﴿ "dan tidak mengampuni kami", atas dosa menyembah anak sapi yang telah kami lakukan, ﴾ لَنَكُونَنَّ مِنَ ٱلۡخَٰسِرِينَ ﴿ "pastilah kami menjadi orang-orang yang merugi," yang merugi di dunia dan di Akhirat.
(150) ﴾ وَلَمَّا رَجَعَ مُوسَىٰٓ إِلَىٰ قَوۡمِهِۦ غَضۡبَٰنَ أَسِفٗا ﴿ "Dan tatkala Musa telah kembali kepada kaumnya dengan marah dan sedih hati." Yakni Musa dipenuhi oleh amarah dan emosi kepada mereka karena kecemburuannya yang besar terhadap Allah تعالى dan kasih sayang serta ketulusan-nya yang sempurna. ﴾ قَالَ بِئۡسَمَا خَلَفۡتُمُونِي مِنۢ بَعۡدِيٓۖ ﴿ "Berkatalah dia, 'Alangkah buruknya perbuatan yang kamu kerjakan sesudah kepergianku'." Yakni alangkah buruknya keadaan kalian setelah kepergianku dari kalian, sesungguhnya ia adalah keadaan yang menyeret kepada kebinasaan dan kesengsaraan untuk selama-lamanya. ﴾ أَعَجِلۡتُمۡ أَمۡرَ رَبِّكُمۡۖ ﴿ "Apakah kamu hendak mendahului janji Rabbmu?" Di mana Dia telah menjan-jikan kepadamu untuk menurunkan kitab tetapi kamu tergesa-gesa dengan akalmu yang rusak sehingga melakukan perbuatan buruk ini. ﴾ وَأَلۡقَى ٱلۡأَلۡوَاحَ ﴿ "Dan Musa pun melemparkan luh-luh (Taurat) itu." Yakni dia melemparnya karena marah. ﴾ وَأَخَذَ بِرَأۡسِ أَخِيهِ ﴿ "Dan memegang (rambut) kepala saudaranya", Harun dan juga jenggotnya, ﴾ يَجُرُّهُۥٓ إِلَيۡهِۚ ﴿ "sambil menariknya ke arahnya." Dan Musa berkata kepadanya,
﴾ مَا مَنَعَكَ إِذۡ رَأَيۡتَهُمۡ ضَلُّوٓاْ 92 أَلَّا تَتَّبِعَنِۖ أَفَعَصَيۡتَ أَمۡرِي 93 ﴿
"Apa yang menghalangi kamu ketika kamu melihat mereka telah sesat, (sehingga) kamu tidak mengikuti aku? Maka apakah kamu telah (se-ngaja) mendurhakai perintahku?" (Thaha: 92-93), kepadamu dengan ucapanku,
﴾ ٱخۡلُفۡنِي فِي قَوۡمِي وَأَصۡلِحۡ وَلَا تَتَّبِعۡ سَبِيلَ ٱلۡمُفۡسِدِينَ 142 ﴿
"Gantikanlah aku dalam (memimpin) kaumku, dan perbaikilah, dan janganlah kamu mengikuti jalan orang-orang yang membuat kerusakan." (Al-A'raf: 142).
Harun menjawab,
﴾ قَالَ يَبۡنَؤُمَّ لَا تَأۡخُذۡ بِلِحۡيَتِي وَلَا بِرَأۡسِيٓۖ إِنِّي خَشِيتُ أَن تَقُولَ فَرَّقۡتَ بَيۡنَ بَنِيٓ إِسۡرَٰٓءِيلَ وَلَمۡ تَرۡقُبۡ قَوۡلِي 94 ﴿
"Hai putra ibuku, janganlah kamu pegang jenggotku dan jangan (pula) kepalaku, sesungguhnya aku khawatir bahwa kamu akan berkata (kepadaku), 'Kamu telah memecah antara Bani Israil dan kamu tidak me-melihara amanatku'." (Thaha: 94).
Dan di sini Harun menjawab, ﴾ قَالَ ٱبۡنَ أُمَّ ﴿ "Hai anak ibuku", ucapan ini untuk melunakkan Musa dengan hanya menyinggung ibu saja. Namun demikian, sebenarnya dia adalah saudara kandung-nya. ﴾ إِنَّ ٱلۡقَوۡمَ ٱسۡتَضۡعَفُونِي ﴿ "Sesungguhnya kaum ini telah menganggapku lemah." Yakni mereka meremehkanku ketika aku berkata kepada mereka, "Wahai kaum, kalian hanya difitnah dengannya dan bahwa Rabbmu adalah Allah Yang Maha Rahman, maka ikutilah aku dan taatilah perintahku. ﴾ وَكَادُواْ يَقۡتُلُونَنِي ﴿ "Dan hampir-hampir mereka membu-nuhku." Yakni janganlah kamu mendugaku lalai. ﴾ فَلَا تُشۡمِتۡ بِيَ ٱلۡأَعۡدَآءَ ﴿ "Sebab itu janganlah kamu menjadikan musuh-musuh gembira melihatku", dengan hardikanmu kepadaku dan perlakuan burukmu kepadaku, karena musuh-musuh selalu berusaha dengan sungguh-sungguh dalam memunculkan kesalahan dan menemukan kekeliruan pada-ku, ﴾ وَلَا تَجۡعَلۡنِي مَعَ ٱلۡقَوۡمِ ٱلظَّٰلِمِينَ ﴿ "dan janganlah kamu masukkan aku ke dalam golongan orang-orang yang zhalim." Lalu kamu memperlakukanku seperti mereka.
(151) Musa عليه السلام menyesal atas perbuatannya yang terburu-buru terhadap saudaranya sebelum dia mengetahui bahwa sauda-ranya tidak seperti yang dia duga. Musa berkata, ﴾ قَالَ رَبِّ ٱغۡفِرۡ لِي وَلِأَخِي ﴿ "Ya Rabbku, ampunilah aku dan saudaraku", Harun. ﴾ وَأَدۡخِلۡنَا فِي رَحۡمَتِكَۖ ﴿ "Dan masukkanlah kami ke dalam rahmatMu." Yakni di dalamnya, ja-dikanlah rahmatMu meliputi kami dari segala segi karena ia adalah benteng yang kokoh dari segala keburukan dan di sanalah seluruh kebaikan dan kebahagiaan. ﴾ وَأَنتَ أَرۡحَمُ ٱلرَّٰحِمِينَ ﴿ "Dan Engkau adalah Maha Penyayang di antara para penyayang." Yakni, lebih menyayangi kami dari seluruh penyayang, lebih sayang kepada kami daripada bapak, ibu, anak dan diri kami sendiri.
(152) Allah تعالى menjelaskan keadaan para penyembah anak sapi. ﴾ إِنَّ ٱلَّذِينَ ٱتَّخَذُواْ ٱلۡعِجۡلَ ﴿ "Sesungguhnya orang-orang yang menjadikan anak lembu (sebagai sesembahannya)", yakni sebagai tuhan, ﴾ سَيَنَالُهُمۡ غَضَبٞ مِّن رَّبِّهِمۡ وَذِلَّةٞ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۚ ﴿ "kelak akan menimpa mereka kemurkaan dari Rabb mereka dan kehinaan dalam kehidupan di dunia." Sebagaimana mereka telah membuat Rabb mereka marah dan meremehkan pe-rintahNya. ﴾ وَكَذَٰلِكَ نَجۡزِي ٱلۡمُفۡتَرِينَ ﴿ "Demikianlah Kami memberi balasan ke-pada orang-orang yang membuat-buat kebohongan." Semua pendusta atas nama Allah, pembohong atas syariatNya, dan mengucapkan sesuatu atas namaNya apa yang tidak Dia katakan; akan menda-patkan bagian dari murka Allah dan kehinaan di dunia.
(153) Mereka telah mendapatkan murka dari Allah, di mana Dia memerintahkan mereka membunuh diri mereka, dan bahwa Allah tidak meridhai mereka kecuali dengan itu. Lalu sebagian dari mereka membunuh sebagian yang lain dan pembunuhan tersebut memakan korban yang banyak, kemudian Allah mengampuni me-reka setelah itu. Oleh karena itu Allah menyebutkan hukum secara umum, di mana mereka dan selain mereka masuk ke dalamnya. ﴾ وَٱلَّذِينَ عَمِلُواْ ٱلسَّيِّـَٔاتِ ﴿ "Orang-orang yang mengerjakan kejahatan", baik dosa syirik, dosa besar, dan dosa kecil, ﴾ ثُمَّ تَابُواْ مِنۢ بَعۡدِهَا ﴿ "kemudian bertau-bat sesudah itu." Yakni mereka menyesalinya, meninggalkannya, dan bertekad tidak kembali mengulangnya ﴾ وَءَامَنُوٓاْ ﴿ "dan beriman", kepada Allah dan kepada apa yang Allah wajibkan untuk diimani, dan iman tidak sempurna kecuali dengan amalan hati dan amalan anggota badan yang merupakan tuntutan iman, ﴾ إِنَّ رَبَّكَ مِنۢ بَعۡدِهَا ﴿ "se-sungguhnya Rabbmu, sesudah taubat yang disertai dengan iman itu." Yakni setelah keadaan ini keadaan taubat dari kejahatan dan kem-bali kepada ketaatan, ﴾ لَغَفُورٞ ﴿ "adalah Maha Pengampun", mengam-puni keburukan dan menghapusnya meskipun ia sepenuh jagad, ﴾ رَّحِيمٞ ﴿ "lagi Maha Penyayang," dengan menerima taubat dan mem-beri taufik untuk dapat beramal shalih dan menerimanya.
(154) ﴾ وَلَمَّا سَكَتَ عَن مُّوسَى ٱلۡغَضَبُ ﴿ "Sesudah amarah Musa menjadi reda." Yakni kemarahannya reda, jiwanya tenang, dan dapat mengu-asai dirinya, maka dia mulai melakukan perkara paling penting padanya, maka dia mengambil ﴾ ٱلۡأَلۡوَاحَۖ ﴿ "Luh-luh (Taurat) itu", yang dia lemparkan, dan ia adalah luh-luh yang mulia dan berukuran besar, ﴾ وَفِي نُسۡخَتِهَا ﴿ "dan dalam tulisannya", yakni mengandung dan berisi ﴾ هُدٗى وَرَحۡمَةٞ ﴿ "petunjuk dan rahmat." Yakni, di dalamnya terda-pat petunjuk dari kesesatan, penjelasan tentang kebenaran dari kebatilan, perbuatan baik dan perbuatan buruk, petunjuk kepada amalan, akhlak, dan adab terbaik, serta rahmat dan kebahagiaan bagi yang melaksanakannya dan mengetahui hukum-hukum dan makna-maknanya. Akan tetapi tidak semua orang mau menerima petunjuk Allah dan RahmatNya. Yang bersedia menerima, menaati, dan tunduk kepadanya adalah ﴾ لِّلَّذِينَ هُمۡ لِرَبِّهِمۡ يَرۡهَبُونَ ﴿ "orang-orang yang takut kepada Rabbnya." Adapun orang yang tidak takut kepada Allah dan tidak pula kepada pengadilan di hadapanNya, maka ia hanya menambah kesombongannya dan penolakannya, dan hujjah Allah pun tegak atasnya.
(155) Dan tatkala Bani Israil bertaubat serta kembali ke jalan mereka yang lurus ﴾ وَٱخۡتَارَ مُوسَىٰ ﴿ "Musa memilih", dari mereka ﴾ سَبۡعِينَ رَجُلٗا ﴿ "tujuh puluh orang", terbaik di antara mereka untuk memohon maaf kepada Allah bagi kaum mereka. Allah menjanjikan kepada mereka waktu di mana mereka bisa menghadirinya. Manakala me-reka telah hadir, mereka berkata, "Wahai Musa, tunjukkanlah Allah kepada kami secara nyata." Mereka telah berkata sangat lancang kepada Allah, bersikap kurang ajar kepadaNya, maka mereka pun digoncang gempa, sehingga mereka pingsan dan binasa, maka Musa tiada henti-hentinya berdoa merendahkan diri kepada Allah dan berkata, ﴾ رَبِّ لَوۡ شِئۡتَ أَهۡلَكۡتَهُم مِّن قَبۡلُ ﴿ "Ya Rabbku, kalau Engkau kehendaki, tentulah Engkau membinasakan mereka sebelum ini." Yakni sebelum mereka hadir dan mereka dalam keadaan memohon maaf untuk kaum mereka, justru mereka sekarang menjadi orang-orang yang zhalim. ﴾ أَتُهۡلِكُنَا بِمَا فَعَلَ ٱلسُّفَهَآءُ مِنَّآۖ ﴿ "Apakah Engkau membinasakan kami karena perbuatan orang-orang yang kurang akal di antara kami?" Yakni orang-orang berakal bodoh dan berpikiran pandir. Musa merendahkan diri kepada Allah dan memohon pemakluman karena orang-orang yang berbuat kelancangan tersebut tidak memiliki akal yang sem-purna yang menjaga mereka sehingga mereka tidak mengucapkan dan melakukan demikian, dan bahwa telah terjadi fitnah pada diri mereka yang terlintas pada diri seseorang dan dia khawatir agama-nya akan lenyap. Maka dia berkata, ﴾ إِنۡ هِيَ إِلَّا فِتۡنَتُكَ تُضِلُّ بِهَا مَن تَشَآءُ وَتَهۡدِي مَن تَشَآءُۖ أَنتَ وَلِيُّنَا فَٱغۡفِرۡ لَنَا وَٱرۡحَمۡنَاۖ وَأَنتَ خَيۡرُ ٱلۡغَٰفِرِينَ ﴿ "Itu hanyalah cobaan dariMu, Engkau sesat-kan dengan cobaan itu siapa yang Engkau kehendaki dan Engkau beri pe-tunjuk kepada siapa yang Engkau kehendaki. Engkau-lah Yang memimpin kami, maka ampunilah kami dan berilah kami rahmat dan Engkau-lah Pemberi ampun yang sebaik-baiknya." Yakni Engkau adalah sebaik-baik pemaaf, sebaik-baik yang menyayangi, dan semulia-mulia pemberi karunia. Seakan-akan Musa عليه السلام berkata, "Wahai Rabb, yang dimaksud dengan tujuan pertama bagi kami semua adalah menaatiMu dan beriman kepadaMu, dan bahwa orang yang ber-akal, mengerti, dan memahaminya dengan sempurna sesuai dengan taufik yang telah Engkau berikan, maka ia tetap bersikap lurus. Adapun orang yang lemah akalnya, pandir pemikirannya, dan di-belokkan oleh fitnah, maka dialah yang melakukan pelanggaran itu, meskipun demikian Engkau adalah sebaik-baik Penyayang dan sebaik-baik Pengampun, maka ampunilah dan sayangilah kami." Maka Allah mengabulkan permintaan Musa dan menghidupkan mereka setelah mereka mati dan mengampuni dosa-dosa mereka.
(156) Musa menyempurnakan doanya, ﴾ وَٱكۡتُبۡ لَنَا فِي هَٰذِهِ ٱلدُّنۡيَا حَسَنَةٗ ﴿ "Dan tetapkanlah untuk kami kebajikan di dunia ini", berupa ilmu yang bermanfaat, rizki yang lapang, dan amal yang shalih. ﴾ وَفِي ٱلۡأٓخِرَةِ ﴿ "dan di Akhirat", yakni dengan kebajikan, yaitu pahala yang Allah sediakan untuk hamba-hambaNya yang shalih. ﴾ إِنَّا هُدۡنَآ إِلَيۡكَۚ ﴿ "Sesungguhnya kami kembali (bertaubat) kepadaMu." Yakni kami kem-bali dengan mengakui kelalaian kami. Kami kembali kepadaMu dalam segala urusan kami. ﴾ قَالَ عَذَابِيٓ أُصِيبُ بِهِۦ مَنۡ أَشَآءُۖ ﴿ "Allah berfirman, 'SiksaKu akan Kutimpakan kepada siapa yang Aku kehendaki," dari kala-ngan orang yang sengsara yang menentang sebab-sebabnya. ﴾ وَرَحۡمَتِي وَسِعَتۡ كُلَّ شَيۡءٖۚ ﴿ "Dan RahmatKu meliputi segala sesuatu," meliputi langit dan bumi, orang baik dan orang jahat, Mukmin dan kafir, tiada makhluk kecuali rahmat Allah telah dia rasakan, karunia dan ke-baikanNya telah dia cicipi, akan tetapi rahmat yang khusus yang berkonsekuensi kepada kebahagiaan dunia dan akhirat tidak dira-sakan oleh semua orang. Oleh karena itu Dia berfirman tentangnya, ﴾ فَسَأَكۡتُبُهَا لِلَّذِينَ يَتَّقُونَ ﴿ "Maka akan Aku tetapkan RahmatKu untuk orang-orang yang bertakwa", dari kemaksiatan besar dan kecil, ﴾ وَيُؤۡتُونَ ٱلزَّكَوٰةَ ﴿ "yang menunaikan zakat", yang wajib ditunaikan kepada yang ber-hak, ﴾ وَٱلَّذِينَ هُم بِـَٔايَٰتِنَا يُؤۡمِنُونَ ﴿ "dan orang-orang yang beriman kepada ayat-ayat Kami."
(157) Di antara kesempurnaan iman kepada ayat-ayat Allah adalah mengetahui maknanya dan menjalankan konsekuensinya. Termasuk dalam hal ini adalah mengikuti Nabi ﷺ lahir dan batin dalam perkara agama, baik yang ushul (pokok) maupun yang furu' (cabang). ﴾ ٱلَّذِينَ يَتَّبِعُونَ ٱلرَّسُولَ ٱلنَّبِيَّ ٱلۡأُمِّيَّ ﴿ "(Yaitu) orang-orang yang meng-ikuti Rasul, Nabi yang ummi." Dikatakan ummi agar nabi-nabi yang lain tidak termasuk di dalamnya, karena yang dimaksud di sini adalah Muhammad bin Abdullah bin Abdul Muththalib, sementara konteks ayatnya adalah tentang Bani Israil, bahwa iman kepada Nabi Muhammad adalah syarat atas mereka untuk masuk ke dalam iman, bahwa orang-orang yang beriman kepadanya yang mengiku-tinya adalah orang-orang yang mendapatkan rahmat yang mutlak yang telah Allah tulis untuk mereka. Allah menyifatinya dengan ummi karena dia dari bangsa Arab umat yang ummi, tidak menulis dan tidak membaca, dan sebelum al-Qur`an turun mereka tidak memiliki kitab. ﴾ ٱلَّذِي يَجِدُونَهُۥ مَكۡتُوبًا عِندَهُمۡ فِي ٱلتَّوۡرَىٰةِ وَٱلۡإِنجِيلِ ﴿ "Yang (namanya) mereka dapati tertulis di dalam Taurat dan Injil yang ada di sisi mereka." Dengan nama dan sifatnya di mana yang paling mulia dan paling agung adalah apa yang dia dakwahkan dan apa yang dia larang. ﴾ يَأۡمُرُهُم بِٱلۡمَعۡرُوفِ ﴿ "Yang menyuruh mereka mengerjakan yang ma'ruf." Yaitu semua yang diketahui kebaikannya, kebagusannya, dan man-faatnya. ﴾ وَيَنۡهَىٰهُمۡ عَنِ ٱلۡمُنكَرِ ﴿ "dan melarang mereka dari mengerjakan yang mungkar." Yaitu semua yang dikenal buruknya menurut akal dan fitrah. Dia memerintahkan mereka untuk shalat, zakat, puasa, haji, silaturahim, berbakti kepada kedua orang tua, berbuat baik kepada tetangga dan hamba sahaya, memberikan manfaat kepada seluruh makhluk, kejujuran, kesucian diri, kebaikan, nasihat, dan lain-lain. Dia melarang syirik kepada Allah, membunuh tanpa ala-san yang benar, zina, minum khamar, kezhaliman kepada makhluk lain, dusta, dosa, dan lain-lain. Bukti paling agung bahwa dia adalah Rasul Allah adalah apa yang dia dakwahkan dan dia perintahkan dan apa yang dia larang, apa yang dia halalkan dan apa yang dia haramkan. Dia menghalalkan yang baik-baik dari makanan, mi-numan, dan pernikahan, ﴾ وَيُحَرِّمُ عَلَيۡهِمُ ٱلۡخَبَٰٓئِثَ ﴿ "dan mengharamkan bagi mereka segala yang buruk", dari makanan, minuman, pernikahan, ucapan dan perbuatan, ﴾ وَيَضَعُ عَنۡهُمۡ إِصۡرَهُمۡ وَٱلۡأَغۡلَٰلَ ٱلَّتِي كَانَتۡ عَلَيۡهِمۡۚ ﴿ "dan mem-buang dari mereka beban-beban dan belenggu-belenggu yang ada pada mereka." Yakni di antara sifatnya adalah bahwa agamanya mudah, ringan, tidak sulit, tidak ada beban, tidak ada belenggu, tidak ada kesulitan, dan tidak ada pembebanan syariat yang berat.
﴾ فَٱلَّذِينَ ءَامَنُواْ بِهِۦ وَعَزَّرُوهُ ﴿ "Maka orang-orang yang beriman kepada-nya, memuliakannya", yakni mengagungkannya dan menghormati-nya. ﴾ وَنَصَرُوهُ وَٱتَّبَعُواْ ٱلنُّورَ ٱلَّذِيٓ أُنزِلَ مَعَهُۥٓ ﴿ "Menolongnya dan mengikuti cahaya yang terang yang diturunkan kepadanya", yaitu al-Qur`an yang mene-rangi di kegelapan keraguan dan kebodohan, dijadikan pegangan pada saat terjadi pertentangan pendapat. ﴾ أُوْلَٰٓئِكَ هُمُ ٱلۡمُفۡلِحُونَ ﴿ "Mereka itulah orang-orang yang beruntung." Yang meraih kebaikan di dunia dan akhirat, yang selamat dari keburukan dunia dan akhirat, karena mereka melakukan sebab keberuntungan terbesar. Adapun orang yang tidak beriman kepada Nabi ummi ini, tidak memuliakannya, tidak menolongnya, dan tidak mengikuti cahaya yang dibawanya, maka dia adalah orang-orang yang merugi.
(158) Manakala ahli Taurat dari Bani Israil diajak untuk me-ngikuti Nabi Muhammad, dan mungkin ada yang mengira bahwa ajakan tersebut hanya terbatas kepada mereka, maka dihadirkan lafazh yang menunjukkan keumuman, maka Allah berfirman, ﴾ قُلۡ يَٰٓأَيُّهَا ٱلنَّاسُ إِنِّي رَسُولُ ٱللَّهِ إِلَيۡكُمۡ جَمِيعًا ﴿ "Katakanlah, 'Hai manusia, sesungguh-nya aku adalah utusan Allah kepadamu semua'." Yakni bangsa Arab dan yang non Arab, ahli kitab dan yang bukan ahli kitab. ﴾ ٱلَّذِي لَهُۥ مُلۡكُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ ﴿ "Yaitu Allah Yang mempunyai kerajaan langit dan bumi." Dia bertindak pada keduanya dengan hukum-hukumNya yang kauniyah, peraturan-peraturan kekuasaanNya, dan hukum-hukum syar'iyah diniyah yang di antaranya adalah bahwa Dia mengutus kepadamu seorang Rasul yang agung yang mengajakmu kepada Allah dan kepada rumah kemuliaanNya (surga), dan memperingat-kanmu dari setiap perkara yang menjauhkanmu dariNya dan dari rumah kemuliaanNya. ﴾ لَآ إِلَٰهَ إِلَّا هُوَ ﴿ "Tidak ada tuhan (yang berhak di-sembah) selain Dia." Yakni tidak ada yang berhak disembah dengan benar kecuali hanya Allah semata, tidak ada sekutu bagiNya, dan cara beribadah kepadaNya tidak diketahui kecuali melalui rasul-rasulNya. ﴾ يُحۡيِۦ وَيُمِيتُۖ ﴿ "Yang menghidupkan dan mematikan." Yakni di antara PengaturanNya adalah menghidupkan dan mematikan, di mana tidak ada seorang pun yang menyertaiNya dalam hal ini di mana Allah menjadikan kematian sebagai jembatan penyeberangan ke rumah kekekalan di mana barangsiapa yang beriman kepada-nya, pasti akan membenarkan Rasul. ﴾ فَـَٔامِنُواْ بِٱللَّهِ وَرَسُولِهِ ٱلنَّبِيِّ ٱلۡأُمِّيِّ ﴿ "Maka berimanlah kamu kepada Allah dan RasulNya, Nabi yang ummi." Iman dengan hati yang mencakup amal hati dan anggota badan. ﴾ ٱلَّذِي يُؤۡمِنُ بِٱللَّهِ وَكَلِمَٰتِهِۦ ﴿ "Yang beriman kepada Allah dan kepada kalimat-ka-limatNya (kitab-kitabNya)." Yakni berimanlah kepada Rasul yang lurus ini dalam akidah dan perbuatannya. ﴾ وَٱتَّبِعُوهُ لَعَلَّكُمۡ تَهۡتَدُونَ ﴿ "Dan ikutilah dia, supaya kamu mendapat petunjuk," kepada kebaikan duniamu dan agamamu, karena jika kamu tidak mengikutinya, maka kamu akan tersesat dengan kesesatan yang sangat jauh.
(159) ﴾ وَمِن قَوۡمِ مُوسَىٰٓ أُمَّةٞ ﴿ "Dan di antara kaum Musa itu terdapat suatu umat." Yakni jamaah, ﴾ يَهۡدُونَ بِٱلۡحَقِّ وَبِهِۦ يَعۡدِلُونَ ﴿ "Yang memberi pe-tunjuk (kepada manusia) dengan hak dan dengan yang hak itulah mereka menjalankan keadilan." Yakni mereka memberi petunjuk kepada ma-nusia dengan pengajaran dan fatwa kepada mereka dan berlaku adil di antara mereka dalam memutuskan perkara-perkara di an-tara mereka, sebagaimana Firman Allah تعالى,
﴾ وَجَعَلۡنَا مِنۡهُمۡ أَئِمَّةٗ يَهۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْۖ وَكَانُواْ بِـَٔايَٰتِنَا يُوقِنُونَ 24 ﴿
"Dan Kami jadikan di antara mereka itu pemimpin-pemimpin yang memberi petunjuk dengan perintah Kami ketika mereka sabar. Dan mereka meyakini ayat-ayat Kami." (As-Sajdah: 24).
Ini menunjukkan keutamaan umat Nabi Musa عليه السلام, dan bahwa Allah تعالى menjadikan di antara mereka orang-orang yang memberi petunjuk dengan perintahNya. Dan sepertinya ayat yang mulia ini hadir untuk menepis kesalahan pemahaman dari penjelasan-penje-lasan sebelumnya, karena dalam ayat-ayat sebelumnya Allah me-nyebutkan sekumpulan aib Bani Israil yang bertentangan dan ber-tabrakan dengan hidayah dan kesempurnaan, mungkin saja ada yang menduga salah bahwa hal itu ada pada Bani Israil semuanya, maka Allah menyebutkan bahwa di antara mereka ada sekelompok orang yang lurus yang mendapat petunjuk dan memberi petunjuk tersebut kepada orang lain.
(160) ﴾ وَقَطَّعۡنَٰهُمُ ٱثۡنَتَيۡ عَشۡرَةَ أَسۡبَاطًا أُمَمٗاۚ ﴿ "Dan mereka Kami bagi menjadi dua belas suku yang masing-masingnya berjumlah besar." Yakni dua belas suku yang selalu mengenal dan berhubungan baik. Setiap ke-turunan seorang laki-laki dari anak-anak Ya'qub adalah satu suku. ﴾ وَأَوۡحَيۡنَآ إِلَىٰ مُوسَىٰٓ إِذِ ٱسۡتَسۡقَىٰهُ قَوۡمُهُۥٓ ﴿ "Dan Kami wahyukan kepada Musa ketika kaumnya meminta air kepadanya." Yakni mereka meminta kepada-nya untuk berdoa kepada Allah تعالى agar memberi mereka air untuk minum mereka dan ternak mereka, hal itu karena –wallahu a'lam– mereka berada di daerah minim air. Maka Allah menjawab permin-taan mereka dengan mewahyukan kepada Musa, ﴾ أَنِ ٱضۡرِب بِّعَصَاكَ ٱلۡحَجَرَۖ ﴿ "Pukullah batu itu dengan tongkatmu." Ada kemungkinan ia adalah batu tertentu, ada kemungkinan ia adalah jenis batu apa saja. Musa memukulnya. ﴾ فَٱنۢبَجَسَتۡ ﴿ "maka memancarlah", dari batu tersebut ﴾ ٱثۡنَتَا عَشۡرَةَ عَيۡنٗاۖ ﴿ "dua belas mata air", mengalir. ﴾ قَدۡ عَلِمَ كُلُّ أُنَاسٖ مَّشۡرَبَهُمۡۚ ﴿ "Sesungguhnya tiap-tiap suku mengetahui tempat minum ma-sing-masing." Yakni mata air itu terbagi menjadi dua belas sesuai dengan jumlah suku Bani Israil, masing-masing suku dengan mata airnya, mereka mengetahuinya, mereka tenang, terbebas dari kele-lahan dan tanpa berdesak-desakan, dan ini termasuk kesempurnaan nikmat Allah kepada mereka. ﴾ وَظَلَّلۡنَا عَلَيۡهِمُ ٱلۡغَمَٰمَ ﴿ "Dan Kami naungkan awan di atas mereka." Ia melindungi mereka dari panas matahari. ﴾ وَأَنزَلۡنَا عَلَيۡهِمُ ٱلۡمَنَّ ﴿ "Dan Kami turunkan kepada mereka manna", yaitu sesuatu yang manis (seperti madu. Ed) ﴾ وَٱلسَّلۡوَىٰۖ ﴿ "dan salwa", yaitu daging burung terbaik dan terlezat. Allah mengumpulkan untuk mereka naungan awan, minuman, dan makanan yang enak yaitu manna dan salwa yang didapat tanpa lelah dan capek. Dikatakan kepada mereka, ﴾ كُلُواْ مِن طَيِّبَٰتِ مَا رَزَقۡنَٰكُمۡۚ وَمَا ظَلَمُونَا ﴿ 'Makanlah yang baik-baik dari apa yang telah Kami rizkikan kepadamu'. Mereka tidak menganiaya Kami," manakala mereka tidak bersyukur kepada Allah dan tidak menunaikan apa yang Allah wajibkan atas mereka. ﴾ وَلَٰكِن كَانُوٓاْ أَنفُسَهُمۡ يَظۡلِمُونَ ﴿ "Tetapi merekalah yang selalu menganiaya dirinya sendiri." Di mana mereka menyia-nyiakan kebaikan dan menentang resiko keburukan dan azab. Ini terjadi pada masa di mana mereka tersesat dari bumi.
(161) ﴾ وَإِذۡ قِيلَ لَهُمُ ٱسۡكُنُواْ هَٰذِهِ ٱلۡقَرۡيَةَ ﴿ "Dan (ingatlah), ketika dikatakan kepada mereka (Bani Israil), 'Diamlah di negeri ini saja (Baitul Maqdis)'." Yakni masuklah ke dalamnya agar ia menjadi tempat tinggal dan negerimu, yaitu Ailia (Baitul Maqdis). ﴾ وَكُلُواْ مِنۡهَا حَيۡثُ شِئۡتُمۡ ﴿ "Dan makanlah dari (hasil bumi)nya di mana saja kamu kehendaki." Yakni negeri dengan pohon yang lebat dan buah yang banyak serta kehi-dupan yang nyaman. Oleh karena itu Allah memerintahkan mereka agar makan darinya sesuka mereka. ﴾ وَقُولُواْ ﴿ "Dan katakanlah", ketika kamu masuk, ﴾ حِطَّةٞ ﴿ "Bebaskanlah kami dari dosa kami." Yakni ha-puskanlah kesalahan kami dan maafkanlah kami. ﴾ وَٱدۡخُلُواْ ٱلۡبَابَ سُجَّدٗا ﴿ "Dan masukilah pintu gerbangnya sambil membungkuk." Yakni dengan merendahkan diri kepada Allah, mengakui kebesaranNya dan mensyukuri nikmatNya. Allah memerintahkan mereka agar tunduk dan memohon ampunan, dan menjanjikan mereka ampunan atas dosa-dosa mereka dan pahala di dunia dan Akhirat. Dia berfirman, ﴾ نَّغۡفِرۡ لَكُمۡ خَطِيٓـَٰٔتِكُمۡۚ سَنَزِيدُ ٱلۡمُحۡسِنِينَ ﴿ "Niscaya Kami ampuni kesalahan-kesalahanmu. Kelak akan Kami tambah (pahala) kepada orang-orang yang berbuat baik." Dari kebaikan dunia dan akhirat.
(162) Mereka tidak menggubris perintah Ilahi ini, justru orang-orang zhalim dari mereka merubahnya, yakni mereka me-langgar dan meremehkan perintah Allah. ﴾ قَوۡلًا غَيۡرَ ٱلَّذِي قِيلَ لَهُمۡ ﴿ "dengan perkataan yang tidak dikatakan kepada mereka", sebagai ganti meminta ampun dan mengucapkan "hiththah", mereka berkata, "Satu biji gandum." Jika mereka merubah ucapan meski ia sangat mudah, maka mereka lebih berani lagi merubah perbuatan. Oleh karena itu mereka masuk dengan cara mengesot. ﴾ فَأَرۡسَلۡنَا عَلَيۡهِمۡ ﴿ "Maka Kami timpakan kepada mereka", ketika mereka menyelisihi perintah Allah dan durhaka kepadaNya, ﴾ رِجۡزٗا مِّنَ ٱلسَّمَآءِ ﴿ "azab dari langit." Yakni azab yang berat, bisa jadi tha'un atau azab dari langit yang lain, Allah tidak menzhalimi mereka dengan azabNya, akan tetapi hal itu ﴾ كَانُواْ يَظۡلِمُونَ ﴿ "disebabkan kezhaliman mereka."
(163) ﴾ وَسۡـَٔلۡهُمۡ عَنِ ٱلۡقَرۡيَةِ ٱلَّتِي كَانَتۡ حَاضِرَةَ ٱلۡبَحۡرِ ﴿ "Dan tanyakanlah kepada Bani Israil tentang negeri yang terletak di dekat laut", di pantai ketika mereka melanggar dan Allah menghukum mereka ﴾ إِذۡ يَعۡدُونَ فِي ٱلسَّبۡتِ ﴿ "ketika mereka melanggar aturan pada Hari Sabtu." Padahal Allah تعالى telah memerintahkan mereka agar menghormatinya dan mengagungkannya dengan tidak menangkap ikan pada hari itu, lalu Allah menguji mereka, di mana pada Hari Sabtu ikan-ikan be-sar muncul di permukaan laut dalam jumlah yang banyak. ﴾ وَيَوۡمَ لَا يَسۡبِتُونَ ﴿ "Dan di hari-hari yang bukan Sabtu." Yakni jika Hari Sabtu berlalu ﴾ لَا تَأۡتِيهِمۡۚ ﴿ "ikan-ikan itu tidak datang kepada mereka." Yakni ia menghilang dan mereka tidak melihat seekor pun. ﴾ كَذَٰلِكَ نَبۡلُوهُم بِمَا كَانُواْ يَفۡسُقُونَ ﴿ "Demikianlah Kami mencoba mereka disebabkan mereka ber-laku fasik." Kefasikan mereka yang menyebabkan Allah menguji mereka dengan ujian tersebut, karena jika mereka tidak demikian, niscaya Allah membebaskan mereka dan tidak menimpakan ujian dan keburukan kepada mereka.
(164) Namun mereka tetap berburu dengan membuat tipuan, mereka menggali lubang-lubang dan memasang jaring-jaring, jika Hari Sabtu tiba, maka ikan-ikan itu tertangkap ke dalam lubang-lubang dan jaring-jaring tersebut, tetapi mereka tidak mengambil-nya pada hari itu, jika Hari Ahad tiba, maka mereka mengambilnya dan hal itu sering terjadi pada mereka. Mereka terbagi menjadi tiga kelompok. Mayoritas dari mereka tidak mengindahkan dan mereka melanggar secara terang-terangan. Kelompok kedua melarang dan mengingkari perbuatan kelompok mayoritas. Dan kelompok ketiga merasa cukup dengan apa yang dilakukan oleh kelompok kedua. Kelompok ini berkata, ﴾ لِمَ تَعِظُونَ قَوۡمًا ٱللَّهُ مُهۡلِكُهُمۡ أَوۡ مُعَذِّبُهُمۡ عَذَابٗا شَدِيدٗاۖ ﴿ "Mengapa kamu menasihati kaum yang Allah akan membinasakan mereka atau mengazab mereka dengan azab yang amat keras?" Sepertinya mereka berkata, "Tidak ada gunanya menasihati orang yang berani melang-gar larangan Allah dan tidak menghiraukan nasihat yang tulus, tetapi justru tetap teguh di atas pelanggaran dan kezhaliman, karena Allah pasti akan menghukum mereka, baik dengan kebinasaan atau azab yang pedih." Orang-orang yang memberi nasihat menjawab, "Kami melarang dan menasihati mereka, ﴾ مَعۡذِرَةً إِلَىٰ رَبِّكُمۡ ﴿ 'agar kami mempunyai alasan (pelepas tanggung jawab) kepada Rabbmu.' Yakni agar kami dimaafkan berkenaan dengan apa yang mereka lakukan, ﴾ وَلَعَلَّهُمۡ يَتَّقُونَ ﴿ "dan supaya mereka bertakwa." Yakni mereka meninggal-kan kemaksiatan yang mereka lakukan. Maka kami tidak berputus asa dari usaha memberi petunjuk kepada mereka, bisa jadi nasihat kami mujarab pada mereka, larangan kami didengar oleh mereka, dan inilah tujuan terbesar dari pengingkaran terhadap kemungka-ran, agar ia berfungsi sebagai alasan dan penegakan hujjah atas yang diperintah dan yang dilarang, dan semoga Allah memberinya petunjuk lalu dia melaksanakan tuntutan dari perintah dan lara-ngan tersebut.
(165) ﴾ فَلَمَّا نَسُواْ مَا ذُكِّرُواْ بِهِۦٓ ﴿ "Maka tatkala mereka melupakan apa yang diperintahkan kepada mereka." Mereka meninggalkan apa yang diperingatkan kepada mereka dan mereka terus berjalan di atas pelanggaran dan kesesatan. ﴾ أَنجَيۡنَا ٱلَّذِينَ يَنۡهَوۡنَ عَنِ ٱلسُّوٓءِ ﴿ "Kami selamatkan orang-orang yang melarang dari perbuatan jahat." Begitulah sunnah Allah pada hamba-hambaNya, bahwa jika azab telah turun, maka yang selamat adalah orang-orang yang beramar ma'ruf dan bernahi mungkar. ﴾ وَأَخَذۡنَا ٱلَّذِينَ ظَلَمُواْ ﴿ "Dan Kami timpakan kepada orang-orang yang zhalim." Yaitu orang-orang yang melanggar pada Hari Sabtu ﴾ بِعَذَابِۭ بَـِٔيسِۭ بِمَا كَانُواْ يَفۡسُقُونَ ﴿ "siksaan yang keras, disebabkan mereka selalu berbuat fasik."
Adapun kelompok yang lain yang berkata kepada orang-orang yang melarang, ﴾ لِمَ تَعِظُونَ قَوۡمًا ٱللَّهُ مُهۡلِكُهُمۡ ﴿ "Mengapa kamu menasihati kaum yang Allah akan membinasakan mereka." Maka ahli tafsir berbeda pen-dapat tentang apakah mereka selamat atau tidak, dan sepertinya mereka itu selamat, karena Allah mengkhususkan kebinasaan bagi orang-orang yang zhalim, sedangkan Dia tidak menyatakan mereka sebagai orang-orang yang zhalim. Ini menunjukkan bahwa azab hanya menimpa orang-orang yang melanggar di Hari Sabtu saja. Di samping itu amar ma'ruf dan nahi mungkar adalah fardhu ki-fayah. Jika ia telah ditunaikan oleh sebagian orang, maka ia gugur dari sebagian yang lain, maka mereka merasa cukup dengan peng-ingkaran orang-orang yang mengingkari, dan karena sebenarnya mereka juga mengingkari dengan ucapan mereka,
﴾ لِمَ تَعِظُونَ قَوۡمًا ٱللَّهُ مُهۡلِكُهُمۡ أَوۡ مُعَذِّبُهُمۡ عَذَابٗا شَدِيدٗاۖ ﴿
"Mengapa kamu menasihati kaum yang Allah akan membinasakan mereka atau mengazab mereka dengan azab yang amat keras?" (Al-A'raf: 164).
Mereka menampakkan kemarahan kepada orang-orang zhalim itu yang menunjukkan bahwa mereka sangat membenci perbuatan mereka dan bahwa Allah akan mengazab mereka atasnya.
(166) ﴾ فَلَمَّا عَتَوۡاْ عَن مَّا نُهُواْ عَنۡهُ ﴿ "Maka tatkala mereka bersikap sombong terhadap apa yang mereka dilarang mengerjakannya." Yakni, hati mereka keras, menolak dan tidak mau menerima nasihat. ﴾ قُلۡنَا لَهُمۡ ﴿ "Kami katakan kepadanya", dengan perkataan sebagai takdir. ﴾ كُونُواْ قِرَدَةً خَٰسِـِٔينَ ﴿ "Jadilah kamu kera yang hina." Mereka berubah menjadi kera dengan izin Allah dan Allah menjauhkan mereka dari RahmatNya.
(167) Kemudian Allah menyebutkan kehinaan dan kenis-taan yang menimpa orang-orang yang tersisa dari mereka. Dia ber-firman, ﴾ وَإِذۡ تَأَذَّنَ رَبُّكَ ﴿ "Dan (ingatlah), ketika Rabbmu memberitahukan", dengan pemberitahuan yang jelas, ﴾ لَيَبۡعَثَنَّ عَلَيۡهِمۡ إِلَىٰ يَوۡمِ ٱلۡقِيَٰمَةِ مَن يَسُومُهُمۡ سُوٓءَ ٱلۡعَذَابِۗ ﴿ "bahwa sesungguhnya Dia akan mengirim kepada mereka (orang-orang yahudi) sampai Hari Kiamat orang-orang yang akan menimpakan kepada mereka azab yang seburuk-buruknya." Yakni yang menghina-kan dan merendahkan mereka. ﴾ إِنَّ رَبَّكَ لَسَرِيعُ ٱلۡعِقَابِ ﴿ "Sesunggguhnya Rabbmu amat cepat siksaNya", kepada orang yang mendurhakaiNya, bahwa Dia bisa menyegerakan hukuman di dunia kepadanya. ﴾ وَإِنَّهُۥ لَغَفُورٞ رَّحِيمٞ ﴿ "Dan sesungguhnya Dia Maha Pengampun lagi Maha Penya-yang," bagi yang kembali dan bertaubat kepadaNya. Dia mengam-puni dosanya dan menutupi aib-aibnya, menyayanginya dengan menerima ketaatan dan membalasnya dengan berbagai macam balasan. Allah telah merealisasikan janjiNya pada mereka, maka mereka selalu dalam kehinaan dan kerendahan dijajah oleh bangsa lain, tidak ada panji dan bendera mereka yang tegak dengan kokoh.
(168) ﴾ وَقَطَّعۡنَٰهُمۡ فِي ٱلۡأَرۡضِ أُمَمٗاۖ ﴿ "Dan Kami bagi-bagi mereka di dunia ini menjadi beberapa golongan." Yakni Kami memecah dan mencerai-beraikan mereka setelah sebelumnya mereka berkumpul. ﴾ مِّنۡهُمُ ٱلصَّٰلِحُونَ ﴿ "Di antaranya ada orang-orang yang shalih." Yaitu orang-orang yang melaksanakan hak-hak Allah dan hak-hak hamba-ham-baNya. ﴾ وَمِنۡهُمۡ دُونَ ذَٰلِكَۖ ﴿ "Dan di antaranya ada yang tidak demikian." Yakni di bawah yang pertama. Bisa jadi mereka adalah orang-orang pertengahan, dan bisa pula orang-orang yang menzhalimi diri me-reka. ﴾ وَبَلَوۡنَٰهُم ﴿ "Dan Kami coba mereka", berdasarkan kebiasaan dan sunnah Kami, ﴾ بِٱلۡحَسَنَٰتِ وَٱلسَّيِّـَٔاتِ ﴿ "dengan (nikmat) yang baik-baik dan (bencana) yang buruk-buruk." Yakni dengan kemudahan dan kesu-litan ﴾ لَعَلَّهُمۡ يَرۡجِعُونَ ﴿ "agar mereka kembali (kepada kebenaran)", dari kese-satan di mana mereka berada di dalamnya, dan mereka berpegang kepada petunjuk yang karenanya mereka diciptakan. Di antara mereka selalu ada orang yang baik, tengah-tengah, dan yang buruk.
(169) ﴾ فَخَلَفَ مِنۢ بَعۡدِهِمۡ خَلۡفٞ وَرِثُواْ ﴿ "Maka datanglah sesudah mereka generasi (yang jahat) yang mewarisi", sesudah mereka ﴾ ٱلۡكِتَٰبَ ﴿ "Taurat." Mereka memperlakukan kitab itu menurut hawa nafsu mereka. Mereka disodori harta agar mereka memberi fatwa dan memutus-kan hukum dengan cara yang tidak benar, suap merajalela di ka-langan mereka, ﴾ يَأۡخُذُونَ عَرَضَ هَٰذَا ٱلۡأَدۡنَىٰ وَيَقُولُونَ ﴿ "Yang mengambil harta benda dunia yang rendah ini, dan berkata", mereka mengakui bahwa ia ada-lah dosa dan bahwa mereka adalah orang-orang zhalim, ﴾ سَيُغۡفَرُ لَنَا ﴿ "Kami akan diberi ampun." Ini adalah omong kosong, ia bukan istighfar dan minta ampun yang sebenarnya. Jika memang demikian, niscaya mereka akan menyesal atas apa yang mereka perbuat dan mereka berniat kuat untuk tidak mengulanginya, akan tetapi jika ada harta dan suap lain, maka mereka mengambilnya, mereka menukar ayat-ayat Allah dengan harga yang sedikit, mereka mengganti yang baik dengan yang buruk. Allah تعالى mengingkari mereka dan menjelaskan kelancangan mereka. ﴾ أَلَمۡ يُؤۡخَذۡ عَلَيۡهِم مِّيثَٰقُ ٱلۡكِتَٰبِ أَن لَّا يَقُولُواْ عَلَى ٱللَّهِ إِلَّا ٱلۡحَقَّ ﴿ "Bukankah perjanjian Taurat sudah diambil dari mereka, yaitu bahwa mereka tidak akan mengatakan terhadap Allah kecuali yang benar?" Lalu mengapa mereka berkata atas namaNya tanpa kebenaran karena mengikuti hawa nafsu dan cenderung kepada ambisi mereka, ﴾ وَ﴿ "dan" se-benarnya mereka ﴾ وَدَرَسُواْ مَا فِيهِۗ ﴿ "telah mempelajari apa yang tersebut di dalamnya?" tidak ada persoalan atas mereka padanya, justru mereka melakukan perbuatan mereka itu dalam keadaan sengaja dan me-ngetahui. Ini lebih besar dosanya, lebih buruk celaannya, dan lebih berat siksanya. Ini termasuk kebodohan akal mereka dan keren-dahan pikiran mereka, karena mereka lebih mementingkan dunia daripada akhirat. Oleh karena itu Dia berfirman, ﴾ وَٱلدَّارُ ٱلۡأٓخِرَةُ خَيۡرٞ لِّلَّذِينَ يَتَّقُونَۚ ﴿ "Dan kampung akhirat itu lebih baik bagi mereka yang bertakwa." Dengan menjauhi penghasilan yang bersumber dari suap atas pe-netapan hukum berdasar kepada selain yang diturunkan oleh Allah dan perkara-perkara haram lainnya. ﴾ أَفَلَا تَعۡقِلُونَ ﴿ "Maka apakah kamu sekalian tidak mengerti?" Yakni apakah kalian tidak mempunyai akal yang dengannya kalian menimbang apa yang semestinya lebih di-pentingkan, apa yang lebih berhak untuk diusahakan dan didahu-lukan? Tugas akal adalah melihat kepada akibat dari sesuatu. Ada-pun orang yang berpandangan dangkal lagi pendek, dia tidak dapat meraih nikmat agung yang kekal, di mana akal dan pikirannya?
(170) Orang-orang yang berakal sebenar-benarnya adalah orang-orang yang dicitrakan oleh Allah dengan FirmanNya, ﴾ وَٱلَّذِينَ يُمَسِّكُونَ بِٱلۡكِتَٰبِ ﴿ "Dan orang-orang yang berpegang teguh dengan al-Kitab (Taurat)." Yakni berpegang teguh dari segi ilmu dan amal, mereka mengetahui hukum-hukum dan berita-berita yang dikandungnya, di mana ilmu tentang itu adalah ilmu yang termulia, mereka men-jalankan perintah-perintah yang dikandungnya yang merupakan ketenangan, kebahagiaan hati dan jiwa serta kemenangan dunia dan akhirat. Dan di antara perintah-perintah agung yang wajib di-pegang adalah mendirikan shalat secara lahir dan batin. Oleh karena itu Allah menyebutkannya secara khusus karena keutamaannya dan kemuliaannya, dan bahwa ia adalah timbangan amal dan penega-kannya mendorong kepada penegakan ibadah-ibadah yang lain. Karena seluruh amal mereka adalah baik, maka Allah berfirman, ﴾ إِنَّا لَا نُضِيعُ أَجۡرَ ٱلۡمُصۡلِحِينَ ﴿ "Sesungguhnya Kami tidak menyia-nyiakan pahala orang-orang yang mengadakan perbaikan," dalam perkataan, perbuatan, dan niat mereka, memperbaiki diri dan orang lain.
Ayat ini dan yang sepertinya menunjukkan bahwa Allah mengutus para rasulNya k dengan kebaikan bukan kerusakan, dengan manfaat bukan mudarat, mereka diutus dengan kebaikan dunia dan akhirat. Jadi, semakin seseorang itu baik, maka dia sema-kin dekat kepada sikap mengikuti mereka.
(171) Kemudian Allah تعالى berfirman, ﴾ وَإِذۡ نَتَقۡنَا ٱلۡجَبَلَ فَوۡقَهُمۡ ﴿ "Dan (ingatlah), ketika Kami mengangkat bukit ke atas mereka", ketika mereka menolak apa yang ada di dalam Taurat, Dia mewajibkan mereka beramal dan mengangkat gunung di atas mereka, maka gunung pun di atas mereka, ﴾ كَأَنَّهُۥ ظُلَّةٞ وَظَنُّوٓاْ أَنَّهُۥ وَاقِعُۢ بِهِمۡ ﴿ "seakan-akan bukit itu naungan awan dan mereka yakin bahwa bukit itu akan jatuh menimpa mereka." Dan dikatakan kepada mereka, ﴾ خُذُواْ مَآ ءَاتَيۡنَٰكُم بِقُوَّةٖ ﴿ "Peganglah dengan teguh apa yang telah kami berikan kepadamu." Yakni dengan serius dan sungguh-sungguh ﴾ وَٱذۡكُرُواْ مَا فِيهِ ﴿ "serta ingatlah selalu (amalkanlah) apa yang tersebut di dalamnya", dengan mengkaji dan mempelajari serta mengamalkannya ﴾ لَعَلَّكُمۡ تَتَّقُونَ ﴿ "supaya kamu menjadi orang-orang yang bertakwa", jika kamu melakukan itu.
103- Sonra onların ardından Musa’yı mucizelerimizle Firavun’a ve onun ileri gelenlerine gönderdik. Onlarsa bu mucizelere karşı zalimlik ettiler. Fesatçıların sonu nice oldu bir bak!
104- Mûsâ dedi ki:“Ey Firavun, ben şüphesiz ki âlemlerin Rabbi tarafından gönderilmiş bir peygamberim.”
105- “Allah hakkında haktan başkasını söylememem üzerime bir borçtur. Gerçekten size Rabbinizden apaçık bir delil ile geldim. Artık İsrailoğullarını benimle beraber gönder.”
106- Dedi ki:“Eğer bir mucize getirdiysen ve de doğru söyleyenlerden isen haydi onu göster!”
107- Bunun üzerine Musa asasını attı da o, birden apaçık bir yılan oluverdi.
108- Elini çıkardı, bir de ne görsünler! O, bakanların önünde bembeyaz parlıyordu.
109- Firavun’un kavminden ileri gelenler:“Gerçekten de bu, gâyet bilgin bir sihirbazdır” dediler.
110- “Sizi yurdunuzdan çıkarmak istiyor.”(Firavun:)“O halde ne buyurursunuz?”
111- Dediler ki:“Onu ve kardeşini alıkoy, şehirlere de toplayıcılar gönder de;
112- “Sana ne kadar bilgin sihirbaz varsa hepsini getirsinler.”
113- Sihirbazlar Firavun’a gelip dediler ki:“Eğer galip gelen biz olursak her halde bize bir mükâfaat var, değil mi?”
114- O da:“Evet, hem siz elbette çok yakınlarımdan da olacaksınız” dedi.
115- “Ey Mûsâ, sen mi ilk atacaksın, yoksa ilk atan biz mi olalım?” dediler.
116- “(Önce) siz atın” dedi. Onlar atınca insanların gözlerini büyülediler, onlara korku saldılar ve böylece büyük bir sihir ortaya koydular.
117- Biz de Mûsâ’ya:“Asanı at!” diye vahyettik. Bir de ne görsünler, onların uydurup düzdüklerini bir bir yakalayıp yutuyor!
118- Böylece hak ortaya çıktı ve onların yapmakta oldukları şeyler de boşa gitti.
119- Oracıkta yenildiler ve küçük düştüler.
120- Sihirbazlar da secdeye kapandılar.
121- Dediler ki: “Âlemlerin Rabbine iman ettik.”
122- “Mûsâ ve Harun’un Rabbine.”
123- Firavun:“Ben size izin vermeden önce mi ona iman ettiniz? Bu, şüphe yok ki ahalisini oradan çıkarmanız için şehirde kurduğunuz (gizli) bir tuzaktır. Yakında bileceksiniz” dedi.
124- “Andolsun ellerinizi ve ayaklarınızı çaprazlama keseceğim. Sonra da hepinizi birden asacağım.”
125- Dediler ki:“Biz elbette Rabbimize döneceğiz.”
126- “Sen bizden sırf Rabbimizin âyetleri bize geldiğinde onlara iman ettik diye intikam alıyorsun. Ey Rabbimiz! Üzerimize sabır yağdır ve canımızı müslüman olarak al!”
127- Firavun’un kavminden ileri gelenler şöyle dedi:“Mûsâ ve kavmini yeryüzünde fesat çıkarsınlar ve Musa da hem seni hem de ilahlarını terk etsin diye mi (serbest) bırakacaksın?” O da: “Oğullarını öldüreceğiz ve kadınlarını diri bırakacağız. Şüphesiz biz onların üzerinde ezici bir güce sahibiz” dedi.
128- Mûsâ kavmine:“Allah’tan yardım dileyin ve sabredin. Şüphesiz ki yeryüzü Allah’ındır. Orayı kullarından dilediğine miras kılar. Güzel akıbet takvâ sahiplerinindir” dedi.
129- Dediler ki:“Sen bize gelmeden önce de eziyet görüyorduk sen bize geldikten sonra da…” Dedi ki: “Umulur ki Rabbiniz düşmanınızı helak eder ve sizi yeryüzünde halifeler kılar da sizin nasıl amel edeceğinize bakar.”
130- Andolsun ki biz Firavun hanedanını belki düşünüp öğüt alırlar diye kuraklık ve ürün kıtlığı ile cezalandırdık.
131- Onlara bir iyilik geldiğinde:“Bu zaten bizim hakkımız” dediler. Eğer başlarına bir fenalık gelirse bunu Mûsâ ve beraberindekilerin uğursuzluğu olarak kabul ederlerdi. İyi bilin ki onların bu uğursuzluğu, ancak Allah katındandır, fakat onların çoğu bilmezler.
132- Dediler ki:“Bizi kendisiyle büyülemek için her ne mucize getirirsen getir, sana iman edecek değiliz.”
133- Biz de ayrı ayrı mucizeler olmak üzere başlarına tufan, çekirge, haşerat, kurbağa ve kan gönderdik. Fakat yine büyüklük tasladılar. Zaten onlar günahkâr bir toplum idiler.
134- Üzerlerine azap çökünce:“Ey Mûsâ! Sende olan ahdi hürmetine bizim için Rabbine dua et. Şâyet bu azabı bizden kaldırırsan andolsun sana iman edeceğiz ve İsrailoğullarını da mutlaka seninle birlikte göndereceğiz” dediler.
135- Biz kendisine erişecekleri bir süreye kadar üzerlerinden azabı kaldırınca bir de bakmışsın ki sözlerini bozmuşlar bile...
136- Bunun üzerine Biz de âyetlerimizi yalanlamaları ve onları umursamamaları yüzünden kendilerinden intikam aldık ve onları denizde boğduk.
137- Zayıf bırakılmış kavmi de bereketli kıldığımız yerin doğularına da batılarına da mirasçı kıldık. Böylece Rabbinin İsrailoğullarına olan o pek güzel vaadi, sabretmelerinden dolayı tam manasıyla yerine geldi. Firavun ve kavminin yapmakta ve yükseltmekte olduklarını ise darmadağın ettik.
138- İsrailoğullarını denizden geçirdik. Derken kendilerine ait birtakım putlara tapan bir topluluğa rastgeldiler. “Ey Mûsâ, nasıl onların ilahları varsa sen de bize öyle bir ilah yap!” dediler. O da:“Siz gerçekten cahillik eden bir topluluksunuz” dedi.
139- “Şüphesiz ki onların içinde bulundukları (din), yok olmaya mahkumdur ve yapmakta oldukları da batıldır.”
140- Dedi ki:“Hem O, sizi alemlere üstün kılmışken ben size ilah olarak Allah’tan başkasını mı arayayım?!”
141- Hatırlayın ki sizi Firavun hanedanından kurtarmıştık. Onlar size azabın en kötüsünü tattırıyor; oğullarınızı katlediyor ve kadınlarınızı diri bırakıyorlardı. Bunda sizin için Rabbiniz tarafından büyük bir nimet/imtihan bulunuyor.
142- Mûsâ ile otuz gece üzerinde sözleştik ve buna ayrıca on gece daha ekledik. Böylelikle Rabbinin tayin buyurduğu vakit kırk geceye tamamlandı. Mûsâ kardeşi Harun’a:“Kavmim içinde benim yerime geç, ıslah yolunu tut ve fesatçıların yoluna uyma!” dedi.
143- Mûsâ tayin ettiğimiz vakitte gelip de Rabbi onunla konuşunca dedi ki:“Rabbim, bana kendini göster de sana bakayım.” Buyurdu ki: “Sen Beni göremezsin, fakat şu dağa bak. Eğer o yerinde durabilirse sen de beni görebilirsin.” Rabbi o dağa tecelli edince onu paramparça etti. Mûsâ da baygın düştü. Ayılınca dedi ki:“Seni tenzih ederim, sana tevbe ettim ve ben iman edenlerin ilkiyim.”
144- Buyurdu ki:“Ey Mûsâ! Ben seni gönderdiğim vahiylerle ve konuşmamla seçip insanlara üstün kıldım. Şimdi sana verdiğimi al ve şükredenlerden ol!”
145- Musa için Levhalarda her şeye dair bir öğüt ve her şeyin açıklamasını yazdık. “Haydi bunları kuvvetle tut. Kavmine de emret, onların en güzel olanını alsınlar! Yakında size fasıkların yurdunu göstereceğim!”(dedik.)
146- Yeryüzünde haksız yere kibirlenenleri âyetlerimden yüz çevirteceğim. Onlar, bütün âyetleri görseler bile yine de onlara iman etmezler. Hidâyet yolunu görseler onu yol edinmezler. Fakat azgınlığın yolunu görseler hemen onu yol edinirler. Bu, âyetlerimizi yalanlamalarından ve onları umursamamalarından dolayıdır.
147- Âyetlerimizi ve âhirete kavuşmayı yalanlayanların amelleri boşa gitmiştir. Onlar yaptıklarından başkası ile mi cezalandırılacaklardı?!
148- Mûsâ’nın kavmi, onun ardından zinet eşyalarından böğüren bir buzağı heykelini (ilah) edindi. Onun kendileri ile konuşamadığını ve onlara bir yol da gösteremediğini görmediler mi? (Buna rağmen) onu (ilah) edindiler ve zalimlerden oldular.
149- (Buzağıya taptıklarına) pişman olup sapmış olduklarını görünce: “Andolsun eğer Rabbimiz bize merhamet etmez ve bizi bağışlamazsa şüphesiz hüsrana uğrayanlardan oluruz” dediler.
150- Mûsâ, kavmine öfkeli ve kederli bir halde dönünce dedi ki:“Siz benden sonra arkamdan ne kötü işler yapmışsınız! Rabbinizin emrinin çabucak gelmesini mi istediniz?!” Levhaları attı ve kardeşinin başından tutup onu kendine doğru çekmeye başladı. O da dedi ki:“Ey anamın oğlu! Bu kavim, beni hor gördüler ve neredeyse beni öldüreceklerdi. Artık sen de düşmanları bana güldürme ve beni o zalim kavimle bir tutma.”
151- Dedi ki:“Rabbim, beni de kardeşimi de bağışla ve bizi rahmetine al. Sen, merhamet edenlerin en merhametli olanısın.”
152- Şüphesiz buzağıyı (ilah) edinenlere Rab’lerinden bir gazap ve dünya hayatında da bir zillet erişecektir. Biz iftira edenleri işte böyle cezalandırırız.
153- Kötülükler işleyip de onların ardından tevbe ve iman edenlere gelince Rabbin, bu (tevbenin) ardından elbette ki Ğafurdur, Rahimdir.
154- Mûsâ’nın öfkesi dinince Levhaları aldı. Onlarda yazılı olanlarda yalnızca Rablerinden korkanlar için bir hidâyet ve rahmet vardı.
155- Mûsâ tayin ettiğimiz vakit için kavminden yetmiş adam seçti. Onları o müthiş sarsıntı tutunca dedi ki:“Rabbim, eğer dileseydin onları da beni de daha önce helak ederdin. İçimizdeki birtakım kıt akıllıların işledikleri yüzünden bizi de mi helak edeceksin? Zaten o (düştükleri fitne de) ancak senin bir imtihanındır ki Sen onunla dilediğini saptırır, dilediğini de hidâyete erdirirsin. Sen bizim Mevlamızsın, o halde bizi bağışla ve bize merhamet buyur. Sen bağışlayanların en hayırlısısın.
156- “Bize hem bu dünyada hem de âhirette iyilik yaz. Biz sana döndük!” Allah buyurdu ki: “Ben kimi dilersem onu azabıma uğratırım, rahmetim ise her şeyi kuşatmıştır. Ben, onu sakınanlara, zekâtı verenlere bir de âyetlerimize iman edenlere yazacağım.”
157- “Onlar ki yanlarında bulunan Tevrat ve İncil’de yazılı buldukları, ümmi peygamber olan o Rasûle tabi olurlar. O, onlara iyiliği emreder, onları kötülüklerden alıkoyar, onlara temiz ve hoş şeyleri helâl, pis ve murdar şeyleri de haram kılar, üzerlerindeki ağır yükü ve zincirleri indirir. Ona iman edenler, onu destekleyip yüceltenler, ona yardım edenler ve onun beraberinde indirilen nura tâbi olanlar, işte onlar kurtuluşa erenlerin ta kendileridir.”
158- De ki:“Ey insanlar! Şüphesiz ben, göklerin ve yerin hükümranlığı kendisinin olan, kendisinden başka hiçbir (hak) ilah bulunmayan, dirilten ve öldüren Allah’ın sizin hepinize gönderdiği peygamberiyim. O halde hem Allah’a hem de O’na ve O’nun sözlerine iman eden ve ümmi bir peygamber olan Rasûlü’ne iman edin ve ona uyun ki doğru yolu bulasınız.”
159- Mûsâ’nın kavminden de hakka yönlendiren ve o hak gereğince adaletle hükmeden bir topluluk vardır.
160- Biz onları (Yakub’un) oğulları (sayısınca) on iki kabileye ayırdık. Kavmi ondan su istediği zaman Mûsâ’ya:“Asanla taşa vur” diye vahyettik de ondan on iki pınar fışkırdı. Her bir insan topluluğu kendi su alacakları yeri bilmekteydi. Onları üzerlerinden bulutla gölgelendirdik. Onlara menn ve selvâ indirdik. “Size verdiğimiz temiz ve hoş rızıktan yiyin”(dedik). Onlar bize zulmetmediler, fakat kendi kendilerine zulmediyorlardı.
161- Bir zaman onlara şöyle denmişti:“Şu şehire yerleşin, orada dilediğiniz yerden yiyin, ‘Hıtta!’ deyin ve kapısından da secde ederek girin ki günahlarınızı bağışlayalım. Biz ihsan sahiplerine daha da artıracağız.”
162- Fakat içlerinden o zulmedenler kendilerine söyleneni başka bir sözle değiştirdiler. Biz de zulümlerinden dolayı üzerlerine gökten bir azap indirdik.
163- Onlara deniz kıyısındaki o kasabanın durumunu sor! Hani onlar Cumartesi gününde haddi aşıyorlardı. Zira tatil yaptıkları (Cumartesi) günlerinde balıkları akın akın onlara geliyor, tatil yapmadıkları (diğer) günlerde ise gelmiyordu. İşte biz itaatten çıktıklarından dolayı kendilerini böylece imtihan ediyorduk.
164- Hani içlerinden bir topluluk:“Allah’ın kendilerini helak edeceği veya onlara çetin bir azapla azap edeceği bir kavme ne diye öğüt veriyorsunuz ki?” demişti. Onlar da:“Rabbinize karşı bir mazeret olsun ve belki onlar da sakınırlar diye” demişlerdi.
165- Onlar kendilerine verilen öğütleri unutunca Biz, kötülükten alıkoyanları kurtardık ve zulmedenleri de itaatten çıktıklarından dolayı şiddetli bir azapla yakaladık.
166- Böylece onlar kibirlenip kendilerine yasak kılınanları yapmakta ısrar edince onlara:“Aşağılık maymunlar olun!” dedik.
167- O vakit Rabbin, Kıyamet gününe kadar kendilerine kesinlikle en kötü azabı tattıracak kimseleri onların üzerine göndereceğini bildirdi. Şüphe yok ki Rabbin cezayı çabucak verendir ve şüphesiz O, Ğafurdur, Rahimdir.
168- Onları topluluklar halinde yeryüzünde dağıttık. Onların içinde salihler olduğu gibi bundan aşağıda olanlar da vardır. Belki dönerler diye de onları hem iyiliklerle hem de kötülüklerle imtihan ettik.
169- Onların ardından kötü bir nesil gelip Kitab’a mirasçı oldu. Onlar, bu değersiz (dünyanın) malını (helal haram demeden) alıyorlar ve: “Biz (nasılsa) bağışlanırız” diyorlardı. (Bu haldeyken) onlara benzeri bir mal gelse onu da alıyorlardı. Allah’a karşı haktan başkasını söylemeyecekerine dair o Kitabın teminatı onlardan alınmamış mıydı? Üstelik onda olanları da okumuşlardı! Halbuki ahiret yurdu sakınanlar için daha hayırlıdır. Hâlâ akletmeyecek misiniz?
170- Kitab’a sımsıkı sarılanlar ve namazı dosdoğru kılanlar var ya, şüphesiz biz ıslah edenlerin mükâfatını zayi etmeyiz.
171- Hani Biz dağı üstlerine bir gölgelik gibi kaldırmıştık da başlarına düşecek sanmışlardı. “Size verdiğimizi kuvvetle tutun ve onda olanı düşünün ki sakınasınız”(demiştik).
103. Yani biz o peygamberlerden sonra o büyük önder, o şerefli peygamber Mûsâ Kelîmullahı oldukça azgın ve zorba bir kavim olan Firavun kavmi ile onların soyluları ve ileri gelenlerine gönderdik. Yüce Allah onlara benzeri görülmedik türden büyük mucizeler gösterdi. “Onlarsa bu mucizelere karşı zalimlik ettiler.” Çünkü bu mucizelerin gereği olan Mûsâ’ya itaatten kaçındılar. Bu itaatten kaçınanlar ise zalimdir. İşte onlar, itaat edecek yerde bu mucizelere karşı büyüklük tasladılar. “Fesatçıların sonu nice oldu bir bak!” Allah’ın onları nasıl helak ettiğine, laneti ve yerilmeyi dünyada da kıyamet gününde de peşlerine nasıl taktığına bir bak! Onlara verilen bu şeyler ne kötüdür!
Yüce Allah bu buyruğunda öz ve topluca ifade ettiği hususları şu buyrukları ile etraflıca açıklamaktadır:
104. Mûsâ Firavun’a gelip onu imana davet ederek “Dedi ki: Ey Firavun, şüphesiz ki ben âlemlerin Rabbi tarafından gönderilmiş bir peygamberim.” Yani ben yüce biri tarafından gönderilmiş bir peygamberim. Beni gönderen, âlemlerin Rabbidir. O’nun rubûbiyeti ulvi alemi de süfli alemi de kuşatmıştır. O, bütün mahlukatını çeşitli ilâhî tedbirler ile gözetip kollar. Onları başıboş bırakmaması da O’nun rububiyetinin bir gereğidir. Bu yüzden onlara peygamberleri müjdeleyiciler ve uyarıp korkutucular olmak üzere gönderir. Hiç kimse O’na karşı cüretkârlık edip de peygamber olarak gönderilmediği halde peygamber olduğunu iddia edemez.
105. O yüce Rabbin şanı bu olduğuna, risaleti için de beni seçtiğine göre ben O’nun hakkında yalan hiçbir şey söyleyemem. O’nun hakkında hak olmayan hiçbir sözü “O bana söylememi emretti” diye iddia edemem. Çünkü ben O’nun hakkında haktan başka söz söyleyecek olursam elbette ki vakit geçmeden beni cezalandırır. Beni aziz ve muktedir olanın yakalayışı ile yakalar.
Bu durum, onların Mûsâ’ya itaat etmelerini ve ona tâbi olmalarını gerektiren bir husustur. Üstelik o, Yüce Allah’tan getirdiklerinin hak olduğuna dair apaçık deliller de getirmişti. O halde onların, Mûsâ’nın gönderiliş maksadına uygun olarak amel etmeleri gerekirdi. Bu gönderilişin de iki önemli maksadı vardı: Kendisine iman edip ona tâbi olmaları ve İsrailoğulları’nı onunla birlikte göndermeleri idi. O İsrailoğulları ki Allah, onları kendi zamanlarında bütün alemlere üstün kılmıştır. Onlar peygamberlerin torunlarıdır ve Yakub’un soyundan gelen kimselerdir ki Mûsâ aleyhisselam da onlardan biridir.
106. Firavun, Musa’ya:“dedi ki: “Eğer bir mucize getirdiysen ve de doğru söyleyenlerden isen haydi onu göster!”
107. Firavun’un bu sözleri söylemesi üzerine Mûsâ da “asasını” yere “attı da o” asa “birden apaçık” besbelli ve gözlerinin önünde hareket eden “bir yılan oluverdi.”
108. “Elini” koynundan “çıkardı, bir de ne görsünler! O,” herhangi bir hastalıktan dolayı olmaksızın “bakanların önünde bembeyaz parlıyordu.”
İşte bunlar, Mûsâ’nın getirdiklerinin gerçekliğine, onun doğru söylediğine ve âlemlerin Rabbi tarafından gönderilmiş bir peygamber olduğuna delalet eden apaçık iki büyük mucize idi. Fakat iman etmeyen kimselere ne kadar mucize gelirse gelsin can yakıcı azabı görmedikçe iman etmezler. İşte bundan dolayı şöyle dediler:
109. Firavun ve beraberindekiler, gördükleri mucizeler ile gözleri kamaştığı halde iman etmediler. Bu yüzden de “Firavun’un kavminden ileri gelenler” tutarsız açıklama ve yorumlara giderek “Gerçekten de bu, gâyet bilgin bir sihirbazdır” yani ustaca sihir yapan birisidir “dediler.”
110. Ardından da kıt akıllı kimseleri korkutmak amacıyla Mûsâ için: O, bu yaptıkları ile “sizi yurdunuzdan çıkarmak istiyor” dediler. Yani o sizleri yurtlarınızdan sürmek maksadı ile bunları yapıyor. “O halde ne buyurursunuz?” Yani Mûsâ’ya yapacakları uygulama hususunda ve güya onun kendilerine vereceği zararı ne şekilde önleyecekleri hakkında kendi aralarında istişare ettiler. Çünkü onun getirdiklerini çürütüp iptal edecek bir karşılık verilmeyecek olursa o, insanların çoğunun aklını etkiler. İşte o vakit aralarında görüş birliğine vardılar ve nihâyet Firavun’a şöyle dediler:
111. “Onu ve kardeşini alıkoy”; her ikisini de alıkoy ve onlara bir süre ver, dediler. Şehirlere de ülke ahalisini toplayacak ve ne kadar bilgin sihirbaz varsa getirecek kimseler gönder. Yani bunlar oldukça bilgin ve becerikli sihirbazları getirsinler ki Mûsâ’nın yaptığı sihre karşı koyabilsinler. Bu maksatla Mûsâ’ya şöyle demişlerdi: Ey Mûsâ “Bizimle senin aranda bir buluşma yeri ve vakti belirle ki sen de biz de caymayalım. Düz ve geniş bir yer olsun. (Mûsâ) dedi ki: “Sizinle buluşma zamanımız bayram günü(nüz) ve kuşluk vakti insanların toplanma vakti olsun.”(Taha, 20/58-59)
113. Yüce Allah şöyle buyurmaktadır:“Sihirbazlar Firavun’a” galip geldikleri takdirde ondan mükâfaat istemek üzere “gelip dediler ki: Eğer galip gelen biz olursak herhalde bize bir mükâfaat var, değil mi?”
114. Firavun da onlara:“Evet” size mükâfaat vardır, “hem siz elbette çok yakınlarımdan da olacaksınız, dedi.” Böylece hem mükâfat vermeyi, hem de kendisinin yakınında, yüksek bir mertebeye çıkarma vaadinde bulundu ki Mûsâ’yı yenik düşürmek için bütün güç ve imkanlarını ortaya koysunlar, tam bir gayretle faaliyet göstersinler.
115. Oldukça büyük bir kalabalığın huzurunda Mûsâ ile karşı karşıya geldiklerinde Mûsâ’nın getirdiklerine aldırış etmeksizin ve ona meydan okuyarak:“Ey Mûsâ, sen mi” beraberindekini “ilk atacaksın, yoksa ilk atan biz mi olalım?, dediler.”
116. Mûsâ da onlara insanların hem sihirbazların beraberinde ne olduğunu hem de Mûsâ ile birlikte ne bulunduğunu görmelerini sağlamak için “(önce) siz atın, dedi. Onlar” beraberlerinde bulunan iplerini ve sopalarını “atınca” bunlar, yaptıkları büyüden dolayı hareket eden yılanlarmış gibi göründüler ve böylelikle “insanların gözlerini büyülediler, onlara korku saldılar ve böylece büyük bir sihir ortaya koydular.” Benzeri görülmedik bir sihir yaptılar.
117. “Biz de Mûsâ’ya: “Asanı at!” diye vahyettik.” O da asasını attı. “Bir de ne görsünler!” Asa hareketli bir yılan oluvermiş ve “onların uydurup düzdüklerini” yalanlarını ve insanların gözlerini kendileri ile boyadıkları sihirleri “bir bir yakalayıp yutuyor.”
118. “Böylece hak ortaya çıktı.” Açıkça meydana çıktı ve o toplantıda aleni bir şekilde kendisini göstermiş oldu. “Onların yapmakta oldukları şeyler de boşa gitti.”
119. “Oracıkta” o yerde ve konumda “yenildiler ve küçük düştüler.” Batılları darmadağın olmuş, büyüleri yok olup gitmişti. Elde edeceklerini zannettikleri maksatlarını da gerçekleştiremediler.
120-122. Gerçeği en büyük çapta görenler hiç şüphesiz bu işin ehli olan sihirbazlardı. Çünkü onlar sihrin çeşitlerini ve inceliklerini, başkalarının bilmedikleri inceliklerini biliyorlardı. Bu yüzden de Mûsâ’nın yaptığının Allah’tan gelmiş ve hiçbir kimsenin karşı koyamayacağı, boy ölçüşemeyeceği büyük bir delil ve mucize olduğunu anladılar. O yüzden de secdeye kapandılar ve “Âlemlerin Rabbine iman ettik. Mûsâ ve Harun’un Rabbine.” dediler. Yani biz Mûsâ aleyhisselam ile birlikte gönderilen apaçık mucize ve delilleri tasdik ettik, doğruladık.
123. “Firavun” ise iman etmeleri dolayısı ile onları tehdit ederek: “Ben size izin vermeden önce mi ona iman ettiniz” dedi. Çünkü o aşağılık herif, hem bedenleri hem de söylenen sözleri kontrol eden oldukça baskıcı bir yönetici idi. Kendisinin sözünün itaate değer olduğunu ve aralarında onun sözünün geçerli olduğu hem onun hem de kavminin tarafından kabul görmüştü. O nedenle hiç kimse onun sözünden ve hükmünden dışarı çıkamayacağı kanaatine sahipti. İşte toplumlar bu hale gelince çökerler, akılları ve nüfuzları zayıflar. Kendi haklarını savunmaktan acze düşerler. Bu yüzden Yüce Allah onun hakkında şöyle buyurmaktadır:“Kavmini böylece hafife aldı, onlar da ona itaat ettiler”(ez-Zuhruf, 43/54) İşte burada da onun onlara: “Ben size izin vermeden önce mi ona iman ettiniz?” dediği bize nakledilmektedir. Yani bu, sizin bana karşı yaptığınız bir saygısızlık, bir cüretkârlıktır.
Ardından da kavmine karşı gerçeği ters yüz etmek maksadı ile şöyle demiştir:“Bu, şüphe yok ki ahalisini oradan çıkarmak için şehirde kurduğunuz (gizli) bir tuzaktır.” Yani Mûsâ, size büyüyü öğreten büyüğünüzdür, başınızdır. Siz Mûsâ’yla birlikte ona karşı yenik düşmek ve onun galip gelmesini sağlamak, arkasından da ona tâbi olmak hususunda gizlice anlaşmışsınız. Ardından da bütün insanların yahut onların büyük çoğunluğunun size tâbi olmasını sağlamak ve böylelikle oranın ahalisini yurtlarından çıkarmak için böyle yaptınız.
Halbuki bu, yalandı. Kendisi de olayların içyüzünü araştıranlar da çok iyi bilmekteydiler ki Mûsâ aleyhisselam sihirbazlardan hiçbiri ile bir araya gelmiş değildi. Sihirbazlar da Firavun’un ve onun elçilerinin nezareti altında bir araya gelip toplandılar. Mûsâ’nın ortaya koyduğu şey ilâhi bir mucize idi. Sihirbazlar da Mûsâ’yı yenik düşürmek için bütün güçlerini ortaya koymuşlar, ancak sonunda aciz kalmışlar ve hakkı apaçık görünce de hakka tâbi olmuşlardı.
Daha sonra Firavun onları:“Yakında” size ne türlü cezalar vereceğimi “bileceksiniz” diyerek tehdit etti.
124. “Andolsun ellerinizi ve ayaklarınızı çaprazlama keseceğim.” Alçak herif, sihirbazların yeryüzünde fesat çıkartan kimseler olduğunu iddia ederek onları yeryüzünde fesat çıkartanlara uygulanan ceza olan el ve ayakların aprazlama -yani sağ el ile sol ayağın- kesilmesi ile cezalandıracağını söyledi. “Sonra da hepinizi birden” hurma ağaçlarına “asacağım.” O kendi iddiasına göre böylece onları rezil etmek istemişti. Ayrıca “Ben bu işi kiminize uygularken kiminize uygulamayacak değilim. Aksine hepiniz bu azabı tadacaksınız”, demişti.
125. İman eden sihirbazlar ise kendilerini tehdit etmesi üzerine Firavun’a:“dediler ki: Biz elbette Rabbimize döneceğiz.” Yani senin vereceğin cezaya aldırmıyoruz. Çünkü Allah daha hayırlı ve daha bakidir. Öyleyse istediğin hükmü ver!
126. “Sen bizden sırf Rabbimizin âyetleri bize geldiğinde onlara iman ettik diye intikam alıyorsun.” Yani senin bizi ayıplamanın, bizi tehdit etmenin tek bir sebebi var. Bu da bizim suç işlememiz değil. Aksine senin bize bu şekilde davranmanın tek sebebi, Rabbimizin âyetlerine iman edişimizdir. Eğer bu, kişinin ayıplanmasını ve cezalandırmasını gerektiren bir günah ise işte bizim günahımız ancak budur.
Daha sonra kendilerine sabır ve sebat vermesi için Allah’a dua ederek şöyle dediler:“Ey Rabbimiz! Üzerimize” çok büyük bir “sabır yağdır!” Çünkü onların karşı karşıya kaldıkları imtihan da büyüktü ve bu imtihan, kişiyi ölüme götürüyordu. Bu yüzden kalbin sebat bulması, mü’minin imanı üzere devam etmesi ve çok büyük bir sarsılmanın yaşanmaması için çok büyük bir sabra ihtiyaç vardır. “Ve canımızı müslüman olarak al!” Senin emrine bağlanan, peygamberine uyan kimseler olarak canımızı al!
Buyruğun zahirinden anlaşıldığına göre Firavun onlara savurduğu bu tehdidini uyguladı, Yüce Allah da iman eden sihirbazlara sebat verdi.
127. Firavun, onun ileri gelenleri ve onlara uyan avam, Allah’ın âyetlerine karşı büyüklük tasladılar, onları zalimlik ederek ve büyüklenerek bile bile inkâr ettiler. Firavun’u Mûsâ’yı cezalandırmaya teşvik ederek getirdiklerinin batıl ve bozgunculuk olduğu iddiası ile “Mûsâ ve kavmini yeryüzünde” Allah’ın yoluna, üstün ahlakî değerlere, yeryüzünde ıslahın ta kendisi olan güzel amellere davetlerini kastederek:“fesat çıkarsınlar... diye mi (serbest) bırakacaksın?” dediler. Oysa Firavun’un ve beraberindekilerin yaptıkları fesadın tâ kendisidir. Ancak zalimler ne söylediklerine aldırmazlar. “...Musa da hem seni hem de ilahlarını terk etsin diye mi…?” Mûsâ’nın hem seni hem de ilahlarını bırakıp sana yönelmeyi engellemesine, insanların sana uymalarına mani olmasına imkân mı tanıyacaksın?
Firavun da onlara, İsrailoğullarını Mûsâ ile birlikte çoğalmalarına fırsat vermeyecek bir halde bırakacağını ileri sürüp kendi kanaatine göre bu şekilde hem kendisinin hem de kavminin onların zararlarından yana emin olacağını söylerek şöyle cevap verdi:“Oğullarını öldüreceğiz ve kadınlarını diri bırakacağız.” Yani kadınlarını öldürmeyeceğiz. Biz böyle yapacak olursak çoğalmalarından yana emin oluruz, geri kalanlarını da hizmetimizde kullanırız ve istediğimiz işlerde onları çalıştırırız. Çünkü “Şüphesiz biz onların üzerinde ezici bir güce sahibiz.” Bizim hükmümüz dışına çıkamazlar, buna güçleri yetmez. Bu ise Firavun’un zorbalığının, azgınlığının ve katılığının en ileri derecede olduğunu ortaya koymaktadır.
128. Mûsâ, yüce Rablerinden yardım istemeden hiçbir şey yapamayacakları böyle bir durumda kavmine ilahî yardımı ve desteği istemelerini tavsiye ederek şöyle dedi:“Allah’tan yardım dileyin.” Size fayda sağlayacak şeyleri elde etmek, size zarar verecek şeyleri önlemek hususunda O’na güvenip dayanın. O’nun sizi mükemmel bir konuma getireceğine güvenin “ve sabredin.”Başınıza gelenlere karşı kurtuluşu bekleyerek sabredin.“Şüphesiz ki yeryüzü Allah’ındır.” Firavun’un da değildir, kavminin de değildir ki orada istedikleri gibi tahakküm etsinler. “Onu kullarından dilediğine miras verir.” Yani kendi irade ve hikmetine uygun olarak orayı insanlar arasında elden ele dolaştırır durur. Fakat güzel akıbet takvâ sahiplerinin olacaktır. Şüphesiz ki takvâ sahipleri Allah’ın hükmü ve sınaması gereği bir süre mihnetlerle karşı karşıya kalacak olsalar dahi ilâhi zafer ve yardım onlarındır. “Güzel akıbet takvâ sahiplerinindir.” Takvâ sahiplerinin kendilerine düşmanlık eden kavimlerine karşı zafer kazanması sureti ile güzel son onların olacaktır.
İşte kulun vazifesi budur. O, gücü yetecek olursa başkalarından kendisine gelebilecek zararları önleyecek sebebleri imkanı oranında yerine getirir, aciz kaldığı takdirde ise sabreder, Allah’tan yardım diler ve kurtuluşu bekler.
129. İsrailoğulları, Firavun’un işkence ve eziyeti altında uzun süre kalmaktan yana usanmış bir halde Mûsâ’ya “dediler ki: Sen bize gelmeden önce de eziyet görüyorduk sen bize geldikten sonra da….” aynı şekilde eziyet görüyoruz. Onlar bize en kötü azabı tattırıyorlar, oğullarımızı öldürüyor ve kız çocuklarımızı diri bırakıyorlar.
Mûsâ da Firavun’un ve kavminin kötülüklerinden kurtuluşun yakın olduğu konusunda onlara umut vererek şöyle dedi:“Umulur ki Rabbiniz düşmanınızı helak eder ve sizi yeryüzünde halifeler kılar” Size orada iktidar verir ve yönetimi size tevdi eder de “sizin nasıl amel edeceğinize bakar.” Şükür mü edeceksiniz yoksa nankörlük mü? Bu, ilâhi bir vaat idi ki Yüce Allah, dilediği vakit gelince onu gerçekleştirmiştir.
130. Yüce Allah bu son süreçte Firavun hanedanına ne şekilde davrandığını beyan etmiş ve bunun -O’nun geçmiş ümmetlere uyguladığı kanununda olduğu üzere- belki boyun eğip Allah’a yakarırlar diye türlü zorluk ve sıkıntılar ile cezalandırılmaları şeklinde olduğunu şöylece ifade etmiştir:“Andolsun ki biz Firavun hanedanını belki düşünüp öğüt alırlar” başlarına gelenlerin, yaptıklarından dolayı Allah’ın kendilerine yönelik bir azar ve uyarısı olduğunu anlayıp belki küfürlerinden vazgeçerler “diye kuraklık ve ürün kıtlığı ile cezalandırdık.” Ancak bunun onlara bir faydası olmadı. Aksine onlar zulüm ve fesatlarını sürdürüp gittiler.
131. “Onlara bir iyilik” bol ürün ve geniş rızıklar “geldiğinde: Bu zaten bizim hakkımız, dediler.” Biz bunu hak etmişizdir, deyip onlar için Allah’a şükretmediler. “Eğer başlarına bir fenalık” kıtlık ve kuraklık “gelirse bunu Mûsâ ve beraberindekilerin uğursuzluğu olarak kabul ederlerdi.” Yani: Bu, başımıza Mûsâ’nın bize gelişi ve İsrailoğullarının da ona uymasından dolayı gelmiştir, diyorlardı.
Yüce Allah ise buna:“İyi bilin ki onların bu uğursuzluğu, ancak Allah katındandır”diye cevap vermektedir. Yani bu musibetler, Allah’ın kaza ve kudreti iledir. Yoksa onların dediği gibi değildir. Aksine buna asıl sebep, onların günahları ve küfürleridir.“Fakat onların çoğu bilmezler.” Bu sözleri de bundan dolayı söylemişlerdir.
132. Onlar Mûsâ’ya batıllarını sürdürmeye devam edeceklerini ve ondan ayrılmayacaklarını açıklayarak “dediler ki: Bizi kendisiyle büyülemek için her ne mucize getirirsen getir, sana iman edecek değiliz.” Yani biz artık senin bir sihirbaz olduğuna kesin kanaat getirmiş bulunuyoruz. O nedenle sen bize hangi mucizeyi getirirsen getir, biz kesinlikle “O, bir sihirdir” diyeceğiz. Sana iman etmeyeceğiz ve senin doğru söylediğine inanmayacağız. Bu hal, inadın en ileri derecesidir ve o kafirleri öyle bir noktaya getirmiştir ki onlar için üzerlerine âyet ve mucizelerin inmesi ve inmemesi arasında hiçbir fark yoktur.
133. “Biz de onlara ayrı ayrı mucizeler” kendilerinin yalancı ve zalim olduklarına, Mûsâ’nın getirdiklerinin ise hak ve doğru olduğuna dair apaçık delil ve belgeler “olmak üzere başlarına tufan” yani ağaçlarını ve ekinlerini su altında bırakan, onlara çokça zarar veren sel; mahsullerini, ekinlerini ve bitkilerini yiyen “çekirge, haşerat” denildiğine göre bunlar küçük bir çekirge türü idi. Buyruğun zahirinden anlaşılan ise bunun, bitki ve mahsulleri yiyip bozan bir haşerat türü olduğudur. Bundan başka kaplarını dolduran, huzurlarını bozan ve onlara ileri derecede rahatsızlık veren “kurbağalar ve kan gönderdik.” Buradaki kandan kasıt ya burun kanamasıdır yahut da pek çok müfessirin belirttiği üzere içtikleri suyun kana dönüşmesidir. Bu yüzden kandan başka bir şey içmiyor ve yemeklerini onunla pişiriyorlardı. “Fakat” bunca mucizeleri gördükleri halde “yine büyüklük tasladılar. Zaten onlar” öteden beri “günahkâr bir toplum idiler.” Bundan dolayı Allah, sapıklıkları ve azgınlıkları üzerinde bırakmak sureti ile onları cezalandırdı.
134. “Üzerlerine azap çökünce...” Bu azaptan kastın çoğu müfessirlerin söylediği gibi taun/veba olma ihtimali olduğu gibi daha önce sözü edilen tufan, çekirge, haşerat, kurbağa ve kan gibi mucizeler olma ihtimali de vardır. Çünkü bunlar da büyük birer azap idi. İşte Firavun ve kavmi, bu azaplardan birisi ile karşı karşıya kaldıkça “Ey Mûsâ! Sende olan ahdi hürmetine bizim için Rabbine dua et” diyorlardı. Yani Yüce Allah’ın Mûsâ’ya indirmiş olduğu vahiy ve şeriatı ileri sürerek ondan şefaatçi olmasını istediler. “Şâyet bu azabı bizden kaldırırsan andolsun sana iman edeceğiz ve İsrailoğullarını da mutlaka seninle birlikte göndereceğiz.” Onlar bu sözlerinde yalancı idiler. Bundan tek maksatları ise başlarındaki azabın sona ermesi idi. Bu azap kalktı mı başkasının kendilerine isabet etmeyeceğini zannediyorlardı.
135. “Biz kendisine erişecekleri bir süreye kadar” yani Yüce Allah’ın kalmalarını takdir ettiği bir süreye kadar “üzerlerinden azabı” ebedi olarak değil de geçici olarak “kaldırınca bir de bakmışsın ki sözlerini bozmuşlar bile...” Ona iman edip İsrailoğullarını da beraberinde göndereceklerine dair Mûsâ’ya verdikleri sözlerini bozdular. Ne Mûsâ’ya iman ettiler, ne de onunla birlikte İsrailoğullarını gönderdiler. Aksine körlük ve şaşkınlık içerisinde küfürlerini sürdürdüler ve İsrailoğullarına işkenceye aralıksız olarak devam ettiler.
136. “Bunun üzerine” yani onların helak edilecekleri vakit gelince Yüce Allah, Mûsâ’ya geceleyin İsrailoğulları ile birlikte yola koyulmasını emretti ve Firavun’un askerleri ile birlikte arkalarından geleceğini haber verdi. “Biz de âyetlerimizi yalanlamaları ve onları umursamamaları” yani hem Allah’ın âyetlerini yalanlamaları hem de bu âyetlerin gösterdiği haktan yüz çevirmeleri “yüzünden kendilerinden intikam aldık ve onları denizde boğduk.”Bir başka yerde de Yüce Allah bu hususu şöylece anlatmaktadır:“Firavun şehirlere” İsrailoğullarını takip etmek üzere insan toplamak maksadı ile “toplayıcı adamlar gönderdi” ve onlara şunları söyledi: “Gerçekten bunlar az bir topluluktur ve onlar bizi gerçekten kızdırdılar. Biz ise uyanık ve tedbirli bir topluluğuz. Böylece onları bostanlarından, akarsularından, hazinelerden ve şerefli makamlardan (ayırıp) çıkardık. İşte böyle... Ve biz onlara İsrailoğullarını mirasçı kıldık. Sonra güneş doğarken onların ardından gittiler. İki topluluk birbirini görünce Mûsâ’nın arkadaşları: İşte şimdi kıstırıldık, dediler. (Mûsâ) “Asla!” dedi. “Muhakkak Rabbim benimledir; O, bana doğru yolu gösterecektir.” Biz de Mûsâ’ya: Asanla denize vur, diye vahyettik. Ardından deniz (ikiye) yarıldı ve her iki taraf da büyük bir dağ gibi oldu. Diğerlerini de buraya yanaştırdık. Mûsâ’yı ve onunla birlikte olanların hepsini kurtardık. Sonra diğerlerini suda boğduk.” (eş-Şuara, 26/53-64)
137. Yeryüzünde “zayıf bırakılmış kavmi de” yani Firavun hanedanına hizmetçi olan ve onlar tarafından en kötü azap ve işkenceye uğrayan İsrailoğulları’nı “bereketli kıldığımız yerin doğularına da batılarına da mirasçı kıldık.” Burada “yer”den kasıt, zayıf bırakılıp küçük düşürüldükleri Mısır topraklarıdır. Yani Yüce Allah bütün Mısır topraklarını onlara verdi ve orada iktidar sahibi olmalarını sağladı.
“Böylece Rabbinin İsrailoğullarına olan o pek güzel vaadi, sabretmelerinden dolayı tam manasıyla yerine geldi.” Söz konusu vaat,: “Allah’tan yardım dileyin ve sabredin. Şüphesiz ki yeryüzü Allah’ındır. Oraya kullarından dilediğini mirasçı kılar. Güzel akıbet takvâ sahiplerinindir”(el-Araf, 7/128)buyruğunda Mûsâ’nın kendilerine sözünü ettiği vaat idi.“Firavun ve kavminin yapmakta ve yükseltmekte olduklarını” onların muazzam yapılarını ve süslü meskenlerini “ise darmadağın ettik.”“İşte zulümleri sebebi ile onların ıssız kalmış meskenleri... Şüphesiz ki bunda bilen bir topluluk için apaçık bir delil ve ibret vardır.”(en-Neml, 27/52)
138. “İsrailoğullarını denizden geçirdik” Yüce Allah onları düşmanları olan Firavun ve kavminden kurtarıp gözleri önünde düşmanlarını helak etikten sonra onlar “kendilerine ait birtakım putlara tapan” yani putların huzurunda duran, bereketlerini uman ve onlara ibadet eden “bir topluluğa rastgeldiler.” Yüce Allah onlara bunca âyet ve mucizeyi gösterdikten sonra onlar, cahilliklerinden ve kıt akıllılıklarından ötürü peygamberleri Mûsâ’ya:“Ey Mûsâ, nasıl onların ilahları varsa sen de bize öyle bir ilah yap, dediler.” Yani sen, bunların ilah edindikleri gibi bizim de putları ilah edinmemizi bize meşru kıl.
Ancak Mûsâ onlara:“Siz gerçekten cahillik eden bir topluluksunuz, dedi.” Rabbini ve yaratıcısını tanımayan, üstelik fayda sağlayamayan, öldüremeyen, hayat veremeyen, öldükten sonra diriltemeyen varlıkları O’na denk tutmak isteyen kimsenin cahilliğinden daha büyük bir cahillik var mıdır?
139. Bundan dolayı Mûsâ devamla onlara şunu söyledi:“Şüphesiz ki onların içinde bulundukları (din), yok olmaya mahkumdur ve yapmakta oldukları da batıldır.” Çünkü bu uydurma ilahlara yaptıkları ibadet batıl olduğu gibi, bu ilahların kendileri de bizatihi batıldır. O halde amelleri de batıldır, bu amelin nihai hedefi de batıldır.
140. “Dedi ki: Hem O, sizi alemlere üstün kılmışken ben size ilah olarak Allah’tan başkasını mı arayayım?” Sizin için zatı, sıfatları ve fiilleri itibari ile kamil olan mutlak ilah Allah’tan başka bir ilah mı arayayım? Halbuki sizin O’nun lütfuna ve sizi üstün kılmasına şükür ile karşılık vermeniz gerekir ki bu da ibadeti yalnızca Allah’a yapmak ve O’nun dışında ilah diye ibadet edilen her şeyi inkâr etmekle olur.
141. Daha sonra Yüce Allah onlara vermiş olduğu lütuf ve ihsanlarını hatırlatarak şöyle buyurmaktadır:“Hatırlayın ki sizi Firavun hanedanından” yani hem Firavun’dan hem de onun hanedanından “kurtarmıştık. Onlar size azabın en kötüsünü tattırıyor” sizi en büyük kötülükle karşı karşıya bırakıyorlardı. Şöyle ki “oğullarınızı katlediyor ve kadınlarınızı diri bırakıyorlardı.”
İşte “bunda” yani sizi onların azap ve işkencelerinden kurtarışımızda “sizin için Rabbiniz tarafından büyük bir nimet/imtihan bulunuyor.” Yani bu, oldukça üstün bir nimet ve oldukça büyük bir bağış ve ihsan idi. Ya da onların sizi işkenceye uğratmaları, Rabbinizin sizin üzerinizdeki büyük bir imtihanı idi. Mûsâ onlara bu hatırlatmalarda bulunup öğüt verince onlar da bu işten vazgeçtiler.
142. Yüce Allah, İsrailoğulları’nı düşmanlarından kurtarmak, yeryüzünde imkân ve iktidar vermek sureti ile onlar üzerlerindeki nimetini tamamladı. Daha sonra şer’i hükümleri ve Allah’ın razı olacağı inanç esaslarını içeren Kitabı indirmekle üzerlerindeki nimetini pekiştirmek istedi. Bu nedenle de Mûsâ ile önce otuz gece üzerinde sözleşti, sonra da on gün daha ekleyerek bu süreyi kırk geceye tamamladı. Bu kırk gecelik sözleşmenin hikmeti, Mûsâ’nın Allah’ın vaadi için hazırlanmasıdır. İsrailoğulları’nın da Tevrat’ın inişi dolayısı ile daha fazla etkilenmelerinin ve onun indirilişine şevk ve arzu duymalarının sağlanmasıdır.
İşte Mûsâ aleyhisselam Rabbinin huzuruna çıkmak üzere ayrılırken İsrailoğulları’na olan düşkünlüğü ve şefkati dolayısı ile Harun’a:“Kavmim içinde benim yerime geç” diye tavsiyede bulundu. Yani sen benim yerime halife ol ve onlar arasında benim yaptıklarımı yap, “ıslah yolunu tut ve fesatçıların yoluna uyma.” Fesatçılar ise günah işleyen kimselerdir.
143. “Mûsâ” Kitabı indirmek üzere kendisi için “tayin ettiğimiz vakitte gelip de Rabbi onunla” ona indirdiği vahiylerle, emir ve yasakları ile “konuşunca” Mûsâ, Rabbini görmeyi arzuladı. Rabbine duyduğu sevgi ve O’nu görme iştiyakı ile bunu candan istedi ve: “dedi ki: Rabbim, bana kendini göster de sana bakayım.” Yüce Allah “buyurdu ki: “Sen Beni göremezsin.” Yani şu an için beni görme kudretin yoktur. Çünkü Allah bu dünya yurdunda insanları buna güç yetiremeyecekleri bir halde, Allah’ı görme karşısında sebat gösteremeyecekleri bir durumda yaratmıştır. Bu buyrukta mü’minlerin Allah’ı cennette göremeyeceklerine dair herhangi bir delil yoktur. Çünkü Kur’ân nasları ve nebevi hadisler, cennetliklerin şanı yüce ve mübarek olan Rab’lerini göreceklerine, O’nun kerim yüzüne bakma lezzetine ereceklerine, Allah'ın onları cennette kendisini görmeye güç yetirecek şekilde kamil bir yaratılışla yaratacağına açıkça delalet etmektedir. Bu nedenledir ki Yüce Allah, bu âyet-i kerimede kendisinin görülmesini, dağın yerinde kalması şartına bağlamış ve Mûsâ’yı, görme isteğini kabul etmeme konusunda ikna ederek şöyle buyurmuştur:“Fakat şu dağa bak! Eğer o” Allah ona tecelli ettiğinde “yerinde durabilirse sen de beni görebilirsin. Rabbi o” cansız ve kaskatı “dağa tecelli edince onu paramparça etti.” Yani dağ Yüce Allah’ı görmekten ve buna sebat gösterememekten dolayı kum gibi dağılıp gitti. “Mûsâ da” bunları görünce “baygın düştü. Ayılınca” işte o vakit Allah’ı görmeye karşı dağın dahi sebat gösteremediğini açıkça gördü. O halde kendisinin buna karşı sebat edememesinin öncelikle söz konusu olacağını anladı. Rabbinden böyle uygun düşmeyen bir talepte bulunduğundan dolayı bağışlanma diledi:“Dedi ki: Seni tenzih ederim.” Celaline yakışmayan şeylerden tenzih ve tazim ederim. “Sana” bütün günahlardan ve sana karşı edebe uygun olmayan her türlü tutumdan “tevbe ettim ve ben iman edenlerin ilkiyim.” Yani Mûsâ, daha önce bilmediği bir hususu Yüce Allah’ın kendisine öğretmesi sureti ile eksiğini tamamlamasından dolayı imanını yeniledi, tazeledi.
144. Mûsâ, Yüce Allah’ı görmeyi istediği halde bu talebinin kabul edilmemesi üzerine Allah, ona pek çok hayırlar verdiğini belirterek:“Buyurdu ki: Ey Mûsâ, Ben seni” ancak insanların en faziletlilerine verdiğim ve özellikle onlara tahsis edip “gönderdiğim vahiylerle ve” aracısız olarak seninle “konuşmamla seçip insanlara üstün kıldım.” Seni insanlar arasından seçtim, onlardan üstün kıldım, pek büyük faziletleri, üstün konumları, özellikle sana tahsis ettim. Ve seninle vasıtasız olarak konuştum. Bu, Mûsâ Kelimullah’a has bir fazilettir. Mûsâ bu faziletiyle kardeşi olan diğer peygamberlerden ayrılır. “Şimdi sana verdiğimi al” ihsan ettiğim nimetlerimi, sana vermiş olduğum emir ve yasakları huzur dolu bir kalp ile al, kabul ve itaatle karşıla “ve” Yüce Allah’ın özellikle sana ihsan ettiği faziletler dolayısı ile “şükredenlerden ol!”
145. “Musa için Levhalarda” kulların gerek duyacağı “her şeye dair” hayır işleme şevkini uyandıran ve kötülük işlemekten korkutan “bir öğüt ve” şer’i hükümler, itikad, ahlak ve adab ile alakalı “her şeyin açıklamasını yazdık. Haydi bunları kuvvetle” tam bir ciddiyetle ve uygulama konusunda tam bir gayretle “tut. Kavmine de emret, onların en güzel olanını alsınlar!”Bunlar, farz ve müstehap emirlerdir. Çünkü en güzel olanlar bunlardır. Bu buyrukta Yüce Allah’ın bütün şeriatlerindeki emirlerinin kamil, adaletli ve güzel olduğuna delil vardır.“Yakında size fasıkların yurdunu göstereceğim.” Allah o fasıkları helak ettikten sonra onların yurtlarını, ilâhi tevfike mazhar olan alçak gönüllü mü’minlere öğüt alacakları bir ibret olarak geride bırakacaktır. Müminlerin dışındakiler hakkında da Yüce Allah şöyle buyurmaktadır:
146. “Yeryüzünde haksız yere kibirlenenleri” Allah’ın kullarına, hakka ve hakkı getirenlere karşı büyüklük taslayanlara “âyetlerimden” yani gerek afakî (dış dünyadaki) âyetlerden, gerekse enfusi de (iç alemdeki) âyetlerden ibret almaktan ve Kitab’ın âyetlerini gereği gibi kavramaktan “yüz çevirteceğim.”Bu durumda olanları Allah, çok büyük çaptaki hayırlardan mahrum bırakır. İlahi yardıma mazhar kılmaz. Allah’ın âyetlerinden faydalanacakları şeyler anlayıp kavramazlar. Hatta onlar, gerçekleri tersyüz görüp çirkin olanı güzel görecek hale bile gelirler.“Onlar bütün âyetleri görseler bile” âyetlerden yüz çevirmeleri, onlara itiraz etmeleri, Allah’a ve Rasûlüne karşı gelmeleri dolayısı ile “yine de onlara iman etmezler. Hidâyet yolunu” doğruyu ve istikameti, yani Allah’a ve O’nun lütuf ve ihsan yurdu olan cennete götüren yolu “görseler onu yol edinmezler.” Asla onu izlemezler, izlemek dahi istemezler. “Fakat azgınlığın yolunu” kişiyi azdıran ve bedbahtlık yurduna götüren yolu “görseler hemen onu yol edinirler.”
Bu şekilde sapmalarına sebep ise şudur: “Bu, âyetlerimizi yalanlamalarından ve onları umursamamalarından dolayıdır.” Onları azgınlık yolunu izlemelerine ve doğru yolu terk etmelerine iten asıl sebep, Allah’ın âyetlerini reddetmeleri, bu âyetlerden ilâhi muradın ne olduğundan gaflete düşmeleri ve bunları hafife almalarıdır.
147. Bizim peygamberlerimizle gönderdiklerimizin doğruluğuna delil olan büyük delil ve “âyetlerimizi ve âhirete kavuşmayı yalanlayanların amelleri boşa gitmiştir.” Çünkü onların amellerinin bir temeli yoktur ve onlar kabul edilme şartını da taşımamaktadır. Bu şart ise Allah’ın âyetlerine iman ve Allah’ın, amellerin karşılığını vereceğini tasdik etmektir.
Acaba bunlar, amellerinin boşa çıkması ve maksatlarının tam aksi ile karşılaşmaları dolayısı ile “yaptıklarından başkası ile mi cezalandırılacaklardı?!” Çünkü âhiret gününe iman etmeyen kimseler, amellerinin karşılığı olarak mükafat beklemeklezler. Amellerinin nihaî bir amacı da yoktur. Dolayısıyla da amelleri boşa çıkmış ve hiçbir fayda sağlamamıştır.
148. “Mûsâ’nın kavmi, onun ardından zinet eşyalarından” Samirî’nin yapıp üzerine elçinin (Cebrail’in atının) izinden bir avuç attığı bu nedenle de “böğüren” yani ses çıkartan “bir buzağı heykelini” ilah diye “edindiler” ve ona ibadet ettiler. Samiri onlara: “Bu sizin de ilahınızdır, Mûsâ’nın da ilahıdır. Ama o unuttu”(Taha, 20/88) O nedenle gidip bu ilahı başka yerde arıyor, demişti. Bu, onların kıtakıllılıklarından ve basiretsizliklerinden kaynaklanmaktadır. Nasıl olur da göklerin ve yerin Rabbini, mahlukatın en basitlerinden olan bir buzağıya benzetirler? Bu yüzden Yüce Allah bu buzağıda ilah olmasını gerektirecek zati ve fiili hiçbir sıfatın bulunmadığını beyan ederek şöyle buyurmaktadır:“Onun kendileri ile konuşamadığını” çünkü konuşmamak büyük bir eksikliktir. O nedenle kendileri bile konuşamayan o hayvandan yahut cansız varlıktan daha mükemmeldirler. “Onlara bir yol da gösteremediğini” onları dini bakımdan doğru bir yola iletemediğini ve dünyevi bir fayda sağlayamadığını “görmediler mi?” Çünkü akıl ve fıtratların kabul ettiği gerçek şu ki: Konuşmayan, fayda sağlayamayan, zarar veremeyen bir varlığı ilah edinmek batılın en batılıdır. Ahmaklığın en ahmakçasıdır. Bundan dolayı Yüce Allah:“(Buna rağmen) onu (ilah) edindiler ve zalimlerden oldular” buyurmaktadır. Çünkü onlar ibadeti, ona layık olmayan bir şeye yaptılar ve Allah’a aslında herhangi bir delil indirmediği varlığı ortak koştular.
Bu buyruktan Allah’ın kelamını inkâr eden kimselerin Yüce Allah’ın uluhiyet özelliklerinden birisini inkâr ettiğine delil vardır. Çünkü Yüce Allah burada konuşmamayı, konuşamayan kimsenin ilah olmaya elverişli olmadığına delil göstermektedir.
149. Mûsâ, kavminin yanına döndüğünde onların bu halde olduklarını görüp sapıklıklarını onlara bildirince “(buzağıya taptıklarına) pişman olup” yaptıklarından dolayı üzülüp kederlenince ve “sapmış olduklarını görünce” Yüce Allah’a yönelerek yalvarıp yakarmaya koyuldular ve: “Andolsun eğer Rabbimiz bize merhamet etmez” kendisine ulaştıran yolu bize göstermez, bize kendisine ibadet etmeyi nasip etmez ve salih amel işleme tevfikini vermezse “bizi” işlediğimiz buzağıya tapma fiili dolayısı ile “bağışlamazsa şüphesiz hüsrana uğrayanlardan” dünyayı da âhireti de kaybedenlerden “oluruz, dediler.”
150. “Mûsâ, kavmine öfkeli ve kederli bir halde dönünce” yani Mûsâ dinî gayretinin tam oluşu, mükemmel şekilde ve samimi olarak kavminin iyiliğini istediği ve onlara çok şefkatli olduğu için onların bu yaptıklarından dolayı öfke dolu olarak “dönünce dedi ki: Siz benden sonra arkamdan ne kötü işler yapmışsınız!” Ben yanınızdan gittikten sonra arkamda ne kötü bir hale gelmişsiniz? Çünkü bu haliniz daimi helaki ve ebedi olarak bedbaht olmayı gerektirir. “Rabbinizin emrinin çabucak gelmesini mi istediniz?!”Çünkü O, size kitabı indireceğini vaadetmişti. Siz ise bozuk kanaatiniz ile bu çirkin işe yöneldiniz.“Levhaları” kızgınlığından ötürü “attı ve kardeşinin” Harun’un “başından” ve sakalından “tutup onu kendine doğru çekmeye başladı” Ona dedi ki: “Onların sapıttıklarını görünce seni bana uymaktan alıkoyan ne oldu? Yoksa emrime karşı mı geldin?”(Taha, 20/92-93) Çünkü ben sana: “Kavmim içinde yerime geç, ıslah et, fesatçıların yoluna da uyma.”(el-Araf, 7/142) demiştim. Buna karşılık Harun da şöyle dedi:“Anamın oğlu, saçıma sakalıma yapışma! Ben, bana: İsrailoğulları arasında tefrika çıkardın ve benim sözüme uymadın, diyeceğinden korktum.”(Taha, 20/95) Burada da Harun’un: “Ey anamın oğlu”dediğini görüyoruz. Bununla yalnızca annesini söz konusu ederek kardeşinin kalbini yumuşatmak istemişti. Yoksa Mûsâ, Harun’un anne-baba bir kardeşi idi.“Bu kavim, beni hor gördüler.” Yani ben onlara: “Ey kavmim, siz bununla ancak sınandınız. Muhakkak sizin Rabbiniz, Rahman (olan Allah'tır). O halde bana uyun ve emrime itaat edin”(Taha, 20/90) deyince onlar beni küçümsediler ve “Neredeyse beni öldüreceklerdi” yani sakın bu konuda benim kusurumun olduğunu sanmayasın. “Artık sen de düşmanları bana güldürme.” Yani beni azarlayarak ve bana kötü davranarak düşmanları sevindirme! Çünkü onlar, benim tenkit edilecek bir tarafımı bulmayı yahut yanıldığımı görmeyi çokça arzu ederler. “Ve beni o zalim kavimle bir tutma!” Bana da onlara davrandığın gibi davranma!
151. Mûsâ, kardeşinin, düşündüğü gibi kusurlu olmadığını öğrenmeden önce acele ile ona yaptıklarından ötürü pişman oldu ve:“Dedi ki: Rabbim, beni de kardeşimi” Harun’u “da bağışla ve bizi rahmetine al.”Bizi rahmetinin içine daldır. Rahmetin bizi dört bir yandan kuşatsın. Çünkü senin rahmetin bütün kötülüklere karşı en sağlam bir sığınaktır. Orada her türlü hayır ve her türlü sevinç vardır.“Sen merhamet edenlerin en merhametli olanısın.” Yani sen bize karşı merhamet ve şefkati bulunan herkesten daha merhametlisin. Babalarımızdan, annelerimizden, çocuklarımızdan ve hatta kendimizden bile.
152. Yüce Allah buzağıya tapanların durumunu da açıklayarak şöyle buyurmaktadır:“Şüphesiz buzağıyı” ilah “edinenlere” Rablerini gazablandırdıkları ve emrini hafife aldıkları için “Rab’lerinden bir gazap ve dünya hayatında da bir zillet erişecektir. Biz iftira edenleri işte böyle cezalandırırız.” Allah’a karşı iftirada bulunan, Allah’ın şeriatı hakkında yalan söyleyen ve Allah hakkında O’nun söylemediği şeyleri uydurup düzen herkesin, Allah’ın gazabından alacağı bir payı vardır ve onlar dünya hayatında da zelil olacaktır.
Onlar hakkındaki söz konusu bu ilahi gazap, Allah'ın onlara birbirlerini öldürmelerini emretmesiyle ve bunu yapmadıkça onlardan razı olmayacağını bildirmesiyle onlara erişmiş oldu. Onlar da birbirlerini öldürdü ve nihâyet savaş sonucunda onlardan pek çok kimse öldü. Daha sonra da Yüce Allah onların tevbesini kabul etti. İşte bu yüzden Yüce Allah, İsrailoğullarını da başkalarını da kapsamına alan genel bir hükmü zikrederek şöyle buyurmaktadır:
153. Şirk, büyük ve küçük günah kabilinden “kötülükler işleyip de onların ardından” geçmişe pişman olup vazgeçerek ve bir daha da ona dönmemeye kesin karar vererek “tevbe ve” hem Allah’a hem de Allah’ın kendisine iman edilmesini farz kıldığı hususlara “iman edenlere gelince” ki iman, imana bağlı olarak yerine getirilmesi gereken kalbi ameller ile azaların işleyeceği ameller olmadıkça tamam olmaz “Rabbin bu (tevbenin) ardından” yani kötülüklerden tevbe edip itaatlere dönüş halinden sonra “elbette ki Ğafurdur” kötülükleri yeryüzü dolusunca olsa bile bağışlar ve siler; “Rahimdir” tevbeleri kabul etmekle, hayır işlerine muvaffak kılmakla ve onları da kabul etmekle merhamette bulunur.
154. “Mûsâ’nın öfkesi dinince” öfkesi yatışıp kendisine gelerek içinde bulunduğu durumu anlayınca kendisince en önemli olan işe koyulup atmış olduğu “Levhaları aldı.”Çünkü bu Levhalar kadri büyük ve çok değerli Levhalardı.“Onlarda yazılı olanlarda yalnızca Rab’lerinden korkanlar için bir hidâyet ve rahmet vardı.” Sapıklıktan hidâyete götüren hükümler, hakkı batıldan ayırt eden, hayır işlerini gösteren, kötülükleri gösteren, en güzel amellere, ahlaka ve adaba ileten buyruklar vardı. Yine o Levhalar, gereğince amel edenler için, hükümlerini ve manalarını öğrenenler için rahmet ve saadet ihtiva ediyordu. Fakat herkes Allah’ın hidâyet ve rahmetini kabul etmez. Bunu kabul edenler ve bunlara itaatle boyun eğip kabul ile karşılayanlar ancak “Rablerinden korkanlar”dır. Yani Rablerinden saygı ile korkanlardır. Allah’tan korkmayanların ve O’nun huzurunda durmaktan çekinmeyenlerin ise bu buyruklardan ötürü sadece azgınlığı ve haktan uzaklaşması artar. Ayrıca bu buyruklarla onlara karşı Allah’ın delili ortaya konmuş olur.
155. İsrailoğulları tevbe edip de akıllarını başlarına alarak doğruya dönünce “Mûsâ tayin ettiğimiz vakit için kavminden” onların en seçkinlerinden, Rablerinin huzurunda kavimleri için özür beyan etmek maksadı ile “yetmiş adam seçti.” Allah, onlara Mûsâ ile birlikte huzura gelecekleri bir vakit tayin etmişti. Bu vakitte huzura geldiklerinde:“Ey Mûsâ, bize açıkça Allah’ı göster”(en-Nisa, 4/153) diyerek Allah’a karşı olmadık bir cüretkârlık gösterdiler ve oldukça saygısızca bir tutum takındılar. Bunun üzerine “onları o müthiş sarsıntı tutunca” onlar da baygın düştüler ve öldüler. Mûsâ aleyhisselam da Yüce Allah’a yalvarıp niyaz ederek “dedi ki: Rabbim, eğer dileseydin onları da beni de daha önce” Buraya gelip de kavimleri adına mazeret beyan edecekleri bu halden önce “helak ederdin.” Onlar buraya gelip bu dilekte bulunmakla zalimlerden oldular. Şimdi “İçimizdeki birtakım kıt akıllıların” zayıf akıllıların, aklı ermezlerin “işledikleri yüzünden bizi de mi helak edeceksin?”
Mûsâ, Yüce Allah’a yalvarıp yakardı. Allah’a karşı cüretkârlık gösterenlerin olgun akıl sahibi kimseler olmadıklarını, akıllarının kendilerini söylediklerinden ve yaptıklarından alıkoymaya yeterli olmadığını, insanın karşı karşıya kalabileceği bir fitne ile onların da karşı karşıya kaldıklarını ve böyle bir fitne halinde insanın dininin dahi gideceğinden korkulacağını belirterek özür beyan etti ve şöyle dedi:“Zaten o (düştükleri fitne de) ancak senin bir imtihanındır ki Sen onunla dilediğini saptırır, dilediğini de hidâyete erdirirsin. Sen bizim Mevlamızsın, o halde bizi bağışla ve bize merhamet buyur. Sen bağışlayanların en hayırlısısın.” Sen bağışlayanların en hayırlısı, merhametlilerin en yakını, verip de ihsanda bulunanların en kerimi, en cömerdisin.
Mûsâ aleyhisselam sanki şöyle demek istemişti: Rabbim, hepimizin öncelikli maksadımız sana itaatten ayrılmamak ve sana iman etmektir. Aklı başında, fikri yerinde olup kendisine tam bir muvaffakiyet ihsan ettiğin kimseler, dosdoğru yoldan ayrılmadılar. Aklı zayıflayıp bozuk bir görüşe sahip olan ve fitneye kapılanlar ise işte bu kötü işleri yapanlar onlardır ve onlar da bunu bu iki sebepten (akıl zayıflığı ve fitneye düşme) dolayısıyla yaptılar. Buna rağmen sen, merhametlilerin en merhametlisi, mağfiret edenlerin en hayırlısısın. O halde bize mağfiret buyur ve bize rahmetini ihsan et!
Yüce Allah da Mûsâ’nın dileğini kabul ederek ölümlerinden sonra onları diriltti ve günahlarını da bağışladı.
156. Mûsâ aleyhisselam duasının devamında şöyle dedi:“Bize hem bu dünyada” faydalı ilim, geniş rızık ve salih amel gibi güzellikler “hem de âhirette iyilik” Yüce Allah’ın salih dostlarına hazırlamış olduğu mükâfatı “yaz. Biz sana döndük”kusurlu olduğumuzu ikrar ederek sana döndük ve bütün işlerimizde sana yöneldik.“Allah buyurdu ki: Ben kimi dilersem onu azabıma uğratırım.” Azabı gerektiren sebepleri işleyerek bedbaht olan kimseleri azabıma duçar ederim. “Rahmetim ise her şeyi” ulvi ve süfli alemi, iyiyi ve kötüyü, mü’mini ve kâfiri “kuşatmıştır.” Allah’ın rahmeti kendisine ulaşmayan, O’nun lütuf ve ihsanına dalmamış hiçbir mahluk yoktur. Fakat dünya ve âhiretin mutluluğunu gerektiren özel rahmet ise herkese verilmez. Bundan dolayı Yüce Allah, bu özel rahmeti hakkında şöyle buyurmaktadır:“Ben onu” küçüğü ile büyüğü ile günahlardan “sakınanlara”, farz olan “zekâtı” hak sahiplerine “verenlere, bir de âyetlerimize iman edenlere yazacağım.”
157. Allah’ın âyetlerinin anlamlarını bilmek ve gereklerince amel etmek de o ayetlere iman etmenin tamamlayıcı bir unsurudur. İşte dinin aslında ve fürunda, zahiren ve batinen peygambere uymak da bunun bir parçasıdır. İşte bu nedenle devamla şöyle buyrulmaktadır:“Onlar ki yanlarında bulunan Tevrat ve İncil’de” sıfatı ve ismi ile “yazılı buldukları, ümmi peygamber olan o Rasûle tabi olurlar.” Buradaki “ümmi” kaydı ile diğer peygamberlerden çok özellikle Allah Rasulü vurgulanmış olmaktadır. Çünkü bundan kasıt, Abdülmuttalib’in oğlu Abdullah’ın oğlu Muhammed’dir. Bu buyrukların akışı, İsrailoğullarının durumları hakkındadır. O nedenle bu, onların imana girmeleri için Muhammed sallallahu aleyhi ve sellem’e iman etmelrinin şart olduğunu, ona iman edip tabi olan kimselerin de Allah’ın, rahmetini kendileri için yazmış olduğu mutlak rahmete ehil kimseler olduklarını anlatmaktadır. Peygamber’in “ümmi” olmakla nitelendirilmesi de okuma yazma vasfı bulunmayan ve Kur’an-ı Kerim’den önce herhangi bir kitaba sahip olmayan ümmi ümmet olan Araplardan olması dolayısı iledir.
İşte onlar, bu peygamberin niteliklerini yanlarındaki Tevrat ve İncil’de bulmaktadırlar ki bu niteliklerin en önemlisi ve en büyüğü ise onun davet ettiği ve yasakladığı şeylerdir. Bu peygamber “onlara iyiliği” yani güzel, faydalı ve doğru olarak bilinen her bir şeyi “emreder, onları kötülüklerden” Akıl ve fıtrat itibari ile çirkin olduğu bilinen şeylerden “alıkoyar.” Buna göre onlara namaz kılmayı, zekât vermeyi, oruç tutmayı, haccetmeyi, akrabalık bağlarını gözetmeyi, anne-babaya ve komşulara iyilik etmeyi, kölelere güzel muamele etmeyi, diğer insanlara karşılıksız olarak faydalı olmayı, doğru ve samimi olmayı, iffetli olmayı, iyiliği, içtenlikle öğüt vermeyi vb. iyi şeyleri emreder. Allah’a ortak koşmayı, haksız yere adam öldürmeyi, zinayı, aklı sarhoş eden her bir şeyi içmeyi, yaratılmışlara zulmetmeyi, yalanı, hayasızlığı, günahkârlığı vb. kötülükleri de yasaklar.
Onun Allah’ın peygamberi olduğunun en büyük delili, kendisine davet ettiği, yerine getirilmesini emrettiği, yasak kılındığını belirttiği, helâl ve haram olduğunu bildirdiği şeylerdir. Çünkü o peygamber “onlara” yiyecek, içecek, evlenme, söz ve davranışlardan “temiz ve hoş şeyleri helâl, pis ve murdar şeyleri de haram kılar, üzerlerindeki ağır yükü ve zincirleri indirir.”Onun nitelikleri arasında getirdiği dinin, kolay ve müsamahakar olması da vardır. Onda ağır bir mükellefiyet, insanların zorlanacakları yükümlülükler, altından kalkılamayacak sorumluluklar yoktur.“Ona iman edenler, onu destekleyip yüceltenler” onu tazim edenler “ona yardım edenler ve onun beraberinde indirilen nura” yani şüphe ve bilgisizlik karanlıklarında ışığı ile aydınlanılan ve görüşler birbiri ile çeliştiğinde kendisine uyularak doğru yola ulaşılan Kur’an’a “tâbi olanlar, işte onlar kurtuluşa erenlerin ta kendileridir.” Dünya ve âhiret hayrını elde eden, her ikisindeki kötülüklerden de kurtulan kimselerdir. Çünkü bunlar kurtuluşun en büyük ve önemli sebeplerini gerçekleştirmiş kimselerdir. Bu ümmi peygambere iman etmeyip onu gereği gibi yüceltmeyen, ona yardım etmeyen, onunla birlikte indirilen nura uymayan kimseler ise hüsrana uğrayanların ta kendileridir.
158. Yüce Allah Tevrat’a [ve İncil’e] inanan İsrailoğulları’nı Peygamber’e uymaya davet ettikten sonra herhangi bir kimsenin bu davetin, yalnızca İsrailoğulları’na has olduğu kanaatine sahip olması ihtimaline karşı bu davetin umumi olduğunu ifade etmek üzere şöyle buyurmaktadır:“De ki: Ey insanlar! Şüphesiz ben göklerin ve yerin egemenliği kendisinin olan” onlarda hem kevnî ahkamı, mutlak egemenliğinin tecellisi ve tedbirleri ile hem de dinî ve şer’î hükümleri ile -ki sizi Allah’a, O’nun lütuf ve ihsan yurduna çağıran, Allah’tan ve O’nun lütuf ve ihsan yurdundan uzaklaştıran her şeyden de sakındıran yüce bir peygamber göndermesi de bunlardan biridir- istediği gibi tasarrufta bulunan; “kendisinden başka hiçbir (hak) ilah” hak mabud “bulunmayan,” hiçbir ortağı söz konusu olmaksızın yalnızca kendisine ibadet edilmesi gereken ve O’na ibadetin şekli ancak gönderdiği peygamberler yolu ile bilinen; “dirilten ve öldüren” ilâhi tedbirleri arasında hiçbir kimsenin kendisine ortak bulunmadığı öldürme ve diriltme fiilleri de bulunan -ki Yüce Allah ölümü, insan için bir köprü ve geçit kılmıştır. İnsan bu köprüden ebedilik yurduna geçer. Buna iman eden bir kimse de kat’i olarak Allah’ın Rasûlü Muhammed sallallahu aleyhi ve sellem’i de tasdik eder- “Allah’ın sizin hepinize” Arabınıza, Arab olmayanınıza, aranızda Kitap Ehli olanlara da olmayanlara da “gönderdiği peygamberiyim.”“O halde hem Allah’a hem de O’na ve O’nun sözlerine iman eden ve ümmi bir peygamber olan Rasûlü’ne iman edin.” Kalbin ve azaların amellerini içeren bir iman ile kalpten inanın. İşte akîdesi ile amelleri ile dosdoğru yol üzerinde bulunan bu peygambere iman edin “ve ona uyun ki” dünyevî ve dinî menfaatleriniz hakkında “doğru yolu bulasınız.” Çünkü sizler, ona uymayacak olursanız haktan alabildiğine uzak düşüp sapıtırsınız.
159. “Mûsâ’nın kavminden de hakka yönlendiren ve o hak gereğince adaletle hükmeden” insanlara hakkı öğreten, bu doğrultuda fetva verip aralarındaki meselelerde hükmeden, o hak gereğince adaleti sağlayan “bir topluluk” bir kesim, bir cemaat “vardır.” Yüce Allah bir başka yerde şöyle buyurmaktadır: “Ve onlardan sabrettikleri zaman bizim emrimizle hidâyete erdiren önderler kıldık. Onlar âyetlerimize kesinkes inanıyorlardı.”(es-Secde, 32/24) Bu da Mûsâ’nın ümmetinin faziletini ve Yüce Allah’ın onlar arasından emri ile hidâyete ileten hidâyet önderleri var ettiğini göstermektedir.
Bu âyet-i kerime ile bir bakıma daha önce sözü edilen gruplardan farklı bir kesimin varlığına işaret edilmektedir. Çünkü Yüce Allah, bundan önce İsrailoğullarının kemale aykırı, hidâyet ile çelişen birtakım kusurlarını söz konusu etmişti. Belki bazı kimseler bu kusurların, onların hepsinin genel bir özelliği olduğu vehmine kapılabilirdi. Bu yüzden Yüce Allah, burada aralarından dosdoğru yolda yürüyen, hidâyet üzere bulunan ve hidâyete ileten bir kesimin bulunduğunu söz konusu etmektedir.
160. “Biz onları (Yakub’un) oğulları (sayısınca)” Birbiri ile tanışan, birbiri ile kaynaşan ve her biri Yakub’un oğullarından birinin soyundan gelen “on iki kabileye ayırdık.”“Kavmi ondan su istediği zaman” Kavmi ondan Yüce Allah’a, hem kendilerinin hem de davarlarının içecekleri bir su ihsan etmesi için Allah’a dua etmesini istediler. Çünkü -doğrusunu en iyi Allah bilir ama- suyu az olan bir yerde bulunuyorlardı. Yüce Allah da Mûsâ’ya ilettikleri taleplerini kabul ederek “Mûsâ’ya: Asanla taşa vur, diye vahyettik.” Bunun belli bir taş olma ihtimali olduğu gibi herhangi bir taş anlamında cins ismi olma ihtimali de vardır. O da asasını taşa vurunca “ondan on iki pınar fışkırdı. Her bir insan topluluğu kendi su alacakları yeri bilmekteydi.” Yani bu kabilelerden her bir kabileye bu su yerini belirleyip paylaştırdı. Onların her birisine hususi bir pınar ayırdı. Onların her biri de bunu belledi, böylelikle yorulmaktan ve izdihamdan yana rahata kavuştular. Bu da Yüce Allah’ın, üzerlerindeki nimetinin mükemmelliğini göstermektedir. “Onları üzerlerinden bulutla gölgelendirdik.” Bu bulut güneş sıcağına karşı onları koruyordu. “Onlara menn” yani kudret helvası “ve selva” yani eti en lezzetli ve en güzel kuş türlerinden bir kuş olan bıldırcın “indirdik” Böylelikle Yüce Allah onları hem gölgelendirmiş oldu, hem içecek ihtiyaçlarını karşıladı, hem de et ve tatlı türünden güzel yiyecekler verdi. Bunları da huzur içinde ve rahatça elde ediyorlardı.
Onlara:“Size verdiğimiz temiz ve hoş rızıktan yiyin” dendi. Ancak “onlar” Allah’a şükretmeyerek, Allah’ın kendilerine farz kıldığı görevleri yerine getirmemek sureti ile “bize zulmetmediler; fakat kendi kendilerine zulmediyorlardı.” Çünkü bu suretle kendilerini her türlü hayırdan mahrum edip kötülük ve intikama maruz bıraktılar. Bunlar, onların Tih’te kaldıkları zaman zarfında olmuş şeylerdi.
161. “Bir zaman onlara: Şu şehire yerleşin.” Yani Îlîya (Kudüs’e) sizin için bir vatan ve bir mesken olmak üzere girin. “Orada dilediğiniz yerden yeyin.” Yani orası ağaçları çok, mahsulleri oldukça bol, geçimi rahat bir şehirdi. Bu yüzden Yüce Allah diledikleri yerden yemelerini emretti. Kapıdan girdikleri vakit de “Hıtta!” Yani günahlarımızı dök ve bizi affet! “deyin” diye emir verdi. “ve kapısından da secde ederek” Rabbinize tevazu ile eğilerek, O’nun izzeti önünde boyun bükerek, nimetlerine şükrederek “girin!” Yüce Allah böylelikle onlara itaatle boyun eğmeyi ve Allah’tan mağfiret dilemeyi emretti, böyle yaptıkları takdirde de günahlarının bağışlanacağını, dünyada da âhirette de onları mükâfatlandıracağını belirterek şöyle buyurdu: “ki günahlarınızı bağışlayalım. Biz ihsan sahiplerine daha da artıracağız.” Dünya ve âhiret hayırlarından daha fazlasını vereceğiz. Ancak onlar bu ilâhi emre uymadılar, aksine muhalefet ettiler.
162. “Fakat içlerinden o zulmedenler” Allah’a isyan edip emrini önemsemeyenler “kendilerine söyleneni başka bir sözle değiştirdiler.” Mağfiret dileyip “Hıtta!” demek yerine “hınta/buğday içerisinde bir habbe/tane”, diye (ses benzerliği verecek şekilde) söylediler. Söylenmesi kolay olduğu halde sözde değişiklik yapanlar, emrolundukları fiilde elbette ki değişiklik yaparlar. Bundan dolayı (secde etmek yerine)kıçları üzerinde sürünerek girdiler.“Biz de zulümlerinden dolayı üzerlerine gökten bir azab indirdik.” Allah’ın emrine muhalefet edip ona isyan etmeleri üzerine onlara çetin bir azap gönderdik. Bu azap ya taundur ya da ondan başka semavî cezalardan bir cezadır. Ancak onları cezalandırmakla Allah onlara zulmetmedi. Çünkü onların bu yaptıkları “zulümlerinden dolayı” olmuştu.
163. “Onlara” yani İsrailoğulları’na “deniz kıyısındaki o kasabanın durumunu sor!” Yani deniz kıyısındaki haddi aşan ve Allah’ın kendilerini cezalandırdığı o kasabanın halini sor. “Hani onlar cumartesi gününde haddi aşıyorlardı.”Yüce Allah ise bu günü tazim etmelerini, ona gereken saygıyı göstermelerini ve o günde avlanmamalarını emretmişti. Allah onları bu şekilde sınayıp imtihan etti.“Zira tatil yaptıkları (Cumartesi) günlerinde balıkları akın akın” suyun yüzeyine çıkmış halde ve çok miktarda “onlara geliyor, tatil yapmadıkları” yani Cumartesi gününün geçmesinden sonraki “(diğer) günlerde ise gelmiyordu.”Yani balıklar denizin derinliklerine gidiyor ve balık diye birşey görmüyorlardı.“İşte biz itaatten çıktıklarından dolayı kendilerini böylece imtihan ediyorduk.” Onların itaatten çıkışları (fasıklıkları), Allah’ın kendilerini imtihan etmelerine sebep olmuş, böyle bir sınamayla karşı karşıya gelmelerini gerektirmişti. Yoksa onlar fasıklık etmemiş olsalardı Allah, onları afiyette kılar, belaya ve kötülüğe maruz bırakmazdı.
Onlar avlanmak için hileye başvurdular. Şöyle ki balıklar için çukurlar kazıp oraya ağlarını gerdiler. Cumartesi günü olunca balıklar bu çukurlara düşüyor ve ağlara takılıyordu. Ancak onlar o gün bu balıkları almıyor, pazar günü oldu mu alıyorlardı. Bu iş aralarında çoğalıp yaygınlaşınca üç gruba ayrıldılar: Onların büyük bir bölümü haddi aştı ve yasağı çiğneme cüretini gösterdi. Üstelik bunu açıktan açığa yaptı. Bir bölümü onlara bu işten vazgeçmelerini söylediler ve onların yaptıklarını açıkça reddettiler. Bir diğer kesim ise (bu yasağı çiğnememekle birlikte) ikinci grubun haddi aşanlara karşı çıkışı ve vazgeçmeleri yönündeki uyarıyı yeterli buldular.
164. “Hani içlerinden bir topluluk” Yani zikri geçen son grup “Allah’ın kendilerini helak edeceği veya onlara çetin bir azapla azap edeceği bir kavme ne diye öğüt veriyorsunuz ki?” demişti” Onlar bu sözleri ile şunu demek istiyorlardı: “Allah’ın yasak kıldığı haramları çiğneyen ve verilen öğütlere kulak asmayan, aksine haddi aşmaya ve azgınlığa devam eden kimselere öğüt vermenin faydası yoktur. Böylelerini Yüce Allah ya helak edecek yahut da çetin bir azab ile mutlaka cezalandıracaktır.” Ancak öğüt verenler şöyle dediler: Bizim öğüt verip onları bu işten alıkoymak isteyişimiz “Rabbinize karşı bir mazeret olsun” bu hususta mazur görülelim “ve belki onlar da sakınırlar diye”dir. Yani olur ki işlemekte oldukları bu masiyetleri terk ederler. Biz onların hidâyet bulacaklarından ümid kesmiyoruz. Belki verilen öğüt başarıya ulaşır ve bu kınayışımızın üzerlerinde etkisi görülür. İşte kötülüğe karşı çıkmanın en büyük maksadı budur: Allah’a karşı bir mazeret teşkil etmesi, kendilerine emir verilen ve kötülüklerden vazgeçmeleri istenen kimselere karşı da delilin ortaya konması, bir de Allah’ın o kimselere hidâyet vermesinin, böylece bu emir ve alıkoyma gereğince amelde bulunmalarının ümit edilmesi.
165. “Onlar kendilerine verilen öğütleri unutunca” kendilerine yapılan uyarıları göz ardı edip azgınlıklarını ve haddi aşmalarını sürdürünce “Biz, kötülükten alıkoyanları kurtardık” Allah’ın, kulları hakkında uygulayageldiği sünneti/kanunu budur. Ceza geldi mi iyiliği emredip kötülükten alıkoyanlar o cezadan kurtulurlar. “Zulmedenleri” Cumartesi gününde haddi aşanları “itaatten çıktıklarından dolayı şiddetli bir azapla yakaladık.”
Öğüt veren gruba: “Allah’ın kendilerini helak edeceği... bir kavme ne diye öğüt veriyorsunuz ki?” diyen kesime gelince, müfessirler bunların kurtulmaları ya da helak edilmeleri hususunda farklı görüşlere sahiptirler. Ancak anlaşılan o ki onlar da kurtulanlar arasındadır. Çünkü Yüce Allah özellikle zalimleri helak etmiştir. Bunların ise zalimlerden olduğuna dair bir şey zikretmemiştir. Bu da cezanın özel olarak Cumartesi gününde haddi aşanlara has olduğuna delildir. Diğer taraftan iyiliği emredip kötülükten alıkoymak farz-ı kifayedir. Bir bölüm bu işi yerine getirdi mi diğerlerinden düşer. Bu yüzden onlar diğerlerinin bu kötülüğe karşı tepki göstermeleri ile yetinmişlerdi. Ayrıca o kötülüğü işleyenlere:“Allah’ın kendilerini helak edeceği veya onlara çetin bir azapla azap edeceği bir kavme ne diye öğüt veriyorsunuz ki?” sözleri ile tepkilerini de dile getirmişler ve onlara olan öfkelerini açığa vurmuşlardı. Bu da onların, bu yasağı çiğneyenlerin yaptıklarını hiçbir şekilde hoş karşılamadıklarını göstermekte ve Yüce Allah’ın bu yasağı çiğneyenleri en ağır bir şekilde cezalandıracağını ifade ettiklerini göstermektedir.
166. “Böylece onlar kibirlenip kendilerine yasak kılınanları yapmakta ısrar edince” kalpleri yumuşamak yerine katılaşıp ögüt almaz hale gelince “onlara” kevni/kaderi bir emir olarak “Aşağılık maymunlar olun!, dedik.” Böylece Allah’ın dilemesi ile maymun oluverdiler. Allah da onları rahmetinden uzaklaştırdı.
Daha sonra Yüce Allah onlardan geriye kalanlar üzerine zillet ve horluk damgasının vurulmuş olduğunu söz konusu ederek şöyle buyurmaktadır:
167. “O vakit Rabbin, Kıyamet gününe kadar kendilerine kesinlikle en kötü azabı tattıracak” onları hakir ve zelil düşürecek “kimseleri onların üzerine göndereceğini bildirdi” bunu ilan etti, açık açık haber verdi. “Şüphe yok ki Rabbin” kendisine karşı isyan edenlere “cezayı çabucak verendir.” O kadar ki onu dünyada dahi cezalandırır “ve şüphesiz O,” tevbe edip kendisine dönenlere “Ğafurdur, Rahimdir.” Günahları bağışlar, kusurları örter ve böyle bir kimsenin itatlerini kabul etmek, çeşitli şekillerde de onu mükâfaatlandırmak sureti ile ona merhamet buyurur.
Yüce Allah yaptığı bu tehdidi yerine getirmiştir. Onlar, sürekli olarak başkalarının yönetimi altında, zillet ve horluk içinde olmaya devam etmektedirler. Hiçbir zaman bir sancakları yükselmez ve hiçbir zaman bayrakları zafer yüzü görmez.
168. “Onları topluluklar halinde yeryüzünde dağıttık.” Önceleri bir arada ve toplu bir halde bulunuyorlarken onları dağıtıp yeryüzüne saçtık. “Onların içinde” Allah’ın haklarını ve kullarının haklarını yerine getiren “salihler olduğu gibi bundan aşağıda olanlar” Salihlik mertebesinden daha aşağıda, ya orta halli yahut da kendilerine zulmeden kimseler de “vardı.”
“Belki” sürdürmekte oldukları aşağılık hallerinden “dönerler” ve asıl yaratılış sebepleri olan hidâyete yönelirler “diye de onları hem iyiliklerle” bolluk ve rahatlıkla “hem de kötülüklerle” zorluklarla âdetimiz ve kanunumuz üzere “imtihan ettik.” Fakat onlar hâlâ daha kimisi iyi, kimisi kötü, kimisi de orta halli olarak devam etmektedirler.
169. “Onların ardından” kötülükleri daha da ileri olan “kötü bir nesil gelip” onlardan sonra “Kitab’a mirasçı oldu.”Kitaba dair hususlarda onlara başvurulur oldu, onlar da hevalarına göre davranmaya koyuldular. Haksız yere fetva ve hüküm versinler diye onlara çok mallar verilmeye başlandı. Böylece rüşvet aralarında alabildiğine yaygınlaştı.“Bu değersiz (dünyanın) malını alıyorlar ve” yaptıklarının bir günah olduğunu, kendilerinin de zalim olduğunu itiraf ederek:“Biz (nasılsa) bağışlanırız, diyorlardı.” Ancak bu sözün gerçekle hiçbir ilgisi yoktur. Çünkü bu, gerçek anlamı ile bir istiğfar ve bağışlanma dileği değildir. Bunun bir gerçekliği olsaydı yaptıklarına pişman olurlar ve bir daha o yaptıklarına dönmemeye karar verirlerdi. Fakat onlar, bir başka mal ve bir rüşvetle karşılaşacak olurlarsa hemen onu da alıverirlerdi. Böylelikle Allah’ın âyetlerini az bir bedele satıyorlar ve daha hayırlı olan karşılığında daha aşağılık olanı alıyorlardı.
Yüce Allah yaptıklarını reddetmek ve cüretkârlıklarını açıklamak sadedinde şöyle buyurmaktadır:“Allah’a karşı haktan başkasını söylemeyeceklerine dair kendilerinden o kitabın teminatı alınmamış mıydı?”O halde ne diye onun hakkında hevalarına uyarak ve göz diktikleri menfaatlere meylederek gerçek olmayan şeyleri söylemektedirler?“Üstelik onda olanları da okumuşlardı!” Öyleyse bu hususta içinden çıkılamayacak bir durum yoktu. Aksine yaptıklarını kasten yapıyorlardı ve suçları bile bile işliyorlardı. Bu ise günahın daha büyük, kınamanın daha ağır, cezanın da daha vahim olmasına sebeptir. Bu tutumları, dünya hayatını âhirete tercih etmeye meyyal akıllarının eksikliği ve görüşlerinin isabetsizliğinden kaynaklanmaktadır. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Halbuki ahiret yurdu” Allah’ın indirdiğinden başkası ile hüküm verme karşılığında Allah’ın kendilerine haram kıldığı şeyleri yemekten ve verilen rüşveti almaktan, bunların dışında kalan çeşitli haramlardan “sakınanlar için daha hayırlıdır.”“Hâlâ akletmeyecek misiniz?” Sizin tercih edilmesi gereken şeyler ile edilmemesi gereken şeyler arasında, uğrunda çalışılması daha uygun ve başkasına göre öncelikli olan şeylerle böyle olmayanlar arasında mukayese yapacak akıllarınız yok mu? Çünkü aklın özelliği akıbete bakmak, sonu göz önünde bulundurmaktır. Bu durumda az miktarda ve geçici, buna karşılık kalıcı nimetlerin elden çıkmasına sebep olan dünyalığa bakan ve ona göz diken bir kimsenin aklı ve sağlıklı bir görüşü olduğundan söz edilebilir mi? Gerçek akıllılar, şanı Yüce Allah’ın şu buyruğu ile nitelendirdiği kimselerdir:
170. “Kitab’a sımsıkı sarılanlar” yani ilim ve amel yönünden ona sıkı sıkıya yapışanlar, ilimlerin en şereflisi olan, o Kitab’daki hüküm ve haberleri bilenler, göz aydınlığı, kalp sevinci, ruh neşvesi ve dünya ile âhiretin salahına kaynaklık eden emirler gereğince de amel edenler... Zahiri/dışı ve batını/içi itibariyle namazı dosdoğru kılmak, sıkı sıkıya sarılınması gereken emirler arasında olduğundan dolayı Allah, fazileti, şerefi ve imanın ölçüsü olması nedeniyle özellikle namazı zikretmektedir. Namazın dosdoğru kılınması, diğer ibadetlerin de gereği gibi yapılmasını sağlar. İşte böylelerinin bütün işleri ıslah olduğundan dolayı Yüce Allah:“Şüphesiz Biz ıslah edenlerin mükâfatını zayi etmeyiz” söz, davranış ve niyetlerinde hem kendileri hem de başkaları için ıslaha çalışanların mükâfatını boşa çıkarmayız, buyurmaktadır.
Bu âyet-i kerime ve benzerleri, Yüce Allah’ın peygamberleri fesat ile değil salah ile zararlı şeylerle değil faydalı şeylerle gönderdiğinin, yine bu peygamberlerin, her iki yurdu yani dünya ve âhireti de ıslah etmek maksadıyla gönderildiğinin delilidir. Bir kimse ıslaha ne kadar yakın ise onların izinden gitmeye de o kadar yakındır.
Daha sonra Yüce Allah şöyle buyurmaktadır:
171. Tevrat’ın içindeki hükümleri kabul etmeye yanaşmamaları üzerine Allah, onları gereğince amel etmeye mecbur edip dağı başlarının üzerine kaldırmıştı. Dağ, üstlerinde “bir gölgelik gibi” olunca da “başlarına düşecek sanmışlardı.” Bu sırada onlara: “Size verdiğimizi kuvvetle” ciddiyet ve gayretle “tutun ve onda olanı” inceleyerek, araştırarak ve gereğince amel ederek “düşünün ki” bu sayede “sakınasınız” denmişti.
Nakon tih poslanika smo poslali Musaa, 'alejhisselam, sa našim jasnim dokazima i argumentima za njegovu istinitost. Poslali smo ga faraonu i njegovom narodu, ali su oni porekli te dokaze i uznevjerovali, pa razmisli, o Poslaniče, kako je skončao faraon i njegov narod! Allah ih je potopio i prokleo, na dunjaluku i na Ahiretu!
Story of Prophet Musa, upon him be Peace, and Fir`awn
Allah said,
ثُمَّ بَعَثْنَا مِن بَعْدِهِم
(Then after them We sent), after the Messengers whom We mentioned, such as Nuh, Hud, Salih Lut and Shu`ayb (may Allah's peace and blessings be on them and the rest of Allah's Prophets), We sent,
مُّوسَى بِـَايَـتِنَآ
(Musa with Our signs) proofs and clear evidences, to Fir`awn, who was ruler of Egypt during the time of Musa,
وَمَلإِيْهِ
(and his chiefs) the people of Fir`awn,
فَظَلَمُواْ بِهَا
(but they wrongfully rejected them), they denied and disbelieved in the signs, out of injustice and stubbornness on their part. Allah said about them in another Ayah,
وَجَحَدُواْ بِهَا وَاسْتَيْقَنَتْهَآ أَنفُسُهُمْ ظُلْماً وَعُلُوّاً فَانْظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُفْسِدِينَ
(And they belied them (those Ayat) wrongfully and arrogantly, though they were themselves convinced thereof. So see what was the end of the evildoers.)27:14 The Ayah says, `those who hindered from the path of Allah and belied in His Messengers, look how We punished them, We caused them to drown, all of them, while Musa and his people were watching.' Public drowning added disgrace to the punishment that Fir`awn and his people suffered, while adding comfort to the hearts of Allah's party, Musa and those people who believed in him.
Then Allah sent the Prophet Moses (peace be upon him), after these messengers, to Pharaoh and his people with clear miracles showing the truth of what he came with. Yet they only rejected these miracles and disbelieved them. So reflect on what the end of Pharaoh and his people was as a result of their rejection: Allah destroyed them by drowning them, condemning them in this world and in the Afterlife.
Entonces, después de estos mensajeros, Al-lah envió al profeta Moisés u al Faraón y su pueblo con milagros claros que evidenciaban la verdad de su mensaje. Sin embargo, rechazaron estos milagros y no creyeron. Por tanto, reflexiona sobre el fin del Faraón y su pueblo como resultado de su rechazo: Al-lah los destruyó ahogándolos, condenándolos en este mundo y en el Más Allá.
Rồi sau thời đại của họ, TA đã cử Musa mang những dấu hiệu cùng bằng chứng lẫn chứng cớ xác thực đến gặp Fir-'awn và dân chúng của y, thế nhưng chúng lại khước từ và chống đối những điều đó. Bởi thế, hãy nhìn xem - hỡi Thiên Sứ - hậu quả của Fir-'awn cùng đồng bọn của hắn như thế nào. Chẳng phải Allah đã tiêu diệt họ bằng cách nhấn chìm họ và cùng theo họ là lời nguyền rủa của Ngài ở trần gian này và ngày sau.
The verse 103, has said that after the prophets Nuh, Hud, Salih, Lut and Shu'aib (علیہ السلام) ، We sent Musa with Our signs towards Pharaoh and his people. The 'signs' may refer to the verses of the Torah or to the miracles of the prophet Musa (علیہم السلام) . The word Pharaoh was the title of Egyptian kings. The Pharaoh of Musa's time is said to be Mernephtah. The phrase فَظَلَمُوا بِهَا ''they did injustice to them (signs) " here means that they showed indifference to the verses of Allah, instead of being grateful to Him and having faith in them they rejected His verses. The word ظلم rendered as wrong or injustice, in fact, signifies the use of something for a purpose opposite to what it was created for. Further it said فَانظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ "So look how was the fate of mischief-makers." Again the people are invited to take lesson from these events and think of their own fate.
O resullerden sonra Musa -aleyhisselam-'ı apaçık mucizeler ve onun doğruluğunu ispat eden delillerimiz ile Firavun'a ve kavmine gönderdik de o mucizeleri inkâr edip, küfrettiler. Ey Resul! Derin derin düşün! Firavun'un ve kavminin akıbeti nasıl oldu? Yüce Allah onları denizde boğarak helak etti. Dünyada ve ahirette peşlerine lanet taktık.
Pagkatapos nagsugo Kami, matapos ng mga sugong iyon, kay Moises – sumakanya ang pagbati ng kapayapaan – kalakip ng mga katwiran Namin at mga patunay Naming malinaw sa katapatan niya patungo kay Paraon at sa mga tao nito. Ngunit walang nangyari sa kanila maliban na nagkaila sila sa mga tandang ito at tumangging sumampalataya sa mga ito. Kaya magnilay-nilay ka, O Sugo, kung papaano naging ang kinahinatnan ni Paraon at ng mga tao nito sapagkat ipinahamak nga sila ni Allāh sa pamamagitan ng paglunod at pinasundan Niya sila ng sumpa sa Mundo at Kabilang-buhay.
Nous avons ensuite envoyé après ces messagers, Moïse muni d’arguments et de preuves claires prouvant la véracité de ce qu’il apportait à Pharaon et à son peuple. Ils ne répondirent à cela qu’en rejetant ces signes et en y mécroyant. Ô Messager, médite quelle fut la fin de Pharaon et de son peuple: Allah les noya et fit suivre cela d’une malédiction dans le bas monde et dans l’au-delà.
Nagsabi si Moises noong ipinadala siya ni Allāh kay Paraon at dumating siya roon: "O Paraon, tunay na ako ay isang isinugo mula sa Tagalikha ng mga nilikha nang lahatan, Tagapagmay-ari nila, at Tagapangasiwa ng mga nauukol sa kanila."
The verse is a clear declaration of the prophet Musa (علیہ السلام) before Pharaoh that he was a messenger of Allah, the Lord of all the worlds, and that his status of prophethood does not allow him to ascribe anything but truth to Allah because the message given to the prophets by Allah is a sacred trust and it is a great sin to tamper with it. All the prophets of Allah are free of all sins and cannot do so. The prophet Musa (علیہ السلام) tried to convince them that they should believe him because his truthfulness was beyond question and that he had never uttered a word of lie. In addition to this, his miracles are a clear proof to support his claim to prophethood.
Musa đến gặp Fir-'awn theo mệnh lệnh của Allah, Người bảo hắn: "Hỡi Fir-awn, quả thật, Ta là Thiên Sứ của Đấng Tạo Hóa ra tất các vạn vật cũng là Đức Vua thánh minh của họ cũng là Đấng cai quản mọi vạn vật.
Moisés u, al ser enviado por Al-lah al Faraón, dijo: “¡Faraón! He sido enviado por el Creador de toda la creación, el Dueño y el Sustentador de todo”.
Disse Mūsā quando Allāh lo inviò al Faraone e fu al suo cospetto: "O Faraone, in verità sono un inviato del Creatore di tutto il Creato; Lui è Colui che lo costudisce e che amministra i suoi affari"
Allah, Musa'yı Firavun'a gönderince ona geldi ve şöyle dedi: "Ey Firavun! Kuşkusuz ben bütün yaratılmışların yaratıcısı, maliki ve onların bütün işlerini idare eden Yüce Allah tarafından gönderilmiş bir resulüm."
Tatkala Allah mengutus Musa dan mendatangi Firaun, ia berkata, “Wahai Firaun! Sesungguhnya aku adalah utusan dari Tuhan yang menciptakan seluruh makhluk, yang memilikinya, dan mengatur segala urusannya.”
Après qu’Allah l’eut envoyé à Pharaon, Moïse dit lorsqu’il se retrouva auprès de ce dernier: Ô Pharaon, je suis envoyé par le Créateur de toutes les créatures, leur Propriétaire et le Décideur de toutes leurs affaires.
وَقَالَ مُوسَى يَفِرْعَوْنُ إِنَّى رَسُولٌ مِّن رَّبِّ الْعَـلَمِينَ
(And Musa said: "O Fir`awn! Verily, I am a Messenger from the Lord of all that exists".) meaning Musa said, `the one Who sent me is the Creator, Lord and King of all things,'
حَقِيقٌ عَلَى أَن لاَ أَقُولَ عَلَى اللَّهِ إِلاَّ الْحَقَّ
("Proper it is for me that I say nothing concerning Allah but the truth. ") `It is incumbent and a duty for me to convey only the Truth from Him, because of what I know of His might and power.'
قَدْ جِئْتُكُمْ بِبَيِّنَةٍ مِّن رَّبِّكُمْ
("Indeed I have come unto you from your Lord with a clear proof.") `I brought unequivocal evidence that Allah gave me to prove that I am conveying the truth to you,'
فَأَرْسِلْ مَعِىَ بَنِى إِسْرَءِيلَ
("So let the Children of Israel depart along with me.") means, release them from your slavery and subjugation. Let them worship your Lord and their Lord. They are from the offspring of an honorable Prophet, Isra'il, who is Ya`qub son of Ishaq son of Ibrahim, the Khalil (intimate friend) of Allah.
قَالَ إِن كُنتَ جِئْتَ بِـَايَةٍ فَأْتِ بِهَآ إِن كُنتَ مِنَ الصَّـدِقِينَ
(Fir`awn said: "If you have come with a sign, show it forth, if you are one of those who tell the truth.") Fir`awn said, `I will not believe in what you have said nor entertain your request'. Therefore, he said, `if you have proof, then produce it for us to see, so that we know if your claim is true.'
Kada Allah posla Musaa faraonu i Musa dođe do njega, reče mu: "O faraone, ja sam, uistinu, poslat od Stvoritelja svih stvorenja, njihovog Vlasnika i Upravitelja."
And Moses said when Allah sent him to Pharaoh: 'O Pharaoh! I have been sent from the Creator of all creation, the Owner and Sustainer of everything.'
Musa reče: "Pošto me je On poslao, onda meni ne priliči da o Njemu govorim osim istinu. Došao sam vam sa jasnim dokazom da govorim istinu i da sam poslat od mog Gospodara, pa oslobodi i pošalji sa mnom potomke Israilove, koje si porobio i koje tlačiš."
In the light of these clear signs he must believe him and let the children of Isra'il go with him free of his illegitimate surveillance.
Moses said: 'Since I have been sent from Allah it is only appropriate for me to say the truth about Him. I have brought you a clear proof showing the truth of what I say, proving that I am sent from Allah to you. Release the Children of Israel from the slavery and miserable treatment they have suffered and let them leave with me.'
Musa dedi ki: "Ben Allah tarafından gönderildiğimden dolayı bana ancak gerçek olanı söylemek yaraşır. Kesinlikle ben size doğru bir peygamber olduğumu ispat eden apaçık bir delille geldim ve size Rabbim tarafından gönderildim. Esaret ve baskı altında bulunan İsrailoğulları'nı benimle beraber serbest bırak."
Moïse dit: J’ai été envoyé par Allah, il ne m’appartient donc de dire de Lui que la vérité. Je vous ai apporté une preuve claire prouvant que c’est mon Seigneur qui m’envoie à vous. Laisse donc, Ô Pharaon, les enfants d’Israël partir avec moi et libère-les de leur captivité.
Moisés u dijo: “Dado que es Al-lah quien me ha enviado, no puedo decir sino la verdad acerca de Él. Traigo una prueba clara que muestra que lo que digo es verdad y que es Al-lah quien me envía. Libera a los hijos de Israel de la esclavitud y del trato miserable que han sufrido, y deja que se vayan conmigo”.
Musa bảo :"Ta được cử đến làm Thiên Sứ cho Ngài, nên Ta quyết không nói bất cứ điều gì ngoại trừ sự thật. Chắc chắn, Ta mang đến cho các ngươi những dấu hiệu quá rõ ràng một bằng chứng xác thực chứng minh Ta được Thượng Đế của Ta cử đến với các người; do đó, hãy để con cháu của Isra-el đi cùng với Ta vì họ đang bị giam cầm và đàn áp."
Nagsabi si Moises: "Yayamang ako ay naging isang isinugo mula sa Kanya, ako ay karapat-dapat na hindi magsabi tungkol sa Kanya maliban ng totoo. Naghatid nga ako sa inyo ng isang katwirang maliwanag na nagpapatunay sa katapatan ko at na ako ay isang isinugo sa inyo mula sa Panginoon ko, kaya palayain mo kasama ko ang mga anak ni Israel mula sa dati nilang lagay na pagkabihag at pagkasinisiil."
Musa berkata, “Karena aku adalah utusan dari-Nya maka sudah semestinya bila aku hanya mengatakan yang benar atas nama-Nya. Aku datang kepadamu dengan membawa bukti yang nyata-nyata menunjukkan kebenaranku, dan menunjukkan bahwa aku adalah utusan dari Tuhanku kepadamu. Oleh karena itu, lepaskanlah orang-orang Bani Israil bersamaku dari penahanan dan penindasan.”
Disse Mūsā : "Considerato che sono inviato da parte Sua, è per me doveroso dire solo la verità nei Suoi riguardi. Sono giunto a voi con una chiara prova che dimostra la mia veridicità; in verità, sono stato inviato a voi dal mio Dio: Libera i Figli di Isrāīl dalla prigionia e dall'oppressione."
Firaun berkata kepada Musa, “Kalau kamu datang dengan membawa bukti seperti pengakuanmu, maka tunjukkanlah bukti itu jika pengakuanmu itu benar.”
Pharaon répondit à Moïse: Si tu apportes un miracle comme tu le prétends, fais-le nous voir si ce que tu dis est la vérité.
Disse il Faraone a Mūsā : "Se hai portato un segno come insinui, mostracelo, se sei veritiero nelle tue dichiarazioni"
Nagsabi si Paraon kay Moises: "Kung ikaw ay dumating kalakip ng isang tanda gaya ng inaakala mo, maglahad ka nito kung ikaw ay naging tapat sa pag-aangkin mo."
Faraon reče Musau: "Ako si došao sa dokazom, kao što misliš, daj taj dokaz ako istinu govoriš."
Pharaoh said: 'If you have brought a sign, as you claim, then show it to me, if you are telling the truth.
El Faraón respondió: “Si has traído una señal, como dices, muéstrame, si es que dices la verdad”.
Firavun, Musa'ya: "İddia ettiğin gibi eğer bir mucize ile geldiysen, iddia ettiğinde doğru söyleyen biriysen, onu göster bakalım!" dedi.
Fir-'awn đáp lại Musa :"Quả thật, nếu như Ngươi đem đến một dấu hiệu giống như Ngươi nói thì hãy trưng bài nó ra xem nếu đó là sự thật như những gì Ngươi đã hô hào.
The Pharaoh, out of his obstinacy, did not listen to anything, but demanded saying, “ If you have come with a sign, bring it out, if you are among the truthful," إِن كُنتَ جِئْتَ بِآيَةٍ فَأْتِ بِهَا إِن كُنتَ مِنَ الصَّادِقِينَ.
Musa asasını yere attı ve o bizzat izleyenler için hemen büyük bir yılana dönüştü.
Kemudian Musa melemparkan tongkatnya. Lalu tongkat itu langsung berubah menjadi ular yang sangat besar dan bisa dilihat oleh semua orang.
Entonces Moisés u lanzó su vara y se convirtió en una gran serpiente, claramente visible para todos.
Bởi thế, Musa liền ném chiếc gậy của Người xuống thì nó lập tức biến thành một con rắn thật to hiện ra cho mọi người nhìn thấy nó.
The prophet Musa (علیہ السلام) in response to his demand, threw down his staff on the earth, instantly it turned into a serpent: فَإِذَا هِيَ ثُعْبَانٌ مُّبِينٌ. The word 'thu` ban' in Arabic signifies a huge serpent. The use of the word 'mubin' as an adjective which means 'clear or prominent' is quite descriptive of the fact that this miraculous event took place manifestly before the eyes of the people of the Pharaoh, and it was not performed secretly in a hidden or secluded place as is usually done by magicians. In some historical traditions it has been cited on the authority of the Companion Ibn ` Abbas ؓ that as the serpent moved towards Pharaoh, he jumped from his throne and sought shelter near the prophet Musa (علیہ السلام) and many of his courtiers died of extreme fear. (Tafsir Kabir)
Transformation of the staff into a real serpent is not, in fact, totally impossible as it apparently seems. It is, however, surprising due to being unusual. The miracle has to be an unusual act, beyond the power of a common individual. Allah shows the miracles through His prophets to make people understand that they possess some divine powers and are true prophets of Allah.
Kaya nagtapon si Moises ng tungkod niya saka nagbagong-anyo ito bilang ahas na malaki na nakalantad para sa sinumang nakasasaksi rito.
Moïse jeta alors le bâton qu’il tenait et celui-ci se transforma en un immense serpent que ceux qui étaient présents identifièrent comme tel.
Mūsā gettò il suo bastone ed eccolo trasformarsi in una grande vipera, visibile a tutti i presenti.
ثُعْبَانٌ مُّبِينٌ
(a Thu`ban serpent, manifest), refers to "The male snake." As-Suddi and Ad-Dahhak said similarly. A report from Ibn `Abbas said,
فَأَلْقَى عَصَاهُ
"(Then (Musa) threw his staff), and it turned into a huge snake that opened its mouth and rushed towards Fir`awn. When Fir`awn saw the snake rushing towards him, he jumped from his throne and cried to Musa for help, so that Musa would remove the snake from his way. Musa did that." As-Suddi commented,
فَإِذَا هِىَ ثُعْبَانٌ مُّبِينٌ
(and behold! It was a Thu`ban serpent, manifest!) "This Thu`ban refers to male snakes. The snake opened its mouth and headed towards Fir`awn to swallow him, placing its lower jaw on the ground and its upper jaw reaching the (top of the) wall of the palace. When Fir`awn saw the snake, he was frightened, so he jumped and wet himself and he never wet himself before this incident. He cried, `O Musa! Take it away and I will believe in you and release the Children of Israel to you.' So Musa, peace be on him, took it, and it became a staff again. "
وَنَزَعَ يَدَهُ فَإِذَا هِىَ بَيْضَآءُ لِلنَّـظِرِينَ
(And he drew out his hand, and behold! it was white (with radiance) for the beholders.) Musa took his hand out of his cloak after he inserted his hand in it and it was shining, not because of leprosy or sickness. Allah said in another Ayah,
وَأَدْخِلْ يَدَكَ فِى جَيْبِكَ تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوءٍ
(And put your hand into your bosom, it will come forth white without hurt.) 27:12 Ibn `Abbas said, "without hurt', means, `not because of leprosy'. Musa inserted his hand again in his sleeve and it returned back to its normal color." Mujahid and several others said similarly.
Musa baci svoj štap koji se pretvori u veliku zmiju, jasnu i vidljivu svakom ko posmatra.
So Moses threw his stick and it changed into a great snake, clear for all to see.
On izvadi svoju ruku iz otvora na košulji kod prsa ili ispod pazuha, i ona bijaše bijela, a to nije bila posljedica bolesti lepre, i ruka je bila blistava za one koji posmatraju od žestoke bjeline.
Then he drew out his hand from his shirt, near to his chest or under his arm, and it appeared completely white, not because of illness, but radiating brilliantly to all who saw it because of its extreme whiteness.
Lalu Musa mengeluarkan tangannya dari belahan bajunya di bagian dada atau di bawah ketiaknya dan tangan itu terlihat putih menyala -bukan karena penyakit kusta- dan tampak berkilauan bagi siapa saja yang melihatnya.
Và khi Người rút bàn tay ra từ cổ áo hoặc dưới kẽ nách của Người thì nó hiện ra một màu trắng toát mà đó không phải là do chứng bệnh bạch tạng, lấp lánh trước mặt những người đứng nhìn với cường độ cực trắng của nó.
Luego, sacó la mano del interior de su túnica, cerca de su pecho o debajo de su brazo, y apareció completamente blanca, no debido a una enfermedad, sino que resplandecía intensamente ante todos los que observaban atónitos.
Elini gömleğinin göğüs tarafından ya da koltuk altından çıkararak gösterdi. Eli bembeyazdı. Bu beyazlık abraş hastalığı olan kişilerdeki beyazlık gibi değildi. Elinin şiddetli beyazlığından dolayı bakanlara ışıldamaya başladı.
Tirò fuori la mano dall'apertura della sua veste al livello del petto o da sotto l'ascella, ed eccola uscire bianca, priva di alcun segno di lebbra, brillante per il suo grande candore.
Puis il sortit sa main de l’ouverture de sa chemise sous son aisselle et elle était d’une blancheur qui n’était pas causée par la lèpre et paraissait presque briller tellement elle était blanche aux yeux de ceux qui la regardaient.
Thereafter, the verse (7:108) said, وَنَزَعَ يَدَهُ فَإِذَا هِيَ بَيْضَاءُ لِلنَّاظِرِينَ 'And he drew out his hand, and it was white light to the onlookers.'
The Arabic word: نَزع naza` a signifies extracting something from another thing with force. Here this word indicates that the prophet Musa (علیہ السلام) applied some force while drawing out his hand. The verse does not speak of a place from where he drew out his hand. In other verses, however, we find mention of two things. In a verse (27:12) we find the words أَدْخِلْ يَدَكَ فِي جَيْبِكَ 'enter your hand under your robe.' The other verse (20:22) contains the words (وَاضْمُمْ يَدَكَ إِلَىٰ جَنَاحِكَ ) 'put your hand under your arm.' The two phrases indicate that he used to draw out his hand either from under his arm or from under his shirt. Arabic word: بَيْضَاءُ 'bay’ da' means white. The whiteness of hand may also be due to some disease, it is perhaps, why the Holy Qur'an has added the words 'without an evil' in other (28:32, 27:12) verse to eliminate any possible doubt of a disease. We know from a Tradition reported by the Companion ` Abdullah ibn ` Abbas ؓ that this whiteness was not of ordinary kind. It had light that illuminated the whole surrounding. (Qurtubi) The Arabic word 'nazirin' signifying the 'onlookers or viewers' indicates that this light was so surprising for the people that they gathered to see it.
The prophet Musa (علیہ السلام) performed two miracles at this occasion on the demand of the Pharaoh. First, the transformation of his staff into a serpent, second, drawing his hand out from under his arm, emanating light from it. The first was to serve as warning for the unbelievers while the second aimed at inviting them to the truth. It also indicated that the message of the prophet Musa (علیہ السلام) was a light and to follow it would lead people to eternal success.
Inilabas niya ang kamay niya at inilantad ito mula sa nakabukas sa kamisa niya mula sa tabi ng dibdib niya o mula sa ilalim ng kilikili niya at lumabas ito na maputi na walang ketong, na nagniningning para sa mga tagatingin dahil sa tindi ng kaputian nito.
E dissero i cortigiani e le autorità del Faraone, quando videro il bastone di Mūsā trasformarsi in una serpe e la mano divenire bianca, senza alcuna forma di lebbra: "Mūsā non è altro che un abile mago che possiede la più grande conoscenza della magia.
Les notables et les chefs dirent, lorsqu’ils virent la transformation du bâton de Moïse en un serpent et la blancheur de sa main qui n’était pas causée par la lèpre: Moïse n’est qu’un magicien versé dans la magie.
Nagsabi ang mga malaking tao at ang mga pangulo noong nakasaksi sila sa pagbabagong-anyo ng tungkod ni Moises na naging ahas at sa pagpapanibago ng kamay niya na naging maputing walang ketong: "Walang iba si Moises kundi isang manggagaway na malakas ang kaalaman sa panggagaway.
Tatkala para pembesar dan pemuka melihat tongkat Musa berubah menjadi ular dan tangannya menjadi putih berkilau bukan karena penyakit kusta, mereka berkata, “Tidaklah status Musa ini kecuali sebagai penyihir yang sangat hebat.
Glavešine koji posmatraše pretvaranje štapa u zmiju i bjelilo rukekoje nije posljedica bolesti lepre, rekoše: "Musa je samo čarobnjak koji dobro poznaje magiju."
The Arabic word 'Mala" is used for influential chiefs. After seeing these miracles they said to the people he was a great sorcerer. Being ignorant of divine powers of Allah they could say nothing else as they believed Pharaoh to be their god and had seen nothing but the magical charms of the sorcerers in their life. They, however, added the word "alim' signifying the one who knows, showing their impression that the miraculous acts of Musa (علیہ السلام) were of the kind that could not be performed by an ordinary magician. So, they said that he was a sorcerer of great knowledge.
The difference between miracle and sorcery
The miracles and sorcery are so distinct in their nature and effect that they do not require any explanation to any one applying common sense. The sorcerers usually live in impurity and, the more they are unclean and impure the more they are successful in their sorcery. The prophets, on the other hand, are by nature the most clean and pure people. Another obvious distinction is that a sorcerer is never successful when he makes claim to prophethood. Besides, the acts performed under the effect of sorcery do have physical causes as other things have, with the only difference that their causes remain hidden to common people. The people, therefore, take them to be happening without the help of any cause. On the contrary, the miracles are directly a manifestation of Allah's power and have nothing to do with physical causes. This is why the miracles have been ascribed directly to Allah and not to the prophets in the Holy Qur'an. The Qur'an said "but Allah threw the pebbles" (while these pebbles were thrown by the Holy Prophet ﷺ in the battle of Badr) In short, the miracles and sorcery are totally different from each other. The people of knowledge have no confusion about it. In order to eliminate any possible confusion of a common individual, Allah has provided with obvious distinctions between the two.
Even the people of the Pharaoh found the miracles of the prophet Musa (علیہ السلام) somehow different from the normal acts of sorcerers. Therefore, even while accusing him of sorcery they admitted that he was 'of great knowledge' meaning that his act was not comparable with the acts of the normal sorcerers.
The notables and leaders said once they witnessed the transformation of the stick and the whiteness of his hand: 'Moses is nothing but a skilled and masterful magician.'
Kavmin ileri gelen büyükleri ve önderleri Musa'nın asasının büyük bir yılana dönüşmesi ve elinin abraş hastalığı olmadan bembeyaz ışıl ışıl parladığını gördüklerinde; "Musa ancak sihirde çok kuvvetli bilgiye sahip bilgin bir sihirbazdır." dediler.
Fir`awn's People say that Musa is a Magician!
The chiefs and noblemen of the people of Fir`awn agreed with Fir`awn's statement about Musa. After Fir`awn felt safe and returned to his throne, he said to the chiefs of his people,
إِنَّ هَـذَا لَسَـحِرٌ عَلِيمٌ
(This is indeed a well-versed sorcerer) and they agreed. They held counsel to decide what they should do about Musa. They conspired to extinguish the light that he brought and bring down his word. They plotted to portray Musa as a liar and fake. They feared that he might lure people to his side by his magic, they claimed, and thus prevail over them and drive them away from their land. What they feared occured, just as Allah said,
وَنُرِىَ فِرْعَوْنَ وَهَـمَـنَ وَجُنُودَهُمَا مِنْهُمْ مَّا كَانُواْ يَحْذَرونَ
(And We let Fir`awn and Haman and their hosts receive from them that which they feared.) 28:6 After they conferred about Musa, they agreed on a plot, as Allah said about them,
Các quần thần lẫn những người có chức sắc sau khi chứng kiến chiếc gậy của Musa biến thành con rắn và bàn tay của Người rút ra bổng trở nên trắng toát mà không phải do bệnh bạch tạng chúng liền khẳng định: " Musa đích thực là một phù thủy hùng mạnh, tài ba."
Una vez que hubieron presenciado la transformación de la vara y la blancura de su mano, los nobles y líderes dijeron: “Moisés no es más que un mago hábil y experto”.
“Intenta expulsarnos a todos de Egipto a través de su magia”. Entonces el Faraón les preguntó a sus consejeros qué debía hacer”.
Dengan sihirnya itu ia ingin mengusir kalian dari negeri kalian ini, yaitu negeri Mesir." Kemudian Firaun meminta pendapat mereka terkait masalah Musa -‘alaihissalām- seraya berkata, “Apa saran kalian kepadaku?”
"Y có ý định dùng phép thuật đó để đánh đuổi các khanh ra khỏi lãnh thổ của các khanh, đó là đất nước Ai Cập. Sau đó, Fir-'awn bàn bạc với các quần thần sẽ xử lý Musa, hắn nói với các quần thần: Thế các khanh hãy đưa ra cho trẫm một ý kiến ?"
Il suo scopo nel fare ciò è quello di farvi abbandonare la vostra terra, l'Egitto". Dopodiché il Faraone chiese loro consiglio per quanto riguarda Mūsā, pace a lui, dicendo loro: "Cosa mi consigliate?"
Naglalayon siya sa anumang isinasagawa niya na magpalabas sa inyo mula sa lupain ninyong ito, ang Ehipto. Pagkatapos sumangguni sa kanila si Paraon hinggil sa pumapatungkol kay Moises – sumakanya ang pagbati ng kapayapaan – habang nagsasabi sa kanila: "Ano ang ipapayo ninyo sa akin na pananaw?"
Il a pour but, en faisant ces tours, de vous chasser de votre terre qui est l’Egypte. Pharaon les consulta à propos de Moïse en leur demandant: Qu’en dites-vous le concernant?
"On želi time da vas izvede iz vaše zemlje, Egipta." Faraon se posavjetova sa njima oko Musaa, 'alejhisselam, rekavši im: "Šta mislite da trebam učiniti?"
'He intends by this to drive you all out from Egypt through his magic.' So Pharaoh asked his chiefs what they advise him to do.
Bu yaptıkları ile sizi bu topraklarınız olan Mısır'dan çıkarmak istiyor. Sonra Firavun ileri gelenlerle Musa -aleyhisselam- hakkında istişare ederek şöyle dedi: "Bana ne gibi bir görüş ifade etmek istersiniz?"
(İleri gelen önderler) Firavun'a şöyle dediler: "Musa ve kardeşi Harun'u şimdilik beklet ve Mısır'ın şehirlerinde bulunan bütün sihirbazları toplayan memurlar gönder."
Dissero al Faraone: "Fa' attendere Mūsā e suo fratello Hārūn e fa' giungere i maghi da tutti i villaggi dell'Egitto,
They said: 'Delay their case, Moses and his brother Aaron, and send people to the cities of Egypt to call all the magicians.'
These verses narrate the remaining part of the story of the prophet Musa (علیہ السلام) . Seeing these wonders of staves turning into serpents and making his hand emitting strong white light, the Pharaoh should have been convinced and have believed in Musa (علیہ السلام) as the logic and sense demanded. But it is the common practice of the wrong-doers that they always seek false interpretations of the truth in order to conceal it, the Pharaoh and his people belied him instead, and said to the people that he was a great sorcerer and that he wanted to expel them from their homes and take over the rule of the country. The people of the Pharaoh suggested:
أَرْجِهْ وَأَخَاهُ وَأَرْسِلْ فِي الْمَدَائِنِ حَاشِرِينَ ﴿111﴾ يَأْتُوكَ بِكُلِّ سَاحِرٍ عَلِيمٍ ﴿112﴾
"leave him and his brother alone for a while, and send men to the cities to collect and bring to you every expert sorcerer-111, 112."
The people of the Pharaoh said that there were many expert sorcerers in their cities who were capable of defeating Musa (علیہ السلام) .
Some soldiers should be sent to collect and bring the sorcerers for this purpose. Sorcery and magic, being the custom of the day, the sorcerers enjoyed a high status among people. Allah sent Musa (علیہ السلام) with the miracles of the staff and white-lit hand so that people may clearly observe the misery of the sorcerers after entering into a contest with Musa (علیہ السلام) . It is the usual practice of Allah that He sends His prophets with miracles that are appropriate to the demand of the time. For instance, in the time of the prophet ` Isa (علیہ السلام) (the Jesus), Greek philosophy and medical sciences were at their zenith. He was, therefore, sent with the miraculous powers of restoring the sight of those who were born blind and cure the lepers instantly with a touch of his hand. In the time of the Holy Prophet ﷺ the Arabs were boastful of their oratory and linguistic capabilities. The Holy Qur'an was sent as the greatest of all miracles of the Holy prophet ﷺ .
Oni rekoše: "Daj Musau i njegovom bratu Harunu vremena i pošalji izaslanike po egipatskim gradovima da sakupe čarobnjake koji se u njima nalaze."
Ils répondirent: Fais patienter Moïse et son frère Aaron et charge des gens de réunir les magiciens des villes d’Egypte.
Mereka berkata kepada Firaun, “Tangguhkanlah urusan Musa dan saudaranya, Harun. Lalu kirimlah sejumlah orang ke kota-kota yang ada di Mesir untuk mengumpulkan para penyihir yang ada di sana.
Chúng tâu với Fir-'awn rằng :"Hãy tạm tha cho Musa và người anh em của Y là Harun, và chúng ta ra thông báo hết các thành phố của Ai Cập để triệu tập các vị pháp sư."
Dijeron: “Demórenlos, a Moisés y a su hermano Aarón, y envíen gente a las ciudades de Egipto para convocar a todos los magos”.
Nagsabi sila kay Paraon: "Magpaliban ka kay Moises at sa kapatid niyang si Aaron at magpadala ka sa mga lungsod ng Ehipto ng mga magtitipon ng mga manggagaway roon.
أَرْجِهْ
("Put him off"), means, "delay him (for a time)."
وَأَرْسِلْ فِى الْمَدَآئِنِ
("and send to the cities"), areas and provinces of your kingdom -- O Fir`awn,
حَـشِرِينَ
("to collect") to gather magicians from various lands. At this time, magic was the trade of the day and it was widespread and popular. They had the idea that what Musa brought was a type of magic similar to the magic that the sorcerers of their time practiced. Because of this incorrect assumption, they brought all the magicians in order to defeat the miracles that he showed them. Allah said about Fir`awn,
فَلَنَأْتِيَنَّكَ بِسِحْرٍ مِّثْلِهِ فَاجْعَلْ بَيْنَنَا وَبَيْنَكَ مَوْعِداً لاَّ نُخْلِفُهُ نَحْنُ وَلاَ أَنتَ مَكَاناً سُوًى
قَالَ مَوْعِدُكُمْ يَوْمُ الزِّينَةِ وَأَن يُحْشَرَ النَّاسُ ضُحًى - فَتَوَلَّى فِرْعَوْنُ فَجَمَعَ كَيْدَهُ ثُمَّ أَتَى
(Then verily, we can produce magic the like thereof; so appoint a meeting between us and you, which neither we nor you shall fail to keep, in an open place where both shall have a just and equal chance." Musa said: "Your appointed meeting is the day of the festival, and let the people assemble when the sun has risen (forenoon)." So Fir`awn withdrew, devised his plot and then came back.) 20:58-60. Allah said,
Ceux que tu auras envoyés t’amèneront les magiciens les plus habiles et les plus doués qu’ils trouveront.
Magdadala sa iyo ang mga isinugo mong ito para magtipon ng mga manggagaway mula sa mga lungsod ng bawat manggagaway na bihasa sa panggagaway, na malakas sa pagsasagawa nito."
A prophet’s discourse is initially addressed to the leaders of the day; to those who enjoy leadership of thought in their environment. Such people, thanks to their superior intellect, are in a better position to understand the message of Truth in all its profundity. But, history shows that they have invariably always been antagonistic to the prophet’s call, i.e. they utilize their mental talents to assign a wrong meaning to the message of Truth. For example, they declare a sign which had appeared on the strength of God’s intervention to have appeared by the force of magic, or, in order to disparage the prophetic movement, give it a political colour and say that such preachers are simply seeking power. As the general public are unable to analyse matters, such talk leads them into becoming suspicious of the Truth. But to raise such frivolous points against the messenger of Truth is a great crime. In this way, the leading lights of the day may be able to preserve their leadership, but it will be at the cost of the Hereafter. God is the Truth. So it is not proper for one who comes forward in the name of God to speak of anything other than truth and justice. If he does otherwise, he will lose the right to represent God and will be liable to be punished rather than rewarded by God. Moses was sent (by God) to both the Children of Israel and to the Pharaoh and his Copt community. At that time the Children of Israel suffered from many weaknesses. However, they basically supported Moses. Unlike them, Pharaoh and his community, (with the exception of a few) rejected him. Finally, after 40 years of attempting to propagate God’s command, Moses was commanded to migrate from Egypt along with the Children of Israel. He asked Pharaoh to allow the Children of Israel to leave the country, so that they might be able to pray to the one and only God in the open atmosphere of the desert (Exodus-16). Moses was the representative of Truth, but Pharaoh considered him to be merely practising magic and decided to overcome him through his own magicians.
Setiap orang yang kamu kirim untuk mengumpulkan para penyihir dari berbagai kota akan membawa penyihir yang sangat mahir dan hebat."
Şehirlere sihirbazları toplamaları için gönderdiğin kimseler sana işlerinin ustası güçlü sihirbazları getirsinler.
'They will bring to you every skillful and powerful magician.'
"Izaslanici će ti doći sa skupinom čarobnjaka iz gradova, svaki od njih je vješt i dobar poznavalac magije."
così che coloro che hai inviato per radunare tutti i maghi di tutti i villaggi ti portino ogni abile mago da ogni villaggio. "
“Traerán ante ti a todo mago experto y poderoso”.
"Rồi sẽ đến trình diện bệ hạ những tên pháp sư mà bệ hạ đã thông báo triệu tập chúng từ các thành phố cùng tất cả những nhà ảo thuật vô cùng tài ba."
Entonces, el Faraón mandó llamar a los magos y brujos, y cuando llegaron ante el Faraón, le preguntaron si obtendrían alguna recompensa en caso de ser los vencedores y derrotar a Moisés con su magia.
Và các vị pháp sư đến trình diện Fir-'awn, họ tâu: "Có phải, liệu chúng thần xứng đáng nếu đánh bại Musa bằng phép thuật của chúng thần và sẽ được ân thưởng hậu hĩnh chăng ?"
Il Faraone inviò chi radunasse i maghi. Quando i maghi giunsero dal Faraone, gli chiesero se spettasse loro una ricompensa nel caso avessero sconfitto Mūsā con la loro magia.
The Magicians convene and change Their Ropes into Snakes before Musa
Allah describes the conversation that took place between Fir`awn and the magicians he collected to defeat Musa, peace be upon him. Fir`awn told them that he will reward them and give them tremendous provisions. He made them hope in acquiring what they wished for and to make them among his private audience and best associates. When they were assured of the cursed Fir`awn's promises,
Pharaon envoya donc des gens réunir les magiciens puis lorsqu’ils furent présents devant Pharaon, ils lui demandèrent s’ils obtiendraient une récompense dans le cas où leur magie venait à vaincre celle de Moïse.
Kaya nagpadala si Paraon ng mga magtitipon ng mga manggagaway. Noong dumating ang mga manggagaway kay Paraon ay nagtanong sila rito kung mayroon ba silang gantimpala kung madadaig nila si Moises sa pamamagitan ng panggagaway nila at magwawagi sila laban sa kanya."
Kemudian Firaun mengirim sejumlah orang untuk mengumpulkan para penyihir. Tatkala para penyihir datang mereka bertanya kepada Firaun; apakah mereka akan mendapatkan imbalan jika mereka berhasil menang dan mengalahkan Musa dengan sihir mereka?
Firavun sihirbazları toplayan memurlar gönderdi. Sihirbazlar Firavun'a geldiklerinde: "Eğer kendileri, Musa'yı sihirleri ile yenip mağlup ederlerse onlar için bir mükâfat var mıdır?" diye sordular.
Faraon posla izaslanike da sakupe čarobnjake, pa kada dođoše upitaše faraona da li će imati nagradu ako pobijede Musaa?"
Its diction and style so bewildered the Arabs that they instantly acknowledged a super human element in it. The sorcerers came to Pharaoh and said:
إِنَّ لَنَا لَأَجْرًا إِن كُنَّا نَحْنُ الْغَالِبِينَ
"There must be a reward for us, if we are the victors." (113)
He said,
نَعَمْ وَإِنَّكُمْ لَمِنَ الْمُقَرَّبِينَ
"Yes, and of course, you will be among the closer ones." (114)
The sorcerers were invited from all over the country. When they all came to Pharaoh they asked him of some reward if they gain victory over Musa (علیہ السلام) . He promised that in addition to their reward they shall be included among those close to him. The historical reports about the number of these sorcerers give us different information. These give us a number from nine hundred to three hundred thousand. The quantity of the staves and strings used in this contest is reported to be as great as was loaded on three hundred camels. (Qurtubi)
It may be noted that the first thing the sorcerers did, was to have an assurance about the reward they will get in return of their performance. It is because worldly people are always after worldly gains. They do nothing unless they are sure of their gains, while on the contrary, the prophets and their disciples always declare:
وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ ﴿109﴾
I do not ask you for a reward, as my reward is with the Lord of all the worlds.' (26:109)
That is, the prophets of Allah preach and convey the message of Allah only for the good and guidance of people and they seek no financial gain against it. They seek their reward from Allah alone. After this discourse with Pharaoh the sorcerers got the place and date fixed for the great encounter. An open land was chosen for the purpose and the time was fixed after the sunrise on their festival Day. It is also mentioned in a verse of the Holy Qur'an: Musa (علیہ السلام) said: قَالَ مَوْعِدُكُمْ يَوْمُ الزِّينَةِ وَأَن يُحْشَرَ النَّاسُ ضُحًى ﴿59﴾ ,, your appointed day is the day of 'zinah' so that people may be gathered after sunrise." (20:59)
Some reports say that the prophet Musa (علیہ السلام) had a short conversation with the chief of the sorcerers and asked him if they would accept the faith in case he defeated them? He said that there was no question of their being defeated as they possessed such great magical powers that could not be overcome by any one. And in case 'you bring defeat to us we shall declare our faith openly in the presence of the Pharaoh'. (Mazhari and Qurtubi)
So Pharaoh sent people to call the magicians, and when they came to Pharaoh they asked him if they would have a reward if they were the winners and overcame Moses with their magic.
Faraon im odgovori: "Da, imat ćete nagradu i platu, bićete na visokim pozicijama kod mene."
Pharaoh replied: 'Yes Indeed! You will be given a reward and you would be brought near to me and of those given important positions.'
Firavun da onların bu isteklerine karşılık şöyle cevap verdi: "Evet! Kuşkusuz sizin için bir mükâfat ve bir de ücret vardır ve mevki bakımından bana yakın kimselerden olacaksınız." dedi.
Firaun menjawab pertanyaan mereka dengan berkata, “Ya. Kalian akan mendapatkan imbalan dan upah. Bahkan, kalian akan menjadi orang-orang yang dekat dengan raja dengan mengampu jabatan yang tinggi.”
El Faraón respondió: “¡Sí, en efecto! Se les concederá una recompensa y estarán cerca de mí, ocupando puestos importantes”.
Fir-'awn đáp lại đám pháp sư: "Đúng thế, chắc chắn sẽ có cho các ngươi một phần thưởng thỏa mãn và nhất định các ngươi sẽ là những cận thần bên cạnh ta."
Kaya sumagot sa kanila si Paraon sa pagsabi nito: "Oo, at tunay na magkakaroon kayo ng gantimpala at pabuya. Kayo ay magiging kabilang sa mga malapit [sa akin] sa mga katungkulan."
Il Faraone rispose loro, dicendo: "Sì, in verità avrete un premio e una ricompensa e sarete i più illustri, ottenendo alti ranghi"
Pharaon leur répondit: Oui, vous serez récompensés et payés en retour. De plus, je vous assignerai à des fonctions qui vous rapprocheront de moi.
Nagsabi ang mga manggagaway habang mga nagtitiwala sa pagwawagi nila kay Moises nang may pagmamataas at pagkamapagmalaki: "Mamili ka, O Moises, ng niloob mo na pagsisimula mo sa pagpukol ng ninanais mong ipukol o pagsisimula namin niyon?"
Persuadés qu’ils allaient avoir le dessus sur Moïse, les magiciens lui dirent avec orgueil et arrogance: Ô Moïse, le choix te revient de commencer ou de nous laisser commencer.
Čarobnjaci rekoše samouvjereno i nadmeno vjerujući u pobjedu: "O Musa, izaberi šta hoćeš, da ti prvi počneš ili mi."
Sihirbazlar Musa'ya karşı galip geleceklerinden kesin emin oldukları için üstünlük taslayarak ve kibirli bir şekilde şöyle dediler: "Ey Musa! Önce sen mi maharetini göstermek için atmak istersin, yoksa ilk atanlar biz mi olalım?"
Dissero i maghi, certi della loro vittoria contro Mūsā, con superbia e altezzosità: "Scegli, o Mūsā: Vuoi gettare ciò che tu vuoi, oppure siamo noi i primi a farlo?"
Due to their pride, they were certain that they would win against Moses. They asked him: 'Choose O Moses if you want to be the first to throw, or if you want us to throw first.'
إِمَّآ أَن تُلْقِىَ وَإِمَّآ أَن نَّكُونَ نَحْنُ الْمُلْقِينَ
(Either you throw (first), or shall we have the (first) throw) before you. In another Ayah, they said,
وَإِمَّآ أَن نَّكُونَ أَوَّلَ مَنْ أَلْقَى
(Or we be the first to throw) 20:65. Musa said to them, you throw first. It was said that the wisdom behind asking them to throw first, is that - Allah knows best - the people might witness the magicians' sorcery first. When the magicians had cast their spell and captured the eyes, the clear and unequivocal truth came, at a time when they all anticipated and waited for it to come, thus making the truth even more impressive to their hearts. This is what happened. Allah said,
فَلَمَّآ أَلْقُوْاْ سَحَرُواْ أَعْيُنَ النَّاسِ وَاسْتَرْهَبُوهُمْ
(So when they threw, they bewitched the eyes of the people, and struck terror into them,) meaning, they deceived the eyes and made them think that thet trick was real, when it was only an illusion, just as Allah said,
فَأَوْجَسَ فِى نَفْسِهِ خِيفَةً مُّوسَى - قُلْنَا لاَ تَخَفْ إِنَّكَ أَنتَ الاٌّعْلَى - وَأَلْقِ مَا فِى يَمِينِكَ تَلْقَفْ مَا صَنَعُواْ إِنَّمَا صَنَعُواْ كَيْدُ سَاحِرٍ وَلاَ يُفْلِحُ السَّـحِرُ حَيْثُ أَتَى
(So Musa conceived fear in himself. We (Allah) said: "Fear not! Surely, you will have the upper hand. And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magician's trick, and the magician will never be successful, to whatever amount (of skill) he may attain") 20:67-69. Ibn `Abbas commented that the magicians threw, "Thick ropes and long sticks, and they appeared to be crawling, an illusion that they created with their magic."
Dengan penuh keyakinan akan menang terhadap Musa sembari menunjukkan kesombongan, mereka berkata, “Wahai Musa! Terserah kamu, apakah kamu yang akan memulai dengan melemparkan sesuatu? Ataukah kami yang akan memulai?”
They said,
قَالُوا يَا مُوسَىٰ إِمَّا أَن تُلْقِيَ وَإِمَّا أَن نَّكُونَ نَحْنُ الْمُلْقِينَ ﴿115﴾
"0 Musa either you throw (first) or shall we be the ones to throw."
The Arabic word:'' اِلقَا ‘ ء ! 'ilga' means to drop something down. On the day of encounter the sorcerers asked the prophet Musa (علیہ السلام) if he would drop down his staff first or should they throw theirs first? This question of the sorcerers was perhaps to show their complacency about their art, though the mode of their sentence indicated that they wanted to start first, but for giving an impression of power to their opponent they put that question. Since-the prophet Musa (علیہ السلام) had nothing to fear about, he invited them saying 'you drop.'
Debido a su soberbia, estaban seguros de que vencerían a Moisés. Le preguntaron: “Elige, Moisés, si quieres tú comenzar, o si quieres que nosotros comencemos”.
Những tên pháp sư đầy tự tin trong chiến thắng trước Musa bằng sự ngạo mạng và chúng to tiếng bảo: Hãy lựa chọn - hỡi Musa - Ngươi muốn là người đầu tiên ném trước bất cứ bửu bối gì để cho bọn ta xem hoặc để bọn ta sẽ là người đầu tiên ném trước ?"
Musa đáp lại họ một cách tự tin đầy lòng chiến thắng trong sự giúp đỡ của Thượng Đế mình không tí e dè: "Hãy ném sợi dây thừng hoặc chiếc gậy của các ngươi xuống và rồi khi họ ném xuống nó liền thu hút những ánh mắt của mọi người bằng cách làm phân tâm mọi người khỏi sự hiểu biết đó lẫn với sự kinh hoàng trước mắt họ một màng ảo thuật tài ba để mọi người chứng kiến."
Confiado en que Al-lah los vencería, Moisés no estaba preocupado por ellos. Les ordenó arrojar sus cuerdas y varas. Cuando las arrojaron, lanzaron un poderoso hechizo sobre los ojos de las personas que miraban el espectáculo, para que las cosas se vieran diferentes a la realidad, haciendo que la gente se sorprendiera y se atemorizara.
Ibn Kathir has said that the prophet Musa (علیہ السلام) behaved with them politely by inviting them to have their turn first. The effect of this behaviour was that they accepted the faith after their defeat. Here we are faced with a question. The sorcery is an impermissible act, especially when it is used to oppose a prophet sent by Allah it becomes an act of infidelity. How then the prophet Musa (علیہ السلام) gave permission of magic to the sorcerers by saying 'you drop'? With a little thought we can find the answer. It was certain that the sorcerers will show their magic by all means. The point of conversation was to decide who should start the contest. The prophet Musa (علیہ السلام) allowed them to begin. Another advantage of this strategy was that the people could see their performance and the sorcerers had all the time to show their art and turn the staves into snakes. Then the staff of the prophet Musa (علیہ السلام) should turn into a serpent and eat up all the snakes, thus the open defeat of magic should be exhibited before the people. (Bayan- al- Qur'an)
فَلَمَّا أَلْقَوْا سَحَرُوا أَعْيُنَ النَّاسِ وَاسْتَرْهَبُوهُمْ وَجَاءُوا بِسِحْرٍ عَظِيمٍ
So, when they threw, they bewitched the eyes of the people, and made them frightened, and came out with great sorcery. (116)
This verse indicates that this demonstration of their magic was just a bewitching of the eyes of the people which made them see the staffs and strings as snakes leaping on the ground, while the strings and the staffs did not change physically. It was a kind of mesmerism hypnotising the minds of the onlookers. This does not mean that sorcery is confined only in this kind and that it cannot change some-thing into another, as we do not have any proof against it. On the contrary, many forms and kinds of magic have been taken as being reality. The terms magic and sorcery are usually applied for all the acts that seem to be happening in unusual way. Sleight of hand, telepathic influences and mesmerism are sometimes called magic. Trans-formation of one thing into another through magic may be a possibility but we have no valid reason or proof for or against it.
Rispose Mūsā , senza curarsi di loro, certo del sostegno del Suo Dio: "Gettate le vostre corde e i vostri bastoni". Quando le gettarono, ammaliarono gli occhi della gente, impedendo loro di vedere la realtà e incussero loro timore. Praticarono una grande magia agli occhi dei presenti.
Musa im reče, uvjeren u Allahovu pomoć i ne mareći za njih: "Vi prvi bacite vaše konopce i štapove." Kada baciše opčiniše oči ljudi, prikazaše im varku i uplašiše ih. Njihova čarolija (njihov trik) je bila jaka u očima posmatrača."
Prophet’s are given miracles according to the mindset of their contemporaries. In ancient Egypt magic captivated the minds of the people, so Moses was given the miracle of magic. As planned by Pharaoh, on the occasion of the national festival, all their great magicians assembled. The magicians asked Moses whether they should perform their feat first, or whether he would like to start the proceedings. Moses asked them to demonstrate their magic first, and they accepted. This shows that a prophet never takes the initiative in taking action against his enemy. Till the last moment he gives his opponents the opportunity to open hostilities. When his opponents, in this way, have already taken upon themselves the responsibility of initiating action, at that time the prophet uses all the powers at his command to subdue them. Presenting the ideology of Islam theoretically, a prophet takes the first step, but he never takes the initiative when it could lead to an offensive action.
Moïse, qui savait qu’il bénéficiait du secours de son Seigneur et qui était impassible face à leur arrogance, leur répondit: Jetez plutôt vos cordes et vos bâtons. Ils les jetèrent alors et ensorcelèrent les yeux des gens, créant une illusion terrifiante. Ils réussirent ainsi à présenter un puissant tour de magie aux spectateurs.
Musa Rabbinin kendisine yardım edeceğinden emin olduğu için onlara aldırış etmeden şöyle cevap verdi: "Önce siz iplerinizi ve asalarınız atın." dedi. Onlar atınca insanların gözlerini büyülediler ve olayın hakikatini idrak etmekten insanları engelleyerek onları korkuttular. Çok kuvvetli bir sihir yaparak izleyenleri büyülediler.
Sumagot sa kanila si Moises habang nagtitiwala sa pagpapawagi ng Panginoon niya sa kanya: "Magtapon kayo ng mga lubid ninyo at mga tungkod ninyo." Kaya noong pumukol sila ng mga iyon ay gumaway sila sa mga mata ng mga tao sa pamamagitan ng pagbabaling sa mga ito palayo sa katumpakan ng pagkatalos, sumindak sila sa mga iyon, at naghatid sila ng isang panggagaway na malakas sa mga mata ng mga tumitingin.
Trusting in Allah that he would overcome them, Moses was not worried about them. He told them to throw their ropes and sticks. When they threw them they cast a mighty spell over the eyes of the people watching the spectacle, so that things looked different to reality, and the people became awed and frightened.
Musa menjawab dengan keyakinan penuh akan pertolongan Tuhannya tanpa menghiraukan mereka, “Lemparkanlah tali-tali dan tongkat-tongkat kalian!” Setelah mereka melemparkannya, mereka berhasil menyihir mata manusia yang melihatnya dengan memalingkannya dari penglihatan yang benar dan membuat mereka ketakutan. Mereka berhasil menunjukkan sihir yang hebat di depan mata orang-orang yang melihatnya.
Allah then inspired Prophet Moses (peace be upon him): 'Throw your stick O Moses!' So he threw it and the stick changed into a snake and swallowed the ropes and sticks the magicians were using instead of real snakes; destroying for the people the illusion that these were crawling snakes.
Allāh rivelò al Suo Profeta, colui a cui Allāh parlò senza tramite, Mūsā , pace a lui: "Getta il tuo bastone, o Mūsā ". Lo gettò e il bastone si trasformò in una vipera che inghiottì le corde e i bastoni che utilizzarono per distorcere la verità e per convincere la gente che fossero vipere striscianti.
Puis Allah révéla à Moïse, Son prophète à qui Il avait parlé sans intermédiaire: Ô Moïse, jette ton bâton. Il le jeta et celui-ci se transforma en un serpent qui avala les cordes et les bâtons des magiciens, ceux-là même qu’ils avaient jetés et avait donné l’illusion et l’impression aux gens qu’ils étaient devenus des serpents qui se meuvent.
Lalu Allah mewahyukan kepada nabi sekaligus orang yang diajak-Nya berbicara, yaitu Musa -‘alaihissalām-, “Lemparkanlah tongkatmu, wahai Musa!” Lalu Musa pun melemparkan tongkatnya. Kemudian tongkat itu berubah menjadi ular dan langsung menelan tali-tali dan tongkat-tongkat yang digunakan oleh para penyihir untuk mengubah kenyataan dan mengelabui manusia bahwa tali-tali dan tongkat-tongkat itu adalah ular-ular yang bergerak.
Allah liền mặc khải cho Musa: "Hãy ném - hỡi Musa - cây gậy của Ngươi xuống, Người liền ném nó lập tức biến thành con rắn nuốt chửng đi sợ dây thừng lẫn cây gậy của bọn họ, thứ mà bọn họ đã phù phép cho nó thành sự thật hồng để lừa gạt mọi người cho việc mưu sinh."
Nagkasi si Allāh sa propeta Niya at kausap Niyang si Moises – sumakanya ang pagbati ng kapayapaan – na [nagsasabi]: "Magtapon ka, O Moises, ng tungkod mo," kaya itinapon niya ito saka nagbagong-anyo ang tungkod na naging isang ahas na lumululon sa mga lubid nila at mga tungkod nila, na dati nilang ginagamit sa pagbaliktad sa mga reyalidad at sa pagpapaakala sa mga tao na ang mga ito ay mga ahas na gumagapang.
Entonces, Al-lah inspiró al profeta Moisés u: “¡Lanza tu vara, Moisés!' Así que la arrojó, y la vara se convirtió en una serpiente que se tragó las cuerdas y varas que los magos usaban y que no eran serpientes reales, destruyendo así la ilusión que hacía que parecieran serpientes reales.
Allah objavi Svom poslaniku i sagovorniku Musau, 'alejhisselam: "Baci svoj štap." On ga baci, i štap se pretvori u živu zmiju koja proguta konopce i užad čarobnjaka koji su trikovima ljudima skrivali stvarno stanje obmanuvši ih da su to bile stvarne zmije."
Yüce Allah peygamber olarak gönderdiği ve kendisi ile konuştuğu Musa -aleyhisselam-'a şöyle vahyetti: "Ey Musa! Asanı at!" Bunun üzerine o da asasını attı. Birdenbire Musa'nın asası bir yılana dönüştü. Bu yılan sihirbazların gerçek dışı yaptıkları ve insanların böylece yanılgıya kapılarak hareket eden yılanlar şeklinde gördükleri asa ve ipleri yakalayıp, yutuverdi.
Musa defeats the Magicians, Who believe in Him
Allah states that at that tremendous moment, in which Allah differentiated between Truth and Falsehood, He sent a revelation to His servant and Messenger Musa, peace be upon him, ordering him to throw the stick that he held in his right hand,
فَإِذَا هِىَ تَلْقَفُ
(It swallowed straight away) and devoured,
مَا يَأْفِكُونَ
(all the falsehood which they showed.) the magic that they caused the illusion with, of magic with which they caused making it appear real, whereas it was not real at all. Ibn `Abbas said that Musa's stick swallowed all the ropes and sticks that the magicians threw. The magicians realized that this was from heaven and was by no means magic. They fell in prostration and proclaimed,
قَالُواْ ءَامَنَّا بِرَبِّ الْعَـلَمِينَ - رَبِّ مُوسَى وَهَـرُونَ
("We believe in the Lord of all that exists. The Lord of Musa and Harun ). Muhammad bin Ishaq commented, "It followed the ropes and sticks one after another, until nothing that the sorcerers threw remained. Musa then held it in his hand, and it became a stick again just as it was before. The magicians fell in prostration and proclaimed, `We believe in the Lord of all that exists, the Lord of Musa and Harun. Had Musa been a magician, he would not have prevailed over us. "' Al-Qasim bin Abi Bazzah commented, "Allah revealed to Musa to throw his stick. When he threw his stick, it became a huge, manifest snake that opened its mouth and swallowed the magicians' ropes and sticks. On that, the magicians fell in prostration. They did not raise their heads before seeing the Paradise, the Fire, and the recompense of their inhabitants."
The next verse 117 said, وَأَوْحَيْنَا إِلَىٰ مُوسَىٰ أَنْ أَلْقِ عَصَاكَ ۖ فَإِذَا هِيَ تَلْقَفُ مَا يَأْفِكُونَ ﴿117﴾ "And We revealed to Musa 'Throw your staff.' Then, of a sudden it began to swallow all that they had concocted." We find it reported in history, when thousands of staffs and ropes were turned into snakes leaping all over the ground, Allah commanded Musa to drop down his staff on the ground. It turned into a great snake and instantly began to eat up the snakes of the sorcerers. The crowd stood bewildered and stunned at this sight. Within no time all the snakes were eaten up by the great snake of the prophet Musa (علیہ السلام) .
Böylece hak ortaya çıktı ve Musa -aleyhisselam-'ın getirdiği şeyin doğruluğu açıklığa kavuştu. Aynı zamanda sihirbazların da yapmış oldukları sihrin batıllığı ayan beyan ortaya çıktı.
Istina izađe na vidjelo i posta jasno da je Musa došao sa istinom, a da su čarobnjaci došli sa običnim trikovima.
In this way the truth became clear: proving the truth of what Moses was saying, and showing the falsehood of what the magicians had done.
Kaya lumitaw ang katotohanan, luminaw ang katapatan ng inihatid ni Moises – sumakanya ang pagbati ng kapayapaan – at luminaw ang kawalang-saysay ng ginawa ng mga manggagaway mula sa panggagaway.
Một điều hiển nhiên quá rõ ràng được mang đến từ Thượng Đế của Musa đã hoàn toàn chiến thắng hai món vật giả mà bọn pháp sư đã tạo ra.
La vérité éclata: la véracité de ce qu’apportait Moïse était prouvée et la fausse magie des magiciens dévoilée.
La verità venne a galla, e così la veridicità di ciò che Mūsā presentò, pace a lui. Il fallimento delle magie dei maghi fu eclatante.
Seketika muncullah kebenaran yang nyata. Kebenaran dari ajaran yang dibawa oleh Musa -‘alaihissalām- menjadi nyata dan kepalsuan dari apa yang dibuat oleh para penyihir itu pun menjadi jelas.
De esta manera, la verdad quedó en evidencia, probando la veracidad de las palabras de Moisés y mostrando la falsedad de lo que habían hecho los magos.
Moïse les domina et sortit vainqueur de ce concours. Ils retournèrent alors humiliés et battus.
Kaya nadaig sila, natalo sila, nagwagi si Moises – sumakanya ang pagbati ng kapayapaan – sa nasaksihang iyon, at bumalik sila na mga kaaba-aba na mga nagapi.
Los magos fueron derrotados y humillados por Moisés ante la asamblea.
Thế nên bọn chúng là kẻ thua cuộc, Musa là Người chiến thắng trong lần thử tài đó và rồi bọn chúng chuốc lấy sự nhục nhã đáng bị khinh bỉ.
Vennero sconfitti e si arresero, e Mūsā li vinse in quella competizione, e si ritirarono umiliati e afflitti.
Lalu para penyihir itu pun berhasil dikalahkan dan ditaklukkan. Musa telah mengalahkan mereka dalam pertunjukan itu sehingga para penyihir itu berbalik menjadi hina dina.
Tu bijahu pobijeđeni i poniženi, a Musa pobijedi na tom skupu.
Mağlup olup hezimete uğradılar ve Musa insanların toplandığı o alanda onlara karşı üstün geldi. Sihirbazlar orada zayıf ve yenilmiş kimseler oldular.
The magicians were defeated and humiliated by Moses in the assembly.
When the magicians saw the greatness of the power of Allah, and his clear signs, they could only fall down, prostrating to Him.
I maghi, quando videro la grande potenza di Allāh ed i chiari Segni, non fecero altro che cadere prosternati a Lui, gloria Sua, l'Altissimo.
Kaya walang nangyari sa mga manggagaway, nang nakasaksi sila sa sukdulang kakayahan ni Allāh at nakakita sila sa mga tandang malinaw, kundi sumubsob sila na mga nakapatirapa sa Kanya – kaluwalhatian sa Kanya at pagkataas-taas Siya.
Bởi thế, những tên pháp sư đã chứng kiến được sức mạnh vĩ đại của Allah và nhìn thấy được các dấu hiệu quá rõ ràng nên chúng chỉ biết cuối đầu xuống quỳ lạy Đấng Hiển Vinh và Tối Cao.
Cuando los magos vieron la grandeza del poder de Al-lah y Sus señales claras, se arrodillaron y se postraron ante Él.
Setelah menyaksikan betapa besarnya kekuasaan Allah dan melihat bukti-bukti yang nyata para penyihir itu tidak punya pilihan lain selain tunduk dan bersujud kepada Allah -Subḥānahu wa Ta'ālā-.
Ayant été témoins des signes évidents et voyant le pouvoir immense d’Allah, les magiciens n’eurent d’autre réaction que de se prosterner devant Allah.
Sihirbazlar, Allah Teâlâ'nın kudretinin azametini ve apaçık ayetlerini gördükleri gibi hemen Allah -Subhanehu ve Teâlâ- için secdeye kapandılar.
Kada su čarobnjaci vidjeli Allahovu moć i jasne znakove ne osta im drugo nego padnu ničice na sedždu Allahu Uzvišenom.
Next, the verse said:
فَوَقَعَ الْحَقُّ وَبَطَلَ مَا كَانُوا يَعْمَلُونَ ﴿118﴾ فَغُلِبُوا هُنَالِكَ وَانقَلَبُوا صَاغِرِينَ ﴿119﴾ وَأُلْقِيَ السَّحَرَةُ سَاجِدِينَ ﴿120﴾قَالُوا آمَنَّا بِرَبِّ الْعَالَمِينَ ﴿121﴾ رَبِّ مُوسَىٰ وَهَارُونَ ﴿122﴾
"So, the truth prevailed and what they were doing became a nullity. So there they were overcome and turned humiliated. And the sorcerers were constrained to fall in prostration. They said, "We believe in the Lord of the worlds, the Lord of Musa and Harun."
The sorcerers were so overawed by the miracle of the prophet Musa (علیہ السلام) that they fell in prostration. This may also imply that Allah blessed them with favour and put them in prostration. They added the phrase, the Lord of Musa and Harun (علیہما السلام) after saying, the Lord of the worlds, to make it clear that the Lord worshipped by Musa (علیہ السلام) and Harun (علیہ السلام) is, in fact, the Lord of the Universe, and not the Pharaoh as he pretended to be.
Những tên pháp sư đồng thanh nói: "Chúng tôi tin tưởng nơi Thượng Đế đã tạo hóa ra vạn vật."
Čarobnjaci rekoše: "Vjerujemo u Gospodara svih stvorenja!"
The magicians exclaimed: 'We believe in the Lord of all of creation.'
I maghi dissero: "Crediamo nel Dio di tutto il Creato,
Nagsabi ang mga manggagaway: "Sumampalataya kami sa Panginoon ng mga nilikha nang lahatan,
Los magos exclamaron: “Creemos en el Señor de toda la creación”.
Para penyihir berkata, “Kami beriman kepada Tuhan yang menciptakan segenap makhluk,
Sihirbazlar bütün yaratılmışların Rabbine iman ettik dediler.
Les magiciens dirent: Nous croyons au Seigneur de toutes les créatures,
il Dio di Mūsā e Hārūn, pace a loro, Egli è Colui che è degno di essere adorato, e nessun'altra divinità inventata".
Él es el Señor de Moisés y Aarón u, el único que es digno de recibir adoración de todos los pueblos, mientras que los dioses falsos no son dignos de adoración.
le Seigneur de Moïse et d’Aaron, lui seul mérite d’être adoré à l’exclusion des autres prétendues divinités.
Musa ve Harun -aleyhimesselam-'ın Rabbine iman ettik. Sadece ibadet edilmeyi hak eden O'dur. Kendisinden başka ilah olduğu iddia edilenler ibadeti hak etmezler.
Ang Panginoon nina Moises at Aaron – sumakanilang dalawa ang pagbati ng kapayapaan – sapagkat Siya ay ang karapat-dapat sa pagsamba sa halip ng iba pa sa Kanya na mga diyos na inaakala.
yaitu Tuhan Nabi Musa dan Harun -‘alaihimassalām-. Hanya Dialah yang berhak disembah, bukan sembahan-sembahan lain yang dianggap sebagai tuhan."
"Gospodara Musaovog i Harunovog, jer samo On zaslužuje da bude obožavan, a ne razni izmišljeni bogovi."
In Egypt, the mission of Moses continued for about forty years. This competition with the magicians took place in the last stage of this period. We can imagine from this that the magicians must have been aware of Moses’ message. However, the veil covering their eyes had not fallen away. When they saw Moses’ superiority in the field in which they specialised, then all the veils were torn apart. They could see that this was not a case of magic but of Divine prophethood. They voluntarily and spontaneously prostrated themselves before God. When the sticks and ropes were thrown down by the magicians, they appeared to the people to be moving snakes, due to an optical illusion. But when Moses’ staff turned into a snake and started moving along the ground, the magician’s sticks and ropes turned back into sticks and ropes. The magicians knew the limits of magic. In this event, the magicians realised actually how insignificant were man’s devices, even in their most perfect forms, and how Great and all-Powerful was God. Thereafter, Pharaoh—with all his authority—appeared valueless to them. The same magicians who, before witnessing God’s greatness, were desirous of rewards from Pharaoh, ignored Pharaoh’s threat of the worst punishment as if it were of no account.
"Thượng Đế của Musa và Harun, Ngài là Đấng để thờ phượng hơn tất cả thần linh đã được bịa ra."
He is the Lord of Moses and Aaron (peace be upon them), alone worthy of worship for all people, and the false gods are not worthy of worship.
The foregoing verses had a detailed account of the contest between the prophet Musa (علیہ السلام) and the sorcerers and that after their defeat the sorcerers declared their faith in Allah. Some historical reports say that subsequent to their declaration of faith in Allah, six hundred thousand more people followed suit and declared their belief in Allah. Before this open contest there were only two individuals believing in Allah. Now a great army of people became Muslims. It was, obviously an embarrassing situation for the Pharaoh. Like a clever politician he managed to conceal his state of mind before the people, and changed the situation by putting the blame of conspiracy and rebellion on the sorcerers. He claimed that they had joined hands with Musa (علیہ السلام) and Harun in order to create disorder in the country. Then he said to the sorcerers, “ You have believed in him before I permitted you." This was a threat to the sorcerers on the one hand, and on the other, he tried to convince his people that the sorcerers made a hasty decision in accepting their faith and fell prey to the trap of Musa (علیہ السلام) and Harun. Otherwise, he would have also believed in him in case Musa (علیہ السلام) and Harun proved truthful in their claim.
It was a clever design of Pharaoh. He tried to keep his people stay in their former ignorance and make people believe that the contest was pre-plotted between the prophet Musa (علیہ السلام) and the sorcerers. He cleverly twisted the fact that the miracle of Musa (علیہ السلام) and the open conversion of the sorcerers to the true Faith was purely to expose the ignorance and falsehood of the Pharaoh. He turned it into a political issue by saying, "So that you may expel its people from there." He wanted to make his people believe that they planned the whole matter to gain power over the country and expel the people from there.
Setelah para penyihir itu menyatakan beriman kepada Allah semata, Firaun langsung mengancam mereka dengan mengatakan, “Kalian menyatakan beriman kepada Allah sebelum aku mengizinkan kalian untuk beriman kepada-Nya? Sesungguhnya pernyataan kalian untuk beriman kepada-Nya dan percaya kepada ajaran yang dibawa oleh Musa pasti sebuah rekayasa serta tipu daya yang kalian rencanakan bersama Musa untuk mengusir penduduk kota ini. Kalian -wahai para penyihir- akan segera tahu apa hukuman dan siksaan yang akan kalian terima.
Après qu’ils eurent proclamé leur croyance en Allah Seul, Pharaon les menaça et leur dit: Croyez-vous en Moïse alors que je ne vous l'ai pas permis? Votre croyance en Allah et en ce que Moïse apporte est assurément le résultat d’une intrigue que vous avez ourdie avec lui dans le but de vider la ville de ses habitants. Ô magiciens, vous saurez bientôt quelle est la punition que vous allez subir et quel supplice je vous réserve.
Fir-'awn lớn tiếng lên giọng đe dọa họ sau khi họ đã tin tưởng nơi Allah duy nhất: "Các ngươi thật to gan dám tin tương nơi Musa trước khi ta cho phép các ngươi hay sao ? Quả thật, đây chỉ là một âm mưu đến bởi Musa để làm cho các ngươi có đức tin và tin tưởng vào Thượng Đế của Y hồng để lừa dối các người để rồi Musa sẽ trục xuất dân cư ra khỏi thành phố. Rồi đây các ngươi sẽ sớm biết - hỡi những tên pháp sư - các ngươi sẽ phải gánh chịu sự trừng phạt và nó sẽ diễn ra với các ngươi."
El Faraón los amenazó por creer en Al-lah diciendo: “¿Creen en Al‑lah sin mi permiso? Esto es solo un truco para engañar a las personas y una conspiración que ustedes y Moisés han planeado para expulsar al pueblo de la ciudad. ¡Pero pronto sabrán cuáles son las consecuencias y el castigo ejemplar que recibirán!”
Sihirbazlar bir ve tek olan Allah'a iman ettikten sonra, Firavun onları tehdit ederek şöyle dedi: "Ben size izin vermeden önce Musa'yı; tasdik edip ona iman mı ettiniz? Kuşkusuz sizin Musa'ya iman edip, getirdiğine tasdikte bulunmanız; şehirde bulunanları şehirden çıkarmak için sizin Musa ile beraber düzenlemiş olduğunuz bir hile ve aldatmadır. -Ey sihirbazlar!- İlerde başınıza ne gibi bir azabın ve ne gibi bir işkencenin geleceğini öğreneceksiniz." dedi.
Il Faraone disse loro, minacciandoli per aver creduto in Allāh solo: "Avete creduto a Mūsā prima che io ve lo avessi permesso? In verità, il fatto di aver creduto in Allāh e di aver creduto a Mūsā è un imbroglio che avete orchestrato assieme a Mūsā per far uscire la gente dalla città. Proverete – o stregoni – la punizione e la tortura che vi attendono.
Nagsabi sa kanila si Paraon habang nagbabanta sa kanila matapos ng pagsampalataya nila kay Allāh lamang: "Naniwala kayo kay Moises bago ako magpahintulot sa inyo? Tunay na ang pananampalataya ninyo sa kanya at ang paniniwala ninyo sa inihatid niya ay talagang isang panlilinlang at pakanang ipinanlalang ninyo mismo at ni Moises para sa pagpapalabas sa mga naninirahan sa lungsod mula rito. Kaya malalaman ninyo, O mga manggagaway, ang dadapo sa inyo na parusa at ang tatama sa inyo na parusang panghalimbawa.
Pharaoh said threatening them because of their faith in Allah: 'Do you believe in Allah before I have given you permission to do so. This is only a trick you were deceiving people with, and a plot that you and Moses have planned to drive out the people of the city. But soon you will know what the consequences are and what an example I will make of you!'
Fir`awn threatens the Magicians after They believed in Musa and Their Response to Him
Allah mentions the threats that the Fir`awn - may Allah curse him - made to the magicians after they believed Musa, peace be upon him, and the deceit and cunning that Fir`awn showed the people. Fir`awn said,
إِنَّ هَـذَا لَمَكْرٌ مَّكَرْتُمُوهُ فِى الْمَدِينَةِ لِتُخْرِجُواْ مِنْهَآ أَهْلَهَا
(Surely, this is a plot which you have plotted in the city to drive out its people,) meaning Fir`awn proclaimed, `Musa's defeating you today was because you plotted with him and agreed to that.' Fir`awn also said,
إِنَّهُ لَكَبِيرُكُمُ الَّذِى عَلَّمَكُمُ السِّحْرَ
(He (Musa) is your chief who has taught you magic.) 20:71 However, Fir`awn and all those who had any sense of reason knew for sure that what Fir`awn said was utterly false. As soon as Musa came from Madyan, he called Fir`awn to Allah and demonstrated tremendous miracles and clear proofs for the Truth that he brought. Fir`awn then sent emissaries to various cities of his kingdom and collected magicians who were scattered throughout Egypt. Fir`awn and his people chose from them, summoned them, and Fir`awn promised them great rewards. These magicians were very eager to prevail over Musa in front of Fir`awn, so that they might become closer to him. Musa neither knew any of them nor saw or met them before. Fir`awn knew that, but he claimed otherwise to deceive the ignorant masses of his kingdom, just as Allah described them,
فَاسْتَخَفَّ قَوْمَهُ فَأَطَاعُوهُ
(Thus he Fir`awn fooled his people, and they obeyed him.) 43:54 Certainly, a people who believed Fir`awn in his statement,
أَنَاْ رَبُّكُمُ الاٌّعْلَى
("I am your lord, most high.") 79:24, are among the most ignorant and misguided creatures of Allah. In his Tafsir, As-Suddi reported that Ibn Mas`ud, Ibn `Abbas, and several other Companions, commented,
إِنَّ هَـذَا لَمَكْرٌ مَّكَرْتُمُوهُ فِى الْمَدِينَةِ
("Surely, this is a plot which you have plotted in the city...") "Musa met the leader of the magicians and said to him, `If I defeat you, will you believe in me and bear witness that what I brought is the truth' The magician said, `Tomorrow, I will produce a type of magic that cannot be defeated by another magic. By Allah! If you defeat me, I will believe in you and testify to your truth.' Fir`awn was watching them, and this is why he said what he said." His statement,
لِتُخْرِجُواْ مِنْهَآ أَهْلَهَا
("to drive out its people"), means, so that you all cooperate to gain influence and power, replacing the chiefs and masters of this land. In this case, power in the state will be yours,
فَسَوْفَ تَعْلَمُونَ
("but you shall come to know"), what I will do to you. He then explained his threat,
لأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُمْ مِّنْ خِلاَفٍ
("Surely, I will cut off your hands and your feet from opposite sides.") by cutting the right hand and the left leg or the opposite,
ثُمَّ لأصَلِّبَنَّكُمْ أَجْمَعِينَ
("then I will crucify you all.") just as he said in another Ayah,
فِى جُذُوعِ النَّخْلِ
("Fi the trunks of date palms") 20:71, Fi in this Ayah means "on". Ibn `Abbas said that Fir`awn was the first to crucify and cut off hands and legs on opposite sides. The magicians said,
إِنَّآ إِلَى رَبِّنَا مُنقَلِبُونَ
("Verily, we are returning to our Lord.") They said, `We are now sure that we will go back to Allah. Certainly, Allah's punishment is more severe than your punishment and His torment for what you are calling us to, this day, and the magic you forced us to practice, is greater than your torment. Therefore, we will observe patience in the face of your punishment today, so that we are saved from Allah's torment.' They continued,
رَبَّنَآ أَفْرِغْ عَلَيْنَا صَبْرًا
("Our Lord! pour out on us patience"), with your religion and being firm in it,
وَتَوَفَّنَا مُسْلِمِينَ
("and cause us to die as Muslims."), as followers of Your Prophet Musa, peace be upon him. They also said to Fir`awn,
قَالُواْ لَن نُّؤْثِرَكَ عَلَى مَا جَآءَنَا مِنَ الْبَيِّنَـتِ وَالَّذِى فَطَرَنَا فَاقْضِ مَآ أَنتَ قَاضٍ إِنَّمَا تَقْضِى هَـذِهِ الْحَيَوةَ الدُّنْيَآ - إِنَّآ آمَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطَـيَـنَا وَمَآ أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ وَاللَّهُ خَيْرٌ وَأَبْقَى - إِنَّهُ مَن يَأْتِ رَبَّهُ مُجْرِماً فَإِنَّ لَهُ جَهَنَّمَ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَى - وَمَن يَأْتِهِ مُؤْمِناً قَدْ عَمِلَ الصَّـلِحَـتِ فَأُوْلَـئِكَ لَهُمُ الدَّرَجَـتُ الْعُلَى
("So decide whatever you desire to decree, for you can only decide for the life of this world. Verily, we have believed in our Lord, that He may forgive us our faults, and the magic to which you did compel us. And Allah is better to reward and more lasting in punishment. Verily, whoever comes to his Lord as a criminal, then surely, for him is Hell, wherein he will neither die nor live. But whoever comes to Him (Allah) as a believer, and has done righteous good deeds, for such are the high ranks (in the Hereafter).) 20:72-75. The magicians started the day as sorcerers and ended as honorable martyrs! Ibn `Abbas, `Ubayd bin `Umayr, Qatadah and Ibn Jurayj commented, "They started the day as sorcerers and ended it as martyrs."
وَقَالَ الْمَلأ مِن قَوْمِ فِرْعَونَ أَتَذَرُ مُوسَى وَقَوْمَهُ لِيُفْسِدُواْ فِى الاٌّرْضِ وَيَذَرَكَ وَءالِهَتَكَ قَالَ سَنُقَتِّلُ أَبْنَآءَهُمْ وَنَسْتَحْيِـى نِسَآءَهُمْ وَإِنَّا فَوْقَهُمْ قَـهِرُونَ - قَالَ مُوسَى لِقَوْمِهِ اسْتَعِينُواْ بِاللَّهِ وَاصْبِرُواْ إِنَّ الأَرْضَ للَّهِ يُورِثُهَا مَن يَشَآءُ مِنْ عِبَادِهِ وَالْعَـقِبَةُ لِلْمُتَّقِينَ
Faraon im zaprijeti nakon što su povjerovali u Allaha Jedinog: "Povjerovali ste Musau prije nego što sam vam ja dozvolio!? To je vaša varka koju ste vi dogovorili sa Musaom kako bi stanovnike ovog grada izveli iz njega! O čarobnjaci, sigurno ćete vidjeti kakva će vas kazna zadesiti!"
"Odsjeći ću vam noge i ruke unakrst, a zatim ću vas okačiti na palmina stabla kako bi se uplašio svako ko vas vidi u takvom stanju!"
Sungguh, aku benar-benar akan memotong tangan kanan kalian dan kaki kiri kalian, atau tangan kiri kalian dan kaki kanan kalian. Kemudian aku akan menggantung kalian semua di pohon kurma agar menjadi pelajaran bagi siapa saja yang melihat kalian dalam keadaan seperti itu.”
After making all these strategic statements he threatened the sorcerers, first, with an indefinite remark saying, "Now you shall know (your end) ". Further specifying the threat, He said, لَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُم مِّنْ خِلَافٍ ثُمَّ لَأُصَلِّبَنَّكُمْ أَجْمَعِينَ ﴿124﴾ "I shall surely, cut your hands and legs from the opposite sides. Then I shall crucify you all together." By cutting from the opposite sides he meant the right hand and the left foot so that they are made completely disabled and invalid.
J’amputerai la main droite et la jambe gauche ou la main gauche et la jambe droite de chacun de vous, puis je vous suspendrai tous sur des troncs de palmiers en guise de supplice et d’exemple pour ceux qui voudraient faire comme vous.
Talagang magpuputul-putol nga ako mula sa bawat isa sa inyo ng kanang kamay niya at kaliwang paa niya, o ng kaliwang kamay niya at kanang paa niya, pagkatapos talagang magbibitin nga ako sa inyo sa kalahatan sa mga puno ng datiles bilang pagpaparusang panghalimbawa sa pamamagitan ninyo at bilang pagpapangilabot sa bawat sinumang nakasasaksi sa inyo sa kalagayang ito."
"Chăc chắn, ta sẽ chặt hết tất cả các ngươi từng người một cánh tay phải và chân trái hoặc cánh tay trái và chân phải. Sau đó, ta treo tất cả các ngươi lên thân cây cọ để làm tấm gương răn đe cho tất cả các ngươi thấy được điều mà chưa được sự đồng ý của ta."
'I will cut off the right hand and left foot or the left hand and right foot of each of you, and would then crucify you on palm trunks, making an example of you to frighten whoever sees you.'
Taglierò ad ognuno di voi la mano destra e la gamba sinistra, oppure la mano sinistra e la gamba destra, poi vi appenderò tutti su tronchi di palma, come tortura e come avvertimento per tutti coloro che vi vedranno in tale condizione.
Firavun sihirbazlara, mutlaka her birinizin sağ elini ve sol ayağını veya sol elini ve sağ ayağını keseceğim. Sonra da size işkence olması ve sizi bu halde gören herkesi korkutmak için hepinizi hurma ağaçlarının gövdelerine asacağım.
“Haré que corten la mano derecha y el pie izquierdo o la mano izquierda y el pie derecho de cada uno de ustedes, y luego los haré crucificar en troncos de palmeras, de modo que sirvan de ejemplo para atemorizar a quienquiera que los vea”.
Los magos respondieron: “Sin duda volveremos ante nuestro Señor, por lo que no tememos a tus amenazas.”
I maghi dissero in risposta alla minaccia del Faraone: "In verità, solo al nostro Dio è il nostro ritorno, non ci curiamo delle tue minacce".
The magicians replied: 'Indeed we will return to our Lord alone, so we are not scared of what you threaten us with.'
Sihirbazlar Firavun'un tehdidine karşılık: "Şüphesiz biz yalnız Rabbimize döneceğiz. Bize yapmış olduğun bu tehdidini hiç umursamıyoruz." dediler.
The Pharaoh made all the efforts that he could to control his people. The belief in Allah, or "Iman' as it is called by the Qur'an, is a great power. When it finds it's way into one's heart, one finds himself as powerful as to face the whole world and all the forces gathered together against him. This was a great change. Only a few hours ago, the sorcerers were the worshippers of Pharaoh, but having faith in Allah they demonstrated such a great power and courage that in response to all the threats to their lives by the Pharaoh, they only said with perfect satisfaction that, in that case, إِنَّا إِلَىٰ رَبِّنَا مُنقَلِبُونَ "To our Lord we are sure to return."
The sorcerers were fully aware of Pharaoh's power and authority over them. They did not say that Pharaoh will not be able to kill them because of their new faith. Their answer was to suggest that the whole life of this temporary world had no value in their eyes. Their satisfaction was due to the fact that they were sure of meeting the Lord of the worlds after passing away from this world. There they shall get an everlasting life of peace and comfort. Another interpretation of their answer is that though the Pharaoh had all the power to finish their life, but soon he will be presented before the Lord of the worlds where he shall be taken to account for his despotism. In another verse, the following statement is also included in the answer of the sorcerers, فَاقْضِ مَا أَنتَ قَاضٍ ۖ إِنَّمَا تَقْضِي هَـٰذِهِ الْحَيَاةَ الدُّنْيَا You may pass any judgment you can against us, but your judgment will be restricted to this worldly life." (72:20) This also shows their total indifference towards the temporary life of this world.
Čarobnjaci mu odgovoriše: "Mi ćemo se našem Jedinom Gospodaru vratiti, i ne marimo za tim čime nam prijetiš."
Para penyihir menjawab ancaman Firaun dengan mengatakan, “Sesungguhnya kami hanya akan kembali kepada Tuhan kami. Jadi, kami tidak peduli dengan ancamanmu.
Nagsabi ang mga manggagaway bilang tugon sa banta ni Paraon: "Tunay na kami ay sa Panginoon namin lamang ay mga manunumbalik, kaya hindi kami pumapansin sa ibinabanta mo.
Những tên pháp sư đồng thanh đáp lại lời thị uy của Fir-'awn: "Quả thật, đằng nào chúng tôi cũng trở về với Thượng Đế của chúng tôi Đấng Duy Nhất, thế nên chúng tôi chẳng còn bận tâm những gì bệ hạ đe dọa."
Les magiciens répondirent en ces termes à la menace de Pharaon: C’est auprès de notre Seigneur Seul que nous retournerons. Nous ne nous soucions donc pas de tes menaces.
Kamu -wahai Firaun- tidak mengingkari dan mencela kami melainkan lantaran kami beriman kepada mukjizat (bukti-bukti kebenaran) dari Tuhan kami ketika mukjizat itu datang kepada kami melalui Musa. Jika hal ini dianggap dosa yang patut dicela, maka itulah dosa kami.” Kemudian mereka mamanjatkan doa kepada Allah dengan khusyuk seraya berkata, “Wahai Tuhan kami! Berilah kami kesabaran yang berlimpah agar kami bertahan di atas kebenaran. Matikanlah kami sebagai orang-orang yang berserah diri kepada-Mu, tunduk kepada perintah-Mu, dan mengikuti rasul-Mu.”
Chẳng lẽ, chỉ vì chúng tôi đã khước từ bệ hạ trong khi chúng tôi tìm được Thượng Đế của chúng tôi hay sao? Hỡi Fir-'awn - hay chỉ vì chúng tôi tin tưởng những dấu hiệu của Thượng Đế của chúng tôi được đến từ tay của Musa. Quả thật, nếu cho đó là cái tội thì chúng tôi gánh chịu tội lỗi đó. Nếu vậy, chúng tôi chỉ biết hướng về Allah để thỉnh cầu van xin Ngài :"Lạy Thượng Đế của bầy tôi, xin Ngài hãy xối lên người bầy tôi sự chịu đựng kiên nhẫn cho đến khi chết là một người Muslim thần phục Ngài và làm theo đường lối của Thiên Sứ của Ngài.
Ô Pharaon, tu ne nous reproches que d’avoir cru aux signes de notre Seigneur apportés par Moïse. Si cela est un péché et qu’on doit être torturé pour cela et bien nous en sommes certes coupable. Ensuite, ils invoquèrent et implorèrent Allah en ces termes: Ô Seigneur, emplis-nous de patience afin que nous restions fermement fidèles à la vérité et aide-nous à mourir musulmans, soumis à Ton ordre et en tant que disciples de Ton messager.
E tu non ci rinneghi, e non ci rimproveri – o Faraone – se non per il fatto di credere ai segni del nostro Dio, in seguito a ciò che ci è pervenuto tramite Mūsā. Se questo è un peccato, è il nostro peccato". Poi si rivolsero ad Allāh, implorandolo: "O nostro Dio, concedici la forza di resistere, affinché possiamo restare saldi sulla Retta Via; facci morire sottomessi a Te, obbedienti ai Tuoi ordini, seguaci del tuo Messaggero.
“Solo nos culpas porque tuvimos fe al ver el milagro de nuestro Señor. Si ese es nuestro crimen, entonces nos mantendremos firmes en él”. Luego se dirigieron a Al-lah en oración: “¡Señor nuestro! Danos paciencia para que podamos defender firmemente la verdad y permítenos morir entregados en devoción hacia Ti, haciendo lo que Tú ordenas y siguiendo a Tu Mensajero”.
Ey Firavun! Musa'nın eliyle gelen Rabbimizin ayetlerini tasdik ettiğimiz için inkâr ediyor bize öfkeleniyorsun. Eğer bu ayıplanacak bir suç veya günah ise, bu bizim günahımızdır. Bunun ardından Allah'a dua etmek için yöneldiler ve yalvarışlarında şöyle dediler: "Ey Rabbimiz! Hak üzerine sabit kalmamız için bize bol bol sabır ver. Emrine boyun eğen, resulüne tabi olan ve sana teslim olanlar olarak canımızı al." dediler.
Hindi ka nagmasama sa amin at naghinanakit sa amin, O Paraon, kundi sa paniniwala namin sa mga tanda ng Panginoon namin noong dumating ang mga ito sa amin sa kamay ni Moises. Kaya kung ito ay naging isang pagkakasalang napipintasan, ito ay pagkakasala namin. Pagkatapos humarap kayo kay Allāh sa panalangin habang mga nagsasabi sa pagpapakumbaba: "O Panginoon namin, magbuhos Ka sa amin ng pagtitiis hanggang sa malipos kami nito upang magpakatatag kami sa katotohanan, at bigyang-kamatayan Mo kami bilang mga tagapasakop sa iyo, na mga nagpapaakay sa utos Mo, na mga sumusunod sa Sugo Mo."
To sacrifice one’s life for the sake of Truth amounts to bearing the final testimony to the Truth as the Truth. With the help of God, the magicians were enabled to make this sacrifice. The magicians, by offering themselves for the worst punishment, proved that their faith in Moses was not a matter of excuse or conspiracy, but a genuine acknowledgement of the truth. But, this supreme action of the magicians stung Pharaoh’s pride. Supporting Moses against him amounted to insulting Pharaoh before the whole community. So, Pharaoh was enraged at them. He, therefore, decided to take stern action against the magicians, as any haughty person in a position of power would do. Both the magicians as well as Pharaoh were defeated in the field of arguments. But the magicians, by admitting their defeat, became entitled to God’s eternal rewards, while Pharaoh made it a prestige issue. In order to satisfy his false egotism, he could do little but oppress truth-loving individuals and in the Hereafter be himself consigned to God’s eternal punishment. Pharaoh considered the question of acceptance or non-acceptance of Moses’ call as one involving his ‘permission’, while the magicians treated it as a ‘sign’ (from God). It is always the attitude of a haughty person that his opinion overrides arguments and proofs. Such people never receive inspiration to accept the Truth. At this critical juncture, the strength shown by the magicians was entirely due to God’s help, and the prayer which fell from their lips was entirely inspired. When a subject of God surrenders himself body and soul to God, he becomes so close to Him that he starts receiving special blessings from God. He utters such words as are God-inspired in the full sense. The magicians’ prayer, ‘Our Lord, pour patience upon us, and cause us to die in a state of submission to You,’ meant ‘We have entirely surrendered to You, O God. Now, we have done whatever it is in our power to do, and we leave the rest to You.’ When a subject of God prays like this from the bottom of his heart, certainly God is sufficient for him to solve all his difficulties.
This great change in their thought and action was the result of their true faith in Allah. In addition to this, their faith opened the door of knowledge and wisdom upon them which is manifest from their invocation to Allah at this occasion. They prayed, رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَتَوَفَّنَا مُسْلِمِين '` O Allah! Shower upon us patience and let death take us while we are Muslims." This prayer is not only a manifestation of knowledge and wisdom, but also the best means of getting out of the difficulty they were in. It is because perseverance and patience are the only keys to success over one's enemy.
The report of the commission formed for investigating the causes and effects of the World War has remarked that the Muslims who observe faith in Allah and in the Hereafter are the most valiant and brave people in the battle field, and the most patient in the times of difficulty because they have faith in Allah and in the Hereafter. This is why the German military officials, expert in military sciences, emphatically suggested that they should create honesty and sense of accountability in the Hereafter among their soldiers, as they are the great source of strength and courage. (Tafsir al-Manar)
It was A Miracle
The instant perfect change of mind of the sorcerers was, in no way, a lesser miracle than the other miracles of the prophet Musa (علیہ السلام) . Those who led a life of infidelity and ignorance for their whole life were instantly changed into the most cognizant, knowledgeable and true Muslims, as faithful as to readily sacrifice their life for their faith. It is a pity that the Muslims and the Muslim states are trying all other ways and means to make themselves powerful and strong, but have become neglectful of the real source of power and strength. That is faith, perseverance and patience.
'You are only finding fault in us because we had faith in the signs of our Lord when they came to us through Moses. If this is our crime, then we stand firmly by it.' Then they turned to Allah in prayer: 'O our Lord! Pour upon us patience so that we will be able to stand firmly for the truth and let us die in a state of surrendering in devotion to You, doing as You command, and following Your Messenger.'
"Ti nam samo zamjeraš, faraone, to što smo povjerovali u dokaze našeg Gospodara nakon to su nam došli preko Musaa. Ako je to kažnjivi grijeh onda je to naš grijeh." Zatim uputiše dovu Allahu rekavši ponizno: "Gospodaru naš, obaspi nas strpljenjem kako bismo bili postojani na istini, i usmrti nas kao muslimane, Tebi predane, sljedbenike Tvog poslanika."
Firavun'un kavminden ileri gelenleri Firavun'u Musa'ya ve onunla birlikte olan Müminlere karşı kışkırtarak: "Ey Firavun! Musa ve kavmini yeryüzünde fesadı yaymaları, seni ve ilahlarını terk etmeleri ve yalnız Allah'a ibadet etmeye davet etmeleri için mi bırakacaksın?" dediler. Firavun: "İsrailoğulları'nın erkek çocuklarını öldüreceğiz, kadınlarını da hizmet etmeleri için hayatta bırakacağız. Biz şüphesiz onların üzerinde tam bir hakimiyet, ezici ve mağlup edici üstünlüğe sahibiz." dedi.
Glavešine faraonovog naroda rekoše faraonu huškajući ga protiv Musaa i njegovih sljedbenika: "Zar ćeš pustiti Musaa i njegov narod da šire nered po Zemlji i da ostave tebe i tvoja božanstva pozivajući u obožavanje samo Allaha?" Faraon reče: "Pobićemo sinove Israelićana a u životu ostaviti njihove kćerke da nam služe. I mi smo, sigurno, iznad njih i nama pripada vlast i moć."
The leaders and notables people among Pharaoh’s people urged Pharaoh, provoking him to act against Moses and the believers who were with him. They said: 'Will you leave Moses and his people to spread corruption in the land, abandoning you and your gods, and calling to the worship of Allah alone?' Pharaoh said: 'We will kill the sons of the Children of Israel, and let their women live to serve us, and we have complete power over them.'
For the Children of Israel Pharaoh’s rule created a problem, and they asked their prophet to solve it for them. But the solution suggested by the Prophet was that they should turn towards God. This indicates the difference in the way of thinking of worldly leaders and that of the Prophet regarding communal problems. Worldly leaders seek the solution to such problems at the government level, either by way of compromise with the government or by a clash with the government. But the solution offered by the Prophet was that whatever was happening should be tolerated and God’s help should be solicited; without expecting anything from the powers that be, one should turn to God.
Pharaoh was frightened
It is to be noted that the Pharaoh was in some degree successful in keeping his ignorant people in their former ignorance through his clever and false statements, but at the same time, they strangely noted that all the fury and rage of Pharaoh was limited to the sorcerers only. He did not dare say a word against the prophets Musa (علیہ السلام) and Harun who were his real opponents. This is obvious from the following statement of his people: أَتَذَرُ مُوسَىٰ وَقَوْمَهُ لِيُفْسِدُوا فِي الْأَرْضِ وَيَذَرَكَ وَآلِهَتَكَ ۚ"Do you leave Musa (علیہ السلام) and his people alone to spread disorder in the land, even when he abandons you and your gods?"
Pharaoh had no convincing answer to this question. He only said, سَنُقَتِّلُ أَبْنَاءَهُمْ وَنَسْتَحْيِي نِسَاءَهُمْ وَإِنَّا فَوْقَهُمْ قَاهِرُونَ "We shall slaughter their sons and let their women live, and we have full power over them."
According to the commentators of the Holy Qur'an, Pharaoh tried to satisfy his people saying that by killing their males and leaving their women alive, he shall totally eliminate them within a period of time. Their women shall be spared to serve his people as maid servants. In fact, Pharaoh was so frightened by the miracle of the prophet Musa (علیہ السلام) that even at this occasion when he was threatening to kill all the men of Israelites, he could not utter a single word of threat against Musa and Harun (علیہ السلام) Maulana Rumi said:
ھر کہ ترسید از حق وتقوی گزید
ترسید ازوی جن و انس و ھر کہ دید
"Whoever adopts 'Taqwa' and fears Allah is feared by all human beings and spirits" .
The above statement of Pharaoh's people, 'Even when he abandons you and your gods' makes us understand that Pharaoh himself used to worship other gods, even though he claimed to be the god of his people. The law about killing of the males of the Israelites and leaving their women alive was now promulgated the second time. The first time it was put into force prior to the birth of the prophet Musa (علیہ السلام) . He was witnessing the failure of this law up to this day which was evident from the huge crowd of the Israelites present at this occasion. When Allah intends to bring disgrace to a people, all they contrive leads to nothing but disaster. We shall soon see that this tyranny and oppression, at last, led him and his people to an ignominious end.
Les chefs et les notables du peuple de Pharaon lui dirent afin de l’inciter à persécuter Moïse et les croyants qui l’accompagnaient: Ô Pharaon, allons-nous laisser Moïse et les siens être des corrupteurs sur Terre, te délaisser toi et tes divinité et appeler à adorer Allah Seul? Pharaon leur répondit: Nous tuerons les enfants mâles des Israélites et nous épargnerons leurs femmes pour en faire des esclaves puisque nous les dominons et les opprimons.
Đám quần thần lẫn những tên đầu sỏ của dân chúng Fir-'awn đồng thanh tâu với Fir-'awn và bọn chúng còn kích động hắn hồng để hãm hại Musa cùng những ai có đức tin với Y: "Há rằng, bệ hạ bỏ mặc - hỡi Fir-'awn - Musa và những ai theo Y để cho họ được lan truyền điều tệ hại trong trần gian này, bỏ mặc bệ hạ và cả thần linh của bệ hạ và để Y kêu gọi đến với việc tôn thờ Allah duy nhất hay sao? Fir-'awn đáp: Ta sẽ giết chết những đứa con trai của Isra-el rồi tha mạng cho những người phụ nữ của họ để giúp việc. Và quả thật, ta đã khống chế chúng bằng cách đàn áp, lấn lướt và cai trị họ."
Lalu para pemuka dan pembesar kaum Firaun berkata kepada Firaun untuk menganjurkannya melakukan sesuatu kepada Musa dan para pengikutnya yang beriman, “Apakah kamu -wahai Firaun- akan membiarkan Musa dan kaumnya menyebarkan kerusakan di muka bumi dan meninggalkan dirimu dan tuhan-tuhanmu serta mengajak orang untuk menyembah kepada Allah semata?” Firaun menjawab, “Kita akan membunuh anak-anak laki-laki dari Bani Israil, mempertahankan anak-anak perempuan mereka untuk melayani kita, serta kita akan menguasai mereka, menindas, dan menjajah mereka.”
E i capi e le autorità del popolo del Faraone dissero al Faraone, incitandolo contro Mūsā e coloro che gli credettero: "Permetti forse – o Faraone – che Mūsā e il suo popolo diffondano la corruzione in terra e abbandonino te e le tue divinità, incitando ad adorare Allāh solo?! " Il Faraone disse: "Uccideremo i figli maschi dei Figli d'Isrāīl e terremo le loro donne come schiave. Noi siamo superiori a loro e li opprimeremo: Noi deteniamo il dominio ed il potere.
Fir`awn vows to kill the Children of Israel, Who complain to Musa; Allah promises Them Victory
Allah mentions the conspiracy of Fir`awn and his people, their ill intentions and their hatred for Musa and his people.
وَقَالَ الْمَلأ مِن قَوْمِ فِرْعَونَ
(The chiefs of Fir`awn's people said), to Fir`awn,
أَتَذَرُ مُوسَى وَقَوْمَهُ
("Will you leave Musa and his people"), will you let them be free,
لِيُفْسِدُواْ فِى الاٌّرْضِ
("to spread mischief in the land"), spreading unrest among your subjects and calling them to worship their Lord instead of you Amazingly, these people were worried that Musa and his people would cause mischief! Rather, Fir`awn and his people are the mischief-makers, but they did not realize it. They said,
وَيَذَرَكَ وَءالِهَتَكَ
("and to abandon you and your gods") `Your gods', according to Ibn `Abbas, as As-Suddi narrated from him, "Were cows. Whenever they saw a beautiful cow, Fir`awn would command them to worship it. This is why As-Samiri, made the statue of a calf that seemed to moo for the Children of Israel." Fir`awn accepted his people's recommendation, saying,
سَنُقَتِّلُ أَبْنَآءَهُمْ وَنَسْتَحْيِـى نِسَآءَهُمْ
("We will kill their sons, and let their women live") thus reiterating his previous order concerning the Children of Israel. He had tormented them killing every newly born male before Musa was born, so that Musa would not live. However, the opposite of what Fir`awn sought and intended occurred. The same end struck Fir`awn that he intended to subjugate and humiliate the Children of Israel with. Allah gave victory to the Children of Israel, humiliated and disgraced Fir`awn, and caused him to drown along with his soldiers. When Fir`awn insisted on his evil plot against the Children of Israel,
قَالَ مُوسَى لِقَوْمِهِ اسْتَعِينُواْ بِاللَّهِ وَاصْبِرُواْ
(Musa said to his people: "Seek help in Allah and be patient") and promised them that the good end will be theirs and that they will prevail, saying,
إِنَّ الأَرْضَ للَّهِ يُورِثُهَا مَن يَشَآءُ مِنْ عِبَادِهِ وَالْعَـقِبَةُ لِلْمُتَّقِينَ
قَالُواْ أُوذِينَا مِن قَبْلِ أَن تَأْتِيَنَا وَمِن بَعْدِ مَا جِئْتَنَا
("Verily, the earth is Allah's. He gives it as a heritage to whom He wills of His servants; and the (blessed) end is for the pious and righteous persons." They said: "We suffered troubles before you came to us, and since you have come to us.") The Children of Israel replied to Musa, `they (Fir`awn and his people) inflicted humiliation and disgrace on us, some you witnessed, both before and after you came to us, O Musa'! Musa replied, reminding them of their present situation and how it will change in the future,
عَسَى رَبُّكُمْ أَن يُهْلِكَ عَدُوَّكُمْ
("It may be that your Lord will destroy your enemy. ..") encouraging them to appreciate Allah when the afflictions are removed and replaced by a bounty.
Nagsabi kay Paraon ang mga pinapanginoon at ang mga malaking tao kabilang sa mga tao ni Paraon habang mga nag-uudyok dito laban kay Moises at sa sinumang kasama sa kanya kabilang sa mga mananampalataya: "Mag-iiwan ka ba, O Paraon, kay Moises at sa mga tao niya upang magpalaganap sila ng katiwalian sa lupain at upang mag-iwan siya sa iyo mismo at sa mga diyos mo at mag-anyaya siya sa pagsamba kay Allāh lamang?" Nagsabi si Paraon: "Pagpapatayin natin ang mga lalaking anak ng mga anak ni Israel at pananatilihin natin ang mga babae nila para magsilbi. Tunay na tayo ay mga mangingibabaw laban sa kanila sa pamamagitan ng panlulupig, pananaig, at kapamahalaan."
Los líderes y los nobles del pueblo del Faraón instaron al Faraón, provocándolo a actuar contra Moisés y los creyentes que estaban con él. Dijeron: “¿Dejarás que Moisés y su pueblo siembren corrupción en la tierra y te abandonen a ti y a tus dioses, y que exhorten a la adoración únicamente de Al-lah?” Él Faraón les dijo: “Mataremos a los niños varones de los hijos de Israel, y dejaremos vivir a sus mujeres para que nos sirvan, y así tendremos poder completo sobre ellos”.
Mūsā disse, raccomandandosi al suo popolo: "O popolo, cercate l'aiuto di Allāh L'Unico nell'allontanare il male da voi e nell'avvicinare il bene, e sopportate le disgrazie nelle quali vi ritrovate: In verità, la terra appartiene ad Allāh solo, e non al Faraone o altri, perché la comandi, e Allāh la concede in eredità alla gente secondo la Sua volontà; ma il trionfo in terra appartiene ai credenti che obbediscono agli ordini del loro Dio e rispettano i Suoi divieti: lo otterranno anche se sono afflitti dalle tribolazioni e dalle tentazioni.
Musa, kavmine vasiyet ederek şöyle dedi: Ey kavmim! Üzerinizden zulmün kalkması ve menfaatlı olanı kendinize çekmeniz ve zararı başınızdan def etmeniz için yardımı yalnız Allah'tan isteyin, üzerinizdeki belaya ve sıkıntıya sabredin. Şüphesiz yeryüzü yalnız Allah'ındır, Firavun'un ya da başkasının değildir. Bundan dolayı kimse orada mutlak hüküm ve otorite sahibi olmaz. Allah insanlar arasında istediği şekilde yeryüzünün hakimiyetini döndürür. Yeryüzünde güzel akıbet başlarına hangi musibet ve imtihan gelirse gelsin, Rablerinin emirlerine uyan ve yasaklarından sakınan Müminlerindir.
Nagsabi si Moises habang nagtatagubilin sa mga tao niya: "O mga kalipi, humingi kayo ng tulong mula kay Allāh lamang sa pagtaboy ng kapinsalaan palayo sa inyo at pagtamo ng pakinabang patungo sa inyo. Magtitiis kayo sa dinaranas ninyo na pagsusulit sapagkat tunay na ang lupa ay sa kay Allāh lamang at hindi sa kay Paraon ni sa iba pa sa kanya para magdomina rito. Si Allāh ay nagpapalipat-lipat nito sa pagitan ng mga tao alinsunod sa kalooban niya, ngunit ang magandang kinahihinatnan sa lupa ay ukol sa mga mananampalatayang sumusunod sa mga ipinag-uutos ng Panginoon nila at umiiwas sa mga sinasaway Niya. Ito ay ukol sa kanila kahit pa tumama sa kanila ang anumang tumama sa kanila na mga pagsubok at mga pagsusulit."
Musa reče svom narodu: "Narode moj, tražite pomoć od Allaha Jedinog i da odagna od vas zlo i podari vam dobro, i strpite se u ovom iskušenju jer sva je Zemlja Allahova a nije faraonova ni bilo koga drugog pa da može raditi na njoj šta hoće. Allah naizmjenično daje vlast na Zemlji kome On hoće, ali konačna pobjeda na Zemlji će pripasti vjernicima, onima koji se pokoravaju Njegovim naredbama i klone onoga što je zabranio. Zemlja pripada vjernicima kakva god da ih iskušenja zadese."
Moisés u aconsejó a su pueblo: “¡Pueblo!, invoquen solo a Al-lah para que los libre de la dificultad y les conceda el bien, y sean pacientes ante las pruebas. Porque ciertamente la tierra Le pertenece solo a Al-lah, y no le pertenece al Faraón ni a nadie más, por lo que no pueden hacer en ella su voluntad. Más bien, Al-lah, de acuerdo con Su voluntad, permite que diferentes personas tengan autoridad en la tierra, pero el buen fin en la tierra es para quienes tienen fe y siguen los mandatos de su Señor, y se mantienen alejados de lo que Él ha prohibido; ellos alcanzarán el buen fin, a pesar de las pruebas y dificultades con que se encuentren”.
Moses advised his people: 'O people, ask for the help of Allah alone to remove hardship from you and to bring good, and be patient with the trial we have being given. For indeed the earth belongs to Allah alone, and it does not belong to Pharaoh or anyone else to do as they please in it. Rather, Allah, according to His will, gives turns to different people to have authority in the land, but the good end on earth is for those who have faith, follow the commands of their Lord and stay away from what He has prohibited – they will achieve the good end despite the tests and trials they are given.'
Musa berpesan kepada kaumnya dengan mengatakan, “Wahai kaumku! Mintalah pertolongan hanya kepada Allah dalam mengusir kesulitan yang kalian hadapi dan mendatangkan manfaat yang kalian harapkan. Bersabarlah atas cobaan yang kalian hadapi karena bumi ini adalah milik Allah semata, bukan milik Firaun atau yang lainnya hingga membuatnya merasa berhak memaksakan kehendaknya di sana. Allahlah yang memutar bumi ini di antara manusia sesuai dengan kehendak-Nya. Tetapi, kesudahan yang baik di bumi ini akan menjadi milik orang-orang mukmin yang menjalankan perintah-perintah Tuhan mereka dan menjauhi larangan-larangan-Nya. Kesudahan yang baik akan menjadi milik mereka walaupun mereka ditimpa berbagai macam ujian dan cobaan.
Moïse fit alors la recommandation suivante à son peuple: Ô mon peuple, recherchez de l’aide auprès d’Allah Seul pour éloigner de vous les nuisances et vous attirer les avantages. Soyez endurants dans votre épreuve car la Terre appartient à Allah Seul, elle n’appartient ni à Pharaon ni à quelqu’un d’autre qui pourrait en disposer à sa guise. Allah est Celui qui accorde la souveraineté sur cette Terre à qui Il veut mais la fin heureuse sur Terre n’est réservée qu’aux croyants qui se conforment aux commandements de leur Seigneur et délaissent Ses interdits. Leur fin est heureuse quels que soient les malheurs et les épreuves qui s’abattent sur eux.
After being defeated by the prophet Musa (علیہ السلام) ، Pharaoh enforced the law of killing the male children of the Israelites. They were greatly alarmed of the punishment they had experienced before the coming of the prophet Musa (علیہ السلام) . The prophet Musa (علیہ السلام) was also mindful of this fact. Out of his kindness, he offered two wise solutions to the Israelites. He said to them that only way of getting out of this trial was, firstly, to seek help from Allah and, secondly, to remain patient until the things change into their favour. He also promised them that they shall inherit the whole land if they faithfully observed the two instructions. This is what the verse said فَإِذَا جَاءَتْهُمُ الْحَسَنَةُ قَالُوا لَنَا هَـٰذِهِ ۖ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَطَّيَّرُوا بِمُوسَىٰ وَمَن مَّعَهُ ۗ أَلَا إِنَّمَا طَائِرُهُمْ عِندَ اللَّـهِ وَلَـٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ ﴿131﴾ وَقَالُوا مَهْمَا تَأْتِنَا بِهِ مِنْ آيَةٍ لِّتَسْحَرَنَا بِهَا فَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ ﴿132﴾ "Seek help from Allah and be patient; surely, the land belongs to Allah, He lets whomsoever He wills inherit it, from among his servants." This implies that all the lands belong to Allah, and He lets whomsoever He wills inherit the land. And decidedly the end result is for the God-fearing. So, if they observe 'Taqwa' (keep away from disobedience) by acting upon the two instructions offered above they shall ultimately rule the whole country.
The Only Way To Success
A little reflection over the above two teachings of the prophet Musa (علیہ السلام) will show that it is the sovereign remedy which never fails against any difficulty. The first ingredient of this recipe is seeking help from Allah which is the essence of the remedy. It is for the obvious reason that if the Creator of the universe comes to one's help who is there to stop Him? Maulana Rumi said in a couplet:
خاک و باد و آب و آتش بندہ اند
بامن وتو مردہ باحق زندہ اند
"The earth, the air, the water and the fire, all are servants of Allah. To me and to you they are dead, but to Allah they are full of life."
It is reported in a Hadith: When Allah wills to do something everything turns in favour of that purpose. Therefore, nothing is more powerful against an enemy than seeking Allah's help with all the sincerity of one's heart. Simply uttering out some formula words for seeking help are not enough.
The second important ingredient of the recipe is being patient. The Arabic word 'Sabr' rendered as patience literally signifies to keep oneself under one's control against unfavourable happenings. It is common knowledge that nothing significant can be achieved without undergoing difficulties and hardships. One who readily prepares himself to face hardships is generally successful in most of his objectives. The Holy Prophet ﷺ said in a Tradition, "No greater blessing has been given to anyone other than patience." (Abu Dawud)
Musa căn dặn người dân của mình: "Này hỡi dân Ta, hãy van cầu Allah duy nhất che chở tránh khỏi những điều tệ hại, mang lại những đều tốt lành và các ngươi cố mà kiên nhẫn trong tai kiếp thử thách này, bởi vì đất đai này là của Allah duy nhất, chớ không phải của Fir-'awn và cũng không của ai ngoài Ngài, chỉ riêng Ngài mới có thẩm quyền quyết định. Và Allah sẽ định đoạt giữa mọi người cho sự cai quản tùy ý Ngài, nhưng chắc chắn kết quả tốt đẹp trên mặt đất này sẽ thuộc về người có đức tin có đức tin nơi Allah, luôn tuân thủ theo mệnh lệnh của Ngài, đó là của họ cho dù họ có phải đối diện những điều khó nhọc và đầy sự thử thách."
Le peuple de Moïse, les Israélites, dirent à Moïse: Ô Moïse, nous avons auparavant été éprouvés par Pharaon qui tua nos enfants et épargna nos femmes et voilà que maintenant cela recommence. Moïse leur dit en guise de recommandation et leur annonçant une issue favorable proche: Il se peut que votre Seigneur anéantisse votre ennemi, Pharaon et son peuple et fasse que vous dominiez la Terre après eux afin de voir comment vous vous comporterez après cela: si vous serez reconnaissants ou ingrats.
Người dân của Musa, họ là con cháu của Isra-el đáp lại Musa: Thưa Musa, chúng tôi bị tai kiếp bởi Fir-'awn khi hắn đã giết chết tất cả những người con trai mà chỉ để lại những người phụ nữ của chúng tôi thôi, sự việc xảy ra từ trước và sau khi Thầy đến với chúng tôi". Musa an ủi họ và cho họ biết tin vui sắp diễn ra: "Có lẽ Thượng Đế của các ngươi sẽ tiêu diệt kẻ thù của ngươi là Fir-'awn lẫn bè lũ của hắn rồi cho các ngươi nối nghiệp họ trên trái đất này. Bởi thế, Ngài luôn quan sát hành động cử chỉ của các ngươi sau khi đã thay thế họ xem xem các ngươi biết tạ ơn hay vong ân."
The Israelites who seemed to have no conception of such matters could not understand how patience alone could free them from Pharaoh's punishment and bring them success against him. They blamed the prophet Musa (علیہ السلام) saying:
قَالُوا أُوذِينَا مِن قَبْلِ أَن تَأْتِيَنَا وَمِن بَعْدِ مَا جِئْتَنَا
We have been persecuted before you came to us as well as after you came to us."
What they meant, perhaps, was that they were looking for a prophet to deliver them from the oppression of the Pharaoh, but their fate remained unchanged even after he came to them. The prophet Musa answered to them:
عَسَىٰ رَبُّكُمْ أَن يُهْلِكَ عَدُوَّكُمْ وَيَسْتَخْلِفَكُمْ فِي الْأَرْضِ فَيَنظُرَ كَيْفَ تَعْمَلُونَ
'It is likely that your Lord will destroy your enemy and make you successors in the earth that He may see how then, you act.'
Sovereignty is a test
The last phrase of the verse has provided with a wise observation that sovereignty or dominion is not in itself an aim or objective but a means to achieve the objective of making peace and justice prevail in the land. Sovereignty or dominion is a sacred trust bestowed upon by Allah for making good prevail over evil. The verse has warned them that, in case they are bestowed this trust, they should not forget the ill fate of those who were before them.
Though the direct addressee of the verse are the Israelites, but indirectly the verse has thrown a warning to all those trusted with rule or dominion. Sovereignty or power, in fact, belongs to Allah alone. Allah has made man his deputy on the earth. He is the One who designates man with power and takes it away when He so wills. This is what the following verse means:
تُؤْتِي الْمُلْكَ مَن تَشَاءُ وَتَنزِعُ الْمُلْكَ مِمَّن تَشَاءُ
You give power to whom You please, and You strip off power from whom You please." (3:26)
The power and rule, therefore, is a test for the rulers to see how far they have fulfilled their duty of establishing peace and justice and making good prevail over evil.
Abu Hayyan in his Tafsir Al-Bahr-al Muhit has included the following event under the comments on this verse: ` Amr ibn ` Ubaid once visited Mansur, the second caliph of the Abbaside dynasty, prior to his designation to caliphate and recited this verse: 'It is likely that Allah will destroy your enemy and make you successor in the earth.' This was a sort of prediction by ` Amr ibn ` Ubaid of his succession to the throne. Soon after Mansur succeeded to the throne and became the Caliph. ` Amr ibn ` Ubaid came to the Caliph again. Mansur reminded him of the prediction made by him. Amr ibn ` Ubaid instantly answered, "Well, the first part of the prediction has come true and you have become the Caliph, but the second part of it still remains unfulfilled. The verse also contains this phrase, فَیَنظُرَ کَیفَ تَعمَلُون "Then, He will see how you act." Amr ibn ` Ubaid suggested that gaining power is not a matter of pride because thereafter, Allah judges the acts of those in authority and sees how they make use of this trust.
I Figli di Isrāīl del popolo di Mūsā dissero a Mūsā, pace a lui: "O Mūsā, siamo stati colpiti dal Faraone, che ha ucciso i nostri figli e ha catturato le nostre donne prima che tu giungessi da noi, e anche dopo il tuo arrivo." Mūsā, pace a lui, disse, consigliandoli e annunciando l'avvicinarsi del trionfo: "È possibile che il vostro Dio distrugga il vostro nemico, il Faraone, e il suo popolo, e che vi conceda in eredità la terra dopo di loro, per osservare cosa ve ne farete dopo di ciò, se sarete grati o rinnegherete.
Musa'nın İsrailoğulları'ndan olan kavmi, Musa -aleyhisselam-'a şöyle dediler: "Ey Musa! Sen bize gelmezden önce de, sen bize geldikten sonra da Firavun'un erkek çocuklarımızın öldürülmesi ve kadınlarımızın hizmet etmeleri için hayatta bırakılması ile işkenceye maruz kaldık." Musa -aleyhisselam- onlara nasihatte bulunarak ve kurtulmalarının müjdesini vererek şöyle dedi: "Umulur ki Rabbiniz, düşmanınız Firavun ve kavmini helak eder ve onların yerine sizi yeryüzüne hakim kılar. Ondan sonra da şükür ile mi yoksa inkar ile mi amel edeceğinize bakar." dedi.
Nagsabi kay Moises – sumakanya ang pagbati ng kapayapaan – ang mga kalipi ni Moises kabilang sa mga anak ni Israel: "O Moises, sinulit kami sa kamay ni Paraon sa pamamagitan ng pagpatay sa mga lalaking anak namin at pagpapanatiling-buhay sa mga kababaihan namin bago pa ng pagdating mo sa amin at nang matapos niyon." Nagsabi sa kanila si Moises – sumakanya ang pagbati ng kapayapaan – habang nagpapayo sa kanila at nagbabalita ng nakalulugod hinggil sa pagpapaginhawa: "Marahil ang Panginoon ninyo ay magpapahamak sa kaaway ninyong si Paraon at mga tao niya, at magpapatatag sa inyo sa lupain matapos nila para tumingin Siya sa gagawin ninyo, matapos niyon, na pagkilala o pagtanggi sa utang na loob."
The Children of Israel said to Moses (peace be upon him): 'We suffered at the hands of Pharaoh before you came to us and after you have come, with Pharaoh killing our sons and letting our women live.' Moses (peace be upon him) advised them giving them hope of release from their trial: 'It may be that Allah might destroy your enemy, Pharaoh and his people, and establish you on the earth after them, seeing whether you behave with thankfulness or ingratitude.'
Los hijos de Israel le dijeron a Moisés u: “Nosotros sufrimos a manos del Faraón antes de que vinieras, y ahora que has venido sufrimos porque el Faraón asesina a nuestros hijos varones y deja vivir a nuestras mujeres para servidumbre”. Moisés u les dio esperanza de ser librados de su prueba: “Quizás Al-lah destruya a su enemigo, el Faraón, y a su gente, y en su lugar los establezca a ustedes; Al-lah verá si actúan con agradecimiento o con ingratitud”.
Then the prophet also explained why he was presenting a solution which was against the general way of thinking of the community; though these problems apparently stemmed from the ruling authority and were resolvable only by that ruling authority, the more important point for consideration was how power and authority came to be wielded. Nobody wields power simply as a result of strategies; power is bestowed or taken away directly by God. This being so, it follows that the solution to the problem also lies in God. Then, this power, regardless of whoever it is bestowed upon, is in fact a test for the recipient. In this world, being powerful is as much of a test as being powerless. Today, if one has received power, it is because he is being tested on whether he will become haughty and tyrannical, or will behave with justice and modesty. If empowerment is conferred upon others, even then the purpose will be to test others. If, due to its incompetence, one group has power taken away from it and handed over to another group, and if this other group also proves incompetent, power will likewise be taken away from it and given to yet another group. The prosperity and power for which a man pines in this world are in fact, assets that are attainable in the real sense only in the Hereafter: thus in the world these things are conferred on human beings solely to put them to the test, while in the Hereafter they will be given to the righteous people as rewards.
Kaum Musa dari kalangan Bani Israil berkata kepada Musa -‘alaihissalām-, “Wahai Musa! Kami mendapatkan cobaan melalui Firaun yang membunuh anak-anak laki-laki kami dan mempertahankan anak-anak perempuan kami sebelum dan sesudah kamu datang kepada kami.” Lalu Musa -‘alaihissalām- menasihati mereka dan memberikan kabar gembira kepada mereka akan adanya jalan bagi mereka, “Mudah-mudahan Tuhan kalian segera membinasakan musuh kalian, Firaun dan para pengikutnya, dan sesudah itu mudah-mudahan Allah memberikan tempat yang layak bagi kalian di bumi ini. Kemudian Dia akan melihat perbuatan kalian, apakah kalian akan bersyukur ataukah kufur.”
Israelićani rekoše Musau, 'alejhisselam: "O Musa, iskušani smo od faraona ubistvom naših sinova i ostavljanjem naših kćeri prije nego što si nam došao i nakon što si nam došao." Musa, 'alejhisselam, im reče nagovještavajući olakšanje: "Možda vaš Gospodar uništi vašeg neprijatelja, farona i njegov narod, i vama da vlast na Zemlji nakon njih da vidi - a On sve zna - kako ćete postupati nakon toga, da li ćete biti zahvalni ili nezahvalni."
And indeed I gave the people of Pharaoh a number of years of drought and famine, testing them with a shortage of fruits and crops, so that they might reflect and realise that this was a punishment from Allah because of their disbelief, and so they might repent to Him.
Nous avons puni les gens de Pharaon, en leur faisant subir sécheresse et pénurie et les avons éprouvés en réduisant les fruits et les récoltes, afin que, peut-être, ils se rappellent et déduisent comme enseignement de cela que ces malheurs et ces épreuves étaient une punition pour la mécréance qui était la leur et afin qu’ils finissent par se repentir.
Mi smo kaznili faraonov narod gladnim godinama i sušom, zatim manjkom plodova zemlje, kako bi opomenu prihvatili i pouku uzeli, kako bi shvatili da je to kazna za njihovo nevjerstvo, pa da se pokaju Allahu."
Fir`awn and His People suffer Years of Drought
Allah said,
وَلَقَدْ أَخَذْنَآ ءالَ فِرْعَوْنَ
(And indeed We punished the people of Fir`awn) We tested and tried them,
بِالسِّنِينَ
(with years of drought) of famine due to little produce,
وَنَقْصٍ مِّن الثَّمَرَاتِ
(and lack of fruits), which is less severe, according to Mujahid. Abu Ishaq narrated that Raja' bin Haywah said, "The date tree used to produce only one date!"
لَعَلَّهُمْ يَذَّكَّرُونَفَإِذَا جَآءَتْهُمُ الْحَسَنَةُ
(That they might remember (take heed). But whenever good came to them) such as a fertile season and provisions,
قَالُواْ لَنَا هَـذِهِ
(they said, "This is for us."), because we deserve it,
وَإِن تُصِبْهُمْ سَيِّئَةٌ
(and if evil afflicted them) drought and famine,
يَطَّيَّرُواْ بِمُوسَى وَمَن مَّعَهُ
(they considered it an omen Musa and those with him. ) saying that this hardship is because of them and what they have done.
أَلاَ إِنَّمَا طَائِرُهُمْ عِندَ اللَّهِ
(Verily, their omens are with Allah) `Ali bin Abi Talhah reported that Ibn `Abbas commented on the Ayah,
أَلاَ إِنَّمَا طَائِرُهُمْ عِندَ اللَّهِ
(Verily, their omens are with Allah) "Allah says that their afflictions are with and from Him,
وَلَـكِنَّ أَكْثَرَهُمْ لاَ يَعْلَمُونَ
(but most of them know not.)"
Entonces envié a la gente del Faraón varios años de sequía y hambre, probándolos con escasez de frutas y cultivos, para que pudieran reflexionar y comprender que eso era un castigo de Al‑lah debido a su incredulidad, de modo que pudieran arrepentirse delante de Él.
Quả thật, Ngài đã trừng phạt đám thuộc hạ của Fir-'awn qua những trận hạn hán khô cằn và Ngài còn cho họ thấy được sự thất mùa trên mảnh đất khô cằn đầy thất thu; để cho họ có thể tỉnh ngộ mà nhận ra rằng điều đó là sự cảnh cáo cho việc làm chống đối của chúng để mai ra họ sớm trở lại sám hối với Allah.
The next verses speak of the events that led Pharaoh and his people to a number of calamities sent to them as punishment and finally led them to their death. The first heavenly punishment came to them in the form of famine. According to historical reports this famine lasted for seven years.
"And We seized the people of the Pharaoh with years of famine and loss of fruits, so that they may take lesson. So when something good came to them they said, 'This is our right.' And if they suffered from something evil, they ascribed it as an ill omen to Musa and those with him. Listen, their omen lies with Allah only, but most of them do not know."
The first verse has described the famine with two phrases: 'years of famine' and 'loss of fruits.' The respected Companion ` Abdullah ibn ` Abbas ؓ and the commentator Qatadah have said that the punishment of drought was for the people of the rural areas, while people living in cities and towns were punished by the loss of fruits.
Kesinlikle biz Firavun hanedanını, belki düşünürler ve ders alırlar diye senelerce kuraklık, kıtlık, yeryüzünün ürün ve mahsullerini eksiltmekle cezalandırdık. Bu başlarına gelen sıkıntılar yapmış oldukları küfürlerinin cezasıdır ve umulur ki, bu olanlardan ders alıp akabinde Allah'a tövbe ederler.
Abbiamo punito la gente del Faraone con l'aridità e la siccità, e li abbiamo messi alla prova con la mancanza dei frutti e dei cereali della terra affinché rammentassero e prendessero atto di ciò che accadde a costoro: In verità, questa è una punizione per la loro miscredenza affinché si pentano dinanzi ad Allāh.
Kami telah menghukum keluarga Firaun dengan kekeringan dan paceklik, dan Kami uji mereka dengan kekurangan buah-buahan dan hasil bumi agar mereka ingat dan mengambil pelajaran bahwa apa yang menimpa mereka itu adalah hukuman bagi mereka atas kekafiran mereka, lalu mereka mau bertobat kepada Allah.
Talaga ngang nagparusa si Allāh sa angkan ni Paraon sa pamamagitan ng tagtuyot at kawalang-ulan at sumubok Siya sa kanila sa pamamagitan ng kabawasan sa mga bunga ng lupa at mga ani nito, sa pag-asang magsaalaala sila at mapangangaralan sila na ang anumang dumating sa kanila mula roon ay parusa lamang sa kanila dahil sa kawalang-pananampalataya nila para magbalik-loob sila sa Kanya.
Ngunit kapag dumating sa angkan ni Paraon ang kasaganahan, ang kaayusan ng mga bunga, at ang kamurahan ng mga halaga ay nagsasabi sila: "Ibinigay sa amin ito dahil sa pagiging karapat-dapat namin para rito at sa pagkanauukol sa amin nito." Kung may umabot sa kanila o tumama sa kanila na isang kapahamakan gaya ng tagtuyot, kawalang-ulan, dami ng mga sakit, at iba pa rito na mga kalamidad, nag-uugnay sila ng kamalasan kay Moises at sa sinumang kasama niya kabilang sa mga anak ni Israel. Ang totoo ay na ang anumang tumatama sa kanila mula roon sa kalahatan niyon ay dahil sa isang pagtatakda lamang mula kay Allāh – kaluwalhatian sa Kanya. Sila at si Moises – sumakanya ang pagbati ng kapayapaan – ay walang kinalaman doon maliban sa bahagi ng panalangin ni Moises laban sa kanila, subalit ang higit na marami sa kanila ay hindi nakaaalam kaya nag-uugnay sila niyon sa iba pa kay Allāh.
Se fossero giunti loro la fertilità, buoni frutti e l'abbassamento dei prezzi, avrebbero detto: "Abbiamo ricevuto ciò per nostro merito e per la nostra abilità". E se li avesse afflitti una calamità, come aridità, siccità, malattie e altro, avrebbero accusato Mūsā e il popolo dei Figli di Isrāīl a causa della loro superstizione; mentre, in verità, tutto ciò che li affligge dipende dal volere di Allāh, gloria Sua, e né loro né Mūsā hanno potere a riguardo, tranne l'invocazione di Mūsā, ma la maggior parte di loro ne sono inconsapevoli e attribuiscono ciò ad altri all'infuori di Allāh.
Apabila keluarga Firaun mendapatkan tanah yang subur, buah-buahan yang bagus, dan harga-harga yang murah mereka berkata, “Kami mendapatkan ini karena kami berhak mendapatkannya dan dikhususkan bagi kami.” Namun, apabila mereka ditimpa musibah seperti kekeringan, gagal panen, penyakit, dan musibah lainnya, mereka akan menganggap bahwa Musa dan para pengikutnya dari Bani Israil sebagai biang kesialan. Padahal sesungguhnya apa yang menimpa mereka itu adalah ketentuan dari Allah -Subḥānahu-. Musa dan para pengikutnya tidak punya andil sedikit pun di dalamnya selain doa yang dipanjatkan oleh Musa untuk mengutuk mereka. Tetapi, kebanyakan dari mereka tidak mengetahuinya sehingga mereka menganggap bahwa pelakunya bukan Allah.
Whenever the people of Pharaoh experienced wealth, healthy yields, and a thriving economy, they said: 'We have been given this because we deserve it.' But if a misfortune came upon them, such as a drought or famine, diseases, and other hardships, they would blame their bad fortune on Moses and the Children of Israel who were with him. However, the misfortunes happened to them by the decree and permission of Allah, and neither they nor Moses (peace be upon him) had any part in the affair, apart from Moses's supplications against them. But most of them do not know, saying what happens is due to other things, rather than Allah’s decree.
When a people are stamped with the wrath of Allah they lose their faculty of distin-guishing right from wrong. Pharaoh and his people too, had lost their understanding. They did not take lesson from this warning. On the contrary, they ascribed the calamity to be a bad presage from the prophet Musa (علیہ السلام) and his people. The verse said, 'So when something good came to them they said, 'This is our right.' And if they suffered from something evil, they ascribed it as an ill omen to Musa (علیہ السلام) and those with him. Listen, their omen lies with Allah only, but most of them do not know."
The Arabic word: طَائِرٍ 'T-a'ir' used for omen signifies a bird. The Arabs had a superstition that a bird coming down to their right or left meant a good or bad fate. The verse implies that good or bad fate comes from Allah. Everything in this world happens under the will of Allah. No one is there to bring good or bad fate to anyone. It is sheer ignorance to believe in such things and base their activities on such baseless assumptions. The last verse describes their rejection of the truth in these words:
Cada vez que el pueblo del Faraón experimentaba riqueza, buenas cosechas y una economía próspera, decían: “Es porque lo merecemos”. Pero si les acontecía una desgracia, como sequía o hambruna, enfermedades y otras dificultades, entonces culpaban a Moisés y a los hijos de Israel que estaban con él por su infortunio. Sin embargo, las desgracias les sucedieron por el decreto y el permiso de Al-lah, y ni ellos ni Moisés u tuvieron responsabilidad alguna en el asunto, excepto por las súplicas de Moisés contra ellos. Pero la mayoría de ellos lo ignoraban, y atribuían los acontecimientos a otras causas y no al decreto de Al-lah.
Firavun hanedanı ürünlerde bolluk, güzellik ve fiyatlarda ucuzluk görünce, "Hak ettiğimiz ve sadece bize özel olduğu için bu bize verildi" derler. Eğer kendilerine bir felaket ve kuraklık, kıtlık, hastalıkların artması ve diğer başka musibetler gelirse Musa ve onunla beraber olan İsrailoğulları'nı uğursuzluk sayarlardı. Gerçek o ki, onların başına gelen bu uğursuzluğun hepsi her noksanlıktan münezzeh olan Allah -Subhanehu ve Teâlâ-'nın takdiridir. Hâlbuki ne kendilerinin ne de Musa -aleyhisselam-'ın bir alakası vardır. Sadece onlara bu belanın gelmesi, Musa -aleyhisselam-'ın onlara bedduasındandır. Fakat çoğu bunu bilmezler ve bu tür olayları Allah'tan başkasına isnat ederler.
Lorsque les gens de Pharaon étaient dans l’abondance et menaient une vie prospère, ils dirent: Nous vivons dans l’opulence parce que nous l’avons mérité et cela nous était dû. En revanche, lorsqu’ils étaient atteints par une épreuve comme une sécheresse, une pénurie, des épidémies et autres calamités, ils en rejetaient la responsabilité sur Moïse et les Israélites. En vérité, tout ce qui les atteint est décrété par Allah. Ni Moïse ni les Israélites n’y sont pour quelque chose. Ce n’est le résultat que de l’acceptation de l’invocation que Moïse a faite contre les gens de Pharaon. Seulement, la plupart d’entre eux ne le savent pas et attribuent ce qui les éprouve à d’autres décideurs qu’Allah.
Kada faraonovom narodu dođe plodna godina, i kada uberu puno plodova i usjeva, i padnu cijene, oni kažu: "Ovo smo dobili jer smo zaslužili, i jer to nama pripada", dok ako ih zadesi nedaća poput suše, mnoštva bolesti i drugih nedaća, misle da im je Musa sa njegovim narodom donio lošu sreću (baksuz), dok je istina da ih sve to pogađa Allahovom odredbom, i u tome ni Musa niti bilo ko drugi nije imao udjela, osim što je Musa dovio protiv njih. Međutim, većina njih ne zna pa te stvari pripisuju nekom mimo Allaha.
Nếu như những gì tốt lành đến với quần thần của Fir-'awn như là được mùa bội thu hay trúng giá thì chúng liền nói: "Chúng tôi xứng đáng được phần thưởng này vì đó cũng là năng lực của chúng tôi và rồi khi chúng gặp một nạn kiếp nào hay điều bất hạnh đến từ thiên tai hạn hán hoặc trận dịch tả hay còn hơn thế nữa thì họ liền đổ tội cho Musa và con cháu của Isra-el đem lại. Nhưng tất cả những tai ương mà chúng đang phải gánh chịu đó là do Allah Hiển Vinh đã an bài cho chúng, chứ chẳng phải do chúng cũng không phải do Musa muốn ngọai trừ những gì Musa cầu xin điều đó cho chúng, thế nhưng đa số chúng không ngộ nhận ra, cho nên chúng tự cho là do một thần lình nào đó mà không phải là Allah.
Le peuple de Pharaon dit à Moïse, refusant avec entêtement la vérité: Quel que soit le miracle et les preuves que tu apportes établissant la fausseté de notre confession dans le but de nous en détourner, nous n’y croirons pas.
Đám thuộc hạ của Fir-'awn bảo với Musa rằng chúng quyết cự tuyệt chân lý đến với họ: "Bất kì, dấu hiệu lạ hay bằng chứng nào được mang đến cho bọn ta hay bất cứ chứng cớ gì có giá trị quan trọng mang đế hồng dụ dỗ hay làm mê hoặc hầu trục lợi từ bọn ta làm cho bọn ta tin tưởng những điều đó đến từ Thượng Đế của Y thì chắc chắn, bọn ta không bao giờ tin Ngươi.
Nagsabi ang mga tao ni Paraon kay Moises – sumakanya ang pagbati ng kapayapaan – bilang pagmamatigas sa katotohanan: "Alinmang himala at katunayan ang ihatid mo sa amin, alinmang katwiran ang ilahad mo sa kabulaanan ng anumang nasa ganang amin upang magbaling ka sa amin palayo roon, at [alinmang katwiran ang ilahad mo] sa katapatan ng inihatid mo ay hindi kami maniniwala sa iyo."
Allah punishes the People of Fir`awn because of Their Rebellion
Allah describes the rebellion, tyranny, defiance of the truth and insistence on falsehood of the people of Fir`awn, prompting them to proclaim,
مَهْمَا تَأْتِنَا بِهِ مِن ءَايَةٍ لِّتَسْحَرَنَا بِهَا فَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ
("Whatever Ayat you may bring to us, to work therewith your sorcery on us, we shall never believe in you.") They said, `whatever miracle, proof and evidence you bring us, we will neither accept it from you nor believe in you or what you came with.' Allah said,
فَأَرْسَلْنَا عَلَيْهِمُ الطُّوفَانَ
(So We sent on them the Tufan) Ibn `Abbas commented; "It was a heavy rain that ruined the produce and fruits." He is also reported to have said that Tuwfan refers to mass death. Mujahid said it is water that carries the plague every where. As for the locust, it is the well-known insect, which is permissible to eat. It is recorded in the Two Sahihs, that Abu Ya`fur said that he asked `Abdullah bin Abi Awfa about locust. He said, "We participated in seven battles with the Messenger of Allah ﷺ, and we used to eat locusts." Ash-Shafi`i, Ahmad bin Hanbal and Ibn Majah recorded from `Abdur-Rahman bin Zayd bin Aslam that his father narrated from Ibn `Umar that the Prophet said,
«أُحِلَّتْ لَنَا مَيْتَتَانِ وَدَمَانِ: الْحُوتُ وَالْجَرَادُ وَالْكَبِدُ وَالطِّحَال»
(We were allowed two dead animals and two kinds of blood: fish and locust, and kidney and spleen.) Ibn Abi Najih narrated from Mujahid about Allah's statement,
فَأَرْسَلْنَا عَلَيْهِمُ الطُّوفَانَ وَالْجَرَادَ
(So We sent on them: the flood, the locusts ...) "Eating the nails on their doors and leaving the wood." As for the Qummal, Ibn `Abbas said that it is the grain bug, or, according to another view; small locusts that do not have wings. Similar was reported from Mujahid, `Ikrimah and Qatadah. Al-Hasan and Sa`id bin Jubayr said that `Qummal' are small black insects. Abu Ja`far bin Jarir recorded that Sa`id bin Jubayr said, "When Musa came to Fir`awn, he demanded, `Release the Children of Israel to me.' But, Fir`awn did not comply; and Allah sent the Tuwfan, and that is a rain which continued until they feared that it was a form of torment. They said to Musa, `Invoke your Lord to release us from this rain, and we will believe in you and send the Children of Israel with you.' Musa invoked his Lord and He removed the affliction from them. However, they did not believe, nor did they send the Children of Israel with him. In that year, Allah allowed (the earth) to grow various types of produce, fruits and grass for them as never before. They said, `This is what we hoped for.' So Allah sent the locusts, and the locusts started to feed on the grass. When they saw the effect the locusts had on the grass, they knew that no vegetation would be saved from devastation. They said, `O Musa! Invoke your Lord so that He will remove the locusts from us, and we will believe in you and release the Children of Israel to you.' Musa invoked his Lord, and He removed the locusts. Still, they did not believe and did not send the Children of Israel with him.
They collected grains and kept them in their homes. They said, `We saved our crops.' However, Allah sent the Qummal, grain bugs, and one of them would take ten bags of grains to the mill, but only reap three small bags of grain. They said, `O Musa! Ask your Lord to remove the Qummal (weevil) from us and we will believe in you and send the Children of Israel with you.' Musa invoked his Lord, and Allah removed the Qummal from them. However, they did not send the Children of Israel with him. Once, when he was with Fir`awn, Musa heard the sound of a frog and said to Fir`awn, `What will you and your people suffer from this (the frogs)' Fir`awn said, `What can frogs do' Yet, by the time that night arrived a person would be sitting in a crowd of frogs that reached up to his chin and could not open his mouth to speak without a frog jumping in it. They said to Musa, `Invoke your Lord to remove these frogs from us, and we will believe in you and send the Children of Israel with you.' Musa invoked his Lord, but they did not believe.
Allah then sent blood that filled the rivers, wells and the water containers they had. They complained to Fir`awn, saying, `We are inflicted with blood and do not have anything to drink.' He said, `Musa has bewitched you.' They said, `How could he do that when whenever we look for water in our containers we found that it has turned into blood' They came to Musa and said, `Invoke your Lord to save us from this blood, and we will believe in you and send the Children of Israel with you.' Musa invoked his Lord and the blood stopped, but they did not believe nor send the Children of Israel with him." A similar account was attributed to Ibn `Abbas, As-Suddi, Qatadah and several others among the Salaf. Muhammad bin Ishaq bin Yasar said, "The enemy of Allah, Fir`awn, went back defeated and humiliated, after the sorcerers believed (in Musa). He insisted on remaining in disbelief and persisted in wickedness. Allah sent down the signs to him, and he (and his people) were first inflicted by famine. Allah then sent the flood, the locusts, the Qummal, the frogs then blood, as consecutive signs. When Allah sent the flood, it filled the surface of the earth with water. But the water level receded, and they could not make use of it to till the land or do anything else. They became hungry. This is when,
قَالُواْ يَمُوسَى ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِندَكَ لَئِن كَشَفْتَ عَنَّا الرِّجْزَ لَنُؤْمِنَنَّ لَكَ وَلَنُرْسِلَنَّ مَعَكَ بَنِى إِسْرَءِيلَ
(They said: "O Musa! Invoke your Lord for us because of His promise to you. If you remove the punishment from us, we indeed shall believe in you, and we shall let the Children of Israel go with you.") Musa invoked his Lord and He removed the affliction from them, but they did not keep their promises. So Allah sent locusts that ate the trees and consumed the nails on their doors, until the doors fell from their homes and residences. They again said what they said to Musa before, and he called on his Lord and He removed the affliction. Still, they did not keep their promises, and Allah sent the Qummal. Musa, peace be upon him, was commanded to go to a mound and strike it with his staff. So Musa went to a huge mound, struck it with his staff and the Qummal fell out of it in tremendous numbers, until they overwhelmed the houses and food reserves, ultimately depriving them of sleep and rest. When they suffered under this affliction, they said similar to what they said before, and Musa invoked his Lord and He removed the affliction. They did not keep their promise and Allah sent the frogs to them, and they filled the houses, foods and pots. One of them would not pick up a piece of clothing, or uncover some food, without finding frogs in it. When this affliction became hard on them, they made similar promises as before, Musa supplicated to his Lord and Allah removed the affliction. They did not keep any of the promises they made, and Allah sent the blood, and the waters of the people of Fir`awn turned to blood. Any water they collected from a well, a river, or a container, turned to blood."
Il popolo del faraone disse a Mūsā , pace a lui, ostinati nella loro avversione alla verità: "Quale chiaro Segno ci hai portato? E quale prova hai mostrato per eliminare la nostra avversione e a conferma della verità che hai comunicato? Noi non ti crediamo"
El pueblo del Faraón le dijo a Moisés u, en su obstinación contra la verdad: “Cualquiera que sea el signo o evidencia que nos presentes, y cualquiera sea la prueba que nos muestres sobre la falsedad de nuestras creencias, no creeremos en ti”.
The people of Pharaoh said to Moses (peace be upon them), out of their stubbornness against the truth: 'Whatever sign or evidence you bring to us and whatever proof of the falsehood of own beliefs you show us, we will not believe you. '
Words have necessarily to be used to pronounce a thing right or wrong or to label a man innocent or guilty. But, the user of the words is man and in this present world of trial, he has been given the power to use these words in any way he pleases. The most critical part of the freedom given to him is his having the ability to justify his calling the Truth falsehood or falsehood the Truth. He can classify as magic what is clearly a miracle wrought by a prophet, and then ignore it. If God gives him some blessing, he can express this in a way which suggests that whatever he received was due solely to his own capabilities and efforts. If God sends some warning as a punishment to him for his ignoring the Truth, he is free to say that it was due to the inauspicious presence of those very God-worshipping servants whom he had ill-treated and on whose account he had been sent that warning. Everything flows from God so that man should learn a lesson from it. But by using certain words, man gives the opposite meaning to every admonition and thus remains deprived of its inherent lesson. ‘Whatever sign you might bring, we will not embrace the Faith.’ This statement made by Pharaoh shows that in spite of the Truth being apparent in an abundantly clear and perfect shape, only that person becomes a recipient of it who is open to it. In other words, the reality of Truth reveals itself only to that person who is serious about the Truth; who has the inclination and willingness to receive and accept the Truth, wherever and in whatever form it is offered. Unlike him, one who is not serious about this matter; whose mental condition is such that he is satisfied with the statusquo will not be capable of seeing the Truth as such; so he will not be able to accept it. Being happy with the condition in which a man finds himself makes him unaware of the things outside himself; he is ignorant in spite of having knowledge; he does not hear in spite of having ears. Man will certainly find the Truth if his mind is free from negatively conditioned thinking. But, mostly people have been subjected to such mental conditioning and that is why the Truth eludes them.
Para pengikut Firaun menolak kebenaran seraya berkata kepada Musa -‘alaihissalām-, “Manakah tanda serta dalil yang kamu bawa kepada kami? Manakah hujah yang menunjukkan bahwa keyakinan yang kami anut ini salah sehingga kamu menyuruh kami meninggalkannya, serta manakah bukti yang menunjukkan bahwa ajaran yang kamu bawa itu benar? Kami tidak akan percaya kepadamu.”
Faraonov narod reče Musau, 'alejhisselam, prkoseći istini: "S kojim god dokazom da nam dođeš da smo na zabludi kako bi nas odvratio od toga i da si ti na istini kako bismo ti povjerovali - nećemo ti vjerovati!"
Firavun 'un kavmi hakka karşı inat ederek Musa -aleyhisselam-'a şöyle dediler: "Sen bize hangi mucize ve delili getirirsen getir ve inandıklarımızın batıl olduğunu ispat etmek ve bizi ondan çevirmek ve getirdiklerinin doğru olduğunu kabul etmemiz için hangi hücceti sunarsan sun bizler sana asla iman edecek değiliz."
Nous envoyâmes alors sur eux des trombes d’eau afin de les punir pour leur déni et leur entêtement. Leurs champs et leurs vergers furent submergés. Nous envoyâmes également sur eux des sauterelles qui dévorèrent leurs récoltes ainsi qu’un petit insecte appelé pou, qui s’attaque aux plantes ou aux poils de l’être humain. Nous leur envoyâmes des grenouilles qui envahirent leurs récipients, leurs plats et leurs literies. Nous leurs envoyâmes du sang qui pollua leurs puits et leurs rivières. Tout cela était des signes clairs et distincts, les uns succédant aux autres. Mais malgré ces épreuves punitives, ils dédaignèrent croire en Allah et accorder du crédit à ce que leur apporta Moïse. Pire, ils commettaient des actes de désobéissance, ne se retenaient de suivre aucune fausseté et n’étaient pas guidés vers la vérité.
Kaya nagpadala Kami sa kanila ng maraming tubig bilang parusa para sa kanila sa pagpapasinungaling nila at pagmamatigas nila, kaya nilunod ang mga pananim nila at ang mga bunga nila. Nagpadala Kami sa kanila ng mga balang, kaya kinain ng mga ito ang mga aanihin nila. Nagpadala Kami sa kanila ng mga kulisap na tinatawag na mga kuto, na namiminsala ng pananim o nakasasakit sa tao sa buhok nito. Nagpadala Kami sa kanila ng mga palaka, kaya pinuno ng mga ito ang mga lalagyan nila, sinira ng mga ito ang mga pagkain nila, at pinuyat ng mga ito sa mga higaan nila. Nagpadala Kami sa kanila ng dugo, kaya ang mga tubig ng mga balon nila at mga ilog nila ay naging dugo. Nagpadala Kami ng lahat ng iyon bilang mga tanda na naglilinaw at nagtatangi, na sumusunod ang ilan sa mga ito sa iba. Sa kabila ng lahat ng tumama sa kanila na mga kaparusahan ay nagmataas sila laban sa pagsampalataya kay Allāh at sa paniniwala sa inihatid ni Moises – sumakanya ang pagbati ng kapayapaan. Sila noon ay mga taong gumagawa ng mga pagsuway. Hindi sila kumakalas sa kabulaanan at hindi sila napapatnubayan tungo sa katotohanan.
Rồi TA giáng xuống cho bọn họ một trận lũ lụt nhằm để cảnh cáo bọn họ cho việc cứng đầu và ngang bướng của họ bằng cách TA nhấn chìm hết những mảnh vườn lẫn hoa màu, nạn cào cào tàn phá mùa màng, nạn ký sinh trùng với những con chấy rận lây nhiễm cho nhau hoặc làm tổn thương ở da đầu vùng lông tóc, nạn ếch nhái đầy dẫy khắp nơi làm cho họ cảm thấy bất an mất ăn mất ngủ kế tiếp là TA xối lên chúng một trận máu tươi nó làm cho tất cả các giếng nước những con sông thành những giọt máu tươi. Tất cả những gì TA giáng lên chúng đó là một số dấu hiệu này nối tiếp một số dấu hiệu kia một cách quá rõ ràng, còn đi kèm theo những cảnh cáo để làm cho chúng chợt nhận ra rồi đặt niềm tin nơi Allah và tin tưởng vào những gì đến từ Thượng Đế của Y Musa. Thế nhưng, chúng cứ lẩn vẩn vào tội lỗi, không thể nào thoát khỏi những điều tệ hại và chúng cũng không chịu sự chỉ dẫn đến với chính đạo.
The above verses relate the next part of the story of the prophet Musa (علیہ السلام) and the people of Pharaoh. According to historical reports, the prophet Musa (علیہ السلام) stayed in Egypt for 20 years. He kept preaching consistently and conveyed the message of Allah to them. He was given nine miracles during his stay in Egypt which served as warnings to the people of Pharaoh. The Holy Qur'an has referred to the nine miracles in these words وَلَقَدْ آتَيْنَا مُوسَىٰ تِسْعَ آيَاتٍ. "Surely, We gave him nine miracles."
Out of the nine miracles, two were performed before Pharaoh and his people. The third miracle was of famine reported in verse 130. The above verses speak of the remaining six miracles. The verse 133 has mentioned five punishments coming to the people of Pharaoh. All these punishments have been termed as 'signs distinct from each other.' According to the comments of the respected Companion 'Abdullah ibn ` Abbas ؓ each of these punishments lasted for a fixed period of time followed by a period of relief followed, by the next punishment.
Ibn-al-Mundhir has cited from the Companion ` Abdullah ibn ` Abbas ؓ that each punishment lasted for seven days starting from Saturday, then they were given three weeks of relief. Imam al-Baghawi, citing the Companion 'Abdullah ibn ` Abbas ؓ said that the first time when they were relieved of famine by asking the prophet Musa (علیہ السلام) to pray Allah for their relief, they did not keep the promise of believing in Allah. The prophet Musa (علیہ السلام) prayed Allah that they may be inflicted with some painful punishment so that it serves as a lesson to his people and to their descendants. Allah first sent a storm upon them. According to great commentators, this was a flood. All the lands and houses of the people of Pharaoh were filled and surrounded by the water leaving for them no place for farming and living in their homes. The strange thing about it was that the lands and houses of the Israelites were not affected by the water of the flood.
In a state of great distress they came to the prophet Musa (علیہ السلام) and requested him to pray Allah for their relief from this calamity. They promised that if they are relieved from the flood they would embrace faith in Allah and let the Israelites go with him from Egypt. The prayer of the prophet was acceded to and the storm subsided. It is reported that their fields were more fertile and productive than before. Again they did not keep their promise and said that the storm was not a punishment from Allah. Rather it came to their benefit and the increase in the produce was the result of the flood and that Musa (علیہ السلام) had nothing to do with it.
A period of respite was given to them to reflect and realize their error. After a period of one month another punishment was sent to them in the form of locusts which ate up all the crops and fruits. Some reports say that the locusts devoured even their doors and roofs made of wood and other things of their houses. Again they were surprised to notice that the locusts did not do any harm to the houses and fields of the Israelites which were quite close to them. Once again they cried for help and implored to the prophet Musa (علیہ السلام) to pray his Lord for taking away this punishment from them and that they make firm promise to believe in him and free the Israelites after their relief. The prophet Musa (علیہ السلام) prayed Allah for their relief again and they got rid of this chastisement.
Seeing that they were left with enough grain to suffice them for one year, they turned against their promise and showed arrogance as before. Once again, a period of peace and relief followed. The third punishment came to them of 'Qummal' rendered here as pest. Qummal in Arabic is used for 'louse' as well as for an insect which eats up grain. It is possible that both kinds of insects were sent to them, that is, small pests started to eat up their grain while equally large number of lice ate up even their hair and eyelashes. Exasperated as they were, they came again to prophet Musa (علیہ السلام) and asked him to pray Allah for their riddance, promising again their acceptance of the true faith and release of the Israelites. He prayed Allah for their relief and Allah relieved them of this punishment too.
The fourth punishment was of the frogs. The frogs were created in such a large number in their houses that they covered them up to their necks. The frogs covered them in their beds when they came to sleep. All of their cooking pans and utensils and their household were full of frogs. Being highly disgusted with this situation they came again to prophet Musa (علیہ السلام) with all their old promises, and asked him to pray for their deliverance. This time also they were relieved of this punishment. They were given enough time to correct themselves but those who incur Allah's wrath are deprived of positive thinking. This time when they were in peace they said that they were sure that Musa (علیہ السلام) was a sorcerer and not a messenger of Allah. Those mishaps to them were the effect of his sorcery.
After a month of relief the next punishment visiting them was that of blood. Everything of their use turned into blood. Their drinks, their food and their water became all blood before they could use them. As they took out water from the wells or tanks it turned into blood. History has reported it was strange that whenever the Egyptians and the Israelites sat together for meal the morsel of food taken by the Egyptian became all blood, while the one taken by an Israelite did not change. This punishment too lasted for seven days. They were relieved of this punishment through the prayer of the Prophet Musa (علیہ السلام) after their usual false promises.
The people of Pharaoh were subjected to the above five punishments one after another but they persisted in their arrogance and showed no sign of taking lesson from these warnings.
Pa smo na njih poslali veliku vodu kao kaznu za poricanje i inat, te se njihovi usjevi i plodovi potopiše, i poslasmo im skakavce koji pojedoše njihove usjeve, i poslasmo im insekte koji napadaju usjeve ili vaške koje uznemiravaju čovjeka u njegovoj kosi, i poslasmo im žabe koje ispuniše sve njihove posude i pokvariše njihovu hranu, i koje im nesanicu izazvaše, i poslasmo im krv tako da se voda u njihovim bunarima i rijekama pretvori u krv! Sve to poslasmo kao jasne znakove koji dolaziše jedni za drugima, ali i pored toga su oholo odbili da povjeruju u Allaha i ono sa čim je došao Musa, 'alejhisselam. Oni bijahu narod grješni, narod koji nikako ne ostavlja zabludu i koji neće pravi put.
As a punishment for their rejection and stubbornness, I sent floods of water that destroyed their crops and fruits; locusts and weevils that ate their crops and harvests;frogs which filled their dishes and containers, ruining their food, and disturbing their sleep; and turning the water in their wells and rivers into blood. All these were sent as clear and distinct signs, one after another. Despite all of these torments, they were too proud to have faith in Allah or to believe in what Moses (peace be upon him) brought. They were a people who committed wrongs, who would not give up falsehood, and would not be guided to the truth.
Como castigo por su rechazo y obstinación, les envié inundaciones que destruyeron sus cultivos y frutos, langostas y gorgojos que comieron sus cultivos y cosechas, ranas que llenaron sus platos y recipientes y que arruinaron su comida y perturbaron su sueño, y convertí el agua de sus pozos y ríos en sangre. Todo esto fue enviado como señales claras y evidentes, una tras otra. Pero, a pesar de todos estos tormentos, eran demasiado soberbios para tener fe en Al-lah o creer en lo que Moisés u les trasmitió. Era gente obstinada, que no renunciaba a la falsedad y que no querían ser guiada a la verdad.
Inviammo loro molta acqua per le loro accuse di menzogna e per la loro ostinazione, che inondò i loro campi ed i loro frutteti; e inviammo loro le cavallette, che mangiarono i loro raccolti; e inviammo loro un piccolo insetto chiamato pidocchio, che consuma il raccolto e causa del male ai capelli della gente; e inviammo loro rane che riempirono tutti i loro recipienti, rovinarono i loro cibi e impedirono loro il sonno; e inviammo loro sangue, così che l'acqua dei loro pozzi e dei loro fiumi si trasformò in sangue; e inviammo loro tutti i chiari segni, uno dopo l'altro, e nonostante la punizione che li afflisse si posero al di sopra della fede in Allāh e del credere in ciò che comunicò loro Mūsā, pace a lui. Furono un popolo peccatore, non abbandonarono mai la falsità e non seguirono la Retta Via.
Biz de onların yalanlamaları ve inatları üzerine ceza olarak bir tufan gönderdik. Bu tufan ekinlerini ve meyvelerini basıp, sular altında bıraktı. Mahsullerini yiyen çekirgeler, ekinlere zarar veren veya insanların saçlarında bulunup onlara zarar veren bitler/haşereler gönderdik. Bir de onların üzerlerine kurbağalar gönderdik. Bu kurbağalar bütün kaplara girip, doluştu, yemeklerini bozdu ve onların uykularını kaçırdı. Ayrıca üzerlerine kan gönderdik ve birden kuyu ve nehirlerdeki bütün sular kana dönüştü. Biz bütün bu mucizeleri ayrı ayrı açıklayıcı olarak, peşpeşe gönderdik. Başlarına gelen bütün bu cezalara rağmen yine Allah'a iman etmeye ve Musa -aleyhisselam-'ın getirdiklerini tasdik etmeye karşı büyüklük tasladılar. Onlar günahkâr ve isyankâr bir kavimdiler. Hiçbir batıldan vazgeçmiyorlardı ve hidayet bulmak için hiçbir hakka da yönelmiyorlardı.
Kemudian Kami kirimkan air bah kepada mereka sebagai hukuman atas penolakan dan pembangkangan mereka sehingga menenggelamkan lahan pertanian dan buah-buahan mereka. Lalu Kami kirimkan kepada mereka belalang untuk memakan hasil pertanian mereka. Kami juga mengirim kutu yang menyerang tanaman serta menyakiti manusia di rambut kepalanya. Lalu Kami kirimkan kepada mereka katak yang memenuhi wadah-wadah mereka, merusak makanan mereka, dan mengganggu tidur mereka. Kami juga kirimkan kepada mereka darah yang membuat air sumur dan sungai mereka berubah menjadi darah. Kami mengirimkan itu semua sebagai bukti nyata yang datang silih berganti secara berturut-turut. Meskipun begitu banyak hukuman yang menimpa mereka, tetapi mereka tetap enggan untuk beriman kepada Allah dan percaya kepada ajaran yang dibawa oleh Musa -‘alaihissalām-. Mereka adalah orang-orang yang suka berbuat maksiat, tidak mau meninggalkan kebatilan, dan enggan mengikuti jalan yang benar.
Başlarına adı geçen o azap gelince, Musa -aleyhisselam-'a yönelerek şöyle dediler: "Ey Musa! Seni peygamberlik vazifesi ile seçmesi, tövbe etmek kaydıyla bize isabet eden azabı kaldıracağına dair sana söz vermesi adına Rabbine bizim için dua et. Şayet bunu bizden giderirse sana iman edeceğiz ve muhakkak İsrailoğulları'nı seninle beraber göndereceğiz ve onları serbest bırakacağız." dediler.
Noong tumama sa kanila ang pagdurusa dahil sa mga bagay na ito ay bumaling sila kay Moises – sumakanya ang pagbati ng kapayapaan – at nagsabi sa kanya: "O Moises, manalangin ka para sa amin sa Panginoon mo sa pamamagitan ng ipinantangi Niya sa iyo na pagkapropeta at sa pamamagitan ng ihinabilin Niya sa iyo na pag-aalis ng parusa sa pamamagitan ng pagbabalik-loob, na alisin Niya sa amin ang tumama sa amin na parusa. Kaya kung aalisin Niya sa amin iyon ay talagang sasampalataya nga kami sa iyo, talagang magpapadala nga Kami kasama sa iyo ng mga anak ni Israel, at magpapalaya kami sa kanila."
Và cứ thế, mỗi khi có trận thiên tai nào nhằm để cảnh cáo bọn họ, thì bọn họ chỉ biết nài nỉ Musa, họ nói: "Hỡi Musa, hãy cầu xin Thượng Đế của Ngươi giùm bọn ta bởi gì Ngươi là một Thiên Sứ của Ngài, bởi vì Ngài cũng từng hứa với Ngươi về việc kiếp nạn mang theo lời cảnh cáo nếu bọn ta biết ăn năn sám hối thì mai ra kiếp nạn đó sẽ được hóa giải. Quả thật, nếu những kiếp nạn đó được hóa giải thì chắc chắn bọn ta sẽ tin tưởng nơi Người và rồi bọn ta sẽ để con cháu của Isra-el ra đi cùng với Ngươi và bọn ta không giữ bọn họ nữa."
Kada ih Allah kazni ovim pojavama oni rekoše Musau: "O Musa, zamoli za nas tvog Gospodara tvojim vjerovjesništvom i time što ti je obećao da će ukloniti kaznu pokajanjem, da od nas otkloni ovu kaznu. Ako se to ispuni, mi ćemo sigurno povjerovati u tebe, oslobodit ćemo i poslaćemo Isrelićane sa tobom."
Cuando les llegaron estos tormentos, le pidieron a Moisés u: “Moisés, invoca a tu Señor, por la profecía que Él te dio y la promesa que Al-lah te hizo acerca de librarnos del tormento si recurríamos a Él, para que nos libre del tormento, porque entonces creeremos en ti sin duda alguna y le daremos la libertad a los Hijos de Israel”.
When these torments came upon them, they asked Moses (peace be upon him): 'O Moses, call upon your Lord, because of what He has given you of prophethood and Allah’s promise to you that He will remove the torment for our turning to Him, to remove from us the torment, for then we will certainly believe in you, and will send the Children of Israel with you, releasing them from captivity.'
Tatkala mereka ditimpa beragam azab tersebut, mereka datang kepada Musa -‘alaihissalām- dan berkata, “Wahai Musa! Berdoalah kepada Tuhanmu untuk kebaikan kami dengan memanfaatkan keistimewaanmu sebagai nabi dan apa yang Dia janjikan kepadamu untuk menghentikan azab dengan tobat. Mudah-mudahan Dia menghentikan azab yang menimpa kami. Jika kamu berhasil menghentikan azab itu dari kami niscaya kami benar-benar akan beriman kepadamu dan kami benar-benar akan melepaskan orang-orang Bani Israil dan membiarkan mereka pergi bersamamu.”
E quando furono afflitti da ciò si rivolsero a Mūsā, pace a lui, dicendogli: "O Mūsā, prega per noi il tuo Dio poiché ti ha concesso la Profezia e ti ha promesso che avrebbe interrotto la punizione in seguito al pentimento, al fine di liberarci dal nostro tormento. In verità, se ci liberassi da ciò ti crederemmo e ti affideremmo i Figli di Isrāīl e li libereremmo".
Après avoir été frappés par toutes ces calamités, ils s’adressèrent à Moïse en disant: Ô Moïse, invoque Allah en vertu de la Prophétie qu’Il t’a accordée et de l’engagement qu’Il t’a donné, et demande Lui de faire cesser le châtiment que nous subissons en contrepartie de notre repentir. Si tu accèdes à notre demande, nous croirons en toi et libèrerons les Israélites pour les laisser partir avec toi.
Lorsque Nous cessâmes de les châtier durant une période déterminée avant de les anéantir en les noyant, ils ne tinrent pas la promesse qu’ils avaient faite de croire et de libérer les Israélites, mais au contraire, persistèrent dans leur mécréance et refusèrent de laisser les Israélites partir avec Moïse.
Quando li salvammo dal tormento per un periodo prestabilito, prima che fossero distrutti con l'annegamento, mancarono al loro impegno di credere e liberare i Figli di Isrāīl, perseverando nella loro miscredenza, e si rifiutarono di affidare i figli di Isrāīl a Mūsā, pace a lui.
Kemudian tatkala Kami telah menghentikan azab itu dari mereka sampai batas waktu tertentu sebelum menenggelamkan mereka di laut, ternyata mereka melanggar janji mereka sendiri untuk percaya kepada Musa dan melepaskan orang-orang Bani Israil. Mereka tetap melanjutkan kekafiran mereka dan menolak membebaskan orang-orang Bani Israil bersama Musa -‘alaihissalām-.
Pošto otklonismo kaznu od njih do određenog roka kada ćemo ih potpuno uništiti, tad gle - prekršiše obećanje koje su dali, da će vjerovati i osloboditi Israelićane. Ostali su ustrajni na nevjerstvu i nisu oslobodili Israelićane da odu sa Musaom.
Suda boğulup helak olmadan önce belirli müddete kadar azabı onlardan kaldırdığımızda, iman edeceklerine ve İsrailoğulları'nı göndereceklerine dair verdikleri sözlerini bozdular. Küfürlerine devam ettiler ve Musa -aleyhisselam- ile İsrailoğulları'nı beraber serbest bırakıp göndermekten vazgeçtiler.
Pero cuando Al-lah apartó el tormento, incumplieron su palabra y no creyeron ni liberaron a los hijos de Israel.
Nhưng khi TA đã hóa giải hết những thiên tai kiếp nạn cho họ, theo hạn kì được ấn định trước khi cơn lũ lụt đến nhấn chìm bọn họ, thì tức khắc bọn họ nuốt lời với những gì mà chính bản thân bọn họ đã từng hứa là sẽ tin tưởng và còn sẽ thả con cháu của Isra-el. Chưa hết bọn chúng còn tỏ ra ý định chống đối và bắt giữ con cháu của Isra-el lại không cho đi với Musa.
Moses performed his prophetic mission in Egypt for about forty years. There were two parts of his mission—one, to give the message of the oneness of God to Pharaoh and secondly, to lead the Children of Israel out of Egypt, settle them in the Sinai Desert and give them religious training in that untainted atmosphere. The Children of Israel (the progeny of Joseph) at that time were in the the grip of the Copt ruler (Pharaoh). The Copts used to utilise them as labourers in their agricultural and construction works. So, the Copt rulers did not want the Israelites to leave Egypt. Initially, when Moses demanded that Pharaoh should allow the Children of Israel to leave Egypt along with him, Pharaoh and his courtiers gave his request a political colour and accused Moses of intending to remove the Copt from Egypt ( 7:110 ). This was absolutely meaningless, because Moses’s plan was to remove himself from Egypt. At that time Pharaoh and his companions had an inflated opinion of their power and that is why they saw even a straight proposition in a crooked way. But, in later stages, God subjected Pharaoh and his community to all types of calamities. For many years they had continuously to face famines; they had severe hail-storms with lightning and thunder; swarms of locusts invaded their country and ate up their crops and gardens and completely destroyed all greenery; lice so proliferated that clothes and beds became infested with them; and in the houses and on the pathways, frogs were hopping about everywhere; the water in the rivers and lakes became bloody. When Pharaoh and his community began to suffer these strange afflictions, they asked Moses to pray to his Lord to relieve them of these troubles, then they would allow the Children of Israel to leave with Moses. Moses’s demand, which had earlier appeared to the Copts as a political conspiracy to evict them, now appeared to them simply as a migration of the Children of Israel themselves.
But when Allah removed the torment from them for a set time – before they were destroyed through drowning – they went back on their word and did not believe him or send the Israelites with him, remaining firm on their disbelief, and not allowing the Israelites to go with Moses (peace be upon him).
Ngunit noong nag-alis Kami sa kanila ng pagdurusa hanggang sa isang yugtong nalalaman bago ng pagpapahamak sa kanila sa pamamagitan ng pagkalunod, biglang sila ay sumisira sa inobliga nila sa mga sarili nila na paniniwala at pagpapalaya sa mga anak ni Israel saka nagpatuloy sila sa kawalang-pananampalataya nila at tumanggi sila na magpalaya sa mga anak ni Israel kasama kay Moises – sumakanya ang pagbati ng kapayapaan.
The People of Fir`awn drown in the Sea; the Children of Israel inherit the Holy Land
Allah states that when the people of Fir`awn rebelled and transgressed, even though He inflicted them with consecutive signs, one after another, He took retribution from them by drowning them in the sea that Musa parted by Allah's power, and he and the Children of Israel passed through. In their pursuit, Fir`awn and his soldiers went in the sea chasing Musa and his people. When they all had gone inside the water, the sea closed in on them and they all drowned, because they belied the Ayat of Allah and were heedless of them. Allah said that He has granted the people who were considered weak, the Children of Israel, to inherit the eastern and western parts of the land. Al-Hasan Al-Basri and Qatadah commented that Allah's statement,
مَشَـرِقَ الاٌّرْضِ وَمَغَـرِبَهَا الَّتِى بَارَكْنَا فِيهَا
(...the eastern parts of the land and the western parts thereof which We have blessed.) refers to the Sham area (Greater Syria). Also, Mujahid and Ibn Jarir said that Allah's statement,
وَتَمَّتْ كَلِمَتُ رَبِّكَ الْحُسْنَى عَلَى بَنِى إِسْرءِيلَ بِمَا صَبَرُواْ
(And the fair Word of your Lord was fulfilled for the Children of Israel, because of their endurance.) is explained by Allah's other statement,
وَنُرِيدُ أَن نَّمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُواْ فِى الاٌّرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ - وَنُمَكِّنَ لَهُمْ فِى الاٌّرْضِ وَنُرِىَ فِرْعَوْنَ وَهَـمَـنَ وَجُنُودَهُمَا مِنْهُمْ مَّا كَانُواْ يَحْذَرونَ
(And We wished to do a favor to those who were weak (and oppressed) in the land, and to make them rulers and to make them the inheritors. And to establish them in the land, and We let Fir`awn and Haman and their hosts receive from them that which they feared) 28:5-6. Further, Allah's statement,
وَدَمَّرْنَا مَا كَانَ يَصْنَعُ فِرْعَوْنُ وَقَوْمُهُ
(And We destroyed what Fir`awn and his people produced,) meaning, We destroyed what Fir`awn and his people produced, such as agriculture and buildings.
وَمَا كَانُواْ يَعْرِشُونَ
(and what they erected.) Ibn `Abbas and Mujahid said that
يَعْرِشُونَ
(they erected) means, they built.
Entonces, cuando llegó el momento señalado para su destrucción, Al-lah desató Su castigo sobre ellos y los ahogó en el mar, debido a que rechazaron las señales de Al-lah y Su mensaje.
Lorsqu’arriva l’échéance de leur anéantissement, Notre colère s’abattit sur eux. Nous les avons alors noyés dans la mer pour avoir renié les signes d’Allah et s’être détournés de la vérité indubitable.
So when the appointed time came for their destruction, I unleashed My punishment on them and drowned them in the sea because of their rejection of the signs of Allah and because they turned away from the truth about which there was no doubt.
Helak edilmeleri için belirlenen zaman gelince, ayetlerimizi yalanlamaları ve o ayetlerin işaret ettiği hakkında hiçbir şüphe bulunmayan hakkı yalanlamaları sebebiyle denizde boğmak suretiyle üzerlerine gazabımızı indirdik.
Bởi thế, khi đến kỳ hạn được ấn định tiêu diệt họ thì TA liền giáng lên bọn họ kiếp nạn bằng cách nhấn chìm bọn họ dưới đái biển hồng hải với lý do bọn chúng dám chống đối những dấu hiệu của Allah và phủ nhận đi những bằng chứng chính xác của Ngài mà điều đó không cần phải tranh luận.
The sixth punishment has been mentioned in the Qur'an by the Arabic word: رِجز 'Rijz' which signifies plague or pestilence. The number of Egyptians killed in this plague is reported to have been more than seventy thousand. They were relieved of this punishment by the prayer of the prophet Musa (علیہ السلام) . Again they broke their promise as before. Now, when they showed no sign of understanding they were finally caught by the last punishment - the death. Leaving behind all their lands, houses and possessions they chased the prophet Musa (علیہ السلام) and his people and were drowned in the sea.
Kaya noong sumapit ang taning na itinakda para sa pagpapahamak sa kanila ay nagpababa Kami sa kanila ng paghihiganti Namin sa pamamagitan ng paglunod sa kanila sa dagat dahilan sa pagpapasinungaling nila sa mga tanda Namin at pag-ayaw nila sa ipinahiwatig ng mga ito na katotohanang walang pag-aalangan hinggil doon.
Quando giunse il momento della loro distruzione, mostrammo loro la Nostra Ira facendoli annegare per aver tacciato di menzogna le rivelazioni di Allāh e a causa della loro avversione alla verità, sulla quale non vi è alcun dubbio.
Maka tatkala waktu yang ditetapkan untuk membinasakan mereka telah tiba, Kami menurunkan azab Kami kepada mereka dengan menenggelamkan mereka di laut. Hal itu disebabkan oleh perilaku mereka yang mendustakan ayat-ayat Allah dan berpaling dari kebenaran nyata yang ditunjukkan oleh ayat-ayat tersebut yang tidak mengandung keraguan sedikit pun.
Kada dođe vrijeme koje je određeno za njihovo uništenje spustismo na njih Našu kaznu time što ih potopismo u moru, jer su Allahove ajete u laž utjerivali i od jasne istine se okretali.
I Israelićanima koje je faraon i njegov narod tlačio dadosmo u naslijeđe istočne i zapadne dijelove zemlje, zemlje Šama koju je Allah blagoslovio, dajući da u njoj usjevi i plodovi rađaju na najpotpuniji način. I time bijahu ispunjene riječi tvog Gospodara, Poslaniče, a Njegov govor je najljepši govor: "A Mi smo htjeli da one koji su na zemlji tlačeni obdarimo i da ih vođama i nasljednicima učinimo." (el-Kasas, 5.) Allah je dao Israelićanima vlast na Zemlji jer su se strpili na tlačenju koje im je dolazilo od faraona i njegovog naroda, i uništili smo njihova staništa, zamkove i usjeve.
Nous avons fait hérité les Israélites, que Pharaon et Son peuple asservissaient, des contrées orientales et occidentales de la Terre, c’est-à-dire le Levant (`ach-châmu), cette région qu’Allah a bénie en y faisant produire les plus parfaits grains et fruits. Ô Messager, c’est ainsi que la plus belle promesse de ton Seigneur se réalisa. Cette promesse est celle qui est mentionnée dans le verset où Allah dit: Mais Nous voulions favoriser ceux qui avaient été faibles sur terre et en faire des dirigeants et en faire les héritiers, [Sourate Al-Qaşaş – Le Récit, verset 5]. Allah leur accorda donc l’autorité sur Terre pour la patience dont ils ont fait preuve face aux persécutions de Pharaon et de son peuple et avons détruit les cultures, habitations et palais que Pharaon avait édifiés.
Kami wariskan kepada Bani Israil yang sebelumnya ditindas oleh Firaun dan para pengikutnya itu bumi bagian timur dan barat. Maksudnya ialah negeri-negeri Syam, yaitu negeri yang diberkati oleh Allah dengan mengeluarkan hasil pertanian dan buah-buahannya dengan kualitas terbaik, sehingga sempurnalah kalimat Tuhanmu yang terbaik yang terdapat dalam firman-Nya -Ta'ālā-, "Kami hendak memberi karunia kepada orang-orang yang tertindas di bumi (Mesir) itu dan hendak menjadikan mereka pemimpin serta menjadikan mereka orang-orang yang mewarisi (bumi).” (QS. Al-Qaṣaṣ: 5). Kemudian Allah memberi mereka kejayaan di muka bumi berkat kesabaran mereka atas kekejaman Firaun dan kaumnya terhadap mereka. Kami menghancurkan lahan-lahan pertanian dan pemukiman yang dibuat oleh Firaun dan juga istana-istana yang ia bangun.
Và TA đã chỉ định con cháu của Isra-el làm người thừa kế Fir-'awn và thuộc hạ của hắn trên những phần đất nằm ở phía đông và những phần đất nằm phía tây, được gọi là phần đất Shaam hiện là những nước: Syria, Li-băng, Jordan, Palestine ngày nay, đó là những đất nước được Allah ban cho nhiều hồng phúc và làm cho cây cối hoa màu đâm chồi nảy lộc tốt tươi. Giữ đúng như lời đã hứa Thượng Đế Ngươi - hỡi Thiên Sứ - rồi lời hứa tốt đẹp mà được Ngài phán: {Và TA muốn ban ân cho những người cô thế trong xứ, và làm cho họ thành những lãnh đạo trên trái đất} (Chương 28 - Al-Qasas: 5). Bởi vậy, Allah đã hoàn tất cho họ với lý do là vì họ đã chịu đựng cực khổ dưới sự hành hạ của Fir-'awn và những tên thuộc hạ của hắn, và rồi TA cũng đã san bằng hết biết bao nhiêu là công trình đồ sộ lẫn những cung điện nguy nga tráng lệ của Fir-'awn mà hắn dùng để làm trang trại và nhà ở với những gì chúng đã xây dựng.
I made the Children of Israel, who had been humiliated by Pharaoh and his people, inherit the eastern areas of the land and the western areas of it (the lands of the Levant). Allah blessed this land, making it produce the best crops and fruits. So the good word of your Lord was fulfilled O Messenger where Allah says, ‘I wished to favour those who were weak in the earth, and to make them leaders and inheritors’ (Sūrat al-Qaṣaṣ: 5). So God established them in the land because of their patience in the face of the harm they had suffered from Pharaoh and his people, and God destroyed the agriculture and buildings of Pharaoh, and the palaces they had constructed.
Punishment was inflicted on the communities addressed by the Prophet because of their denial of the signs (ayat) of God. The believers in the Prophet on the other hand, were entitled to special succour from God, thanks to their patience in the face of all kinds of provocations from their contemporaries (the addressees of the Prophet) and their remaining steadfast on the path of God. By ‘signs’ is meant those arguments which establish Truth as Truth. But man, due to his egotism or pride is unable to accept them. Instead of paying full attention to the arguments presented to him, he diverts his attention to the preacher, the presenter of arguments. He fails to counter the arguments, but the person who is presenting them is not a historically established figure, neither is he covered in worldly glory, so the addressee finds it easier to ridicule the presenter instead of his arguments. He (the addressee) thinks that if he listens to the arguments, it will amount to making his status inferior to that of the preacher. Therefore, in order to maintain his pride and superiority vis à vis the dai, he refuses to acknowledge the superiority of the Truth. This is the real point on which man is being tested. In the present world, God reveals Himself indirectly in the form of signs and reason. In the Hereafter, He will reveal His Being directly, then no one will dare to deny Him. But only that faith is of value when it stems from man’s discovery of the truth when God is as yet unseen.
The previous verses contained an account of the warnings from Allah to the people of Pharaoh. The present verses speak of their ignominious end, and of the success of the Israelites. The verse 137 said, "And We made the people, who were taken to be weak, the inheritors of the land, of easts and wests which We had blessed." The verse did not say, the people who were weak, rather it said, those who were taken as weak. It implies that those having Allah as their support can never be weak in the real sense of the word, though they may seem so from their apparent condition. People finally come to realise that they are not weak. It is because dignity and honour all belong to Allah. The verse has used the term inheritance for their domination in the land to indicate that like a son who deserves to be a real inheritor of his father's land and possessions, the Israelites were the real inheritors of the land and wealth of Pharaoh's people.
The words 'east' and 'west' have been used in plural perhaps to denote the different points of sunset and sunrise in winter and summer time. The word 'land', according to all experts in exegesis, refers to the land of Egypt and Syria which was brought under the domination of the Israelites after the people of Pharaoh and the Amaleks were destroyed. The phrase 'Which We had blessed' refers to the lands of Syria and Egypt. The Holy Qur'an has referred to Syria as the land of Barakah (blessing). Similarly the land of Egypt has been referred to as the land of blessing in a number of Traditions. The Caliph 'Umar ibn al-Khattab ؓ has referred to river Nile as the prince of all rivers. The Companion ` Abdullah Ibn ` Umar ؓ said that Egypt has nine parts of blessing out of ten. The tenth part has been divided throughout the earth. (Al-Bahr-a-Muhit)
In short, the verse has to say that the people who were considered weak and abject were made the rulers of the land possessed by those who showed arrogance. It shows how the promise made by Allah and His Messenger came out true as it always does. The verse said, 'The sublime word of your Lord was fulfilled.' The promise in this verse either refers to the promise made by the prophet Musa (علیہ السلام) with his people mentioned in verse 129 which said, 'It is very likely that our Lord will destroy your enemy and make you successor in the earth.' Or it refers to the promise made by Allah to the Israelites in a verse of Surah Al-Qasas (the Stories) It said, "
وَنُرِيدُ أَن نَّمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ ﴿5﴾ وَنُمَكِّنَ لَهُمْ فِي الْأَرْضِ وَنُرِيَ فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا مِنْهُم مَّا كَانُوا يَحْذَرُونَ ﴿6﴾
"And it was Our will that We favour those considered weak in the earth and make them leaders, and make them the inheritors, and give them power in the land, and show Pharaoh, Haman and their armies, the very thing they dreaded." (28:5-6)
In fact, both the above promises are one and the same. The promise made by the prophet Musa (علیہ السلام) .1t obviously was derived by the promise of Allah. This favour of Allah upon the people of Israel was the reward of their patience, as the verse has specified saying 'Because they stood patient.' That is, they were favoured by Allah for their being patient in their distress. This has an understated indication that any people or individual following the same example, at any time and in any place, shall get the same reward. The prophet Musa (علیہ السلام) when making the promise of gaining the rule over the land had emphatically said that perseverance, patience and seeking help from Allah was the only key to success.
Sheikh Hasan al-Basri (رح) said that the verse suggested that in case one is not as powerful as to defend himself against an enemy, the best way to success is to remain patient. He said when a person who has been wronged, tries to take revenge on his own by doing wrong to his opponent Allah leaves him alone and lets him manage his own affairs, ending in success or facing a failure. On the contrary, when one seeks help from Allah against the affliction from others and remains patient, Allah opens the door of success upon him. As the above promise for the rule over the land was fulfilled by Allah, the same kind of promise Allah made with the people of the prophet Muhammad ﷺ in a verse of Surah Al-Nur:
'' وَعَدَ اللَّـهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ
"Allah has promised those of you who believe and do good deeds that he will make them inherit the land, as He had inherited those who were before them." (24:55)
As the Israelites witnessed the fulfillment of Allah's promise by having their rule over the land, similarly the Muslim Ummah witnessed the fulfillment of Allah's promise in the form of their sovereignty over the major part of the earth (Ruh al-Bayan). It is not justified to say that the Israelites did not observe patience, because when Prophet Musa (علیہ السلام) asked them to be patient they said that they were persecuted before and after he came to them. Firstly, because their patience against the constant persecution at the hands of Pharaoh and his people is a proven fact. Secondly, the above statement might not be a complaint but a simple expression of their grief. Thereafter, the verse said, وَدَمَّرْنَا مَا كَانَ يَصْنَعُ فِرْعَوْنُ وَقَوْمُهُ وَمَا كَانُوا يَعْرِشُونَ "And We destroyed whatever Pharaoh and his people used to build and what they used to raise high." This refers to the buildings they raised high and their trees etc. 'What they used to build' may also refer to their ill designs against the prophet Musa علیہ السلام 'What they used to raise high' is a reference to their mansions and to their trees.
The events discussed up to this point were related to the destruction of Pharaoh and his people. The next verses describe the victory and success of the Israelites followed by their insolence in spite of all the blessings they received from Allah. These verses provide a kind of solace to the Holy Prophet ﷺ against his grief at the obstinacy of the unbelievers, by showing the annoyance of the early prophets at the hands of their people.
Firavun ve kavminin hor gördüğü İsrailoğulları'nı yeryüzünün doğu ve batısına -burası ile Şam bölgesi kastedilmiştir- mirasçı kıldık. Yüce Allah'ın bereketli kıldığı bu bölge ekilen ekin ve meyvelerin en güzel olduğu yerdir. Ey Resul! Rabbinin onlara verilen güzel sözü Allah Teâlâ'nın şu buyruğunda zikredilmiştir: "Biz ise, ülkede güçsüz bırakılanlara iyilik etmek ve onları önderler yapmak ve onları oraya mirasçı kılmak istiyoruz." (Kasas Suresi: 5) Firavun 'un ve kavminin vermiş olduğu sıkıntılara sabırları sebebi ile Allah Teâlâ onları yeryüzünde güçlendirdi. Firavun'un yapmakta olduğu sarayları ve yetiştirdiği bahçeleri de helak ettik.
Al-lah hizo que los Hijos de Israel, que habían sido humillados por el Faraón y su gente, heredaran las áreas orientales y occidentales de Egipto. Al-lah bendijo esa tierra, haciendo que produjera los mejores cultivos y frutos. Así se cumplió la palabra de tu Señor, Mensajero, cuando dijo: “Deseaba favorecer a quienes eran débiles en la Tierra, y hacerlos líderes y herederos” (Sura 28:5). Al‑lah los estableció en la tierra debido a su paciencia frente al castigo que habían sufrido del Faraón y su gente, y destruyó las plantaciones y los edificios del Faraón, así como los palacios que habían construido.
Ipinamana Namin sa mga anak ni Israel, na mga dating hinahamak-hamak ni Paraon at ng mga tao nito, ang mga silangan ng lupain at ang mga kanluran nito. Ang tinutukoy niyon ay ang bayan ng Malaking Sirya, na nagbiyaya si Allāh sa pamamagitan ng pagpapatubo ng mga pananim nito at mga bunga nito sa paraang pinakaganap. Nalubos ang napakagandang salita ng Panginoon mo, O Sugo. Ito ay ang nabanggit sa sabi ni Allāh – pagkataas-taas Siya – (Qur'ān 28:5): "Nagnanais Kami na magmagandang-loob Kami sa mga siniil sa lupain, gumawa Kami sa kanila na mga pasimuno, gumawa Kami sa kanila na mga tagapagmana," Nagpatatag si Allāh sa kanila sa lupa dahilan sa pagtitiis nila sa tumama sa kanila na pananakit ni Paraon at ng mga tao nito. Winasak ni Allāh ang dating niyayari ni Paraon na mga taniman at mga tahanan at ang dati nilang ipinatatayo na mga palasyo.
E facemmo ereditare ai figli d'Isrāīl, coloro che furono umiliati dal Faraone e dal suo popolo, la terra di Sha'am, questo paese che Allāh benedì, rendendolo estremamente fertile. Così venne realizzata la Parola riguardante la benevolenza menzionata dal tuo Dio, o Messaggero: " E vogliamo favorire quelli che erano oppressi in terra, e fare di loro delle guide e renderli eredi". – Al-Qasas, 5. Allāh concesse loro potere in terra, in seguito a ciò che subirono da parte del Faraone e del suo popolo, e distruggemmo i campi e le dimore del Faraone ed i palazzi che costruirono.
Nous avons fait traverser la mer aux Israélites après que Moïse l’eut frappée de son bâton et qu’un passage s’y soit créé. Au cours du périple qui s’ensuivit, ils passèrent auprès d’un peuple qui adorait ses idoles au lieu d’adorer Allah. Les Israélites dirent à Moïse: Ô Moïse, désigne-nous une idole que nous adorerons à l’image de ces idoles qu’ils adorent en lieu et place d’Allah. Moïse leur répondit: Ô mon peuple, vous êtes aussi ignorants de la vénération et du monothéisme qui sont dus à Allah que vous ignorez qu’il ne convient pas d’associer des divinités ni de les adorer en dehors d’Allah.
E facemmo attraversare il mare ai figli d'Isrāīl. Quando Mūsā lo colpì con il suo bastone, si divise, e trovarono un popolo che adorava degli idoli all'infuori di Allāh. Dissero i figli di Isrāīl a Mūsā, pace a lui: "O Mūsā, stabilisci per noi un idolo da adorare all'infuori di Allāh come fanno costoro". Disse loro Mūsā: "O popolo, in verità siete un popolo ignorante: Lungi Allāh da ciò! Egli è meritevole della Gloria e dell'Unicità; non è appropriato che vengano adorati altri all'infuori di Lui".
Nagpatawid Kami sa mga anak ni Israel sa dagat noong hinampas ito ni Moises ng tungkod niya saka nabiyak, saka napadaan sila sa mga taong nananatili sa pagsamba sa mga anito para sa mga ito, na sinasamba ng mga ito bukod pa kay Allāh. Kaya nagsabi ang mga anak ni Israel kay Moises – sumakanya ang pagbati ng kapayapaan: "O Moises, gumawa ka para sa amin ng isang anitong sasambahin namin kung paanong ang mga ito ay mayroong mga anitong sinasamba bukod pa kay Allāh." Nagsabi si Moises sa kanila: "O mga tao ko, tunay na kayo ay mga taong nagpapakamangmang sa anumang kinakailangan kay Allāh na pagdakila at paniniwala sa kaisahan Niya at anumang hindi naaangkop sa Kanya na pagtatambal [sa Kanya] at pagsamba sa iba pa sa Kanya."
After the miraculous victory of the Israelites over Pharaoh and his people, and having a life of ease and comfort, they started to show the signs of ignorance as people of wealth show when given a life of luxury and opulence. The first impertinent request they made was to the prophet Musa (علیہ السلام) to make for them a god like the gods of the people they saw being worshipped on their way. They (the Israelites) said, يَا مُوسَى اجْعَل لَّنَا إِلَـٰهًا كَمَا لَهُمْ آلِهَةٌ "0 Musa make a god for us like their gods." He said, قَالَ إِنَّكُمْ قَوْمٌ تَجْهَلُونَ "You are really an ignorant people." The prophet Musa (علیہ السلام) was greatly annoyed by their ignorance and said that the labour of worship of those people was to go waste. How could he think of making for them a god other than Allah while he had given to them excellence over the people of all the worlds. That is, the people who believed in the prophet Musa (علیہ السلام) were superior to all the people of that age.
The next verses remind them of their pitiable condition and their persecutions at the hands of Pharaoh when their sons were killed and their daughters were saved to serve them as their maid-servants. Allah relieved them of this disgraceful chastisement through His prophet. Shall they be as ungrateful to their Lord as to take the abject stones as gods and make them partners with Allah? They must repent to Allah for their transgression.
I Mi Israelićane sa Musaom prevedosmo preko mora nakon što ga je Musa udario štapom i ono se razdvojilo. Nakon toga prođoše pored naroda koji obožava kipove pored Allaha, pa Israelićani rekoše Musau, 'alejhisselam: "O Musa, napravi nama kipa da ga obožavamo kao što ovi obožavaju kipove pored Allaha." Musa im reče: "O narode moj, doista ste vi narod koji ne poznaje ono što je dužnost u pogledu veličanja Allaha i Njegove jednoće, i koji ne zna da Mu ne dolikuje pridruživanje bilo koga drugog u ibadetu."
Musa -aleyhisselam- asası ile denize vurunca deniz ikiye ayrıldı ve biz İsrailoğulları'nı denizden geçirdik. Allah'tan başka putlar edinen bir kavme rastladılar. İsrailoğulları Musa -aleyhisselam-'a: "Ey Musa! Bunların kendilerine ait Allah'tan başka taptıkları putları olduğu gibi sen de bizim için tapacağımız bir put yap." dediler. Musa onlara: "Ey kavmim! Siz gerçekten Allah'ın birliği ve tazimi hakkında gerekli olan hususlarda cahil bir kavimsiniz." dedi. Yüce Allah'a şirk koşulması ve O'ndan başkasına ibadet edilmesi asla olacak bir şey değildir.
The Children of Israel safely cross the Sea, but still held on to the Idea of Idol Worshipping
Allah mentions the words that the ignorant ones among the Children of Israel uttered to Musa after they crossed the sea and witnessed Allah's Ayat and great power.
فَأَتَوْاْ عَلَى قَوْمٍ يَعْكُفُونَ عَلَى أَصْنَامٍ لَّهُمْ
(And they came upon a people devoted to some of their idols (in worship).) Some scholars of Tafsir said that the people mentioned here were from Canaan, or from the tribe of Lakhm. Ibn Jarir commented, "They were worshipping idols that they made in the shape of cows, and this influenced the Children of Israel later when they worshipped the calf. They said here,
يَمُوسَى اجْعَلْ لَّنَآ إِلَـهًا كَمَا لَهُمْ ءَالِهَةٌ قَالَ إِنَّكُمْ قَوْمٌ تَجْهَلُونَ
("O Musa! Make for us a god as they have gods." He said: "Verily, you are an ignorant people.") Musa replied, you are ignorant of Allah's greatness and majesty and His purity from any partners or anything resembling Him.
إِنَّ هَـؤُلاءِ مُتَبَّرٌ مَّا هُمْ فِيهِ
("Verily, these people will be destroyed for that which they are engaged in) they will perish,
وَبَطَلَ مَا كَانُواْ يَعْمَلُونَ
("and all that they are doing is in vain.") Commenting on this Ayah, Imam Abu Ja`far bin Jarir reported from Abu Waqid Al-Laythi that they (the Companions) went out from Makkah with the Messenger of Allah ﷺ for (the battle of) Hunayn. Abu Waqid said, "Some of the disbelievers had a lote tree whose vicinity they used to remain in, and upon which they would hang their weapons on. That tree was called `Dhat Al-Anwat'. So when we passed by a huge, green lote tree, we said, `O Messenger of Allah! Appoint for us a Dhat Al-Anwat as they have.' He said,
«قُلْتُمْ وَالَّذِي نَفْسِي بِيَدِهِ كَمَا قَالَ قَوْمُ مُوسَى لِمُوسَى:
(by He in Whose Hand is my soul! You said just as what the people of Musa said to him:
اجْعَلْ لَّنَآ إِلَـهًا كَمَا لَهُمْ ءَالِهَةٌ قَالَ إِنَّكُمْ قَوْمٌ تَجْهَلُونَ
إِنَّ هَـؤُلآء مُتَبَّرٌ مَّا هُمْ فِيهِ وَبَـطِلٌ مَّا كَانُواْ يَعْمَلُونَ-
( ("Make for us a god as they have gods." He said: "Verily, you are an ignorant people. Verily, these people will be destroyed for that which they are engaged in, and all that they are doing is in vain."))"
Hice que los Hijos de Israel cruzaran el mar cuando Moisés lo abrió al golpearlo con su vara. Llegaron a un pueblo que adoraba ídolos, a los que adoraban en lugar de Al-lah. Los Hijos de Israel le dijeron a Moisés u: “Moisés, haznos un ídolo para adorar, como los que adoran estas personas”. Moisés les dijo: “Ustedes son gente que ignora los derechos que corresponden únicamente a Al-lah, como el monoteísmo, y que es inapropiado adorar a otros fuera de Él”.
Và TA đã đưa con cháu của Isra-el băng qua biển hồng hải an toàn bằng quyền năng của TA lệnh cho Musa dùng cây gậy đánh xuống biển thì tức khắc biển nó chẻ đôi. Rồi khi họ đi ngang qua một ngôi làng bổng nhiên họ bắt gặp một đám người đang thờ phượng một số bức tượng thay vì thờ Allah. Thấy thế, con cháu của Isra-el thưa với Musa: "Hỡi Musa, xin Thầy hãy tạo cho chúng tôi một thần linh tương tự bọn họ đang thờ phượng ngoài Allah". Musa đáp lại chúng: "Này hỡi dân Ta, quả thật, các ngươi đúng là những người ngu ngóc chẳng hiểu biết gì gọi là sùng bái Allah và độc tôn Ngài trong thờ phượng, và những điều không phù hợp như Shirk thờ phượng ngoài Ngài.
Kami bawa orang-orang Bani Israil menyeberangi lautan tatkala Musa memukulkan tongkatnya dan laut terbelah. Kemudian mereka berjumpa dengan kaum yang sedang menyembah berhala. Mereka menyembah berhala-berhala mereka selain Allah. Lalu orang-orang Bani Israil berkata kepada Musa -‘alaihissalām-, “Wahai Musa! Buatkanlah berhala untuk kami agar kami bisa menyembahnya sebagaimana mereka menyembah berhala-berhala mereka selain Allah.” Lalu Musa berkata kepada mereka, “Wahai kaumku! Sesungguhnya kalian adalah orang-orang yang tidak mengerti apa yang harus kalian lakukan kepada Allah, yaitu mengagungkan dan mengesakan-Nya dan kalian juga tidak mengerti apa yang tidak boleh kalian lakukan terhadap Allah, yaitu menyekutukan-Nya dengan sesuatu maupun menyembah tuhan lain selain Dia.
And I made the Children of Israel cross the sea when Moses hit it with his stick and it parted. They passed a people who were worshipping idols, which they worshipped instead of Allah. The Children of Israel said to Moses (peace be upon him): 'O Moses, make us an idol to worship as these people have idols to worship.' Moses said: 'You are a people who are ignorant of the rights that are due to Allah alone concerning the belief in His Oneness and what is due to Him of reverence, and what is inappropriate to ascribe to Him of polytheism and the like.'
'These people who are worshipping idols are ruined, and all of their works and devotion is false and worthless because they are worshipping other than Allah.'
Quả thật, TA sẽ tiêu diệt đám dân làng đang sùng bái những bức tượng thay vì thờ phượng TA và rồi tất cả mọi việc làm của chúng sẽ trở nên vô ích; bởi vì, họ đã tổ họp những thần linh khác cùng với Allah trong việc thờ phượng.
“Estas personas que adoran a los ídolos están perdidos, y todas sus obras de devoción carecerán de valor porque las dedicaron a otro que Al-lah”.
Ces gens qui adorent fidèlement leurs idoles pratiquent un culte qui leur fait perdre le bénéfice des actes d’obéissance qu’ils accomplissent. Ces actes sont en effet invalidés par leur polythéisme.
Sesungguhnya orang-orang yang menyembah berhala itu dihancurkan keyakinannya dalam menyembah selain Allah dan hangus semua (pahala) amal kebajikan yang pernah mereka lakukan, karena mereka menyekutukan Allah dan menyembah tuhan lain selain Allah."
In verità, l’abitudine di costoro di adorare costantemente i loro idoli è nocivo e completamente falso; la loro obbedienza ad altri, che adorano assieme ad Allāh, è ingiusta.
Tunay na ang mga nananatiling ito sa pagsamba ng mga anito nila ay ipapahamak ang anumang ginagawa nilang pagsamba sa iba pa kay Allāh at walang-kabuluhan ang lahat ng dati nilang ginagawa na pagtalima dahil sa pagtatambal nila sa pagsamba kasama kay Allāh ng iba pa sa Kanya.
Şüphesiz bunların tapmış oldukları putları ve dinleri helak olmaya mahkumdur ve Allah ile beraber başkasına yapmış oldukları şirk içeren bütün ibadetleri ve itaatlari de hepsi batıldır.
"Doista će njihovo obožavanje kipova propasti, i sva njihova djela će biti poništena jer obožavaju nekog pored Allaha."
Musa kavmine dedi ki: "Ey kavmim! Büyük mucizelerine şahit olup ayan beyan görmenize rağmen nasıl olur da sizin için Allah'tan başka ibadet edeceğiniz ilah ararım? O -Subhanehu ve Teâlâ- düşmanlarınızı helak ederek size nimette bulunmuş, sizi zamanınızın insanlarına üstün tutmuş, yeryüzüne halife kılmış ve dünyada güçlü kimseler kılmıştır."
Musa reče svom narodu: "Narode moj, kako da vam pored Allaha tražim boga da obožavate, a vidjeli ste veličanstvene Allahove znakove? I Allah vas je odlikovao nad drugim ljudima vašeg vremena time što vam je uništio neprijatelja i dao vam vlast na Zemlji!"
Moses said: 'How can I seek for you a god other than the one true God for you to worship, when you have already seen His great signs, and when He has preferred you over all the nations of your time, granting you the destruction of your enemy, and making you leaders in the land and establishing you in it?'
Musa berkata kepada kaumnya, “Wahai kaumku! Bagaimana mungkin aku mencari tuhan lain untuk kalian sembah selain Allah? Kalian telah menyaksikan betapa besarnya tanda-tanda kekuasaan Allah. Dia -Subḥānahu wa Ta'ālā- telah mengunggulkan kalian atas seluruh umat manusia yang ada pada masa kalian karena Allah telah memberi kalian anugerah berupa kehancuran musuh kalian, menjadikan kalian penguasa bumi, dan memberi kalian kejayaan di muka bumi.”
Moisés dijo: “¿Cómo voy a buscar un dios para que adoren, que no sea el único Al-lah verdadero, cuando ya han visto Sus grandes señales y siendo que Él los ha distinguido entre todas las naciones de su tiempo, otorgándoles la destrucción de su enemigo y haciéndolos líderes en la tierra y estableciéndolos en ella?
Moïse dit ensuite à son peuple: Comment rechercherais-je pour vous un dieu à adorer autre qu’Allah après que vous ayez été témoins de quelques-uns de Ses miracles extraordinaires et après que vous ayez été préférés aux communautés de votre époque par la faveur qui vous a été faite d’anéantir vos ennemis, de vous faire succéder à eux sur Terre et de vous accorder la suprématie?
Musa đáp lại dân chúng của Y: "Này hỡi dân Ta, há phải chăng, các người yêu cầu Ta chỉ định một thần linh nào đó để thờ phượng mà chẳng phải là Allah hay sao, thật bất hạnh thay cho các ngươi vì đã chứng kiến được những dấu hiệu vĩ đại của Ngài thế mà các ngươi chưa tin vào nó. Thật vinh quang thay Ngài Đấng Tối Cao, Đấng đã ban đặc ân cho các ngươi nhiều hơn thiên hạ, và còn được sự bảo vệ của Ngài trong lúc các ngươi đang bị kẻ thù tiêu diệt, rồi còn được Ngài chỉ định làm người kế nhiệm trái đất này và cũng chẳng phải các ngươi được toàn quyền thống trị nó hay sao ?
Nagsabi si Moises sa mga kalipi Niya: "O mga kalipi ko, papaano akong hihiling para sa inyo ng isang diyos na iba pa kay Allāh na sasambahin ninyo samantalang nakasaksi na kayo mula sa mga dakilang tanda Niya na nasaksihan ninyo. Siya – kaluwalhatian sa Kanya at pagkataas-taas Siya – ay nagtangi sa inyo higit sa mga nilalang sa panahon ninyo sa pamamagitan ng ibiniyaya Niya sa inyo gaya ng pagpapahamak sa kaaway ninyo, pagpapahalili sa inyo sa lupain, at pagpapatatag para sa inyo roon?"
Reminding the Children of Israel of Allah's Blessings for Them
Musa reminded the Children of Israel of Allah's blessings, such as saving them from Fir`awn, his tyranny and the humiliation and disgrace they suffered. He reminded them of the glory and revenge against their enemy, when they watched them suffering in disgrace, destroyed by drowning and meeting utter demise. We mentioned this subject in the Tafsir of Surat Al-Baqarah.
E disse Mūsā al suo popolo: "O popolo, come posso cercare per voi un idolo all'infuori di Allāh per adorarlo, mentre avete visto con i vostri occhi i grandi Segni?! Lui, l'Altissimo, vi ha prescelti rispetto ai popoli della vostra epoca poiché vi ha concesso delle Grazie, distruggendo il vostro nemico e concedendovi in eredità la terra, di cui vi siete impossessati ".
E ricordate, o Figli di Isrāīl, quando vi salvammo e vi liberammo dall'umiliazione del Faraone e del suo popolo: vi infliggevano tutti i tipi di umiliazione, uccidendo i vostri figli maschi e prendendo le vostre donne come schiave. Nella vostra salvezza dal Faraone e dal suo popolo vi è una chiara prova da parte del vostro Dio, che merita gratitudine.
Ingatlah -wahai Bani Israil- tatkala Kami menyelamatkan kalian dengan membebaskan kalian dari penindasan Firaun dan kaumnya, yaitu ketika mereka menimpakan beragam tekanan kepada kalian, membunuh anak-anak laki-laki kalian dan mempertahankan anak-anak perempuan kalian untuk dijadikan sebagai pelayan. Pembebasan kalian dari penindasan Firaun dan kaumnya itu merupakan ujian besar dari Tuhan kalian yang menuntut kalian untuk bersyukur kepada-Nya.
Banggitin, O mga anak ni Israel, nang pinaligtas Namin kayo sa pamamagitan ng pagsagip sa inyo mula sa pang-aaba ni Paraon at ng mga tao niya sa inyo yayamang sila noon ay nagpapalasap sa inyo ng mga uri ng kahamakan gaya ng pagpapatay sa mga lalaking anak ninyo at pagpapamuhay sa mga babae ninyo para maglingkod. Sa pagsagip sa inyo mula kay Paraon at sa mga tao niya ay may isang pagsusulit na sukdulan mula sa Panginoon ninyo, na humihiling mula sa inyo ng pagpapasalamat.
"O Israelićani, sjetite se kada smo vas izbavili od faraona i njegovog naroda koji su vas ponižavali, koji su ubijali vaše sinove i ostavljali vaše kćeri da ih služe! U vašem izbavljanju od faraona i njegovog naroda je veliki ispit za vas od vašeg Gospodara,a taj ispit iziskuje zahvalnost.
Ô enfants d’Israël, rappelez-vous lorsque Nous vous avons sauvé de l’asservissement que vous faisaient subir Pharaon et son peuple. Ils vous infligeaient alors la pire des humiliations lorsqu’ils tuaient vos fils et épargnaient vos femmes pour en faire des esclaves. Ce sauvetage est une épreuve de votre Seigneur et elle implique de vous que vous soyez reconnaissants.
The Israelites crossed the northern end of the Red Sea and reached the Sinai Peninsula. Then they travelled Southwards along the banks of the sea. During this journey, they witnessed a community engaged in polytheism. On seeing this, some of the Israelites demanded that Moses make an idol for them. The greatest weakness of man is to attach importance to appearances, thus becoming unable to devote his attention to the Invisible God. That is why he cannot detach himself from things which can be seen with the naked eye. The un-enlightened bow down before deities of stone and metals, while the civilized devote their attention to a particular personality or a community or a cultural structure, etc. When a group of Israelites asked Moses to make tangible idols, Moses replied, ‘All their devotion is going to be wasted.’ What he meant was that when his mission was to make people worship the one God, how could he possibly carve idols for his community? The Israelites were given superiority over all mankind. This ‘superiority’ is not used here in the racial sense, but refers rather to their mission. It conveys the same sense as the Quranic phrase “you are the best community” applied to the ummah of the Prophet Muhammad. It is the way of God that He selects a community to become the bearer of the Book of God and, through this community, He conveys His message to other nations. In ancient times this office was held by the Israelites, but after the coming of the Final Prophet, this office was given to the Muslim community. The opportunity Pharaoh had of oppressing the Israelites was a test for the Israelites and not a punishment. Believers are subjected to such trials in order to shake them and awaken them by shock treatment. It thus becomes clear who are the people who turn away from the true religion of God because of having to face difficult circumstances and who are the people who can adhere strictly to God’s religion by exercising patience in times of adversity.
Ey İsrailoğulları! Hani sizi Firavun ve kavminin sizi küçük düşürmesinden kurtardığımız zamanı hatırlayın. Zira erkek çocuklarınızı öldürüp, kadınlarınızı hizmetçi olarak çalıştırmak için hayatta bırakmak gibi size çeşitli işkence ve küçük düşüren azapları tattırıyorlardı. Firavun ve kavminden kurtarılmanız size Rabbiniz tarafından büyük bir imtihandır. Sizin buna karşılık şükretmenizi gerektirmektedir.
Recuerden, Hijos de Israel, cuando los salvé de la humillación del Faraón y su gente, quienes los afligían matando a sus hijos varones y dejando que sus mujeres vivieran para servirlos. Su Señor los puso duramente a prueba para ver si eran agradecidos.
Và này hãy nhớ lại đi - hỡi con cháu của Isra-el - trong lúc, TA giải cứu các ngươi trong cực hình của Fir-'awn và đám thuộc hạ chúng đang hành hạ các ngươi. Vì bọn chúng dùng mọi cực hình man rợ để tra tấn các ngươi từ việc giết hại những đứa con trai của các ngươi, nhưng may thay cho những người phụ nữ của các ngươi được chúng tha mạng. Bởi vậy, trong việc TA giải cứu các ngươi từ đám người Fir-'awn và đám thuộc hạ của chúng, thật sự ra đó chỉ là một sự thử thách đầy gian nan từ Thượng Đế của các ngươi, thế nên các ngươi hãy tạ ơn Ngài thật nhiều.
And remember O Children of Israel, when I saved you from the humiliation of Pharaoh and his people, who were making you suffer greatly, killing your sons and letting your women live to serve them. Being saved from Pharaoh and his people was a great test from your Lord, to see if you would be thankful.
And Allah appointed for Moses a place of meeting of thirty nights in order to speak with him, and then He perfected it by adding ten more, so that there were forty nights all together. Moses told his brother Aaron, when he was leaving for this retreat alone with His Lord: 'O Aaron, take my place as leader among my people, and do what is right, governing them wisely and treating them kindly, and not following the path of those who cause corruption, nor committing disobedience, nor helping the wrongdoers.'
Yüce Allah, resulü Musa -aleyhisselam- ile münacatı için otuz gece için sözleşti. Sonra Yüce Allah buna on gece daha ekledi ve böylece kırk gece oldu. Musa Rabbinin münacatı için gitmek istediğinde, kardeşi Harun'a: "Ey Harun! Kavmimde benim halifem ol. Onlara güzel ve yumuşak davran ve düzenli bir şekilde idare et. Günah işleyerek ifsat edenlerin yolunu tutma ve asilere de yardımcı olma!" dedi.
Musa fasts and worships Allah for Forty Days
Allah reminds the Children of Israel of the guidance that He sent to them by speaking directly to Musa and revealing the Tawrah to him. In it, was their law and the details of their legislation. Allah stated here that He appointed thirty nights for Musa. The scholars of Tafsir said that Musa fasted this period, and when they ended, Musa cleaned his teeth with a twig. Allah commanded him to complete the term adding ten more days, making the total forty. When the appointed term finished, Musa was about to return to Mount Tur, as Allah said,
يبَنِى إِسْرَءِيلَ قَدْ أَنجَيْنَـكُمْ مِّنْ عَدُوِّكُمْ وَوَاعَدْنَـكُمْ جَانِبَ الطُّورِ الاٌّيْمَنَ
(O Children of Israel! We delivered you from your enemy, and We made a covenant with you on the right side of the Mount) 20:80. Musa left his brother Harun with the Children of Israel and commanded him to use wisdom and refrain from mischief. This was only a reminder, for Harun was an honorable and noble Prophet who had grace and exalted standard with Allah, may Allah's peace and blessings be upon him and the rest of the Prophets.
Moses was given dawah commands in Egypt, while laws were communicated to him after he reached the Sinai desert. This shows the order of divine injunctions. In general situations, what is required of the believers is to rectify their personal life and live as true devotees of God, and along with this, they must invite others to accept monotheism and the Hereafter-oriented life. But when the believers acquire the position of an independent community and have the freedom to organize themselves as the Israelites did in the Sinai desert, then it becomes incumbent on them to establish their social life on the basis of the Islamic law. When Moses appointed Aaron as guardian of the Israelites in his absence, he said to him, ‘Take my place among my people: act rightly and do not follow the way of those who spread corruption.’ This shows the basic principle of shouldering one’s responsibilities as the head of the community.
Kemudian Allah menjanjikan kepada rasul-Nya, Musa, untuk bermunajat dengan-Nya selama tiga puluh malam. Kemudian Allah menyempurnakannya dengan menambah sepuluh malam sehingga menjadi empat puluh malam. Ketika hendak pergi bermunajat dengan Tuhannya Musa berkata kepada saudaranya, Harun, “Wahai Harun! Gantikanlah kedudukanku di tengah-tengah kaumku. Uruslah urusan mereka dengan baik dan lemah lembut dan janganlah kamu mengikuti jejak orang-orang yang membuat kerusakan dengan melakukan perbuatan maksiat dan menjadi penolong bagi orang-orang yang bermaksiat.”
Allāh invitò il Suo Messaggero Mūsā a ritirarsi per trenta notti, poi Allāh estese il periodo, aggiungendo dieci notti, così divennero quaranta notti. Disse Mūsā a suo fratello Hārūn quando decise di andare in ritiro: "O Hārūn, prendi il mio posto dinanzi al mio popolo e prenditi cura di loro con gentilezza e non seguire la via dei corruttori commettendo peccati, e non sostenere i disobbedienti".
This verse speaks of the period followed by the destruction of the Pharaoh and his people. Having a peaceful time after their deliverance from the Pharaoh and his people the Israelites requested the Prophet Musa (علیہ السلام) to have some religious system of law so that they may act upon it. The Prophet Musa (علیہ السلام) prayed Allah for a code of guidance for them. The Arabic word: واعدنا "wa` adana' is a derivative of وعدہ ; wa` dah' which signifies a worded expression of offering something good to someone - a promise.
Allah made a promise to Musa (علیہ السلام) to send His word to him. It was stipulated that Musa (علیہ السلام) should go to the mount of Sinai and pass thirty nights there sitting in devotion for Allah. These thirty nights were later supplemented with ten more nights to make them forty.
There are some points in this verse which demand our attention: Firstly, the number of nights to be passed by the Prophet Musa (علیہ السلام) was fixed to be forty nights in the will of Allah. Why was he first asked to pass thirty nights, and then add ten more nights? No one, in fact, can have access to all the wisdom and insight contained in divine acts. The scholars, however, have provided with some explanations: The famous commentary 'Ruh al-Bayan' states that one of the wisdom behind the above commandment is of enjoining the laws gradually or by degrees to make it easier for people to practice. The commentary 'Tafsir al-Qurtubi' has said that this was for educating those in authority to give respite to their subordinates if they fail to complete their assignments in the prescribed time. This is what happened with Prophet Musa (علیہ السلام) . When the spiritual excellence that was required could not be achieved by him in thirty nights, ten more nights were added to give him more time to acquire required perfection.
The commentators have reported that the Prophet Musa (علیہ السلام) kept fasting constantly for thirty days and nights without breaking his fast in between. After completing thirty days he took the breakfast and presented himself at the fixed point on the Mount Sinai, Allah said to him that the peculiar odor generated by fasting in one's mouth is liked by Allah. Musa had lost the odor by brushing his teeth, he was therefore, required to observe fasting for ten more days in order to create the odor again.
The above reports of the loss of odor, however, cannot be taken to mean that brushing the teeth after fasting is prohibited or is something disliked, firstly, because the above report has been cited without the chain of narrators and secondly because it could be a commandment meant specifically for the Prophet Musa (علیہ السلام) and not for other people, or peculiar to the followers of the Torah. The permissibility of brushing one's teeth during fasting is a practice proved by the Holy Tradition. Al-Baihaqi has reported the following Tradition on the authority of Sayyidah A'ishah that the Holy Prophet ﷺ said: خَیرُ خَصَایٔلِ الصَّایٔم اَلسِّوَاکُ . The best act of the one who is fasting is brushing one's teeth (with miswak). Al-Jami' al-Saghir has said that the status of this Hadith is that of Hasan (a kind of authentic Tradition).
One may wonder here how the Prophet Musa (علیہ السلام) could be fasting continuously for thirty days without making a breakfast even at nights, while during his travel for visiting Sayyidna Khizr (Al Khadir علیہ السلام) he could not wait for even half of the day and said آتِنَا غَدَاءَنَا لَقَدْ لَقِينَا مِن سَفَرِنَا هَـٰذَا نَصَبًا "Give us our food, because this journey has made us tired." Tafsir Ruh al-Bayan has explained that this difference was due to the different nature of journeys. This journey was of a created being for another created being while the journey on the mount of Sinai was for the Creator of a devoted created being who had separated himself from the Creation in quest of his Lord. This spiritual journey weakened the vigour of physical demands of hunger and thirst, making him capable of observing fast for continuous thirty days and nights.
Lunar or Solar Calendars
Another point inferred from this verse is that the laws' of the Prophets (علیہم السلام) counted the change of their dates at night. The above verse also has made a mention of thirty nights instead of thirty days. It is because the lunar calendar was the standard calendar in the laws of the Prophets (علیہم السلام) . The beginning of the lunar month is based on sighting of the moon which is possible only at night. It is why the dates in lunar calendar are changed at sunset. Al-Qurtubi has reported this statement on the authority of Ibn al-Arabi حِسابُ الشَّمسِ لِلمَنافِعِ و حِسَابُ اَلقَمَرِ لِلمَنَاسِکِ "The solar Calendar is for the benefits in worldly matters while the lunar Calendar is for religious observances."
According to the commentary of the Companion Abdullah Ibn ` Abbas ؓ the thirty nights were the nights of Zul Qa'dah, the eleventh month of the lunar Calendar. The ten nights added to them were the first ten nights of Zul-Hijjah. This makes us understand that the Torah was given to the Prophet Musa (علیہ السلام) on the day of Eid-al Adha. (Qurtubi)
The significance of number forty
This verse also implies that the number forty has some special effect in spiritual rectification of one's heart. It is reported in a Tradition of the Holy Prophet ﷺ that anyone who worships Allah for forty days with sincerity of his heart, his heart is made a source of wisdom. (Ruh al-Bayan)
Practising Gradualism
This verse also educates people to fix a period of time for the fulfillment of their objective and to approach their aims gradually, as it is the practice of Allah to do things gradually. Haste and hurry in doing things is not approved by Allah. By creating the universe in six days while Allah had all the powers to create it instantly without requiring a single moment, He has provided people with a wise principle that they should approach their ends by stages in a period of time so that they may give due attention to their objectives. The Torah was also not given to the Prophet Musa (علیہ السلام) in a moment but a period was fixed for it to emphasize the same practice. (Qurtubi)
It was by ignoring this principle that the Israelites had lost their faith in Allah. The Prophet Musa (علیہ السلام) while leaving for the mount of Sinai had said that he would be away for thirty days. When he did not return in this period due to being retained for the next ten days, the Israelites, being unduly hasty people said that the Prophet Musa (علیہ السلام) was lost somewhere, so they should choose another leader for their guidance. Consequently, they fell prey to the sorcerer Samiri and started worshipping the golden calf. Had they been a people of patience and practised gradualism, they would have not committed the fatal error of infidelity. The next sentence of the verse said, وَقَالَ مُوسَىٰ لِأَخِيهِ هَارُونَ اخْلُفْنِي فِي قَوْمِي وَأَصْلِحْ وَلَا تَتَّبِعْ سَبِيلَ الْمُفْسِدِينَ "Musa (علیہ السلام) said to his brother Harun, “ Take my place among my people and keep things right, and do not follow the way of mischief makers." This sentence also contains some observations of religious importance.
Making one's deputy when needed.
The Prophet Musa (علیہ السلام) made it a point to appoint Sayyidna Harun as his deputy when he intended to leave for the mount of Sinai and said that he should take the responsibility of his people in his absence. This makes it imperative for those who hold some responsible office that they appoint someone to look after the work in their absence.
The Holy Prophet used to appoint someone as his deputy whenever he used to leave Madinah. The Companions ` Ali and ` Abdullah ibn Umm Maktum ؓ were appointed as his deputies on different occasions. (Qurtubi)
The Prophet Musa (علیہ السلام) gave certain instructions to the Prophet Harun (علیہ السلام) before his departure to the mount of Sinai, indicating that leaving instructions or guidelines for the deputy is also a religious requirement. The first instruction given by the Prophet Musa (علیہ السلام) was just a word اَصلِح “ that is, 'set right'. The object of this imperative has not been mentioned. Possibly, he made it a general command to be observed by the Israelites and the Prophet Harun (علیہ السلام) as well.
The second instruction was in these words: وَلَا تَتَّبِعْ سَبِيلَ الْمُفْسِدِينَ "And do not follow the way of mischief-makers." It is obvious that Prophet Harun (علیہ السلام) being a Prophet of Allah could not be supposed to indulge in mischief. This instruction, therefore, meant that he should not do any such thing as could help or encourage the mischief makers. This is exactly what the Prophet Harun (علیہ السلام) did when he saw his people following the magician Samiri, so much so that they started worship-ping the golden calf. The Prophet Harun (علیہ السلام) prevented them from this act as well as admonished Samiri against his mischief. Later, the Prophet Musa (علیہ السلام) ، called him to account for this act of theirs, thinking that it was the result of inefficiency on the part of the Prophet Harun (علیہ السلام) . This also serves as a lesson for those who do not care for orderly disposition of matters and take it as a sign of piousness.
Nakipagtipan si Allāh sa sugo Niyang si Moises para sa pakikipagniigan sa Kanya nang tatlumpong gabi. Pagkatapos binuo ito ni Allāh sa pamamagitan ng pagdaragdag ng sampu kaya ito ay naging apatnapung gabi. Nagsabi si Moises sa kapatid niyang si Aaron noong nagnais siyang umalis para sa pakikipagniigan sa Panginoon niya: "O Aaron, maging kahalili ka sa akin sa mga tao at magsaayos ka sa nauukol sa kanila sa pamamagitan ng kagandahan ng pamamahala at kalumayan sa kanila. Huwag kang tumahak sa daan ng mga tagatiwali sa pamamagitan ng paggawa ng mga pagsuway at huwag kang maging tagatulong para sa mga tagasuway."
Allah donna à Son messager un rendez-vous après trente nuits pour lui parler en privé puis Il compléta cette échéance de dix jours, ce qui donna un total de quarante nuits. Moïse dit à son frère Aaron avant de se rendre au rendez-vous fixé par son Seigneur: Ô Aaron, sois mon successeur auprès de mon peuple. Amende-les en usant de diplomatie et de douceur et ne soit pas un corrupteur qui perpètre des actes de désobéissance et qui aide les désobéissants.
Allah odredi Svom poslaniku Musau trideset noći u kojima će razgovarati sa njim, a zatim ih upotpuni sa još deset tako da ukupno bijaše četrdeset noći. Musa reče svom bratu Harunu kada je htio otići da razgovara sa svojim Gospodarem: "Ti me zamijeni u vođenju naroda, o Harune, i lijepo i milostivo njima upravljaj, a dobro se čuvaj puta smutljivaca, dobro se čuvaj grijeha i pomaganja grješnika."
Và Allah đã hẹn gặp Thiên Sứ của Ngài là Musa để trình diện Ngài ba mươi đêm và sau đó Allah kéo dài thêm mười đêm nữa, thế nên cuộc trình diện đó kéo dài đến bốn mươi đêm. Thế nên, Musa căn dặn người anh của mình là Harun trước khi Y lên đường để trình diện Thượng Đế của Y: "Này hỡi Harun, anh hãy làm người đại diện cho Ta để trông coi dân chúng, mà hãy quản lý họ cho thật tốt và cư xử họ một cách hòa nhã, chớ nên làm theo đường lối của những kẻ thối nát đê hèn để rồi chuốt tội lỗi vào người và chớ nên nghe lời phân bua của những kẻ đốn mạt."
Al-lah le asignó a Moisés un lugar para reunirse y hablar con él durante treinta noches, y luego añadió otras diez, para que en total se completaran cuarenta noches. Moisés le dijo a su hermano Aarón, antes de partir al encuentro con Su Señor: “Aarón, toma mi lugar como líder ante mi pueblo y haz lo correcto, gobernándolos sabiamente y tratándolos con amabilidad, y no siguiendo el camino de quienes causan corrupción; no cometas actos de desobediencia ni ayudes a los pecadores.
Và trong khi Musa đến điểm hẹn để trình diện Thượng Đế của Y đúng như thời hạn đã giao ước mà nó đã kéo dài hết bốn mươi đêm, đó là khoảng thời gian Thượng Đế đã nói chuyện với Người bao gồm sắc lệnh, điều cấm kỵ và những đều tương tự thế. Sau đó, Người khao khát được tận mắt thấy được Thượng Đế nên Người đã cầu xin một cách tha thiết mong Ngài hiện diện để được nhìn thấy. Allah đáp: "Ngươi không bao giờ nhìn thấy TA trong cuộc sống trần gian này, vì quả thật Ngươi không có khả năng đó, nhưng Ngươi hãy nhìn về ngọn núi kia nếu như Ánh Hào Quang của TA xuất hiện mà nó còn nguyên không có gì biến đổi thì Ngươi hả nhìn thấy TA trực tiếp, còn nếu như TA xuất hiện mà ngọn núi kia nó tan chảy bằng phẳng như mặt đất thì Ngươi chớ nên ao ước nhìn thấy TA ở trần gian này". Thế nên, khi Allah thể hiện thiên uy phát ra Ánh Hào Quang thì ngọn núi kia lập tức tan chảy ra thành cát bụi lan tỏa khắp nơi trên mặt đất, thấy thế Musa liền té xuống bất tỉnh trước thiên uy của Ngài và rồi một lát sau Musa tỉnh lại và thưa: "Bề tôi xin thề trước Ngài - lạy Thượng Đế - quả thật bề tôi quyết tẩy sạch Ngài khỏi mọi thứ không phù hợp với Ngài, bề tôi thật sự hối hận trước Ngài về điều mà bề tôi đã khẩn cầu để được nhìn thấy Ngài ở trên trần gian này và rồi bề tôi sẽ là Người đầu tiên tin tưởng Ngài một cách tuyệt đối."
When Moses came to meet his Lord for the appointment he had been assigned, which was a full forty nights, and his Lord spoke to him giving him instructions and prohibitions and so on, Moses desired to see his Lord, so he asked to see Him. Allah the Exalted replied: 'You will not see Me in the life of this world, because you will not be able to endure that, but look instead at the mountain when I reveal Myself to it, if it remains in its place and is not affected then You will be able to see Me; but if it becomes flattened, then you will not be able to see Me in the life of this world.' Then when Allah revealed Himself to the mountain it crumbled to dust, and Moses fell down unconscious. When he recovered from his unconsciousness, he said: 'I declare Your Perfection O Lord, and that You are far above any deficiency being ascribed to You, and I turn to You asking for forgiveness for having asked to see You in this world, and I am the first of my people to believe.'
Musa asks to see Allah
Allah said that when Musa came for His appointment and spoke to Him directly, he asked to see Him,
رَبِّ أَرِنِى أَنظُرْ إِلَيْكَ قَالَ لَن تَرَانِى
("O my Lord! Show me (Yourself), that I may look upon You." Allah said: "You cannot see Me,") `You cannot' (Lan) by no means indicates that seeing Allah will never occur, as (the misguided sect of) Al-Mu`tazilah claimed. The Hadiths of Mutawatir grade narrated from the Messenger of Allah ﷺ, affirm that the believers will see Allah in the Hereafter. We will mention these Hadiths under the explanation of Allah's statement,
وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ - إِلَى رَبِّهَا نَاظِرَةٌ
(Some faces that Day shall be radiant. Looking at their Lord.) 75:22-23 In earlier Scriptures, it was reported that Allah said to Musa, "O Musa! No living soul sees Me, but will perish, and no solid but will be demolished." Allah said here,
فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ موسَى صَعِقًا
(So when his Lord appeared to the mountain, He made it collapse to dust, and Musa fell down unconscious.) In his Musnad Imam Ahmad recorded from Anas bin Malik that the Prophet said about Allah's saying;
فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ
(And when his Lord appeared to the mountain, )
«هكذا»
(Like this) then he held out the tip of his little finger. At-Tirmidhi recorded this in the chapter of Tafsir for this Ayah, then he said; "This Hadith is Hasan Sahih Gharib." This was also recorded by Al-Hakim in his Mustadrak through the route of Hamad bin Salamah, and he said; "This Hadith is Sahih according to the criteria of Muslim and they did not record it." And As-Suddi reported that `Ikrimah reported from Ibn `Abbas about Allah's saying,
فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ
(And when his Lord appeared to the mountain,) Only the extent of the little finger appeared from Him,
جَعَلَهُ دَكًّا
(He made it collapse) as dust;
وَخَرَّ موسَى صَعِقًا
(And Musa fell down unconscious) fainting from it. Ibn Jarir recorded these because of the relation to the word Al-Ghashi.
فَلَمَّآ أَفَاقَ
(Then when he (Musa) recovered his senses) after he lost consciousness,
قَالَ سُبْحَـنَكَ
(he said: "Glory be to You,") thus, praising, glorifying and honoring Allah since no living soul could see Him in this life and remain alive. Musa' statement,
تُبْتُ إِلَيْكَ
("I turn to You in repentance") means, according to Mujahid, that from asking you to look at you,
وَأَنَاْ أَوَّلُ الْمُؤْمِنِينَ
("and I am the first of the believers."), among the Children of Israel, according to Ibn `Abbas, Mujahid, and Ibn Jarir preferred this view. Or, according to another narration from Ibn `Abbas, the meaning of,
وَأَنَاْ أَوَّلُ الْمُؤْمِنِينَ
("and I am the first of the believers."), is that `none shall see You (in this life).' Allah said,
وَخَرَّ موسَى صَعِقًا
(And Musa fell down unconscious.) Abu Sa`id Al-Khudri and Abu Hurayrah narrated a Hadith from the Prophet that is suitable to mention here. As for the Hadith from Abu Sa`id, Al-Bukhari recorded in his Sahih that he said: A Jew came to the Prophet after his face was smacked, and said, "O Muhammad! One of your companions from Al-Ansar smacked me on the face." The Prophet said,
«ادْعُوه»
(Summon him) and he was summoned. The Prophet asked him,
«لِمَ لَطَمْتَ وَجْهَهُ؟»
(Why did you smack his face) He said, "O Allah's Messenger! I passed by that Jew and heard him swearing, `No, by He Who has chosen Musa over mankind!' I said, `Over Muhammad too', and I became angry and struck his face." The Prophet said,
«لَا تُخَيِّرُونِي مِنْ بَيْنِ الْأَنْبِيَاءِ فَإِنَّ النَّاسَ يَصْعَقُونَ يَوْمَ الْقِيَامَةِ فَأَكُونُ أَوَّلَ مَنْ يُفِيقُ، فَإِذَا أَنَا بِمُوسَى آخِذٌ بِقَائِمَةٍ مِنْ قَوَائِمِ الْعَرْشِ، فَلَا أَدْرِي أَفَاقَ قَبْلِي أَمْ جُوزِيَ بِصَعْقَةِ الطُّور»
(Do not prefer me above the Prophets. Verily, on the Day of Resurrection, people will be struck unconscious, and I (feel that I) am the first to wake up. Thereupon I will find that Musa is holding onto a pillar of the Throne (`Arsh of Allah). I will not know if he woke up before me or he received his due (because of his) unconsciousness on (Mount) At-Tur.) Al-Bukhari recorded this Hadith in many locations of his Sahih, as did Muslim and Abu Dawud. As for the Hadith from Abu Hurayrah, Imam Ahmad and the Two Shaykhs (Al-Bukhari and Muslim) collected his narration.
Kada Musa dođe na određeno mjesto i u određeno vrijeme za razgovor sa svojim Gospodarom, koji trajaše četrdeset dana, i Allah razgovara sa njim govoreći mu Svoje naredbe i zabrane i druge stvari, Musa poželi da vidi svog Gospodara. Tada Musa zatraži od Allaha da mu se pokaže da ga vidi, a Allah mu odgovori: "Ne možeš me vidjeti u dunjalučkom životu, jer to ne možeš podnijeti, ali pogledaj u ono brdo kojem ću se otkriti, pa ako to brdo ostane na svom mjestu nakon toga, moći ćeš me vidjeti, a ako bude sravnjeno sa zemljom - nećeš me vidjeti na ovom svijetu." Nakon što se Allah otkri tom brdu ono se sravni sa zemljom i Musa pade u nesvijest. Kada se osvijesti reče: "Gospodaru moj, uzvišen si Ti iznad svega što Ti ne dolikuje, i ja ti se kajem što sam tražio da Te vidim na dunjaluku, i ja sam prvi vjernik u Tebe od mog naroda."
Noong dumating si Moises para sa pakikipagniigan sa Panginoon nito sa tipanang pinagpasyahan, na ganap na apatnapung gabi, kinausap ito ng Panginoon nito hinggil sa mga pag-uutos, mga pagsaway, at iba pa. Nanabik ang sarili nito na makakita sa Panginoon nito kaya humiling ito sa Kanya na tumingin sa mukha Niya. Sumagot dito si Allāh – kaluwalhatian sa Kanya at kapita-pitagan Siya: "Hindi ka makakikita sa Akin sa buhay na pangmundo dahil sa kawalan ng kakayahan mo roon, subalit tumingin ka sa bundok kapag lumantad Ako roon. Kung namalagi iyon sa lugar niyon nang hindi naaapektuhan, makakikita ka sa Akin. Kung iyon ay naging kapantay ng lupa, hindi ka makakikita sa Akin sa Mundo." Kaya noong lumantad si Allāh sa bundok, ginawa Niya iyon na kapantay ng lupa at bumagsak si Moises nang walang-malay. Noong nagkamalay ito mula sa kawalang-malay na tumama rito ay nagsabi ito: "Nagpapawalang-kapintasan ako sa Iyo, O Panginoon ko, sa isang pagpapawalang-kapintasan sa bawat anumang hindi naaangkop sa Iyo. Heto ako, nagbabalik-loob sa Iyo dahil sa paghiling ko sa Iyo na makita Ka sa Mundo. Ako ay una sa mga mananampalataya mula sa mga kalipi ko."
Cuando Moisés se presentó en el lugar que su Señor le había asignado para reunirse con Él por un total de cuarenta noches, y su Señor le habló para revelarle órdenes y prohibiciones, Moisés deseó ver a su Señor, por lo que pidió verlo. Al-lah respondió: “No me verás en la vida terrenal, porque no podrías soportarlo, pero mira la montaña cuando Me revele a ella, si permanece en su lugar sin ser afectada, entonces Me verás, pero si se desmorona, entonces no Me verás en la vida terrenal”. Después de eso, Al-lah se reveló a la montaña y ésta se convirtió en polvo, y Moisés cayó inconsciente. Cuando recobró el conocimiento, dijo: “Soy testigo de Tu Perfección, Señor, y de que Tú estás libre de cualquier defecto que se Te atribuye; me dirijo a Ti arrepentido por haber pedido verte en este mundo, y Soy el primero de mi pueblo en creer”.
Tatkala Musa datang untuk bermunajat kepada Tuhannya pada waktu yang telah ditentukan, yaitu selama empat puluh hari penuh, dan Tuhannya telah berfirman kepadanya untuk memberikan perintah-perintah-Nya, larangan-larangan-Nya, dan lain-lain, tiba-tiba Musa ingin sekali melihat Tuhannya. Lalu Musa memohon kepada-Nya agar diperkenankan melihat-Nya. Allah -Subḥānahu wa Ta'ālā- menjawab, “Kamu tidak akan bisa melihat-Ku selama hidup di dunia ini karena kamu tidak punya kemampuan untuk itu. Tetapi, lihatlah ke arah gunung itu. Jika Aku menampakkan diri kemudian gunung itu tetap berada di tempatnya dan tidak terpengaruh sedikit pun, niscaya kamu akan bisa melihat-Ku. Namun, jika gunung itu hancur dan rata dengan tanah maka kamu tidak akan bisa melihat-Ku di dunia ini.” Kemudian tatkala Allah menampakkan diri-Nya di hadapan gunung itu tiba-tiba gunung itu hancur lebur dan rata dengan tanah, sedangkan Musa jatuh tersungkur tak sadarkan diri. Setelah siuman Musa berkata, “Mahasuci Engkau -wahai Tuhanku- dari segala sesuatu yang tidak layak bagi-Mu. Kini aku bertobat kepada-Mu dari permintaanku untuk melihat-Mu di dunia ini dan aku adalah orang mukmin pertama di antara kaumku.”
The verse 143 carries the phrase لن ترانی “ you shall never see me”. The phrase has an indication that sighting of Allah is not impossible, but that he (Musa علیہ السلام) cannot endure it with his present physical disposition. Had it been impossible, the phrase would have been لن اری : “ I cannot be seen” (Mazhari). This allows that sighting of Allah is a logical possibility even in this world but at the same time this verse has precluded the possibility of its occurrence in this world. This is also the unanimous view of the majority of scholars. The following hadith has been included in Sahih Muslim:
لن یری احد منکم رَبِّہِ حتی یموت
“ None among you can see his Lord unless he dies.”
The second phrase, وَلَـٰكِنِ انظُرْ إِلَى الْجَبَلِ “ But look at the mount” is a physical emonstration of the fact that in his present state the addressee is not capable of enduring the impact of such experience.
Thereafter, Allah actually demonstrated this fact by a flash of His appearance on the Mount of Sinai which could not stand it and was smashed into pieces.
The next phrase is فَلَمَّا تَجَلَّىٰ رَبُّهُ لِلْجَبَلِ "So when his Lord appeared to the Mount." The Arabic word, تَجَلَّىٰ "Tajalli" signifies exposure or disclosure. According to the Spiritual masters (Sufis) the word signifies seeing something indirectly through some other means, like seeing certain thing reflected in the mirror. The word, therefore, cannot signify 'seeing'. It is also inferred by this very verse because this verse has negated the possibility of seeing while it has mentioned the occurrence of تَجَلَّىٰ 'Tajalli' or appearance on the mount of Sinai.
Imam Ahmad, Tirmidhi and Hakim have reported on the authority of the Companion Anas ؓ that the Holy Prophet ﷺ recited this verse and placing his thumb on the tip of his little finger said that only this much of Allah's light was exposed to the mount of Sinai which made it burst into pieces. This does not necessarily mean that the whole of the mount was not shattered, but the part of the mountain directly exposed to light might have been affected.
Musa, Rabbi ile münacatı için tayin ettiğimiz vakitte geldi. O süre kırk gece oldu. Rabbi Musa ile emirleri, yasakları ve başka hususları konuştu. Musa'nın nefsi Rabbini görmeyi arzuladı ve O'na bakmak istedi. Allah -Subhanehu ve Teâlâ- onun bu dileğine şöyle cevap verdi: "Beni dünya hayatında asla göremezsin. Çünkü ona gücün yetmez. Fakat dağa bak, ben ona tecelli edeceğim, eğer yerinde durabilirse sen de beni göreceksin. Eğer tecelli ettiğim dağ yerle bir dümdüz olursa, beni dünyada asla göremeyeceksin." Allah, dağa tecelli edince onu yerle bir dümdüz etti. Musa da baygın düştü. Musa, kendisine isabet eden baygınlığından ayılınca dedi ki: "Ey Rabbim! Seni layık olmayan bütün noksan sıfatlardan tenzih ederim. İşte ben seni dünyada görmeyi istedim şimdi tövbe ediyorum. Ben kavmimin sana ilk iman edenlerindenim." dedi.
Suite à l’écoulement des quarante nuits, Moïse vint parler en privé avec son Seigneur et après que son Seigneur lui eut transmis durant ce rendez-vous Ses commandements, Ses interdits et d’autres consignes, Moïse éprouva le désir de Le voir et Lui formula ce désir. Allah lui répondit: Tu ne Me verras pas dans ce bas monde car Tu ne pourras pas supporter Ma vision. Regarde plutôt ce qui se passera à la montagne lorsque Je lui apparaitrai. Si elle reste à sa place sans que rien ne lui arrive, tu pourras alors Me voir mais si elle s’écroule tu ne Me verras jamais dans ce bas monde. Lorsqu’Allah apparut à la montagne, elle s’écroula et Moïse s’effondra inconscient. Lorsqu’il reprit conscience, il dit: J’exclus de Toi tout ce qui ne Te sied pas. Voilà que je me repens de T’avoir demandé de te voir dans ici-bas et de mon peuple, je suis le premier des croyants.
Quando Mūsā giunse all'incontro col suo Dio nell'ora stabilita e completò le quaranta notti, e il suo Dio gli comunicò gli ordini e i divieti e altro che volle comunicargli, il suo animo lo spinse al desiderio di vedere il suo Dio; gli chiese se potesse vederLo. Allāh, gloria Sua, l'Altissimo, gli rispose: "Non puoi vedermi nella vita terrena poiché non ne sei in grado; tuttavia, osserva la montagna. Se mi mostro ad essa e resta al proprio posto, mi vedrai; se invece viene rasa al suolo, non mi vedrai in questa vita". Quando Allāh si mostrò alla montagna, essa venne rasa al suolo, e Mūsā cadde svenuto. Quando si riprese dallo svenimento, disse: "Gloria Tua, o mio Dio, Gloria nel modo che Ti si addice! Sono pentito della mia richiesta di vederti in questa vita, e sono il primo credente del mio popolo".
Allāh disse a Mūsā: "O Mūsā, in verità io ti ho scelto e ti ho elevato al di sopra delle gente con i Miei Segni, quando ti inviai a loro, e ti ho elevato parlandoti senza intermediario. Accetta l'alto rango che ti ho concesso e sii riconoscente ad Allāh per questo grande dono."
Allah dit à Moïse: Ô Moïse, Je t’ai choisi et préféré aux gens en faisant de toi un messager. Je t’ai également préféré en te parlant sans intermédiaire. Prends donc cet honneur généreux que Je t’accorde et sois du nombre des reconnaissants pour cet immense don.
Allah reče Musau: "Ja sam te odabrao i iznad ostalih ljudi te odlikovao objavljujući ti Moje poslanice, onda kada sam te učinio poslanikom tvom narodu, i odlikovao sam te time da razgovaram sa tobom bez posrednika. Prihvati tu počast koju ti dajem i budi zahvalan Allahu na tim veličanstvenim blagodatima."
Allah told Moses: 'O Moses, I have chosen you and preferred you over other people through the message which I have sent you with, and by My speaking to you directly. Take then the great honour which I have given you, and be among those who are thankful to Allah for such a great gift.'
Allah chooses Musa and gives Him the Tablets
Allah states that He spoke to Musa directly and informed him that He has chosen him above the people of his time, by His Message and by speaking to him. Here we should mention that there is no doubt that Muhammad ﷺ is the chief of all the Children of Adam, the earlier and later ones among them. This is why Allah has chosen him to be the Final and Last Prophet and Messenger, whose Law shall remain dominant and valid until the commencement of the Last Hour. Muhammad's ﷺ followers are more numerous than the followers of all Prophets and Messengers. After Muhammad ﷺ, the next in rank of honor and virtue is Ibrahim upon him be peace,, then Musa, son of `Imran, who spoke to the Most Beneficent directly. Allah commanded Musa, saying,
فَخُذْ مَآ ءاتَيْتُكَ
(So hold to that which I have given you), of My Speech and conversation with you,
وَكُنْ مِّنَ الشَّـكِرِينَ
(and be of the grateful) , for it and do not ask for what is beyond your capacity to bear. Allah stated that He has written lessons and exhortation for all things and explanations for all things on the Tablets. It was said that in the Tablets, Allah wrote advice and the details of the commandments for lawful and prohibited matters. The Tablets contained the Tawrah, that Allah described;
وَلَقَدْ ءَاتَيْنَا مُوسَى الْكِتَـبَ مِن بَعْدِ مَآ أَهْلَكْنَا الْقُرُونَ الاٍّولَى بَصَآئِرَ لِلنَّاسِ
(And indeed We gave Musa -- after We had destroyed the generations of old -- the Scripture as an enlightenment for mankind)28: 43. It was also said that Allah gave Musa the Tablets before the Tawrah, and Allah knows best. Allah said next,
فَخُذْهَا بِقُوَّةٍ
(Hold unto these with firmness), be firm on the obedience,
وَأْمُرْ قَوْمَكَ يَأْخُذُواْ بِأَحْسَنِهَا
(and enjoin your people to take the better therein.) Sufyan bin `Uyaynah said, "Abu Sa`d narrated to us from `Ikrimah from Ibn `Abbas that "Musa, peace be upon him, was commanded to adhere to the toughest of what was ordained on his people." Allah's statement,
سَأُوْرِيكُمْ دَارَ الْفَـسِقِينَ
(I shall show you the home of the rebellious), means, you will witness the recompense of those who defy My order and deviate from My obedience, the destruction, demise and utter loss they will suffer.
Allah phán xuống cho Musa: "Này hỡi Musa, quả thật, TA đã lựa chọn Ngươi là một người tốt đẹp hơn mọi người bằng những bức thông điệp của TA gửi xuống cho Ngươi để truyền đạt lại cho họ và Ngươi còn được sự ân điển là nhận được lời phán của TA một cách trực tiếp. Bởi thế, hãy nhận lấy những ân điển cao quý và vinh dự đó và rồi hãy tỏ lòng biết ơn Allah thật nhiều vì nhận được những ân điển vĩ đại đó."
Al-lah le dijo a Moisés: “Moisés, te he elegido y escogido por encima de otras personas, dándote el mensaje con el que te envié y hablándote directamente. Aférrate al gran honor que te he concedido y sé de los agradecidos a Al-lah”.
Nagsabi si Allāh kay Moises: "O Moises, tunay na Ako ay pumili sa iyo at nagtangi sa iyo sa mga tao sa pamamagitan ng mga pasugo Ko nang nagsugo Ako sa iyo sa kanila. Nagtangi Ako sa iyo sa pamamagitan ng pananalita Ko sa iyo nang walang isang tagapagitna. Kaya kunin mo ang ibinigay Ko sa iyo mula sa marangal na karangalang ito at maging kabilang ka sa mga tagapagpasalamat sa Akin dahil sa dakilang bigay na ito."
Moses wanted to see God, but when he learnt that it was not possible to do so, he turned to God in repentance and reposed his faith in God, the unseen. Thus man is put to the test of believing in God without seeing Him. Seeing God is a reward reserved for the Hereafter, so how is it possible to see God in this present world? Moses received his first prophetic call on the mountainside. The next time he was again called to the mountain to receive the commands of the Torah. This is an indication that the best place to receive divine inspiration is the environment of nature rather than that of human society. Where man emerges from the hubbub of this noisy world of human beings and reaches the quiet world of the trees, mountains and rivers, he begins to feel himself closer to God. His mind is free from mundane problems; it is not preoccupied with worldly thoughts, so this is the best moment for him to think without any bias or complexes which might affect his thinking. Then he can be in true communion with God.
The Speech of Allah:
The fact that Allah spoke directly to the Prophet Musa (علیہ السلام) is confirmed by the Qur'an in clear terms. The first time Allah spoke with the Prophet Musa (علیہ السلام) was when he was entrusted with Prophethood. This is the second time at the occasion of giving him the Torah that He spoke to him. The wording of the present verse indicates that this later discourse of Allah had some additional characteristics as compared to the first speech of Allah.
As to the question what was the nature and character of this discourse, cannot be ascertained by anyone but Allah. Only those logical suppositions, in this regard, can be allowed which do not go against any rule of the Shari` ah. None of such views can be accepted as being definite unless supported by some valid argument. The best practice, in this regard, is the one followed by the Companions, their disciples, and the elders who followed them. They left such matters to Allah and never tried to make ungrounded supposition to resolve them. (Bayan al-Qur'an).
Allah, Musa'ya: "Ey Musa! Şüphesiz ben seni insanlara risaletlerim ile seçip gönderdiğim zaman insanlara üstün kıldım. Vasıtasız seninle konuşmamla seni faziletli kıldım. Sana bahsetmiş olduğum bu üstün şeref ve kıymeti al ve sana verilen bu büyük hediyeden dolayı Allah'a şükredenlerden ol!" dedi.
Allah berfirman kepada Musa, “Wahai Musa! Sesungguhnya Aku memilihmu dan lebih mengutamakanmu dari orang lain untuk menyampaikan risalah-Ku kepada mereka. Aku pun memberimu kelebihan dengan berbicara langsung kepadamu tanpa perantara. Sebab itu, terimalah kemuliaan yang Aku berikan kepadamu ini dan jadilah kamu orang yang bersyukur kepada Allah atas karunia yang sangat besar ini.”
Biz Musa'ya tahtada veya başka levhalarda İsrailoğulları'nın din ve dünyaları ile ilgili ihtiyaç duydukları her şeyi, açıklanmaya ihtiyaç duyulan hükümleri açıklayarak onlardan öğüt almak isteyenler için bir öğüt olarak yazdık. "Ey Musa! Bu Tevrat’ı ciddiyet, özen ve sebatla al. Kavmin İsrailoğulları'na da onu en güzel şekilde almalarını emret. Zira emredilenleri en güzel şekliyle yapmak karşılığında bol sevap verilen davranışlardan birisidir. Emirlerime muhalefet edip, itaatimin dışına çıkan ve ardından helak ve hüsrana ulaşacak olan kimselerin akıbetlerini size yakında göstereceğim."
A prophet is also a man like other men. He is not a supernatural creature. His only special characteristic is that he is successful in preserving his inborn abilities intact. Therefore he is chosen by God to become the bearer of His message and may be trusted to represent Him among the people. In this sense, Moses was the best person of his community. Therefore, God chose him as His prophet, and revealed His message to him. God’s revelation provides the necessary guidance for one’s life. But these divine messages come down in the form of words, and in the present world of trial, there is always the possibility of putting a wrong or distorted construction upon these words to suit one’s own desires. But one who is serious and sincere in this matter of guidance and fears God for His chastisement or censure, will be able to draw from those words the same meaning which God wanted to convey. Thus it is only one who is desirous of finding the True Path who will receive divine inspiration from God’s words. ‘Soon I shall show you the homes of the wicked.’ That is, during your journey you will pass through the ruins of those communities that had been destroyed. They had been given God’s guidance, but they transgressed in their ways. They could not stay strong and firm in their belief, for they failed to ignore the pressures of circumstances and succumbed to their own personal desires and ambitions. So they earned God’s displeasure and were destroyed. Likewise, if the Children of Israel also disobeyed God, they would meet the same fate. God is not partial to any community in the balance of Divine justice; there is no difference between one community and another. In this world one has the opportunity to interpret God’s words according to one’s own whims and fancies and even put distorted interpretations upon them. But this is the kind of insolence which places even those who profess to be obedient on the list of disobedient persons in the eyes of God.
Nous avons écrit pour Moïse tout ce dont les Israélites avaient besoin pour leurs affaires religieuses et terrestres. C’était des sermons adressé aux concernés et un exposé détaillé des jugements requérant d’être détaillés, écrits sur des tablettes faites de bois et d’autres matières. Ô Moïse, prends cette Torah avec sérieux et application et ordonne à ton peuple, les enfants d’Israël, d’en adopter le meilleur de ce qui est le plus rétribué, comme l’obéissance la plus accomplie à ce qui est ordonné, la patience ou le pardon. Je vous montrerai la fin de ceux qui se sont opposés à Mon ordre et affranchis de Mon obéissance. Je vous montrerai également la destruction et l’anéantissement qui les attendent.
Dan Kami telah menuliskan untuk Musa di dalam lembaran terbuat dari kayu dan materi lainnya segala sesuatu yang dibutuhkan oleh Bani Israil dalam urusan agama dan dunia mereka, agar menjadi pelajaran bagi mereka yang mau menjadikannya sebagai pelajaran, dan menjadi penjelasan yang rinci bagi ketentuan-ketentuan hukum yang memerlukan penjelasan secara rinci. Oleh karena itu, ambillah Kitab Taurat itu -wahai Musa- dengan penuh kesungguhan dan keseriusan dan perintahkanlah kepada kaummu, Bani Israil agar mengambil ketentuan-ketentuan terbaik yang ada di dalamnya yang menjanjikan pahala yang lebih besar, seperti melaksanakan perintah dengan sebaik-baiknya, bersabar, dan memaafkan. Aku akan menunjukkan kepada kalian akibat yang diterima oleh orang yang melanggar perintah-Ku dan tidak taat kepada-Ku, yaitu nasibnya akan berakhir dengan kebinasaan dan kehancuran.
Scrivemmo a Mūsā su tavole di legno, o altro, tutto ciò che occorre ai Figli di Isrāīl sulle questioni che riguardano la loro religione o la loro vita quotidiana, indicazione per coloro che ne prendono atto e chiarimento per le leggi che meritavano spiegazione. Prendi questa Torāh, o Mūsā, con fermezza e impegno, e ordina al tuo popolo, i Figli di Isrāīl, che la applichino al meglio, poiché la ricompensa, per entrambi, sarà enorme, come la ricompensa per la pazienza ed il perdono. Vi mostrerò il destino di chi disobbedisce ai Miei ordini e si allontana dalla Mia obbedienza, e la sua rovina e distruzione.
Và TA đã ghi chép cho Musa lên những tấm bảng từ những miếng ván hay những thứ tương tự thế với tất cả mọi đều cần thiết cho Người để lấy đó mà làm cơ sở răn dạy con cháu của Isra-el trong tôn giáo, cũng là lời răn đe ở trần gian này cho những ai trong bọn họ biết giác ngộ, nó là một giáo luật quan trọng giành cho Người." Bởi thế, hãy nắm giữa Kinh Sách Tawrah - Cựu Ước - này hỡi Musa - cho thật thận trọng và lấy đó làm chỉ thị cho dân chúng của Ngươi đám con cháu của Isra-el và hãy gìn giữ cho thật kỹ những điều cao quý của TA từ những hành động, lời phán mà đã tích lũy được giống như sự kiên nhẫn và lòng vị tha. TA sẽ cho các ngươi nhìn thấy được sự trừng phạt của những kẻ cố chấp với lời phán của TA, luôn có hành động chông đối TA và hãy xem TA trừng trị và tiêu diệt."
Allah wrote for Moses in the Tablets everything that the Israelites would need for their spiritual and worldly affairs – instruction for those who would be instructed and an explanation of laws that needed explanation. He told Moses to take hold of them firmly and with determination, and to instruct his people, the Israelites, to take hold of the most excellent instructions that they contained, with the promise of the greatest reward for doing what they were instructed in the most perfect way, and to do so with patience and forgiveness. Allah told Moses that He would show them the destiny of those who went against His commands and who disobeyed Him, and the ruin and loss that they would receive as a result.
The last sentence is سَأُرِيكُمْ دَارَ الْفَاسِقِين . "I will show you the abode of the sinners". This is a kind of promise by Allah that the Israelites shall soon take over Egypt or perhaps Syria, referred to as the abode of the sinners in this verse. There are two views about the reference to the abode of the sinners. The first holds that the reference has been made to Egypt while the second takes it to refer to Syria. The difference of opinion is, in fact, based on a question whether the Israelites had returned to Egypt after the destruction of Pharaoh and his people or not. If they went back to Egypt at that time and ruled the land, as has been indicated by the verse 137 saying that Allah made the Israelites inherit the land, then, this verse definitely has referred to Syria, as the abode of the sinners. It is because, in this case, the Israelites had taken over the land of Egypt before this event of Allah's light appearing to the Mount of Sinai. In case, they did not go to Egypt after the destruction of Pharaoh, the reference may be to Egypt and Syria, both.
The phrase وَكَتَبْنَا لَهُ فِي الْأَلْوَاحِ “ And we wrote for him everything on the Tablets” makes us understand that the Torah was given to the Prophet Musa علیہ السلام inscribed or written on the Tablets. (1)
(1) Another view with regard to these tablets is that these tablets were given to him prior to the revelation of the Torah and were not the part of the Torah. This has been cited by Allama Shabbir Ahmad Usmani under his comments on this verse. He has cited it from Ibn Kathir. (Translator)
Nagsulat Kami para kay Moises sa mga tablerong yari sa kahoy o iba pa rito ng bawat kakailanganin ng mga anak ni Israel mula sa mga nauukol sa panrelihiyong buhay nila at pangmundong buhay nila bilang pangaral para sa sinumang napangangaralan kabilang sa kanila at bilang pagdedetalye sa mga patakarang nangangailangan ng pagdedetalye. Kaya kunin mo ang Torah na ito, O Moises, nang may pagkaseryoso at pagsisikhay. Ipag-utos mo sa mga kalipi mo, ang mga anak ni Israel, na kumuha sila ng pinakamaganda sa nasaad dito, na ang pabuya ay pinakadakila gaya ng paggawa sa ipinag-uutos sa pinakalubos na paraan gaya ng pagtitiis at pagpapaumanhin. Ipakikita Ko sa inyo ang kahihinatnan ng sinumang sumalungat sa utos Ko at lumabas sa pagtalima sa Akin, at ang hahantungan sa kanya na kapahamakan at pagkawasak.
Al-lah escribió para Moisés en las Tablas todo lo que los Hijos de Israel necesitarían para conducirse en lo espiritual y en lo terrenal (instrucción y explicación de las leyes que lo requirieran). Le dijo a Moisés que se aferrara a ellas con firmeza y determinación, y que ordenara a su pueblo que se aferrara a las órdenes que contenían, con la promesa de recibir una gran recompensa por obedecer lo que se les ordenó de la forma más perfecta posible, y por hacerlo con paciencia y compasión. Al-lah le dijo a Moisés que les mostraría el destino de quienes se oponían a Sus mandatos y Lo desobedecían, y la destrucción y pérdida que recibirían como consecuencia.
I Mi Musau napisasmo na pločama od drveta i drugih materijala sve ono što je bilo potrebno Israelićanima, vezano za njihovu vjeru i za njihov dunjalučki život, i u tome je bila pouka za one koji pouku primaju, i detaljno pojašnjenje propisa. "Ozbiljno uzmi ovaj Tevrat, o Musa, i naređuj tvom narodu da ga na najljepši način primjene, za šta će imati veliku nagradu. To znači da čine ono što sam im naredio na najpotpuniji način, da budu strpljivi i da praštaju, a Ja ću im pokazati konačno uništenje onih koji se suprotstavljaju Mojoj naredbi i ne pokoravaju Mi se."
Aku akan memalingkan orang-orang yang sombong kepada hamba-hamba Allah dan enggan menerima kebenaran tanpa alasan yang jelas dari kemauan untuk mengambil pelajaran pada tanda-tanda kekuasaan-Ku yang ada di jagat raya dan di dalam diri manusia, dan dari kemauan untuk memahami ayat-ayat yang ada di dalam kitab suci-Ku. Jika mereka melihat setiap ayat mereka tidak percaya kepadanya karena mereka menentangnya, berpaling darinya, dan karena mereka sengaja melawan Allah dan rasul-Nya. Jika mereka melihat jalan yang benar dan mengantarkan kepada rida Allah mereka tidak mau mengikutinya. Sebaliknya, jika mereka melihat jalan menyimpang dan sesat yang mengantarkan kepada murka Allah mereka selalu mengikutinya. Apa yang menimpa mereka itu semata-mata akibat dari sikap mereka yang mendustakan tanda-tanda kekuasaan Allah yang sangat agung yang menjadi bukti kebenaran ajaran yang dibawa oleh para rasul, dan juga akibat dari kelalaian mereka dalam mempelajarinya.
Ja ću oholnike, one koji se uzdižu iznad Allahovih robova i iznad istine, spriječiti da uzmu pouku iz Mojih znakova koji se nalaze u njima i oko njih, pa koji god od Mojih znakova da vide neće vjerovati u njega. To je zato što se oni suprotstavljaju Mojim znakovima i okreću se od njih, i neprijateljuju protiv Allaha i Njegovog Poslanika. Oni ako vide put istine koji vodi Allahovom zadovoljstvu - njime ne idu niti to žele, a ako vide stranputicu i put nevjerovanja koji vodi ka Allahovoj srdžbi oni ga slijede, jer oni poriču Allahove veličanstvene dokaze koji ukazuju na istinitost onoga sa čim su došli poslanici i ne razmišljaju o njima, jer su nemarni.
TA sẽ khiến cho những kẻ ngông cuồng lẫn những kẻ kiêu căng tự đại tránh xa các dấu hiệu của TA ra khỏi tâm hồn họ và sự hiểu biết về Kinh Sách của TA; những kẻ tỏ ra cao ngạo với đám bầy tôi của TA một cách vô cớ. Đối với họ cho dù có nhìn thấy các dấu hiệu của Allah thì họ chẳng bao giờ tin tưởng vào đó; họ còn phản đối và kháng cự nó, thách đố Allah và Thiên Sứ của Ngài, còn khi nhận được con đường đúng đắn chính đạo làm cho hài lòng Allah thì họ không chịu nắm lấy mà lại khước từ và khi họ thấy được con đường lầm lạc đem họ đến sự thịnh nộ của Allah thì họ nắm chặt, thật bất hạnh thay cho họ, bởi vậy sự bất hạnh đó đã làm cho họ phủ nhận đi những dấu hiệu vĩ đại của Allah, một bằng chứng xác thực mà được chính Thiên Sứ của Ngài đem đến, thế nhưng họ vẫn còn lơ là không để tâm gì đến nó.
A quienes sin razón actúen con soberbia hacia los siervos de Al-lah y hacia la verdad, Al-lah no les permitirá reflexionar sobre Sus milagros, ni comprender Sus aleyas, y aunque vean las señales no creerán en ellas, debido a que las rechazaron y por haberse opuesto a Al-lah y a Su Mensajero. Cuando vean el camino de la verdad que conduce a la complacencia de Al-lah, no lo seguirán y no les parecerá bien, pero si ven el camino del desvío y del error que lleva a la ira de Al-lah, lo seguirán. Esto se debe a que desmintieron y rechazaron los grandes milagros y las aleyas de Al‑lah que prueban la veracidad de lo que trajeron los mensajeros.
Those who are unjustly proud towards the servants of Allah and the truth will be turned away by Allah from thinking about His signs on the horizons and within themselves and from understanding His verses even if they see every sign, they will not believe in them, because of their rejection of these signs and their turning away from them, and for opposing Allah and His Messenger. If they see the path of truth which leads to the pleasure of Allah, they do not follow it, and do not like it; and if they see the way of misguidance and error leading to Allah’s displeasure, they follow it. This only happens to them because they rejected the great signs and verses of Allah proving the truth of what the messengers came with, and did not pay any attention to them.
Ililihis Ko palayo sa pagsasaalang-alang sa mga tanda Ko sa mga abot-tanaw at mga sarili at palayo sa pagkaintindi sa mga talata ng Aklat Ko ang mga nagmamataas sa mga lingkod Ko at sa katotohanan nang walang karapatan. Kung makakikita sila ng bawat tanda ay hindi sila maniniwala rito dahil sa pagtutol nila rito at pag-ayaw nila rito at dahil sa pagsalangsang nila kay Allāh at sa Sugo Niya. Kung makakikita sila ng daan ng katotohanang nagpaparating sa kaluguran ni Allāh ay hindi sila tatahak nito at hindi sila nakaiibig nito. Kung makakikita sila ng daan ng kalisyaan at pagkaligaw na nagpaparating sa pagkainis ni Allāh ay tatahak sila nito. Ang dumapong iyon sa kanila ay dumapo lamang sa kanila dahil sa pagpapasinungaling nila sa mga dakilang tanda ni Allāh na nagpapatunay sa katapatan ng anumang inihatid ng mga sugo, at dahil sa pagkalingat nila sa pagtingin sa mga ito.
Commentary
The verse 146 spoke of the arrogant people as showing arrogance unjustly. The word without truth or unjustly indicates that assuming arrogance in response to the arrogant people is a justified act, since it is the act of arrogance in appearance, and not in reality. It is a known dictum: اَلتَّکَبُّرُ مَعَ المُتَّکبِّرِینَ تواضُعُ "Showing arrogance to the arrogant is an act of humbleness". (Masail as-Suluk).
The effects of Arrogance
By saying, "I shall keep away from My verses those who show arrogance," the verse implies that the people who have an offensive sense of superiority over others are deprived of knowledge and understanding. They are rendered incapable of benefitting themselves from the signs of Allah. The term 'Signs of Allah', may have a reference to the revealed verses of the Torah, Evangel and the Qur'an, as well as to the signs inherent in all the things of the heavens and the earth. The false sense of superiority is, therefore, the worst habit which keeps man away from deliberations in the signs of Allah and getting awareness of the truth.
We find it stated in Ruh-al-Bayan that arrogance is such a wicked habitude as raises a wall between man and the knowledge from Allah. Since divine knowledge comes only through the mercy of Allah, and the mercy of Allah visits those who are humble. The spiritual leader Sheikh Rumi has said:
ھر کجا آب پستی آب آنجا رود ھر کجا مشکل جواب آنجا رود
"Water flows down towards the slope, and solution goes where difficulty appears."
Impedirò a coloro che si pongono al di sopra dell'adorazione di Allāh e della verità, ingiustamente, di prendere atto dei Miei Segni negli orizzonti e negli animi, e di comprendere i versetti del Mio Libro; anche se vedessero qualsiasi segno, non crederebbero, poiché vi sono avversi e sono nemici di Allāh e del Suo Messaggero. Se vedessero la Retta Via che guida al compiacimento di Allāh, non la seguirebbero e non la desidererebbero; mentre se vedessero la via della perdizione, che porta all'Ira di Allāh, la seguirebbero. Ciò che li ha afflitti, in verità, li ha afflitti poiché tacciavano di menzogna i grandi Segni di Allāh, che mostrano la veridicità di ciò che ha comunicato il Messaggero, e per non essersi curati di riflettervi.
There are two ways of leading one’s life in this world. One way is to keep one’s eyes and ears open. Then one can see things as they really are. When truth appears, one will recognise it, for lessons are sure to be found in the signs of God which are in evidence everywhere in the universe. The other way to lead one’s life is to have a superiority complex. One who has such a complex lives as if he is the owner of this world. He does not care for anything except for his personal interests. He thinks that all the good things he is receiving in this world are thanks to his own ability and his own efforts. Therefore, he does not consider others’ needs. This attitude on his part comes in the way of his recognising and accepting the truth. The former type of man is mentally receptive to his environment. With his openness of mind he can understand the relevance of God’s signs and loses no time in moulding himself accordingly. Unlike him, the latter type of man is not receptive to his environment because of his pride and self-righteousness. He is confronted with the truth but, attaching no importance to it, he ignores it. Nature sings its melodies in silent language, but he pays no attention to it. He is not inclined towards any form of truth, which is outside his own beliefs. The world of the Hereafter is not for people of this category. Just as he ignored the message of God in this world of trials, so will he be ignored by God in the eternal world of the Hereafter, while those of the former type will be bountifully rewarded by God. Treading the path of misguidance is the result of man’s following the desires of his own self. The path of guidance can be arrived at when one rises above the influence of the self and one’s surroundings: it is a path opted for purely for the sake of God. The self-centred person who appreciates nothing but the fulfillment of his own desires rushes headlong towards the path of transgression. The right path appears strange and alien to his temperament, so he will fail to follow it. One who feels himself to be superior finds it easy to accept any proposition which does not diminish his sense of superiority. But where he thinks he will not receive due importance, he becomes disinterested.
Je ne permettrai pas à ceux qui sont pleins d’arrogance envers les serviteurs d’Allah et envers la vérité de tirer un quelconque enseignement de Mes signes visibles dans la nature et les êtres vivants et de comprendre les versets de Mon Livre. Même s’ils voyaient l’ensemble de Mes miracles, ils n’y croiraient pas car ils s’y opposent, s’en détournent et sont hostiles à Allah et à Son Messager. Même s’ils voyaient la voie de la vérité qui mène vers l’agrément d’Allah, ils ne l’emprunteraient pas et n’en auraient pas le désir, alors que lorsqu’ils voient la voie du fourvoiement et de l’égarement qui mène au mécontentement d’Allah, ils l’empruntent. Ce qui les atteint a comme explication le déni et la négligence dont ils font preuve face aux éminents signes d’Allah qui prouvent la véracité de ce que les messagers apportent.
Arrogant People will be deprived of Allah's Ayat
Allah said,
سَأَصْرِفُ عَنْ ءَايَـتِي الَّذِينَ يَتَكَبَّرُونَ فِي الأَرْضِ بِغَيْرِ الْحَقِّ
(I shall turn away from My Ayat those who behave arrogantly on the earth, without a right). Allah says, "I shall deprive the hearts of those who are too proud to obey Me, and arrogant with people without right, from understanding the signs and proofs that testify to My Might, Law and Commandments." And just as they acted arrogantly without justification, Allah has disgraced them with ignorance. Allah said in another Ayah,
وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَـرَهُمْ كَمَا لَمْ يُؤْمِنُواْ بِهِ أَوَّلَ مَرَّةٍ
(And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time) 6:110, and,
فَلَمَّا زَاغُواْ أَزَاغَ اللَّهُ قُلُوبَهُمْ
(So when they turned away (from the path of Allah), Allah turned their hearts away (from the right path).) 61:5 Sufyan bin `Uyaynah commented on this Ayah,
سَأَصْرِفُ عَنْ ءَايَـتِي الَّذِينَ يَتَكَبَّرُونَ فِي الأَرْضِ بِغَيْرِ الْحَقِّ
(I shall turn away from My Ayat those who behave arrogantly on the earth, without a right), "(Allah says) I shall snatch away comprehension of the Qur'an from them and turn them away from My Ayat. " Ibn Jarir commented on Sufyan's statement that, "This indicates that this part of the Ayah is addressed to this Ummah." This is not necessarily true, for Ibn `Uyaynah actually meant that this occurs in every Ummah and that there is no difference between one Ummah and another Ummah in this regard. Allah knows best. Allah said next,
وَإِن يَرَوْاْ كُلَّ ءَايَةٍ لاَّ يُؤْمِنُواْ بِهَا
(and (even) if they see all the Ayat, they will not believe in them). Allah said in a similar Ayah,
إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لاَ يُؤْمِنُونَ - وَلَوْ جَآءَتْهُمْ كُلُّ ءايَةٍ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ
(Truly, those, against whom the Word (wrath) of your Lord has been justified, will not believe. Even if every sign should come to them, until they see the painful torment.) 10:96-97 Allah's statement,
وَإِن يَرَوْاْ سَبِيلَ الرُّشْدِ لاَ يَتَّخِذُوهُ سَبِيلاً
(And if they see the way of righteousness, they will not adopt it as the way,) means, even if the way of guidance and safety appears before them, they will not take it, but if the way that leads to destruction and misguidance appears to them, they adopt that way. Allah explains why they do this,
ذلِكَ بِأَنَّهُمْ كَذَّبُواْ بِـَايَـتِنَا
(that is because they have rejected Our Ayat), in their hearts,
وَكَانُواْ عَنْهَا غَـفِلِينَ
(and were heedless of them.), gaining no lessons from the Ayat. Allah's statement,
وَالَّذِينَ كَذَّبُواْ بِـَايَـتِنَا وَلِقَآءِ الاٌّخِرَةِ حَبِطَتْ أَعْمَـلُهُمْ
(Those who deny Our Ayat and the meeting in the Hereafter, vain are their deeds.) indicates that whoever among them does this, remaining on this path until death, then all his deeds will be in vain. Allah said next,
هَلْ يُجْزَوْنَ إِلاَّ مَا كَانُواْ يَعْمَلُونَ
(Are they requited with anything except what they used to do) meaning, `We only recompense them according to the deeds that they performed, good for good and evil for evil. Surely, as you bring forth, you reap the harvest thereof.'
Haksız yere hakka ve Allah'ın kullarına karşı kendilerini üstün görenleri yeryüzünde ve kendi nefislerindeki ayetleri ve kitabımın ayetlerini anlayıp ibret almaktan uzaklaştıracağım. Her ayeti görseler dahi ondan yüz çevirip itiraz etmeleri, Allah ve resulünün yolundan sapmalarından dolayı tasdik etmezler. Şayet Allah'ın rızasına ulaştıran hak yolu görseler bile o yolu arzulayıp ilerlemezler. Eğer günah ve sapıklık yolunu görseler Allah'ın gazabına götüren bu yolda ilerlerler. Onların bu başına gelen resullerin getirdiğini doğrulayan Allah'ın yüce ayetlerini yalanlamarından ve onlara bakmaktan gafil olduklarından dolayıdır.
Resullerimizin doğruluğunu ispat eden ayetlerimizi ve ahiret gününde Allah ile buluşmayı yalanlayanların itaat cinsinden yapmış oldukları amelleri geçersiz kılınmıştır. İman şartı gerçekleşmediği için yaptıklarına karşılık sevap almazlar. Ahiret gününde ancak Allah'a karşı işlemiş oldukları küfür ve şirklerinin karşılığı ile cezalandırılırlar. Bunun cezası da cehennemde ebedî kalmaktır.
Và những kẻ nào phủ nhận đi các dấu hiệu của TA là chứng cớ xác thực được đem đến từ Thiên Sứ của TA cùng với việc khước từ đi cuộc hội ngộ Allah vào Đời Sau thì những việc làm của họ là vô nghĩa, bởi một việc làm ô uế bám lấy họ. Bởi thế, chẳng có ân phước nào giành cho họ ngoại việc họ chẳng có đức tin và cũng chẳng có phần thưởng nào giành cho họ vào ngày phán xét ngoài những việc làm bất tuân Allah và tổ hợp Ngài mà phần thưởng giành cho họ chính là ở trong Hỏa Ngục đời đời.
A quienes rechazaron los signos de Al-lah que demostraban la veracidad de los mensajeros, y desmintieron que se encontrarían con Al-lah en el Día del Juicio, sus buenas acciones no les servirán de nada porque no se basaron en la fe, y serán retribuidos por su incredulidad en Al-lah y por asociar copartícipes con Al-lah, y tal retribución será la vida eterna en el fuego del Infierno.
Orang-orang yang mendustakan tanda-tanda kekuasaan Kami yang menjadi bukti kebenaran rasul-rasul Kami dan mendustakan perjumpaan dengan Allah di hari Kiamat pasti amal perbuatan mereka berupa ketaatan akan hangus. Mereka tidak akan mendapatkan ganjaran atas amal ibadah mereka karena tidak memenuhi salah satu syaratnya, yaitu iman. Kelak pada hari Kiamat mereka tidak akan mendapatkan balasan apa pun kecuali untuk kekafiran mereka kepada Allah dan perbuatan syirik mereka, dan balasan untuk hal itu ialah kekal di dalam neraka.
Onima koji poriču Naše dokaze koji ukazuju na istinitost Naših poslanika i poriču susret sa Allahom na Sudnjem danu - dobra djela će propasti, i neće za njih imati nagradu jer nisu ispunili uslov vjerovanja. Oni će na Sudnjem danu biti kažnjeni za svoje nevjerstvo u Allaha, za svoje pridruživanje sudruga Allahu, oni će vječno u Vatri boraviti.
Those who rejected the signs of Allah proving the truth of the messengers, and denied that they would meet with Allah on the Day of Judgement, their good actions will come to nothing, because they were not based on faith; and they will be repaid for their disbelief in Allah and for associating partners with Allah – the repayment for which is living eternally in the fire of Hell.
Ang mga nagpasinungaling sa mga tanda ni Allāh, na nagpapatunay sa katapatan ng mga sugo Niya, at sa pakikipagkita sa Kanya sa Araw ng Pagbangon ay nawalang-saysay ang mga gawa nila na kabilang sa uri ng mga pagtalima. Kaya hindi sila gagantimpalaan sa mga iyon dahil sa pagkawala ng kundisyon ng mga iyon, ang pananampalataya, at hindi sila gagantihan sa Araw ng Pagkabuhay maliban sa dati nilang ginagawa na kawalang-pananampalataya kay Allāh at pagtatambal sa Kanya. Ang ganti roon ay ang pamamalagi sa Impiyerno.
E quanto a coloro che rinnegano i nostri Segni, i quali chiariscono la veridicità dei Nostri Messaggeri, e che rinnegano l'incontro con Allāh, nel Giorno del Giudizio, le loro azioni sono vane, anche fossero azioni di obbedienza; non otterranno ricompensa per esse, poiché mancava loro il fondamento: La fede; non otterranno, nel Giorno del Giudizio, altro che le conseguenze della loro miscredenza e di aver associato altri ad Allāh; e la ricompensa di costoro è l'eterna dimora nel Fuoco.
Ceux qui démentent les signes qui prouvent la véracité de Nos messagers et le rendez-vous de l’au-delà, invalident les actes d’obéissance à Allah qu’ils ont accomplis et ne recevront en conséquence aucune récompense parce qu’il manque la principale condition pour que l’acte soit valide, la foi. Le Jour de la Résurrection, ils ne seront rétribués que pour avoir mécru en Allah et Lui avoir associé des divinités. Or la rétribution de ces péchés est un séjour éternel en Enfer.
Il popolo di Mūsā, dopo la sua partenza, creò un idolo d'oro della forma di un vitello, privo di anima e voce. Non erano consapevoli del fatto che tale vitello non parlava con loro e non li guidava alla Retta Via né materialmente né spiritualmente, e che non poteva portare loro alcun beneficio, né allontanare da loro alcun male?!. Lo presero come idolo e commisero ingiustizia nei loro stessi confronti.
Yumari ang mga tao ni Moises, nang matapos ng pag-alis niya para sa pakikipagniig sa Panginoon niya, mula sa mga hiyas nila ng isang estatuwa ng guya na walang kaluluwa rito ngunit may tinig para rito. Hindi ba sila nakaalam na ang guyang ito ay hindi nagsasalita sa kanila, hindi gumagabay sa kanila sa isang landas ng kabutihang pisikal o espirituwal, at hindi nagdudulot para sa kanila ng pakinabang o nag-aalis sa kanila ng kapinsalaan? Gumawa sila rito bilang sinasamba habang sila noon ay mga tagalabag sa katarungan sa mga sarili nila dahil doon.
Story of worshipping the Calf
Allah describes the misguidance of those who worshipped the calf that As-Samiri made for them from the ornaments they borrowed from the Copts. He made the shape of a calf with these ornaments and threw in it a handful of dust from the trace of the horse that the Angel Jibril was riding, and the calf seemed to moo. This occurred after Musa went for the appointed term with his Lord, where Allah told him about what happened when he was on Mount Tur. Allah said about His Honorable Self,
قَالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِن بَعْدِكَ وَأَضَلَّهُمُ السَّامِرِىُّ
((Allah) said: "Verily, We have tried your people in your absence, and As-Samiri has led them astray") 20:85. The scholars of Tafsir have different views over the calf, whether it actually became alive and mooing, or if it remained made of gold, but the air entering it made it appear to be mooing. These are two opinions. Allah knows best. It was reported that when the statue mooed, the Jews started dancing around it and fell into misguidance because they adored it. They said that this, the calf, is your god and the god of Musa, but Musa forgot it! Allah answered them,
أَفَلاَ يَرَوْنَ أَلاَّ يَرْجِعُ إِلَيْهِمْ قَوْلاً وَلاَ يَمْلِكُ لَهُمْ ضَرّاً وَلاَ نَفْعاً
(Did they not see that it could not return them a word (for answer), and that it had neither power to harm them nor to do them good) 20:89. Allah said here,
أَلَمْ يَرَوْاْ أَنَّهُ لاَ يُكَلِّمُهُمْ وَلاَ يَهْدِيهِمْ سَبِيلاً
(Did they not see that it could neither speak to them nor guide them to the way) Allah condemned the Jews for falling into misguidance, worshipping the calf and ignoring the Creator of the heavens and earth, the Lord and King of all things. They worshipped besides Him a statue made in the shape of a calf, that seemed to moo, but it neither spoke to them nor brought them any benefit. Rather, their very sense of reason was blinded because of ignorance and misguidance. Allah's statement,
وَلَمَّا سُقِطَ فَى أَيْدِيهِمْ
(And when they regretted), and felt sorrow for their action,
وَرَأَوْاْ أَنَّهُمْ قَدْ ضَلُّواْ قَالُواْ لَئِن لَّمْ يَرْحَمْنَا رَبُّنَا وَيَغْفِرْ لَنَا لَنَكُونَنَّ مِنَ الْخَـسِرِينَ
(and saw that they had gone astray, they said: "If our Lord have not mercy upon us and forgive us, we will certainly become among the losers.") or among the destroyed ones. This was their recognition of their sin and their way of seeking salvation from Allah the Most Mighty and Majestic.
Musa, Rabbi ile konuşmaya gittikten sonra kavmi ziynet eşyalarından ruhu olmayan/cansız böğüren bir buzağı yaptı. Bu buzağının onlarla konuşamayacağını, onları somut ve soyut bir hayır yoluna irşat edemeyeceğini, bir fayda sağlamayacağını ve üzerlerinde olan bir zararı kaldıramayacağını bilmiyorlar mı? Onu kendilerine ilah edindiler ve böylece kendi nefislerine zulmeden kimseler oldular.
The next verses continue to narrate the remaining part of the story. When the prophet Musa (علیہ السلام) did not turn up after thirty days from the mount of Sinai where he was to be ordained by Allah after passing ten more nights on the mount, the Israelites who were a hasty and impatient people began to make fuss about it.
Among them there was a person named Samiri who was a prominent man, but at the same time, had beliefs in superstitions. He said to the people that the jewels and ornaments of the Egyptians possessed by them were not permissible for them. It may be noted that the plunder or booty taken from the enemy after their defeat was also not permissible for the Israelites. The Israelites gathered all their jewels and handed these over to him. He melted the ornaments and forged a golden calf from it. A peculiar thing reported about him is that he had collected some dust from under the hoofs of the horse of the Archangel Jibra'il (علیہ السلام) (Gabriel) at some occasion. Allah had made this dust to have the effect of some kind of life. Samiri mixed this dust with the molten metal while preparing the calf. This made the calf to emit a sound like the mooing of a cow.
Having designed this satanic invention he invited the people to worship the calf and said that it was god. He said that the Prophet Musa (علیہ السلام) had gone to speak with God to the mount of Sinai while god had come to them in the form of this calf. Samiri already enjoyed a place of respect among them, this unusual demonstration increased their trust in him and they started worshipping the calf, and took it as their god. The verse 148 has given a short description of this event while another verse of the Holy Qur'an has described it in detail.
Thế rồi, người dân của Musa chờ sau khi Người đi đến trình diện với Thượng Đế thì họ liền dùng trang sức đúc thành một con nghé, tuy nó không có linh hồn nhưng nó phát ra được tiếng rống. Há chúng không nhận ra rằng con bò đó không thể nói chuyện với chúng hay hướng dẫn chúng đến với con đường tốt đẹp hoặc con đường chân chính và cũng không mang lại điều hữu ích hoặc mang tại hại gì đến với họ hay sao ? Thế nhưng, chúng lại tôn thờ nó và trở thành những kẻ làm điều sai quấy lên chính bản thân chúng về điều đó.
Musaov narod je, nakon Musaovog odlaska da razgovara sa Allahom, napravio kip u liku teleta, koji nema dušu, niti može govoriti! Zar nisu znali da im se ono ne može obratiti niti ih uputiti na put dobra, osjetilni ili apstraktni, niti im može pribaviti korist niti otkloniti štetu? Uzeli su ga za božanstvo, i time su veliku nepravdu sebi učinili.
Después de que Moisés hubo partido al encuentro con su Señor, su pueblo comenzó a adorar la estatua de un becerro fabricado con sus ornamentos: No poseía alma, pero emitía un sonido. ¿Realmente ignoraban que este becerro no podía hablarles ni guiarlos de manera alguna, material o espiritual, y que no podía beneficiarlos ni quitarles ningún mal? Aun así, se decidieron a adorarlo y, al hacerlo, fueron injustos consigo mismos.
After Moses had gone to meet with his Lord, his people took to worshipping a statue of a calf made from their ornaments, not possessing any soul, but which made a sound. Did they not know that this calf could not speak to them or guide them to any good way, material or spiritual, and that it could not bring anything of benefit to them or remove anything harmful from them? But they took to worshipping it and wronged themselves by doing so.
Setelah Musa pergi untuk bermunajat terhadap Tuhannya, kaumnya membuat sebuah patung anak sapi dari perhiasan mereka. Patung itu tidak bernyawa tetapi bisa bersuara. Tidakkah mereka tahu bahwa patung anak sapi itu tidak bisa berbicara kepada mereka, tidak bisa membimbing mereka ke jalan kebaikan baik yang lahir maupun yang batin, dan tidak bisa mendatangkan manfaat apa pun bagi mereka atau menghilangkan kesulitan dari mereka? Mereka menjadikan patung anak sapi itu sebagai sembahan. Mereka benar-benar menganiaya diri mereka sendiri dengan tindakan itu.
Pendant que Moïse était au rendez-vous de son Seigneur, son peuple façonna avec l’or de ses bijoux une statue de veau qui n’avait pas d’âme mais qui émettait un son. Ne savaient-ils pas que ce veau ne leur parlerait pas, ne leur indiquerait aucune voie menant à un bien concret ou spirituel, ne leur serait d’aucune utilité ni ne repousserait d’eux un mal? Ils en firent une divinité et l’adorèrent. Ce faisant, ils commirent une injustice contre eux-mêmes.
Và khi họ tỉnh ngộ về việc làm sai trái, thế nên họ tỏ ra nuối tiếc gì đã lầm lạc trên con đường chân chính cho nên chúng lập tức thờ phượng Allah và van cầu nơi Allah, bọn họ cầu nguyện :" Nếu như Thượng Đế của bầy tôi không có lòng thương xót chấp nhận cho bầy tôi hướng về Ngài và tha thứ cho đám bầy tôi về những việc làm tệ hại đã qua là đi thờ phượng một con bê con thì chắc chắn bầy tôi là đám người thua thiệt ở trần gian này và lẫn Ngày Sau."
Cuando se arrepintieron de sus pecados, pero sin saber cómo compensar sus acciones, y comprendieron que se habían desviado del camino recto al adorar al becerro, dijeron: “Si nuestro Señor no tiene misericordia de nosotros, permitiéndonos hacer lo que Él ha ordenado, y si Él no nos perdona por haber adorado al becerro, entonces sin duda estaremos entre los perdedores en esta vida y en el Más Allá”.
When they regretted their actions and did not know how to make-up for their wrongdoing, realising that they had gone astray from the straight path by worshipping the calf besides to Allah, they said: 'If our Lord does not have mercy on us, by enabling us to do as He instructed, and if He does not forgive us for having worshipped the calf, then we would certainly be among the losers in the life of this world and in the Afterlife.'
Nakon što su se pokajali i shvatili da su u zabludi zbog uzimanja teleta za božanstvo pored Allaha, oni Allaha zamoliše: "Ako nam se naš Gospodar ne smiluje, ne uputi nas da Mu budemo pokorni i ne oprosti nam što smo obožavali tele, sigurno ćemo izgubiti i dunjaluk i Ahiret!"
Quando si pentirono e furono consapevoli di aver perso la Retta Via, rimasero perplessi, adorando il vitello all'infuori di Allāh, implorarono Allāh dicendo: "Se il nostro Dio non ha misericordia di noi e non ci sostiene verso la Sua obbedienza e non ci perdona il fatto di aver adorato il vitello, saremo tra coloro che avraanno perduto in vita e nell'Aldilà"
Noong nagsisi sila, nalito sila, at nalaman nila na sila ay naligaw nga palayo sa landasing tuwid dahil sa paggawa nila sa guya bilang sinasamba kasama kay Allāh, nagpakumbaba sila kay Allāh saka nagsabi: "Talagang kung hindi naawa sa atin ang Panginoon Natin sa pamamagitan ng pagtutuon sa pagtalima sa Kanya at hindi nagpatawad sa atin sa ipinangahas natin laban sa Kanya na pagsamba sa guya, talagang tayo nga ay magiging kabilang sa mga nagpalugi sa pangmundong buhay nila at pangkabilang-buhay nila."
There was a clever man named Samiri among the Israelites. When Moses left for the mountain, leaving his people in the care of Aaron, Samiri started misleading them. He collected pieces of jewellery from the people and moulded them into the shape of a calf. The sculpting art of the ancient Egyptians was such that when air passed through it, a bellowing sound came out of the calf’s mouth. People are generally awed by strange things. So this ‘miracle’ of the calf led them to believe that there was something sacred about it and they began worshipping it. Thanks to Samiri’s engaging way of speaking, people started gathering around him. His influence increased to such an extent that he soon acquired a large number of followers, except for Aaron and a few of his companions. Nobody dared to openly protest against him. In the face of this mass following, even the protests of Aaron were not strong enough to sway the people and no other member of the community had the courage to speak up. This has always been the reaction of the public from ancient times to the present day. A clever person by his sheer eloquence may draw a huge crowd, even on some non-issue. The public who are attracted to trivialities which are unrelated to the facts do not have the ability to think deeply enough to analyse what is true and what is not. That is why they rally to the side of such a person, thus adding to his popularity and importance. And if anyone attempts to reveal the truth, he is simply ignored in the same way as Aaron was.
Tatkala mereka menyesali perbuatan mereka, bimbang, dan menyadari bahwa mereka telah menyimpang dari jalan yang lurus dengan tindakan mereka menyembah patung anak sapi di samping menyembah Allah, mereka berdoa dengan sungguh-sungguh kepada Allah seraya berkata, “Sungguh, jika Tuhan kami tidak berbelas kasih kepada kami dengan membimbing kami pada ketaatan kepada-Nya dan tidak mengampuni kesalahan kami dalam menyembah patung anak sapi itu niscaya kami benar-benar akan tergolong orang-orang merugi di dunia dan akhirat.”
Kendilerinin Allah ile birlikte buzağıyı ilah edinip dosdoğru yoldan saptıklarını anlayıp şaşırarak pişman olduklarında Allah'a yalvararak dediler ki: "Eğer Rabbimiz bize merhamet edip bizi kendisine itaat etmeye muvaffak kılmasaydı, buzağıya tapmaya yöneldiğimizden dolayı bizi bağışlamasaydı, dünyası ve ahireti hüsrana uğrayanlardan olurduk."
Lorsqu’ils éprouvèrent des regrets et comprirent qu’ils s’étaient égarés du droit chemin en faisant du Veau une divinité qu’ils adoraient et qu’ils associaient à Allah dans Sa divinité, ils implorèrent Allah en disant: Si notre Seigneur ne nous fait pas miséricorde en nous facilitant Son obéissance et ne nous pardonne pas l’adoration que nous avons faite du Veau, nous serons alors du nombre de ceux qui sont perdants dans ce bas monde et dans l’au-delà.
The verse 149 speaks of their remorse on this guilt and their repentance,
Quand Moïse revint de son rendez-vous avec son Seigneur, et retourna auprès de son peuple, il fut empli de colère et de tristesse lorsqu’il les vit adorer le Veau. Il leur dit: Comme est mauvaise la situation dans laquelle je vous trouve, ô mon peuple. Elle vous mènera à la perdition et à la discorde. M’attendre a-t-il été si long pour que vous vous soyez mis à adorer le Veau? Il jeta ensuite les Tablettes tellement sa colère et sa tristesse étaient grandes puis saisit la tête de son frère Aaron et le tira à lui par la barbe pour être restés avec eux et ne pas les avoir empêché d’adorer le Veau. Aaron dit à Moïse en guide de justification et d’amadouement: Ô fils de ma mère, les gens pensaient que j’étais faible. Ils m’ont humilié et furent sur le point de me tuer. Ne me punis pas d’une façon qui réjouira mes ennemis et ne m’inclus pas, par colère, parmi les injustes de notre peuple qui ont adoré une autre divinité qu’Allah.
while the verse 150 describes the events followed by the arrival of the Prophet Musa (علیہ السلام) from the mount of Sinai. It described that the Prophet Musa (علیہ السلام) was extremely angry when he saw his people in this state of ignorance. It is reported that Allah had informed him of their perversion on the mount of Sinai. Now seeing them in this state with his own eyes filled him with indignation. First, he turned to his people and said: بِئْسَمَا خَلَفْتُمُونِي مِن بَعْدِي "How bad is the thing you have done in my absence". أَعَجِلْتُمْ أَمْرَ رَبِّكُمْ "How did you act in haste against the command of your Lord?" That is, you must have waited until the book of Allah came to you. Some of the commentators have said that it meant that they hastily decided that the Prophet Musa (علیہ السلام) was dead. Then he turned to the Prophet Harun (علیہ السلام) whom he has left among them as his deputy. He wanted to free his hand in order to grab him. He quickly put down the tablets of the Torah and grabbed the head of his brother. This has been termed as having dropped. The Arabic word used here is: القاء Ilga' which signifies dropping or throwing. This gives rise to a doubt that the Prophet Musa (علیہ السلام) showed disrespect to the tablets of the Torah by throwing or dropping them down. It is obvious that throwing the tablets of the Torah was great sin, and equally obvious is the fact that all the Prophets (علیہم السلام) are innocent and free of all sins. The implication of the verse, therefore, is that he put away the Tablets as quickly in order to free his hands, as seemed like having been dropped. The Holy Qur'an has described it by using this word as a gesture of warning. (Bayern a1-Qur'an)
Musa, Rabbi ile münacat etmesinin ardından buzağıya tapmalarından dolayı kavmine karşı öfke ve üzüntü ile gelerek onlara şöyle dedi: "Ey kavmim! Benim sizden ayrılıp gitmemden sonra ardımdan hak yoldan sapmanız sizi helake götüren ne kötü bir haldir. Beni beklemekten bıktınız da buzağıya ibadet etmeye mi yöneldiniz? Musa üzüntüsünün ve öfkesinin şiddetinden dolayı taşımış olduğu Tevrat'ın o levhalarını yere attı. Kardeşi Harun'un kavmi ile birlikte kalıp onların buzağıya ibadet etmelerini gördüğü halde değiştirmemesine (öfkelenerek) kardeşinin saçını ve sakalını tutup kendine doğru çekti. Harun bunun üzerine Musa'dan özür dileyerek ve şefkatli olmasını bekleyerek dedi ki: "Ey Anamın oğlu! Kuşkusuz bu kavim beni zayıf sayarak küçümsediler ve neredeyse beni öldüreceklerdi. Düşmanları sevindirecek cezayla beni cezalandırma ve bana olan öfken sebebi ile beni Allah'tan başkasına ibadet eden bu zalim kavimle bir tutma!" dedi.
Cuando Moisés regresó a su pueblo tras haberse reunido con su Señor, se llenó de ira y tristeza al encontrarlos adorando al becerro. Entonces dijo: “¡En qué condición tan baja han caído después de mi partida, que solo conduce a la ruina y a la miseria! ¿Tan cansados estaban de esperar a que se cumplieran las cuarenta noches, que comenzaron a adorar al becerro?” Moisés arrojó las Tablas a causa de su extrema ira y tristeza, y tomó a su hermano Aarón por la cabeza y la barba y lo trajo a rastras, porque él había estado a cargo de ellos y no pudo evitar que adoraran al becerro. Aarón dijo a su hermano Moisés: “¡Hijo de mi madre!, ciertamente el pueblo me consideraba débil, no me respetaba y por poco me mata, así que no me castigues de tal manera que mis enemigos se regocijen, y en tu enojo no me consideres entre las personas que pecaron al adorar a otros en lugar de Al-lah”.
Moses returned to his people from his meeting with His Lord full of anger and sadness upon finding them worshipping the calf. He said: 'What an evil condition you have fallen into after me O people, which leads only to ruin and misery! Were you tired of waiting for the appointed time of your Lord assigned for me – the forty nights – so you started to worship the calf!' Moses threw the Tablets down because of his extreme anger and sadness, and took his brother Aaron by the head and beard and dragged him, because he had been with them and had not been able to stop them from worshipping the calf. Aaron said to his brother Moses: 'O son of my mother, indeed the people considered me to be weak, not respecting me, and they had almost killed me; so do not punish me in a way that would make my enemies rejoice, and do not to include me out of your anger among the people who had done wrong by worshipping other than Allah.'
قَالَ بِئْسَمَا خَلَفْتُمُونِى مِن بَعْدِى
(He (Musa) said: "What an evil thing is that which you have done during my absence.") evil it is that which you committed after I departed and left you, by worshiping the calf,
أَعَجِلْتُمْ أَمْرَ رَبِّكُمْ
(Did you hasten in the matter of your Lord) Musa said, `You wanted me to rush back to you, even though being there this was Allah's decision' Allah said next,
وَأَلْقَى الأَلْوَاحَ وَأَخَذَ بِرَأْسِ أَخِيهِ يَجُرُّهُ إِلَيْهِ
(And he threw down the Tablets and seized his brother by his head and dragged him towards him.) This Ayah demonstrates the meaning of the Hadith,
«لَيْسَ الْخَبَرُ كَالْمُعَايَنَة»
(Information is not the same as observation.) It indicates that Musa threw down the Tablets because he was angry at his people, according to the majority of scholars of early and latter times. Allah said,
وَأَخَذَ بِرَأْسِ أَخِيهِ يَجُرُّهُ إِلَيْهِ
(and seized his brother by (the hair of) his head and dragged him towards him.) for Musa feared that Harun might have not tried hard enough to forbid them from their evil action. In another Ayah, Allah said,
قَالَ يهَـرُونُ مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّواْ - أَلاَّ تَتَّبِعَنِ أَفَعَصَيْتَ أَمْرِى - قَالَ يَبْنَؤُمَّ لاَ تَأْخُذْ بِلِحْيَتِى وَلاَ بِرَأْسِى إِنِّى خَشِيتُ أَن تَقُولَ فَرَّقْتَ بَيْنَ بَنِى إِسْرءِيلَ وَلَمْ تَرْقُبْ قَوْلِى
.(He Musa said: "O Harun ! What prevented you when you saw them going astray. That you followed me not (according to my advice to you) Have you then disobeyed my order" He Harun said: "O son of my mother! Seize (me) not by my beard, nor by my head! Verily, I feared lest you should say: `You have caused a division among the Children of Israel, and you have not respected (waited or observed) my word!"') 20:92-94. Here, Allah said that Harun said,
ابْنَ أُمَّ إِنَّ الْقَوْمَ اسْتَضْعَفُونِى وَكَادُواْ يَقْتُلُونَنِى فَلاَ تُشْمِتْ بِىَ الأَعْدَآءَ وَلاَ تَجْعَلْنِى مَعَ الْقَوْمِ الظَّـلِمِينَ
("O son of my mother! Indeed the people judged me weak and were about to kill me, so make not the enemies rejoice over me, nor put me among the people who are wrongdoers.") Harun said, `Do not place me on the same level as they are, as if I was one of them.' Further, Harun said, `O son of my mother', so that Musa would feel more mercy and leniency towards him, even though Harun was also the son of Musa's father. When Musa was satisfied that his brother was innocent,
وَلَقَدْ قَالَ لَهُمْ هَـرُونُ مِن قَبْلُ يقَوْمِ إِنَّمَا فُتِنتُمْ بِهِ وَإِنَّ رَبَّكُمُ الرَّحْمَـنُ فَاتَّبِعُونِى وَأَطِيعُواْ أَمْرِى
(And Harun indeed had said to them beforehand: "O my people! You are being tried in this, and verily, your Lord is (Allah) the Most Gracious, so follow me and obey my order.") 20:90, this is when,
قَالَ
(he said) Musa,
رَبِّ اغْفِرْ لِى وَلأَخِى وَأَدْخِلْنَا فِي رَحْمَتِكَ وَأَنتَ أَرْحَمُ الرَحِمِينَ
("O my Lord! Forgive me and my brother, and admit us into Your mercy, for you are the Most Merciful of those who show mercy.") Ibn Abi Hatim recorded that Ibn `Abbas said that the Messenger of Allah ﷺ said,
«يَرْحَمُ اللهُ مُوسَى لَيْسَ الْمُعَايِنُ كَالْمُخْبِرِ أَخْبَرَهُ رَبُّهُ عَزَّ وَجَلَّ أَنَّ قَوْمَهُ فُتِنُوا بَعْدَهُ فَلَمْ يَلْقَ الْأَلْوَاحَ فَلَمَّا رَآهُمْ وَعَايَنَهُمْ أَلْقَى الْأَلْوَاح»
(May Allah grant His mercy to Musa! Surely, he who observes something is nothing like he who is informed about it. His Lord, the Exalted and Most Honored, told him that his people were tested after him, but he did not throw the Tablets. When he saw them with his eyes, then he threw the Tablets.)
Quando Mūsā tornò dal Dialogo col suo Dio, era colmo di rabbia e di tristezza per le condizioni in cui li ritrovò, a causa del culto del vitello. Disse: "In che infausta situazione siete caduti in mia assenza, o popolo; ciò vi porterà alla distruzione e alla miseria. Vi Sieti forse annoiati nell'attendermi, e così avete iniziato ad adorare il vitello?! E gettò le Tavole per la grande rabbia e tristezza, e afferrò la testa di suo fratello Hārūn, e la sua barba, trascinandolo a lui, perché era rimasto con loro e non aveva impedito loro di adorare il vitello. Hārūn disse, scusandosi con Mūsā, cercando di placarlo: "O figlio di mia madre, in verità la gente mi ha considerato debole e mi ha umiliato; stavano per uccidermi. Non punirmi con una punizione che compiaccia i miei nemici; non includermi, a causa della tua ira nei miei confronti, assieme al popolo ingiusto per aver adorato degli idoli all'infuori di Allāh."
Kada se Musa vrati svom narodu nakon razgovora sa svojim Gospodarem, srdit na svoj narod i tužan zbog stanja u kojem ih je našao, zbog njihovog obožavanja teleta, reče: "Ružno li je ono što ste uradili poslije mene, o narode moj, jer to vodi propasti i nesreći! Zar vam je dosadilo da me čekate pa ste počeli obožavati tele!?" On baci ploče od silne srdžbe i tuge, i uhvati svog brata Haruna za kosu i bradu, i povuče ga k sebi jer je ostao sa narodom a nije promijenio ono što je vidio. Harun reče Musau, blago mu se obraćajući: "Sine moje majke, doista su me oni smatrali slabim i prezrenim, i skoro da su me ubili, pa me nemoj kazniti pa da se moji neprijatelji tome raduju, i nemoj me, iz srdžbe, svrstavati među nepravednike zbog njihovog obožavanja teleta."
Và sau khi trình diện với Thượng Đế Musa trở về với người dân của mình thì Y vô cùng giận dữ và buồn bã vì nhìn thấy dân chúng đang thờ phượng một con bê con, Y quát to: "Thật là điên rồ, các ngươi đã làm trái lời Ta - này đám dân của Ta - sau khi Ta đi vắng; phải chăng, các ngươi muốn Allah tiêu diệt và trừng trị các ngươi, trong khi Ta kêu hãy chờ đợi Ta, nào ngờ các ngươi lại hấp tấp đi thờ phượng một con bê con? Thế nên, Người ném thật mạnh những tấm Bia Ký trong cơn giận dữ và đau buồn rồi túm lấy chùm tóc của anh trai Harun luôn cả chùm râu rồi kéo lại gần mình cùng với mọi người và hỏi anh trông coi họ như thế nào mà để cho họ đi tôn thờ con bê, Harun thưa: "Thật sự xin lỗi em Musa để cho sự việc thành ra như thế này đây: Hỡi người con của mẹ ta, quả thật, họ đã lấn lướt xem thường Ta và còn hâm dọa sẽ giết chết Ta, do đó em đừng trừng phạt anh mà để cho kẻ thù đắc ý trên sự đau khổ của anh và cũng đừng vì cơn tức giận mà biến anh trở thành một đám kẻ thù sai quấy bởi vì họ đã tôn thờ một thần linh nào đó mà không phải là Allah."
Tatkala Musa -setelah bermunajat dengan Tuhannya- kembali kepada kaumnya dengan hati yang penuh kemarahan dan kesedihan karena mendapati mereka menyembah patung anak sapi, ia berkata, “Alangkah buruknya keadaan yang kalian ciptakan sesudah kepergianku dari kalian karena keadaan itu bisa menyebabkan datangnya kehancuran dan kesengsaraan. Apakah kalian bosan menungguku, sehingga kalian menyembah patung anak sapi itu?” Lalu Musa melemparkan lembaran-lembaran (Taurat) karena terbakar kemarahan dan kesedihan yang sangat hebat dan ia pun memegang kepala dan janggut saudaranya, Harun dan menariknya ke arahnya. Hal itu karena Harun tinggal bersama kaumnya tetapi tidak berbuat apa-apa ketika melihat mereka menyembah patung anak sapi. Harun meminta maaf kepada Musa seraya berkata, “Wahai putra ibuku! Sesungguhnya orang-orang itu menganggapku lemah sehingga mereka meremehkanku, bahkan mereka nyaris membunuhku. Jadi, janganlah kamu menghukumku dengan hukuman yang membuat musuh-musuhku bersuka ria dan janganlah kemarahanmu membuatku termasuk ke dalam golongan orang-orang zalim yang menyembah selain Allah.”
Noong nanumbalik si Moises sa mga tao niya mula sa pakikipagniig sa Panginoon niya, na napupuno sa kanila ng galit at lungkot dahil sa natagpuan niya sa kanila na pagsamba sa guya, ay nagsabi siya: "Sumaklap ang kalagayang ipinanghalili ninyo sa akin, O mga kalipi, matapos ng pag-alis ko sa inyo dahil sa ipahahantong nito na kapahamakan at kalumbayan. Nagsawa ba kayo sa paghihintay sa akin kaya nangahas kayo ng pagsamba sa guya?" Ibinato niya ang mga tablero dahil sa tindi ng dumapo sa kanya na galit at lungkot. Humawak siya sa ulo ng kapatid niyang si Aaron at sa balbas nito, habang hinihila ito papunta sa kanya dahil sa pananatili nito sa kanila at hindi pagpapabago nito sa nakita nito sa kanila na pagsamba sa guya. Nagsabi si Aaron habang humihingi ng paumanhin kay Moises habang nagsusumamo rito: "O anak ng ina ko, tunay na ang mga tao ay nagpalagay sa akin na mahina kaya nagturing sila sa akin na kaaba-aba. Muntik na silang pumatay sa akin. Kaya huwag kang magparusa sa akin ng isang kaparusahang magpapagalak sa mga kaaway ko. Huwag kang gumawa sa akin, dahilan sa galit mo sa akin, na mapabilang sa mga tagalabag sa katarungan kabilang sa mga tao dahilan sa pagsamba nila sa iba pa kay Allāh."
When Moses came down from the Mountain and saw the Israelites worshipping the golden calf, he held Aaron responsible for this, under the impression that he had neglected his duty as a reformer. Moses caught hold of him in anger but Aaron clarified his position and told him that he had done all he could to show them the right path. But they had not listened to him. So Moses checked himself, and started praying to God for Aaron. Many misunderstandings take place between believers, but after clarification they return to normalcy, just as if no misunderstanding had ever taken place.
Thereafter he turned to the Prophet Harun (علیہ السلام) and grasped the hair of his head. The Prophet Harun (علیہ السلام) then gave him the true account of the events and said that it was not his fault, for he stopped them from this wicked act but they did not listen to him. They were so obstinate about it that they were about to kill him. He said that he should not count him among the ignorant people and should not let his enemies laugh at him by treating him in that way. This made the Prophet Musa (علیہ السلام) cool down. At this occasion, he prayed to Allah, saying, رَبِّ اغْفِرْ لِي وَلِأَخِي وَأَدْخِلْنَا فِي رَحْمَتِكَ ۖ وَأَنتَ أَرْحَمُ الرَّاحِمِينَ "My Lord, forgive me and my brother, and admit us to Your mercy, and You are the most merciful of all those who show mercy." He asked forgiveness for his brother for any of his shortcoming with regard to his duties. He asked forgiveness for himself either for his putting away the tablets of the Torah in a hurry which the Holy Qur'an had described as having been 'dropped' to make a gesture of warning, or perhaps, for educating people that they should include themselves while asking forgiveness for others to preclude the sense of complacency on their part.
Musa zamoli svog Gospodara: "Gospodaru moj, oprosti meni i mom bratu Harunu, i uvedi nas u Svoju milost, i obaspi nas Svojom milošću sa svih strana. Ti si, Gospodaru naš, najmilostiviji prema nama."
Kaya dumalangin si Moises sa Panginoon Niya: "O Panginoon ko, magpatawad Ka sa akin at sa kapatid kong si Aaron. Magpapasok Ka sa amin sa awa Mo at gawin Mo ito na nakapaligid sa amin sa bawat dako. Ikaw, O Panginoon namin, ay pinakamaawain sa amin kaysa sa bawat naaawa."
E Mūsā implorò il suo Dio: "O Dio mio, perdona me e mio fratello Hārūn, e includici nelle tua misericordia, e fa' che ci circondi da ogni parte; e Tu, o nostro Dio, sei più Misericordioso di ogni misericordioso.
Moïse invoqua alors son Seigneur en ces termes: Ô Seigneur, pardonne-moi ainsi qu’à mon frère Aaron. Fais-nous entrer dans Ta miséricorde et fais en sorte qu’elle nous entoure de toutes parts. Ô seigneur, Tu es plus que quiconque miséricordieux avec nous.
Bởi thế, Musa cầu nguyện Thượng Đế của mình: "Lạy Thượng Đế của bề tôi, xin Ngài hãy tha thứ cho bề tôi và anh trai của bề tôi là Harun, hãy đưa bầy tôi vào lòng nhân từ của Ngài và hãy bao chùm lấy bầy tôi tất cả mọi hướng - lạy Thượng Đế của bầy tôi - hãy thương xót bầy tôi với tất cả lòng thương xót của Ngài."
Moisés le suplicó a su Señor: “Señor, perdóname a mí y a mi hermano Aarón, y haznos ingresar en Tu Misericordia, porque Tú eres para nosotros el más Misericordioso entre los que tienen misericordia”.
Musa, Rabbine dua ederek şöyle dedi: "Ey Rabbim! Beni ve kardeşim Harun'u bağışla, bizi rahmetine al. Rahmetin, bizim her tarafımızı kuşatsın. Ey Rabbim! Zira Sen her merhamet sahibinden daha merhametlisin."
Kemudian Musa berdoa kepada Tuhannya, “Ya Tuhanku! Ampunilah aku dan ampunilah saudaraku, Harun. Masukkanlah kami ke dalam rahmat-Mu dan lingkupilah kami dengan rahmat-Mu dari segala penjuru karena Engkau -wahai Tuhanku- lebih menyayangi kami dari siapa pun.”
Moses said supplicating to his Lord: 'O Lord, forgive me and me brother Aaron, and enter us into Your Mercy, surrounding us with it, for You are to us the most Merciful of those who have mercy.'
The first verse (152) has warned those who took to the worship of the calf and persisted in it, of their sad fate in the Hereafter, and of disgraceful life in this world.
The worldly life is also affected by the sinful deeds
A part of punishment of some sins is also given in this life. This is what happened to Samiri. The Prophet Musa (علیہ السلام) commanded him to live apart from the people not touching any one with his hand nor is he touched by any one of the people. Consequently for the rest of his life he lived a deserted life of seclusion, walking about with animals. No human did come near him.
Al-Qurtubi has reported on the authority of the Companion Qatadah ؓ that his punishment from Allah was that whenever he touched someone or was touched by anyone of the people both suffered from fever. The author of Ruh al-Bayan has observed that the symptoms of this disease are still inherited by his generations. This verse has ended with this sentence. وَكَذَٰلِكَ نَجْزِي الْمُفْتَرِينَ "And this is how we recompense the fabricators." The Sheikh Sufyan ibn ` Uyainah has said that those who invent new things in the Shari'ah (take to Bid'ah) also commit the sin of fabrication and deserve such punishment. (Mazhari)
Imam Malik (رح) has also inferred from this verse that those who invent new practices in the Shari'ah deserve the same punishment of Allah's wrath in the Hereafter and disgrace in this life. (Qurtubi)
Sin duda alguna, aquellos que adoraron al becerro recibirán la ira de su Señor, y serán humillados en esta vida por desobedecer a su Señor y no actuar de acuerdo con Sus mandamientos. Así es como Al-lah retribuye a quienes inventan mentiras acerca de Al-lah.
Sesungguhnya orang-orang yang menjadikan patung anak sapi sebagai tuhan yang mereka sembah itu akan mendapatkan murka yang sangat keras dari Tuhan mereka. Mereka akan mendapatkan kehinaan di dalam hidup ini karena mereka telah mengundang murka Tuhan mereka dan merendahkan-Nya. Balasan semacam itulah yang akan Kami berikan kepada orang-orang yang suka membuat kebohongan atas nama Allah.
فَتُوبُواْ إِلَى بَارِئِكُمْ فَاقْتُلُواْ أَنفُسَكُمْ ذَلِكُمْ خَيْرٌ لَّكُمْ عِندَ بَارِئِكُمْ فَتَابَ عَلَيْكُمْ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ
(So turn in repentance to your Creator and kill yourselves (the guilty), that will be better for you before your Creator." Then He accepted your repentance. Truly, He is the One Who accepts repentance, the Most Merciful.) 2:54 As for the humiliation mentioned in the Ayah, it pertains to the disgrace and humiliation that the Jews suffered in the life of this world. Allah's statement,
وَكَذَلِكَ نَجْزِى الْمُفْتَرِينَ
(Thus do We recompense those who invent lies) is for all those who invent an innovation (in religion). Surely, the disgrace resulting from inventing an innovation (in religion) and defying Allah's Message, will be placed in the heart and from there on to the shoulders. Al-Hasan Al-Basri said; "The disgrace of innovation will weigh on their shoulders even if they were to gallop on their mules or trot on their work horses." Ayyub As-Sakhtiyani narrated from Abu Qilabah Al-Jarmi that he commented on this Ayah,
وَكَذَلِكَ نَجْزِى الْمُفْتَرِينَ
(Thus do We recompense those who invent lies.) "By Allah! This Ayah is for all those who invent a lie, until the Day of Resurrection." Also, Sufyan bin `Uyaynah said, "Every person who invents a Bid`ah (innovation in the religion) will taste disgrace."Allah tells His servants that He accepts repentance from His servants for any sin, even Shirk, Kufr, hypocrisy and disobedience. Allah said:
وَالَّذِينَ عَمِلُواْ السَّيِّئَاتِ ثُمَّ تَابُواْ مِن بَعْدِهَا وَءَامَنُواْ إِنَّ رَبَّكَ
(But those who committed evil deeds and then repented afterwards and believed, verily, your Lord) O Muhammad, Messenger of Repentance and Prophet of Mercy,
مِن بَعْدِهَا
(after that) after committing that evil action,
لَغَفُورٌ رَّحِيمٌ
(is indeed Oft-Forgiving, Most Merciful.) Ibn Abi Hatim reported that `Abdullah bin Mas`ud was asked about a man committing fornication with a woman and then marrying her, and Ibn Mas`ud recited this Ayah,
وَالَّذِينَ عَمِلُواْ السَّيِّئَاتِ ثُمَّ تَابُواْ مِن بَعْدِهَا وَءَامَنُواْ إِنَّ رَبَّكَ مِن بَعْدِهَا لَغَفُورٌ رَّحِيمٌ
(But those who committed evil deeds and then repented afterwards and believed, verily, your Lord after (all) that is indeed Oft-Forgiving, Most Merciful.) `Abdullah recited this Ayah ten times, neither allowing nor disallowing it.
Tunay na ang mga gumawa sa guya bilang diyos na sinasamba nila ay may tatama sa kanila na isang matinding galit mula sa Panginoon nila at isang pagkahamak sa buhay na ito dahil sa pagpapagalit nila sa Panginoon nila at panghahamak nila sa Kanya. Sa pamamagitan ng tulad ng ganting ito gaganti si Allāh sa mga tagagawa-gawa ng kasinungalingan laban sa Kanya.
Şüphesiz buzağıyı ibadet edilen ilah edinen kimselere Rableri tarafından bu dünyada şiddetli bir gazap ve aşağılanma erişecektir. Bu Rablerini öfkelendirdikleri ve önemsemedikleri içindir. İşte biz Allah'a böyle yalanlar uyduranları bunun gibi cezalarla cezalandırırız.
Without doubt, those who worshipped the calf will receive their Lord’s anger, and will have humiliation in this life, for displeasing their Lord and not acting according to His Command. That is how Allah rewards those who invent lies about Allah.
In verità, coloro che presero il vitello come divinità e lo adorarono incorreranno nella grande ira del loro Dio, e verranno umiliati, in questa vita, per aver provocato l'ira del loro Dio, e per averLo sottovalutato. Con una simile punizione puniamo coloro che inventano menzogne nei riguardi di Allāh.
Quả thật, cho những ai lấy con bê con để mà tôn thờ, họ sẽ bị Thượng Đế của họ nỗi cơn thịnh nộ và còn bị hạ nhục ở trần gian này trong cơn thịnh nộ của Thượng Đế của họ và còn bị khinh khi, và với sự trừng phạt như thế giành cho những kẻ nào dám đặt điều dối trá với Allah.
Ceux qui ont fait du Veau une divinité qu’ils adorent subiront une terrible colère de leur Seigneur et seront humiliés dans cette vie pour avoir irrité leur Seigneur et L’avoir méprisé. C’est ainsi que Nous rétribuons ceux qui inventent des mensonges sur Allah.
Doista će one koji su obožavali tele pogoditi posljedica žestoke srdžbe njihovog Gospodara i poniženje u životu, jer su Ga rasrdili i omalovažili. Tako On kažnjava one koji izmišljaju laži na Allaha Uzvišenog.
The verse 153 speaks of the people who repented to Allah for their sin after the admonitions of their Prophet, and fulfilled the formidable condition of killing each other for their forgiveness. They killed each other as was stipulated in the command of Allah for their forgiveness by Allah. The Prophet Musa (علیہ السلام) called them to him and informed them that Allah had accepted their repentance. The people killed in this combat were awarded martyrdom while those who survived were forgiven by Allah. This implies that those who get themselves involved in sinful acts, if repent to Allah and correct their belief, Allah forgives them in His mercy with no regard to the gravity of the act. It is, therefore wise to turn to Allah in repentance instantly after every sinful act.'
A quienes cometen injusticias al asociar a otros con Al-lah y al cometer pecados, y luego se arrepienten con fe sincera, abandonando el politeísmo para tener fe en Él únicamente y cambiar la desobediencia por buenas acciones, renunciando a todo tipo de pecados mientras buscan Su perdón, Al-lah los perdonará y será misericordioso con ellos, borrando y pasando por alto lo que hayan hecho.
Those who do wrong by associating others with Allah and committing sins, and then repent out of sincere faith, repenting from polytheism to having faith in Him alone, and repenting from disobedience to doing good actions, giving up all kinds of sins whilst seeking His forgiveness-Allah will be forgiving and merciful to them, erasing and overlooking what they have done.
Orang-orang yang melakukan keburukan seperti menyekutukan Allah dan berbuat maksiat, kemudian bertobat kepada Allah dengan beriman kepada-Nya dan meninggalkan perbuatan maksiat yang telah mereka lakukan, sesungguhnya Tuhanmu -wahai Rasul- setelah pertobatan ini dan kembali dari musyrik menuju iman dan dari kemaksiatan menuju ketaatan Maha Pengampun dengan menutupi dan memaafkan mereka lagi Maha Penyayang terhadap mereka.
Ang mga gumawa ng mga masagwang gawa gaya ng pagtatambal kay Allāh at paggawa ng mga pagsuway, pagkatapos nagbalik-loob kay Allāh sa pamamagitan ng pagsampalataya sa Kanya at pagtigil sa dati nilang ginagawang mga pagsuway, tunay na ang Panginoon mo, nang matapos ng pagbabalik-loob na ito at pagtalikod mula sa shirk patungo sa pananampalataya at mula sa mga pagsuway patungo sa pagtalima, ay talagang Mapagpatawad sa kanila sa pamamagitan ng pagtatakip at pagpapalampas, Maawain sa kanila.
Ceux qui ont commis de mauvaises œuvres comme le polythéisme ou des actes de désobéissance puis se repentent à Allah, c’est-à-dire se mettent à croire en Lui et cessent de désobéir, seront pardonné par ton Seigneur, ô Messager. Il effacera leurs péchés et sera miséricordieux avec eux après ce repentir, ce renoncement au polythéisme pour adhérer à la foi et ce renoncement à la désobéissance au profit de l’obéissance.
A što se tiče onih koji su činili loša djela poput širka i drugih grijeha, a zatim se pokajali Allahu tako što su se vratili vjerovanju i ostavili grijehe, tvoj Gospodar - o Poslaniče - će im oprostiti i smilovati im se nakon ovog pokajanja, ostavljanja širka i griješenja a prihvatanja imana i pokornosti.
Ngược lại, những ai làm điều tội lỗi vì từng tổ hợp với Allah đó là một việc làm đầy tội lỗi, rồi sau đó biết ăn năn sám hối với Allah và tin tưởng vào Ngài, sẽ không tái phạm tội lỗi đó nữa. Quả thật, Thượng Đế của Ngươi - hỡi Thiên Sứ - sau khi ăn năn sám hối trở về từ việc tổ hợp với Ngài nay trở thành người có đức tin, từ sự chống đối nay trở thành người tuân theo thì chắc chắn Ngài sẽ tha thứ bao chùm lấy họ và khoan dung với họ.
This action of the Israelites has been called false representation (iftira). Why was it so called? The reason is that they had committed this wrongful act in the name of Truth. Their case was not of the rejection of truth but of the exploition of Truth in order to gain material benefits. They used to justify such acts in religious terms. Like the polytheists, they said that God had become incarnate in the form of the idol they had made themselves, so they believed that worshipping it was as good as worshipping God. Moreover, Samiri also fabricated a dream, saying that in it he had seen Gabriel and collected a handful of earth from the footprint of his horse and put it in the statue of the calf, which caused a sound to come from its mouth. Samiri and his companions fabricated falsehoods and attributed them to God. Such action amounted to the making of false allegations (iftira) about God. When the People of the Book indulge in such irreligious acts in the name of religion, they incur the wrath of God. Such people are punished not only in the Hereafter but also in this life. As for the Israelites, Moses instructed the leaders of each tribe to find out those who were initially responsible for this wrongdoing. The guilty were thus caught and put to death by their own tribesmen. Only those who, greatly ashamed of their actions, admitted their guilt and sincerely repented, were not punished. The Israelites were punished for their wrongdoing by their own people. However, such punishment is sometimes meted out by other people or communities, especially when they can also inflict humiliation or ignominy. Being truly ashamed of sin is the real essence of repentance (tawbah). This strong feeling of shame is a guarantee that the individual resolves in the innermost recesses of his heart that he will never indulge in such an act in future. When a sinner displays this feeling of shame and proves his determination never to repeat the act in question, it is as if he has embraced the faith afresh. After a period of backsliding, he re-enters the fold of God’s religion.
Ey Resul! Allah'a karşı şirk koşarak, günah işleyip kötülük yapanlar bunların ardından Allah'a tövbe ederek iman ederlerse, kuşkusuz senin Rabbin bu tövbeden ve şirkten imana, günahlardan itaatlere döndükten sonra onların günahlarını örterek bağışlar ve onlara karşı çok merhamet eder.
E quelli che hanno compiuto azioni malvagie ritenendo altri pari ad Allāh, commettendo peccati, e poi si sono pentiti dinanzi ad Allāh, credendo in lui, e hanno smesso di commettere i peccati che commettevano, in verità il tuo Dio, o Profeta, dopo tale pentimento, e dopo l'abbondono dell'idolatria per tornare alla fede, e dai peccati all'obbedienza, Egli è Perdonatore, cela i peccati dei Suoi sudditi e li perdona, ed è Misericordioso nei loro confronti.
Cuando la ira de Moisés u se hubo sosegado y se calmó, recogió las Tablas que había arrojado. Estas Tablas contenían guía y explicación de la verdad, una misericordia para quienes temen a su Señor y son conscientes de Sus consecuencias.
Và khi nguôi giận Musa lượm lại các tấm Bia Ký mà đã ném trong cơn tức giận và trong tấm Bia đó có chứa đựng chỉ đạo nhận định những điều lầm lạc và xác thực con đường chính đạo và nó cũng chứa đựng những hồng ân cho những ai biết kính sợ Ngài và khiếp sợ trước sự trừng phạt của Ngài.
Quando la rabbia di Mūsā (pace e benedizione di Allāh su di lui) si placò e si calmò, cominciò a prendere le Tavole che aveva gettato a causa della rabbia. Queste Tavole comprendevano la guida per andare dalla perdizione alla Retta Via e per mettere in evidenza la verità, la quale include la Misericordia nei confronti di coloro che temono il loro Dio e che temono la Sua punizione.
Musa -aleyhisselam-'ın öfkesi yatışıp sakinleşince öfkesi sebebi ile atmış olduğu levhaları tekrar aldı. Bu levhalar sapıklıktan hidayete kavuşmayı, hakkın açıklanmasını, Rablerinden ve azabından korkan kimseler için rahmeti içermekteydi.
The Book of God is one of guidance and grace. It is the best guide for man in the life of this world and a certain source of God’s grace in the Hereafter. But the Book of God can benefit only those who fear God, who constantly think of how their fate will be decided by God. These are the people who are the real seekers after Truth. So when the Truth comes before them, they accept it without suffering from any psychological complexes. God becomes the centre of their hopes and fears. Their lives and their possessions are all then devoted to God. Their fear of God awakens their consciousness. All barriers are removed from their eyes. They do not fail to recognize God’s signs when these appear before them. In short, they live in fear and not in contentment and complacency.
Nakon što se Musa, 'alejhisselam, smirio, uzeo je one ploče koje je bacio iz srdžbe, a koje su sadržavale uputu, istinu i milost prema onima koji se boje svog Gospodara i Njegove kazne.
The verse 154 describes that the Prophet Musa (علیہ السلام) lifted up the tablets of the Torah which contained guidance and blessing for those who feared Allah. The Arabic word: نُسخَہ 'Nuskha' rendered as contents signifies a writing copied from a book or other writings. There are certain reports that inform us that the tablets had broken at the time the Prophet Musa (علیہ السلام) had put them away quickly. This time Allah gave him the Torah written on some other material.
Setelah kemarahan Musa -‘alaihissalām- reda, ia mengambil lembaran-lembaran (Taurat) yang dilemparkannya karena besarnya amarahnya. Papan-papan tersebut berisi petunjuk dari jalan yang sesat menuju jalan yang benar dan juga berisi rahmat bagi orang-orang yang takut kepada Tuhan dan takut akan hukuman-Nya.
When the anger of Moses (peace be upon him) had subsided and he calmed down, he picked up the Tablets, which he had thrown down in anger. These Tablets contained guidance and an explanation of the truth; a mercy for those who stand in fear of their Lord, and are mindful of His consequences.
Musa picked up the Tablets when His Anger subsided
Allah said next,
وَلَمَّا سَكَتَ
(And when calmed) and subsided,
عَن مُّوسَى الْغَضَبُ
(the anger of Musa) with his people,
أَخَذَ الاٌّلْوَاحَ
(he took up the Tablets), which he had thrown out of jealousy for Allah and anger for His sake, because of his people worshipping the calf,
وَفِى نُسْخَتِهَا هُدًى وَرَحْمَةٌ لِّلَّذِينَ هُمْ لِرَبِّهِمْ يَرْهَبُونَ
(and in their inscription was guidance and mercy for those who fear their Lord.) Several scholars of Tafsir said that when Musa threw the Tablets on the ground they were shattered and he collected the pieces afterwards. Musa found in its inscription guidance and mercy, but the specific details of the Law was lost, so they said. They also claimed that the shattered pieces of the Tablets still remained in the treasury safes of some Israelite kings until the Islamic State came into existence. Only Allah knows if these statements are true.
Noong tumahan kay Moises – sumakanya ang pagbati ng kapayapaan – ang galit at napayapa siya, kinuha niya ang mga tablerong itinapon niya dahilan sa galit. Ang mga tablerong ito ay naglalaman ng kapatnubayan laban sa pagkaligaw at ng paglilinaw sa katotohanan, at naglalaman ng awa para sa mga natatakot sa Panginoon nila at nangangamba sa parusa Niya.
Une fois remis de sa colère, Moïse reprit les Tablettes qu’il avait jetées. Ces Tablettes contenaient la guidée qui sauve de l’égarement et exposaient la vérité et la miséricorde destinée à ceux qui craignent leurs Seigneur et redoutent Sa punition.
Musa memilih tujuh puluh orang terbaik dari kaumnya untuk memohon ampun kepada Tuhan mereka atas tindakan orang-orang awam yang telah menyembah patung anak sapi. Allah memerintahkan kepada mereka agar datang di tempat dan waktu yang ditentukan. Setelah mereka tiba di tempat itu, tiba-tiba mereka bersikap lancang kepada Allah dengan meminta kepada Musa agar memperlihatkan Allah kepada mereka secara nyata. Kemudian mereka diguncang gempa bumi yang sangat dahsyat hingga mereka jatuh pingsan. Lalu Musa menundukkan diri kepada Tuhannya dan berkata, “Ya Tuhanku! Sekiranya Engkau berkehendak membinasakan mereka dan membinasakan aku bersama mereka sebelum kedatangan mereka, niscaya Engkau telah membinasakan mereka. Apakah Engkau hendak membinasakan kami disebabkan perbuatan yang dilakukan orang-orang yang bodoh di antara kami? Apa yang dilakukan oleh kaumku yang menyembah patung anak sapi itu tidak lain hanyalah sebuah cobaan dan ujian yang Engkau jadikan sebagai sarana untuk menyesatkan orang-orang yang Engkau kehendaki dan memberikan petunjuk kepada orang-orang yang Engkau kehendaki. Engkaulah yang mengendalikan urusan kami maka ampunilah dosa-dosa kami dan limpahkanlah kepada kami rahmat-Mu yang sangat luas karena Engkau adalah sebaik-baik pengampun dosa dan pemaaf kesalahan.
Seventy Men from the Children of Israel go for the appointedMeeting Place that Allah designated, Allah later on destroys Them
`Ali bin Abi Talhah reported that Ibn `Abbas commented; "Allah commanded Musa to choose seventy men. So he chose them and proceeded with them in order that they supplicate to their Lord. Their supplication included asking Allah, `O Allah! Give us what you have never given anyone before us and will never give anyone after us!' Allah disliked this supplication and they were seized with a violent earthquake, Musa said:
رَبِّ لَوْ شِئْتَ أَهْلَكْتَهُم مِّن قَبْلُ وَإِيَّـىَ
("O my Lord, if it had been Your will, You could have destroyed them and me before.)"' As-Suddi said, "Allah commanded Musa to come with thirty men from the Children of Israel, apologizing for worshipping the calf; and He gave them an appointed time and place.
وَاخْتَارَ مُوسَى قَوْمَهُ سَبْعِينَ رَجُلاً
(And Musa chose out of his people seventy (of the best) men.) He chose these men and went along with them so that they could apologize. When they reached the appointed place, they said,
لَن نُّؤْمِنَ لَكَ
(We shall never believe in you), 2:55 `O Musa,
حَتَّى نَرَى اللَّهَ جَهْرَةً
(until we see Allah plainly, ) for you spoke to Him,' they said, `therefore, show Him to us,'
فَأَخَذَتْهُمُ الصَّـعِقَةُ
(but they were struck with a bolt of lightning) 4:153 and they died. Musa stood up crying, invoking Allah, `O Lord! What should I tell the Children of Israel, when I go back to them after You destroyed their best men'
رَبِّ لَوْ شِئْتَ أَهْلَكْتَهُم مِّن قَبْلُ وَإِيَّـىَ
("O my Lord, if it had been Your will, You could have destroyed them and me before")."' Muhammad bin Ishaq said, "Musa chose seventy of the best men from the Children of Israel. He said to them, `Go to the meeting with Allah and repent for what you committed. Beg His forgiveness for those of your people whom you left behind. Fast, purify yourselves and clean your clothes.' So, he went with them to Mount Tur in Sinai for the meeting place and time designated by his Lord. He went there only with the leave and knowledge of Allah. According to what has been mentioned to me, when the seventy did what he ordered them to do, and went with him to the meeting of Musa with his Lord, they said, `Request that we may also hear the words of our Lord.' So he replied, `I shall.' When Musa approached the mountain it became completely covered with columns of clouds, Musa approached it and entered in them. He said to the people, `Approach.' But when Allah spoke to Musa, his cloak was surrounded by a brilliant light which no human could bear to look at, so below him a barrier was placed and the people approached. When they entered the cloud they fell prostrate and they heard Him while he was speaking to Musa, commanding him and forbidding him, saying what to do and what not to do. When He completed commanding him, and removed the cloud from Musa, he faced the people and they said, `O Musa! We will not believe in you unless we see Allah directly.' So the thunder shook them, their souls were captured and they all died. Musa stood up invoking, begging and supplicating to his Lord,
رَبِّ لَوْ شِئْتَ أَهْلَكْتَهُم مِّن قَبْلُ وَإِيَّـىَ
("O my Lord, if it had been Your will, You could have destroyed them and me before.")' meaning, `They were foolish. Would You destroy anyone who comes after me from the Children of Israel' Ibn `Abbas, Qatadah, Mujahid and Ibn Jarir At-Tabari said, "They were seized by the tremor or lightning, because they neither shunned nor forbade their people who worshipped the calf." This is supported by Musa's statement,
أَتُهْلِكُنَا بِمَا فَعَلَ السُّفَهَآءُ مِنَّآ
("would You destroy us for the deeds of the fools among us") He said next,
إِنْ هِىَ إِلاَّ فِتْنَتُكَ
("It is only Your Fitnah") affliction, test and trial, according to Ibn `Abbas, Sa`id bin Jubayr, Abu Al-`Aliyah, Ar-Rabi` bin Anas and several among the Salaf and latter scholars. This is the only plausible meaning, in which Musa says, "The decision is Yours (O Allah), and the judgment, and whatever You will occurs. You misguide whom You will, guide whom You will, and none can guide whom You misguide or misguide whom You guide. There is none who can give what You deprive or avert what You give. The sovereignty is all Yours, and Yours is the judgment, the creation and the decision." The Ayah,
أَنتَ وَلِيُّنَا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنتَ خَيْرُ الْغَـفِرِينَ
("You are our protector, so forgive us and have mercy on us: for You are the best of those who forgive."), pertains to (Allah's) covering the mistake and not punishing for the sin. Whenever mercy is mentioned along with forgiveness such as in Musa's supplication to Allah, it includes the hope that Allah does not permit one to fall into that act again.
وَأَنتَ خَيْرُ الْغَـفِرِينَ
("for You are the best of those who forgive,") for none except You can forgive the sin.
وَاكْتُبْ لَنَا فِى هَـذِهِ الدُّنْيَا حَسَنَةً وَفِي الاٌّخِرَةِ
("And ordain for us good in this world, and in the Hereafter.") The first part of Musa's supplication was to fend off what should be avoided, while this part is a request for what is sought. The meaning of,
وَاكْتُبْ لَنَا فِى هَـذِهِ الدُّنْيَا حَسَنَةً وَفِي الاٌّخِرَةِ
("And ordain for us good in this world, and in the Hereafter. ") is, `ordain for us and grant us all that is good in both lives. We mentioned the meaning of `good' before in Surat Al-Baqarah.
إِنَّا هُدْنَـآ إِلَيْكَ
("We have Hudna unto You") `we repent, go back and return unto You,' according to the meaning of, `Hudna', given by Ibn `Abbas, Sa`id bin Jubayr, Mujahid, Abu Al-`Aliyah, Ad-Dahhak, Ibrahim At-Taymi, As-Suddi, Qatadah and several others.
. قالَ عَذَابِي أُصِيبُ بِهِ مَنْ أَشَاءُ وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ فَسَأَكْتُبُهَا لَلَّذِينَ يَتَّقُونَ وَ يُؤْتُونَ الزَّكَاةَ وَالَّذِينَ هُمْ بِآيَاتِنَا يُؤْمِنُونَ
(He said: (As to) My punishment I afflict therewith whom I will and My mercy embraces all things. That (mercy) I shall ordain for those who have Taqwa, and give Zakah; and those who believe in Our Ayat.) 7:156 j
Allah's Mercy is for Those Who have Taqwa and believe in Allah's Ayat and His Messenger
Allah answers the statement,
إِنْ هِىَ إِلاَّ فِتْنَتُكَ
("It is only Your trial...") 7:155, by saying,
عَذَابِى أُصِيبُ بِهِ مَنْ أَشَآءُ وَرَحْمَتِى وَسِعَتْ كُلَّ شَىْءٍ
((As to) My punishment I afflict therewith whom I will and My mercy embraces all things.) Allah says here, `I do what I will, decide what I will and I have wisdom and justice in all matters.' Certainly, there is no deity worthy of worship except Allah. Allah's statement,
وَرَحْمَتِى وَسِعَتْ كُلَّ شَىْءٍ
(and My mercy embraces all things) testifies to His encompassing mercy. Allah said that the angels who carry His Throne and those around the Throne supplicate,
رَبَّنَا وَسِعْتَ كُـلَّ شَىْءٍ رَّحْمَةً وَعِلْماً
("Our Lord! You comprehend all things in mercy and knowledge.") 40:7 Imam Ahmad recorded that Jundub bin `Abdullah Al-Bajali said, "A bedouin man came, he made his camel kneel and he tied it. Then he prayed behind the Messenger of Allah ﷺ . When the Messenger of Allah ﷺ finished the prayer, that man untied his camel mounted it and supplicated aloud, `O Allah! Grant Your mercy to me and to Muhammad, and do not give a share in it to anyone else.' The Messenger of Allah ﷺ commented (to his Companions),
«أَتَقُولُونَ هَذَا أَضَلُّ أَمْ بَعِيرُهُ أَلَمْ تَسْمَعُوا مَا قَالَ؟»
(Do you think that this man is more misguided or his camel Did you not hear what this man has said) They said, `Yes.' He said,
«لَقَدْ حَظَّرْتَ رَحْمَةً وَاسِعَةً إِنَّ اللهَ عَزَّ وَجَلَّ خَلَقَ مِائَةَ رَحْمَةٍ فَأَنْزَلَ رَحْمَةً يَتَعَاطَفُ بِهَا الخَلْقُ جِنُّهَا وَإِنْسُهَا وَبَهَائِمُهَا وَأَخَّرَ عِنْدَهُ تِسْعًا وَتِسْعِينَ رَحْمَةً أَتَقُولُونَ هُوَ أَضَلُّ أَمْ بَعِيرُهُ؟»
(You (the bedouin man) have restricted a vast mercy! Allah, the Exalted, the most Honored has created a hundred mercies and sent down one of them by which the creation, men, Jinn and animals, show mercy to each other. He left with Him ninety-nine mercies, so do you say that this man is more misguided or his camel) Ahmad and Abu Dawud collected this Hadith. Imam Ahmad recorded that Salman narrated that the Prophet said,
«إِنَّ للهِ عَزَّ وَجَلَّ مِائَةَ رَحْمَةٍ فَمِنْهَا رَحْمَةٌ يَتَرَاحَمُ بِهَا الْخَلْقُ وَبِهَا تَعْطِفُ الْوُحُوشُ عَلَى أَوْلَادِهَا وَأَخَّرَ تِسْعَةً وَتِسْعِينَ إِلَى يَوْمِ الْقِيَامَة»
(Allah, the Exalted and Most Honored, has a hundred mercies. With one of them, the creations show mercy to each other, and even the beasts show kindness to their offspring. He has kept ninety-nine mercies with Him for the Day of Resurrection.) Muslim recorded it. Allah said next,
فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ
(That (mercy) I shall ordain for those who have Taqwa, ) meaning, I will ordain My mercy for them, as a favor and kindness from Me to them. Allah said in a similar Ayah,
كَتَبَ رَبُّكُمْ عَلَى نَفْسِهِ الرَّحْمَةَ
(He has prescribed mercy for Himself) 6:12 Allah's statement,
لِّلَّذِينَ يَتَّقُونَ
(for those who have Taqwa), means, `I will ordain My mercy for those who possess these qualities, and they are the Ummah of Muhammad ﷺ,'
لِّلَّذِينَ يَتَّقُونَ
(for those who have Taqwa), who avoid Shirk and major sins,
وَيُؤْتُونَ الزَّكَـوةَ
(and give the Zakah), purify themselves, according to one opinion. It was also said that, `the Zakah', here pertains to wealth. It is possible that both meanings are included here, for this Ayah was revealed in Makkah before Zakah in fixed shares was ordained,
وَالَّذِينَ هُم بِـَايَـتِنَا يُؤْمِنُونَ
(and those who believe in Our Ayat.), those who have faith in them.
Humirang si Moises ng pitumpung lalaking kabilang sa mga mainam sa mga kalipi niya upang humingi ng paumanhin sa Panginoon nila dahil sa ginawa ng mga hunghang nila na pagsamba sa guya. Nangako sa kanila si Allāh ng isang takdang oras na dadaluhan nila. Noong dumalo sila ay naglakas-loob sila kay Allāh. Humiling sila kay Moises na ipakita nito sa kanila si Allāh nang mata sa mata, kaya dumaklot sa kanila ang lindol saka nawalan sila ng malay dahil sa hilakbot doon saka napahamak. Kaya nagsumamo si Moises sa Panginoon niya saka nagsabi: "O Panginoon, kung sakaling niloob Mo ang pagpapahamak sa kanila at ang pagpapahamak sa akin kasama sa kanila bago pa ng pagdating nila ay talaga sanang nagpahamak Ka sa kanila. Magpapahamak Ka ba sa amin dahilan sa ginawa ng mga mahina ang isip kabilang sa amin? Ang isinagawa ng mga kalipi ko na pagsamba sa guya ay walang iba kundi isang pagsusulit at isang pagsubok, na nagliligaw Ka dahil dito sa sinumang niloloob Mo at nagpapatnubay Ka sa sinumang niloloob Mo. Ikaw ay ang Tagatangkilik ng nauukol sa amin, kaya magpatawad Ka sa Amin sa mga pagkakasala namin at maawa Ka sa amin sa pamamagitan ng awa Mong malawak. Ikaw ay ang pinakamainam sa sinumang nagpatawad ng pagkakasala at nagpaumanhin ng kasalanan.
Moïse choisit soixante-dix hommes parmi les siens afin qu’ils s’excusent auprès d’Allah de l’adoration qu’ils avaient fait du Veau et Allah leur donna un rendez-vous afin qu’ils se présentent. Mais lorsqu’ils se présentèrent à ce rendez-vous, ils se montrèrent insolents envers Allah et demandèrent à Moïse qu’il Le leur montre. Un séisme dont l’intensité les foudroya les saisis alors et ils périrent. Moïse implora ensuite son Seigneur en disant: Ô Seigneur, si tu voulais les anéantir et m’anéantir avec eux avant qu’ils ne viennent, Tu l’aurais fait. Nous anéantiras-Tu pour ce que commettent des simples d’esprit parmi nous? L’adoration du Veau d’or dont s’est rendu coupable mon peuple n’est qu’une épreuve et un test par lesquels Tu égares qui Tu veux et guides qui Tu veux. Tu es Celui qui se charge de notre affaire. Pardonne-nous donc nos péchés et fais-nous une miséricorde sans limite. Tu es Celui qui pardonne les péchés et absout les fautes.
Seventy people and their death
The verse 155 describes an unusual event. After the Prophet Musa (علیہ السلام) brought the Torah for his people and bade them to follow it, they, being a crooked and pretentious people, said that they were not sure of it's being the word of Allah, and that the Prophet Musa (علیہ السلام) might have written it himself. He prayed to Allah for making them certain about it. Allah said to Musa (علیہ السلام) that he should choose seventy men out of his people and bring them to the mount of Sinai, He shall make them hear the word of Allah which was done as was promised. But they said that they were not certain of the voice heard by them as being the voice of God - 'We shall believe only when we see Allah vividly.' Since this demand was based on ignorance and obstinacy, they evoked the wrath of Allah. They were caught by the earth-quake from beneath and by a thunder clap from above. Instantly they fell down on the ground as senseless as dead.
The word used in Surah Al-Baqarah while describing this event is (صَاعِقَہ) which signifies thunder, while in this verse the word (رجفۃ) has been used which denotes earthquake. The two words can be reconciled by assuming that they were punished by both the thunder and the earthquake. In short, they looked like dead, or perhaps they were really dead. The Prophet Musa (علیہ السلام) was extremely aggrieved by this incident. Firstly, because they were all prominent personalities of the Israelites, secondly, he did not know how he would face his people on his return. They would blame him with the murder of all these people, and would even kill him. The Prophet Musa (علیہ السلام) said to Allah, '0, my Lord, I know that it is not your will to kill them, as they could be killed at earlier occasions more suited to their destruction. They could be drowned with Pharaoh, or killed at the time of calf-worship, but you did not do so. I am sure that You do not want them dead, but You aim at giving them warning in this way. Besides, You cannot kill all of us for the bad deeds done by some foolish people.' He also said, "0 my Lord, I know this is just a trial from You. You let some people go astray with Your test and give guidance to some others who perceive the wisdom and lesson inherent in them. I am also among those who know that You are The Wise and All-Knowing. You are the Most Merciful of all and the Most-forgiving. 0 my Lord, forgive the insolence shown by these people." As a result of his prayer, all the seventy men were raised to life.
Moses chose seventy of the best men among his people to ask for forgiveness for what the foolish among them had done in worshipping the calf. Allah appointed a time and place for them, though when they reached there they became bold and asked Moses to let them see Allah with their eyes. So an earthquake seized them, and they were struck down and killed by the strength of it. So Moses begged his Lord, saying: 'O Lord, if You had willed to destroy them and myself before they had come to You, You could have done so. Would You destroy us because of what the foolish amongst us have done. What my people have done in worshipping the calf, was only a trial and test by which You led astray whom You willed, and guided whom you willed. You are our Protector, so forgive us our sins, and have mercy on us, for You are the best of those who forgive and overlook.'
Musa odabra sedamdeset ljudi iz svog naroda da traže oprost od Allaha zbog toga što su maloumnici obožavali tele, i Allah im odredi gdje i kada da dođu. Kada su došli na to određeno mjesto u određeno vrijeme, oni se drsko poniješe prema Allahu i zatražiše od Musaa da im Allaha pokaže da Ga vide svojim očima. Zbog toga ih zadesi zemljotres, pa svi pomriješe. Musa zamoli svog Gospodara rekavši: "Gospodaru moj, da si htio ranije da uništiš njih i mene Ti bi to uradio. Zar ćeš nas uništiti zbog onoga što su uradili maloumnici među nama? To što je moj narod obožavao tele je iskušenje kojim Ti upućuješ koga hoćeš i odvodiš u zabludu koga hoćeš. Ti upravljaš nama pa nam oprosti grijehe i smiluj nam se Svojom prostranom milošću, jer Ti jedini praštaš grijehe."
E Mūsā scelse settanta uomini tra i migliori del suo popolo al fine di scusarsi con il loro Dio per ciò che fecero i licenziosi tra loro, e Allāh promise loro che avrebbero partecipato all'incontro. Quando giunsero all'incontro, mancarono di rispetto ad Allāh e chiesero a Mūsā di mostrare loro Allāh davanti ai loro occhi; la Scossa li colse e morirono. Mūsā implorò il suo Dio, dicendo: "O Dio mio, se Tu avessi voluto, avresti potuto distruggerli prima che fossero giunti e li avessi distrutti. Ci distruggi per colpa di ciò che hanno commesso gli stupidi tra noi?! Ciò che ha commesso il mio popolo, adorando il vitello, non era altro che una tentazione con la quale Tu svii chi vuoi e guidi chi vuoi. Il nostro destino è nelle Tue mani, perdona i nostri peccati e concedici una grande Misericordia! Tu sei il Miglior Perdonatore e Assolutore dei peccati,"
Và Musa đã lựa chọn bảy mươi người đàn ông từ người dân của mình để đến nhận lỗi với Thượng Đế của họ cho việc làm thối nát đã gây ra cho việc đi tôn thờ một con bê, thế nên mọi người cùng đi đến điểm hẹn của Allah để trình diện Ngài. Đến nơi họ tỏ thái độ xấc xượt và yêu cầu Musa cho được tận mắt nhìn thấy Allah. Bởi thế, Ngài đã cảnh cáo họ bằng một trận động đất dữ dội lên họ làm cho họ có một phen kinh hoàng khiếp vía, thế rồi Musa liền khấn cầu đến Thượng Đế của Y: "Lạy Thượng Đế, nếu Ngài muốn tiêu diệt họ và bề tôi cùng với nhau thì Ngài đã tiêu diệt bầy tôi trước khi đến trình diện Ngài. Hay phải chăng, Ngài tiêu diệt bầy tôi chỉ vì có một người trong bầy tôi đã làm những điều ngu xuẩn chăng? Chẳng qua việc đi thờ phượng một con bê chỉ là một sự thử thách của Ngài nhằm để đánh lạc lối người nào mà Ngài muốn và chỉ dẫn người nào tùy ý Ngài. Bởi vì, Ngài là Đấng quản lý mọi việc của bầy tôi, xin hãy tha thứ tội lỗi cho bầy tôi, hãy nhân từ với bầy tôi bằng sự nhân từ bao la của Ngài. Bởi vì Ngài là Đấng Hằng Tha Thứ tội lỗi cũng là Đấng Ưu Việt.
Moisés eligió a setenta de los mejores hombres de su pueblo para pedir perdón por lo que habían hecho los insensatos del pueblo al adorar al becerro. Al-lah les asignó un tiempo y un lugar, pero cuando llegaron allí se volvieron atrevidos y le pidieron a Moisés que les permitiera ver a Al-lah con sus ojos. Entonces, un terremoto los sacudió y fueron golpeados por la fuerza del mismo. Entonces Moisés Le rogó a su Señor, diciendo: “Señor, si hubieras querido los habrías destruido antes de que vinieran a Ti. ¿Nos destruirás por lo que los necios que hay entre nosotros han hecho? Lo que mi pueblo ha hecho al adorar al becerro, fue solo una prueba por medio de la cual extraviaste y guiaste a quien Tú quisiste. Tú eres nuestro Protector, así que perdona nuestros pecados y ten piedad de nosotros”.
Musa, cahillerin buzağıya tapmasından dolayı Rabbinden özür dilemeleri için kavmini temsil eden seçkinlerden yetmiş adamı seçti. Allah onlara hazır olacakları bir vakit tayin etti. O vakitte hazır olduklarında Allah'a karşı cesaret edip Musa'dan kendilerine Allah'ı apaçık gözleri ile ayan beyan görmeyi talep ettiler. İşte bunun üzerine onları şiddetli bir sarsıntı tuttu ve onun korkunçluğundan dolayı yıldırım çapmış gibi bayılıp düştüler ve helak olup öldüler. Musa, Rabbine yalvarıp yakardı ve dedi ki: "Ey Rabbim! Eğer dileseydin onları da beni de daha gelmeden önce helak ederdin. İçimizden bir takım beyinsizlerin işlediği günah yüzünden bizi helak edecek misin? Kavmimin buzağıya tapma hadisesinde bulunmaları ise, o ancak senin imtihan ve sınavından başka bir şey değildir. Bununla sen dilediğini saptırırsın, dilediğini de hidayete iletirsin. Sen bizim velimizsin, bize geniş merhametinle merhamet eyle. Sen bağışlayanların ve günahları affedenlerin en hayırlısısın."
' And make us among those You have favoured with Your blessings and well-being, enabling us to do good works. And make us from among Your righteous servants for whom You have prepared Paradise. Indeed we turn to You in repentance, admitting our mistakes.' Allah said: 'I give My punishment to whom I will; those who do the actions leading to misery, and My Mercy surrounds all things in this world. There is no created being or object that My Mercy has not reached, immersed in My Grace and Kindness. I will decree My Mercy in the Afterlife for those who are mindful of Me, following what I instruct and staying away from what I have prohibited, giving charity from their wealth as they have been ordered, and who have faith in My signs.'
Bizleri bu hayatta nimetlerle, esenlikle ikramda bulundukların, salih amel yapmaya muvaffak ettiklerin, kendilerine ahirette cenneti hazırladığın salih kullarından kıl. Kuşkusuz biz sana tövbe ettik, taksiratımızı itiraf ederek sana döndük. Allah Teâlâ da şöyle buyurmuştur: "Azabıma, bedbahtlığa götürecek amelleri işleyenlerden istediğimi uğratırım. Rahmetim ise dünyada her şeyi kuşatmıştır. Allah'ın rahmeti, ihsanı ve lütfu her kula ulaşmıştır. Rahmetimi ahirette emirlerine uyarak ve yasaklarından sakınarak Allah'tan korkanlara, mallarının zekâtını hak edenlere verenlere ve bizim ayetlerimize inananlara yazacağım."
“Y haz que estemos entre aquellos que has favorecido con Tus bendiciones y bienestar, permitiéndonos hacer buenas obras. Y cuéntanos entre Tus siervos justos para los cuales Tú has preparado el Paraíso. En verdad, nos dirigimos a Ti arrepentidos, admitiendo nuestros errores”.
Al-lah dijo: “Castigo a quien Yo quiero de entre aquellos cuyas acciones conducen a la condena divina, pero Mi Misericordia abarca todas las cosas en este mundo. No hay ser creado que Mi Misericordia no haya alcanzado, inmerso en Mi Gracia y Bondad. Decretaré que Mi Misericordia sea en el Más Allá para los temerosos que siguen lo que instruyo y se mantienen alejados de lo que he prohibido, que dan caridad de su riqueza tal como han sido ordenados, y que tienen fe en Mis signos”.
The verse 156 contains the last portion of the prayer. It said: وَاكْتُبْ لَنَا فِي هَـٰذِهِ الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ إِنَّا هُدْنَا إِلَيْكَ “ And write for us good in this world and in this world and in the Hereafter. We turn to you in repentance." Allah Almighty answered in response to this request: عَذَابِي أُصِيبُ بِهِ مَنْ أَشَاءُ ۖ وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ ۚ فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ الزَّكَاةَ وَالَّذِينَ هُم بِآيَاتِنَا يُؤْمِنُونَ
"As for My punishment, I afflict with it whom I will. And My Mercy extends to everything. So I shall write it for those who fear, and pay Zakah and those who do believe in Our verses".
That is, though all the disobedient deserve the punishment of Allah but out of His mercy, which encircles everything, even the wrath of Allah, He afflicts with His punishment only a few whom He wills. His mercy is as great as includes everything, even those who rebel Allah and deny Him are shown some of His mercy, though it is limited to this world alone. When His mercy is so covering that it includes even the disobedient, He will surely write it for those who deserve it by fearing Allah, paying Zakah and by believing in His verses. Then the Prophet Musa (علیہ السلام) was given the good news of its acceptance.
The Commentators have varied opinion about the above interpretation of this prayer. This verse has no indication of the acceptance of his prayer in clear words as in other cases the approval of his prayers has been clearly mentioned. For example, the approval of his prayer has been mentioned in these words at another occasion (20:36): قَدْ أُوتِيتَ سُؤْلَكَ يَا مُوسَىٰ “ O Musa you are given what you asked for_" It is mentioned in another verse (10:89) أُجِيبَت دَّعْوَتُكُمَا (0! Musa and Harun) your prayer has been accepted." At this occasion (7:156), no mention of such approval has been made. Some commentators have, therefore, suggested that this prayer of the Prophet Musa (علیہ السلام) was not accepted in favour (علیہ السلام) of the Israelites, rather, it was accepted in favour of the Muslim Ummah. The author of Ruh al-Ma'ani has, however, said it to be a remote possibility.
The correct interpretation, therefore, is that the Prayer of the Prophet Musa (علیہ السلام) was comprised of two requests. The first was of mercy and forgiveness for those who were punished, and second for writing the good for him and his people both in this world and in the Hereafter. The acceptance of the first request is mentioned in this verse while the answer to the second request has been mentioned in the next verse (157). In response to his first request he was told that Allah does not punish everyone who acts sinfully. He punishes only a few whom He will for their transgression. Therefore these people also shall not be punished. His Mercy is as great as covers every creation of Allah. Even those who are punished are not completely deprived of His mercy, since they could get harder punishment than they got. Allah has all the powers to do everything He wills.
The Satan claimed that according to this verse he was also the subject of His mercy because His mercy is said to be extending to everything and he was one of 'everything.'
My teacher, the Sheikh Anwar Kashmiri has said that this verse has indicated that His mercy can encircle everything. It did not say that His mercy shall encircle everything. In another verse of the Holy Qur'an it has been said in more clear words:
فَإِن كَذَّبُوكَ فَقُل رَّبُّكُمْ ذُو رَحْمَةٍ وَاسِعَةٍ وَلَا يُرَدُّ بَأْسُهُ عَنِ الْقَوْمِ الْمُجْرِمِينَ ﴿147﴾
"If they disbelieve in you say: 'Your Lord has all encompassing mercy; but His punishment cannot be warded off from the evil-doers-6:147."
This has made it clear that vastness of His mercy does not preclude the sinners from being punished by Him.
In short, the first part of the invocation of the Prophet Musa (علیہ السلام) in favour of these people for mercy and forgiveness was instantly granted, but the second part asking for writing the perfect favour of Allah both in this world and in the Hereafter was stipulated with certain conditions. That is, as far as this world is concerned Allah can
make His mercy common to all without regard to their belief or disbelief, but the Hereafter is a distinct world where His Mercy shall be limited only to those who fulfill certain conditions. Firstly, those who fear Allah and take to piety that is, they fulfill all their religious obliga-tions and avoid things forbidden by Allah, and pay Zakah regularly out of their earnings, and thirdly, those who, firmly believe in His verses without offering any pretences or false interpretations to them. If these people too, fulfill the above conditions, the perfect favour shall be written for them both in this world and in the Hereafter.
The next verse, however, has indicated that people who shall perfectly fit the above description will be those coming after them in the last age, and follow the last Prophet ﷺ ، consequently deserving perfect Mercy or favour of Allah. According to the report of Qatadah cited above, the Satan claimed that he also deserves the Mercy of Allah, for His Mercy extends to everything but the condition of 'Iman (belief) etc. specified in the verse excluded him. Similarly, the Jews and the Christians claimed that they too believed in Allah and paid Zakah, therefore, they shall also get the perfect Mercy of in the worlds. The next verse, however, included the condition of belief in the last Prophet ﷺ and in the verses of the Qur'an. This has excluded the Jews and the Christians who did not believe in the Holy Prophet ﷺ .
Gawin Mo kaming kabilang sa mga pinarangalan Mo sa buhay na ito sa pamamagitan ng mga biyaya at kagalingan at itinuon Mo sa gawang maayos, at kabilang sa mga pinaghandaan Mo ng Paraiso, kabilang sa mga lingkod Mong maayos, sa Kabilang-buhay. Tunay na kami ay nagbalik-loob sa Iyo at bumalik na mga umaamin sa pagkukulang namin." Nagsabi si Allāh: "Ang parusa Ko ay pinatatama Ko sa sinumang niloob Ko na sinumang gumagawa ng mga kadahilanan ng kamiserablehan. Ang awa Ko ay sumaklaw sa bawat bagay sa Mundo, kaya walang nilikha malibang nakarating nga sa kanya ang awa Ko at pinuspos siya ng kabutihang-loob Ko at paggawa Ko ng maganda. Kaya magtatakda Ako ng awa Ko sa Kabilang-buhay para sa mga nangingilag magkasala sa Akin sa pamamagitan ng pagsunod sa mga ipinag-uutos Ko at pag-iwas sa mga sinasaway Ko, [para] sa mga nagbibigay ng zakāh ng mga yaman nila sa mga karapat-dapat sa mga ito, at [para] sa kanila na sa mga tanda Ko ay sumasampalataya.
"Và xin Ngài hãy thu nhận bầy tôi vào những người cao quý ở trên trần gian này bằng những phước lành, sức khỏe dồi dào mà Ngài đã chấp nhận những việc làm ngoan đạo của họ, thuộc nhóm người được Ngài chuẩn bị cho Thiên Đàng, bầy tôi xin ăn năn về những gì bầy tôi chưa hoàn thành trong việc hành đạo. Allah Tối Cao phán: "TA sẽ dùng hình phạt của TA trừng trị kẻ nào TA muốn bởi việc làm thối nát của họ trong khi lòng khoan dung của TA bao trùm tất cả mọi thứ trên trần gian này, không một sinh vật nào mà không được lòng khoan dung của TA trùm lấy y. Và TA sẽ quy định lòng thương xót của TA cho ngày sau đối với ai có lòng kính sợ Allah mà tuân thủ theo mệnh lệnh của Ngài, những ai xuất Zakah đúng quy định và những ai tin tưởng các dấu hiệu của TA."
I učini nas od onih koje si počastio u ovom životu blagodatima i zaštitom, i uputio ih ka činjenju dobrih djela i za koje si pripremio Džennet na Ahiretu, učinivši ih time od Svojih dobrih robova. Mi Ti se kajemo, vraćamo Ti se i priznajemo naše neispunjavanje obaveza. Uzvišeni Allah reče: "Mojom kaznom pogađam koga Ja hoću od onih koji idu koracima koji vode nesreći, a Moja milost obuhvata sve na dunjaluku. Do svakog stvorenja je stigla Moja milost i moje dobročinstvo, dok ću na Ahiretu milošću obasuti samo one koji se čuvaju Moje kazne činjenjem naređenog i klonjenjem zabranjenog, one koji daju zekat na svoj imetak onima kojima pripada, one koji u Naše ajete vjeruju."
Jadikanlah kami bagian dari orang-orang yang Engkau muliakan di dalam hidup ini dengan beragam nikmat, jauh dari marabahaya, dan gemar berbuat baik, serta masukkanlah kami ke dalam golongan orang-orang saleh yang Engkau siapkan surga di akhirat kelak. Sesungguhnya kami telah bertobat kepada-Mu dan kembali ke jalan-Mu seraya mengakui kekeliruan kami.” Allah -Ta'ālā- berfirman, “Azab-Ku akan Aku timpakan kepada siapa saja yang Aku kehendaki di antara mereka yang berbuat kesesatan, sedangkan rahmat-Ku meliputi segala sesuatu yang ada di dunia. Tidak ada satu pun makhluk yang tidak menerima rahmat, karunia dan kebaikan Allah. Kemudian Aku akan menetapkan rahmat-Ku di akhirat bagi orang-orang yang bertakwa kepada Allah dengan menjalankan perintah-perintah-Nya dan mejauhi larangan-larangan-Nya, bagi orang-orang yang membayarkan zakat atas harta kekayaan mereka kepada orang-orang yang berhak menerimanya, dan juga bagi orang-orang yang beriman kepada ayat-ayat Kami.
E includici tra coloro che hai graziato con benedizioni e benessere, e che hai indotto a compiere opere buone, e con i Tuoi sudditi pii, nell'Aldilà, per i quali hai preparato il Paradiso. Ci siamo pentiti e siamo tornati, consapevoli delle nostre mancanze. Disse Allāh l'Altissimo: "La mia punizione viene inflitta ai malfattori che voglio; mentre la mia Misericordia include tutto, in questa vita: Non vi è una creatura che non sia stata raggiunta dalla Misericordia di Allāh e che non abbia ricevuto la Sua piena grazia. Stabilirò che la Mia Misericordia nell'Aldilà sia rivolta a coloro che temono Allāh, obbedendo ai Suoi ordini e rispettando i Suoi divieti, e a coloro che elargiscono la Zakēt, prelevando dai loro beni, donandola a chi merita, e a coloro che credono ai nostri Segni."
The making of a calf by the Israelites for the purposes of worship revealed that they did not have that conviction and faith in God that they should have had. So they were called by God to Mount Sinai to which Moses, along with seventy representatives of the Children of Israel, once again went at the appointed time. There God created conditions by means of thunder, lightning and earthquakes such as made them turn to God in total submission. The Children of Israel cried and wailed before God and repented collectively. They vowed that they would truly carry out the commandments of the Torah. On this occasion, Moses prayed, ‘O, my Lord, ordain for us good in this world and in the Hereafter.’ God said, ‘I inflict My punishment on whomsoever I will and My mercy embraces all things.’ Moses’ prayer was for his entire community, in general, but in His reply God made it clear that salvation and success did not depend on belonging to any particular community. This would be decided in respect of every individual on the basis of his deeds. God is the most merciful, yet one who does not perform righteous deeds cannot escape God’s chastisement, irrespective of his belonging to any special group
Fasse que nous soyons du nombre de ceux que Tu as honorés de bienfaits et d’une bonne santé dans cette vie, du nombre de ceux à qui Tu as facilité d’accomplir de bonnes œuvres ainsi que du nombre de Tes serviteurs pieux pour qui Tu as préparé le Paradis dans l’au-delà. Nous nous sommes repentis à Toi et nous reconnaissons notre manquement. Allah dit: Je ferai subir mon châtiment à qui Je veux parmi ceux qui œuvrent pour leur malheur et Ma miséricorde enveloppe toute chose dans ce bas monde. Il n’existe aucune créature qui ne soit comblée par la miséricorde, la grâce et la bienfaisance d’Allah. Je prescrirais donc Ma miséricorde dans l’au-delà à ceux qui Me craignent en se conformant à Mes commandements et en renonçant à Mes interdits, prélèvent l’aumône légale de leurs bien et la remettent à ceux qui la méritent et croient en Mes signes.
To the knowledge of the Israelites, whatever prophets had come, had all without exception been from their own community. Now, according to God’s plan the last prophet was to be appointed from the Children of Isma‘il, a fact which God had already conveyed to the Israelites through their prophets. They were given these tidings, so that when the last prophet appeared, they should not have to undergo any great trial, but be able to recognize him readily and rally to his cause. Many predictions on this subject are still extant in their Books. The Prophet Muhammad was unlettered, so that no one might doubt his credibility. If he had been educated, people would have had their doubts that he had invented everything himself, while attributing it to God. Furthermore, according to Jewish tradition, it was predicted in the scriptures that the Final Prophet would be unlettered, so that people would have no difficulty in recognizing him as a prophet of God. The real spirit of religion is the fear of God and concern for the Hereafter. But in the later generations (of a prophet or a reformer) when the inner spirit became less ardent, and the utmost importance was attached to the form, the Prophet Muhammad brought the pure religion, free of all human additions and interpolations. When a prophet appears, the greatest virtue lies in believing in him. But this Faith does not simply mean reciting a few words as if performing a ritual. It, in fact, amounts to abandoning the soulless structure of rituals in favour of a living religion, having direct appeal to human nature. Man’s links with the former religious structure rest simply on the strength of historical traditions and racial customs. But when he accepts a new religion (of a new prophet) it involves a conscious decision on his part. He leaves behind him soulless rituals and opts for the reality. This appears to be a simple matter, but this has proved to be the most difficult step to take in every age. (That is, people find it most difficult to see beyond appearances).
One koji slijede Muhammeda, sallallahu 'alejhi ve sellem, Vjerovjesnika koji nije čitao ni pisao, kojem se objavljuje od njegovog Gospodara, čije ime i osobine nalaze u Tevratu koji je objavljen Musau, 'alejhisselam, i Indžilu koji je objavljen Isau, 'alejhisselam, koji im naređuje ono za šta je zdravim umovima i neiskvarenoj prirodi poznato da je lijepo i dobro, i zabranjuje im ono za šta je zdravim umovima i neiskvarenoj prirodi poznato da je ružno, i koji im dozvoljava lijepe vrste jela, pića i brakova u kojima nema štete, i zabranjuje ružne vrste jela, pića i brakova, i koji ih oslobađa teških obaveza kojima su bili obavezani poput ranije obaveznosti smrtne kazne za ubicu, bilo da je ubio namjerno ili nenamjerno. Oni među Israelićanima i drugim narodima koji budu u njega vjerovali, poštovali ga i pomagali ga protiv njegovih neprijatelja nevjernika, i koji budu slijedili Kur'an koji mu je objavljen i koji je poput svjetla koje osvjetljava pravi put - takvi su uspjeli, takvi su postigli ono što su željeli i sačuvani su onoga čega su se bojali.
The ones just described are those who follow Muhammad (peace be upon him), the illiterate prophet who cannot read or write, and who is only inspired by His Lord. The name and description of the Prophet and what is revealed to him is to be found in the Torah, revealed to Moses (peace be upon him), and the Gospel, revealed to Jesus (peace be upon him). Muhammad instructed people to that which is good and right, and forbade those things that sound minds, those with a sound nature, know to be bad: allowing them the good food and drink and relationships which are not harmful, and making unlawful those things which are bad. He also removed the difficult commandments revealed as obligations to previous communities, such as having to kill the one who killed someone else accidentaly. Those who believed in him from among the Israelites and others, respecting and honouring him and helping him against the disbelievers who were his enemies, following the Qur’ān which was revealed to him, they are the successful ones who will attain what they desire and attain safety from what they fear.
The Distinct virtues of the Muslim Ummah
This verse speaks of the people who, in actual sense, deserve the perfect Mercy and complete favour of Allah asked by the Prophet Musa (علیہ السلام) for his people. It said that the people fulfilling the conditions, referred to in the previous verse, in real sense are those who follow the unlettered Messenger of Allah. The verse, while speaking of these people, described certain distinctive qualities of the Holy Prophet ﷺ . Then the verse enjoined not only belief in him but also following the commands and practice of the Holy Prophet ﷺ . This makes us understand that in conjunction with belief in Allah, practicing the Sunnah (the practices) and the Sharl'ah (The Law) of the Holy Prophet ﷺ is imperative for eternal success in the Hereafter.
The phrase الرَّسُولَ النَّبِيَّ الْأُمِّيَّ "The Messenger, the unlettered prophet", has mentioned three qualities of the Holy Prophet ﷺ . The Arabic word: أُمِّيَّ 'Ummi rendered as unlettered signifies a person who does not know the art of reading and writing. The Holy Qur'an has referred to the Arabs as: اُمِّیین 'Ummiyyin' because the Arabs generally had very little to do with reading and writing. Being incapable of reading and writing is, obviously not a quality, rather it is an indication of imperfection. No matter how unusual it may seem, the same sign of imperfection has come to serve the Holy Prophet ﷺ as a sign of his perfection of the highest degree, taking in view the unparallel erudition and exemplary wisdom and learning preached and demonstrated by him.
A demonstration of perfect wisdom, showing wise practices and behaviour by a man of letters is considered to be a fruit of his education, but when these and many other attributes of perfections of the highest humanly imaginable degree come out of a personality, who did not even know how to read and write, makes it as bright a miracle as daylight. It is more surprising when we see him living in Makkah el-Mukarramah for forty years without ever having any opportunity to learn. Exactly when he is forty years of age, suddenly he starts speaking things of such great wisdom and, in such a linguistic style and diction that none in the world could produce a match of even the smallest part of this word - the Qur'an1. This is, indeed, a self-evident witness affirming that the Holy Prophet ﷺ was the true Messenger of Allah and Qur'an, the true word of Allah. The quality of being unlettered, therefore, may be a defect for others but for the Holy Prophet ﷺ it is a commendable attribute.2
1.-The author here, refers to a verse of the Holy Qur'an (2:23) throwing a challenge to the whole world to produce a surah (chapter) comparable to any of the Qur'anic Surahs. Inability in meeting this challenge by the Arabs who were as boastful of their oratory as to call the whole mankind excepting themselves, the Ajam signifying a dumb person is certainly a clear evidence of the miraculous character of the Holy Qur'an. (Translator)
2.-The verse under discussion has mentioned this attributes as Messenger and Prophet. This Qur'anic witness is enough to show that his being unlettered was equally a great attribute of the Holy Prophet ﷺ . (Translator)] claim, which is a witness of the truth that the Torah and the Injil current in that period contained transparent references to the Holy Prophet . Otherwise, the Jews and the Christians would have used it as against this Qur'anic claim.
The fourth quality of the Holy Prophet ﷺ mentioned in this verse is that they shall find him written in the Torah and the Injil (Evangel). It may be noted that the verse did not say that they will find his attributes or indications written in the Books. It said that they will find him written in their revelations. It is an implicit indication that the attributes and qualities of the Holy Prophet ﷺ mentioned in the Torah or the Injil shall be so expressive and with as clear details as seeing them will be similar to seeing the Holy Prophet ﷺ himself. The mention of the Torah and the Injil, without a reference to the Zabur (The Book revealed to the Prophet Dawud (علیہ السلام) [ David ]) is because the Christians and the Jews believed in them, otherwise Zabur also contained the description of the Holy Prophet ﷺ .
The Holy Prophet ﷺ in the early Books
The Present versions of the Torah and the Injil, having undergone great changes and distortions have lost their essential quality of being original and trustworthy. Despite this fact, they still contain expressions bearing reference to the Holy Prophet ﷺ . Besides, it is obvious that the Holy Qur'an had declared, in definite terms, that the Torah and Injil contained the descriptions of the Holy Prophet ﷺ . The Jews and the Christians living in the period of the Holy Prophet ﷺ would have used this Qur'anic claim against the Prophet ﷺ and the Muslims, in case this claim could be proved as not corresponding to reality. We find that neither did the Jews nor the Christians ever try to refute this claim, which is a witness of the truth that the Torah and the Injil current in that period contained transparent references to the Holy Prophet ﷺ . Otherwise, the Jews and the Christians would have used it as against this Qur’ anic claim.
It may be noted that some of the attributes and qualities of the Holy Prophet ﷺ mentioned in these books have been reported in the Holy Qur'an with reference to the Torah and the Injil, while some other attributes have been reported in the Holy Traditions (Hadith) by those new Muslims who read them in these book themselves, and later they had converted to Islam after reading such descriptions.
Al-Baihaqi has reported the following event in Dala'il-al Nubuwwah. The Companion Anas ؓ has reported that a boy from the Jews was in the service of the Holy Prophet ﷺ . Once he was sick, the Holy Prophet ﷺ went to his house where he saw the father of the lad reciting some parts of the Torah beside his bed. The Holy Prophet ﷺ said to the father, "I bid you to tell me by the pledge of Allah if you find descriptions in the Torah indicating my coming as a prophet and referring to my attributes?" He negated it. The son instantly said "O Prophet of Allah, my father is wrong. We find you and your attributes mentioned in the Torah. I bear witness that there is no god but Allah and that you are the Messenger of Allah." The Holy Prophet ﷺ bade his Companions that they should perform his funeral ceremonies, after his death, according to Islam because he was a Muslim, after this witness. (Mazhari)
Sayyidna ` Ali ؓ has reported that the Holy Prophet ﷺ owed some money to a Jew. He demanded the Prophet ﷺ to pay him the money back and said to him in a harsh tone that he will not let him go until he gets his money back. The Holy Prophet ﷺ said to him that the Jew had a right on him, and sat down by him saying that he will not go until he lets him go willingly. The Holy Prophet ﷺ remained there for the whole day and night. He offered the Zuhr, ` Asr, Maghrib and ` Isha', and Fajr of the next day (from mid day to the next morning). The Companions ؓ were greatly annoyed at this behaviour from the Jew. They were secretly admonishing the Jew so that he may let the Prophet ﷺ go. The Holy Prophet ﷺ having some idea asked them of what they were doing. They said that it was unbearable for them to see the Prophet ﷺ in the custody of a Jew. The Holy Prophet ﷺ said to them, "My Lord has prohibited me from doing wrong to anyone under the covenant."
Next morning, the Jew who was highly impressed by this remarkable experience, came to the Holy Prophet ﷺ and declared:
اَشھَدُ اَنَّ لا إله إلا اللہ و اَشھَدُ اَنَّ مُحَمَّدَ رَّسُولُ اَلله
"I bear witness that there is no god but Allah, and I bear witness that you are the Messenger of Allah."
Subsequent to this declaration of his faith in Allah he said that by detaining the Prophet ﷺ he meant nothing but to test the truth of his attributes mentioned in the Torah. He said that he had read the following description concerning him in the Torah. He also declared to give away half of his wealth in the way of Allah. The description given by him is this:
"Muhammad, the son of ` Abdullah. He shall be born in Makkah. The place of his migration shall be Madinah. His country will be Syria. He shall neither be a man of harsh temperament, nor shall he speak roughly. He shall not make noise in bazars. He shall be away from the acts of immodesty."
He said that he found out the truth of this description in him. He was a wealthy person, and half of his wealth was a considerable amount for the Muslims. (The above incident has been reported by Mazhari with reference to Da1a'il al-Nubuwwah by Baihaqi)
Imam al-Baghawi has reported on the authority of Ka'ab Ahbar that the Torah contained the following description with regard to the Holy Prophet ﷺ .
"Muhammad is the Messenger and chosen servant of Allah. He is neither a man of harsh temperament nor is he a man of disagreeable speech. He does not cry in bazars, nor does he return ill when ill is done to him. He forgives or ignores the wrong-doers."
"His birth place is Makkah and his migration shall be to Taybah (Madinah). His country is Syria and his people shall be hammadin. That is they shall praise Allah when in comfort and when in trouble. They shall say Takbir when ascending in their travel.They shall watch the shadows in order to ascertain proper time of their prayers."
"He shall wear a sheet of cloth round his waist and keep his hands and feet clean with ablution وُضُو (Wudu). His man calling for prayer shall raise his voice in the air. In battle fields they shall line up as closely as in prayers. At nights their recitations shall be heard like humming of the bees."
Ibn ` Asakir and Ibn Sa'd have cited full chain of narrators saying that Sahl Maula Khuthaimah has informed that he had read the following description concerning the Holy Prophet ﷺ in the Injil (Evangel):
"He shall neither be short nor shall he be tall. Colour shall be fair, hair in two locks. He shall bear a seal of prophethood on his body between shoulders. He shall not accept alms, shall ride on camel and by himself shall he milk the goat, and wear the patched clothes." He shall be in the line of Isma'il. His name shall be Ahmad:
Ibn Sa'd in his book 'Tabaqat', Darimi in his Musnad and Baihaqi in his book Dala'il al-Nubuwwah have reported on the authority of Sayyidna ` Abdullah ibn Salam, who was a great scholar of the Jews. He said that Torah had contained the following description with regard to the Holy Prophet ﷺ .
"0 Prophet, We have sent you as a witness over all the nations of the world, as the bearer of good tidings to the righteous, as a warner to the wrong doers and as Protector of the Ummiyyin' the unlettered Arabs. You are My Messenger and servant. I have named you, 'Mutawakkil' (One who trusts Allah). You are neither a man of harsh temperament, nor quarrelling, nor crying in the markets. You do not return evil in response to evil, rather forgive or ignore the wrong-doers. Allah shall not let him die until he sets the crooked right and make them believe in Allah exclusively, until he makes the blind eyes see, dumb ears hear and sealed hearts open."
Sahih al-Bukhari also contains a similar description on the authority of Sayyidna ` Amr ibn al-` As ؓ . Besdes, al-Baihaqi has reported the following statement in Dala'il-al-Nubuwwah, on the authority of Wahb ibn Munabbih, the great scholar and expert in the early books.
"Allah revealed to the Prophet Dawud (علیہ السلام) (David) in the Zabur as follows: '0, Dawud, there shall come a Prophet after you. His name shall be Ahmad. I shall never be displeased with him, nor he shall ever be disobedient to me. I have forgiven all of his errors and omissions. I have enjoined upon his people, the optional as well as the obligatory prayers that I had enjoined upon the early Prophets. On the day of judgment they shall come before me having the light similar to the light of the early prophets. 0 Dawud, I have blessed Muhammad and his people with excellence over the people of other prophets. I have favoured them with six special concessions which I did not concede to the early people. They shall not be punished for their inadvertent omissions. I shall forgive their unintentional sins if they seek My forgiveness. The money they shall spend willingly in My way, I shall give them manifold in return in this world also."
Those who shall say إِنَّا لِلَّـهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ "We belong to Allah, and to Him we are to return," whenever they are faced with some distress, I shall turn their distress into blessing and mercy and a means of his guidance to paradise. I shall accede to their invocations, sometimes, by giving them what they asked for, and sometimes, by storing their prayers to be granted on the Day of Judgment." (Ruh-al-Ma` ani)
The above are only a few out of hundreds of such Traditions which have been collected by the religious scholars in separate volumes, among them is Sheikh Rahmat Allah Kairanvi of India who has dealt with this subject thoroughly in his book 'Izhar al-Haqq'. He has given specific examples of such descriptions found in the current versions of the Bible, despite the fact that they have been robbed originality through innumerable changes and distortions by the Judo-Christian theologians. The Urdu version of this remarkable work has been published in Pakistan1.
1. By the grace of Allah, I have the honour of rendering this work into English. Three volumes of the English version have been published in London. (Translator)
Some additional attributes of the Holy Prophet ﷺ have also been included in the descriptions found in the Torah and the Injil, among them is his attribute of bidding good to people and preventing them from evil. اَلامربالمعروف وَ نَہِی عنِ المُنکَر . The Arabic term Ma` ruf literally signifies something recognized, acknowledged or known, while the term: مُنکَر 'munkar' signifies strange, or unrecognized. That is, Ma` ruf refers to the acts which are known and recognized in Islam while Munkar refers to the acts which are not recognized or known. This has indicated that the act which was recognized by, or known to, the people of the first century of Islam shall only be considered as good-deed otherwise it shall be termed as 'munkar' or rejected. This, in turn, makes us understand that any act, not approved by the Companions and their disciples (صَحابہ وتابعین) cannot be considered as good-deed with no regard to how positive or agreeable it looks. The authentic Traditions have, therefore, termed the acts not acknowledged or approved by the Companions and their disciples as innovated acts (مُحَدِثَاتُ الاُمُور) or 'bid` ah' (innovation). In the next phrase of the verse the Holy Prophet ﷺ has been described as having the attribute of inviting people to good and preventing them from evil. The verse (7:157) said: يَأْمُرُهُم بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنكَرِ "Who bids them the Fair and forbids the Unfair."
This attribute has been, a common attribute of all the Prophets (علیہم السلام) ، as it had to be, because the very purpose of their being ordained by Allah is to guide people to good and prevent them from evil. There must be some reason in describing this attribute as a distinct feature of the Holy Prophet ﷺ . A little reflection on his effective way of preaching and speaking to people according to their state of mind is enough to show the distinction. The Arab bedouins who knew nothing except grazing the camels and goats were spoken to in such a simple and candid terms that made them understand effortlessly even complex and speculative ideas. He used to receive delegates from the world-powers of the time like Rome and Persia and from other tribes. They were greatly impressed by his ingenuous approach in making his point easily intelligible to them. His god-gifted capability of making impact on others by his speech was miraculously unusual and has been acknowledged even by his enemies. Another attribute described in the Torah was that through the Holy Prophet ﷺ ، Allah shall make the blind eyes see and dumb ears hear, and the sealed hearts open. This may also have a reference to his effective method of preaching and making things understood easily.
The verse under discussion has described second attribute that he shall permit his people to eat pure things and shall prohibit impure things. This implies that many things which, in fact were pure and good, and had been forbidden for the Israelites as a punishment shall be permitted by the Holy Prophet ﷺ for his people. For example, the fat of permissible animals was forbidden for the Israelites as a punishment against their sinful deeds.
For example, the fat of the properly slaughtered animal which was forbidden for them was made permissible by the Holy Prophet ﷺ for the Muslims. The example of impure things includes blood, dead animals, liquor and all the prohibited animals. This also includes impermissible means of income like gambling, interest and bribes etc. (A1-Sirai al-Munir) Some scholars have included immorality and ill manners also in impure things.
Next the verse speaks of the third attribute of the Holy Prophet ﷺ saying وَ یَضَعُ عَنھُم اِصرَھُم وَ الاَغلَال الَّتِی عَلَیھِم “ And relieves them of their burden and of the shackles that were upon them.
The Arabic word 'Isr' اِصرَ signifies heavy burden enough to stop movement, and the word 'Aghlal' is a plural of 'ghull' (غل) signifying inal handcuffs or shackle which binds the hands of a criminal with his neck. Both the words refer to punishment and were not, in themselves, a religious requirement. For example, the Israelites were essentially required to cut away the piece of cloth having impurity on it. They were not allowed simply to wash it away. Similarly the spoils of war acquired during jihad with infidels was not permissible for them. Reportedly, a heavenly fire used to come and burn it up. They were not allowed hunting on Sabbath (Saturday). The human organs involved in committing sin were required to be cut off. The murderer had to be essentially killed in retaliation with no regard to the nature of murder: deliberate or homicide by mistake. They had no legal concession of paying ransom.
The arduous injunctions described above have been regarded to in this verse by the words burden and shackles. It is said that the Holy Prophet ﷺ shall abrogate such injunctions and replace them with easily practicable commandments. The Holy Prophet ﷺ has referred to this aspect of Islamic Shari'ah in a Hadith saying 'that he is leaving among them an easy and practicable law which is neither cumbersome nor susceptible to going astray'. In another tradition he said: اَلدِّینُ یُسرُ (Islam) is easy".
Subsequent to the description of some attributes of the Holy Prophet ﷺ the verse has said:
فَالَّذِينَ آمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي أُنزِلَ مَعَهُ ۙ أُولَـٰئِكَ هُمُ الْمُفْلِحُونَ
"So, those who believe in him, and hold him in reverence, and help him, and follow the light sent down with him, those are the ones who are successful."
This verse has stipulated the achievement of success with four conditions namely, belief in the Holy Prophet ﷺ ، having reverence for him, readily coming to his help and following the commandments of the Holy Qur'an.
The word used for reverence in this verse is عَزَّرُوهُ which is derived from 'Ta` zir'. Lexically it means 'to stop someone, with love and affection, from doing something, and to guard him. Sayyidna ` Abdullah bin ` Abbas ؓ has interpreted it as 'reverence. Al-mubarrad has commented that it denotes the highest degree of reverence. The implication of the verse is that the achievement of everlasting success is the destiny of those who, in addition to having love and respect for him, are always ready to help him against his enemies. In the life of the Holy Prophet ﷺ helping him was directly related to his person; but after his departure helping his message or supporting the Islamic Shari'ah is analogous to helping the Holy Prophet ﷺ .
The Holy Qur'an has been referred to with the word 'light'. Since light does not require an external proof for its existence, similarly the Qur'an, in itself, is a clear proof of its being divine and the word of Allah, since the highest degree of wisdom and eloquence that it contains is as evident as the sunlight which requires no proof for its existence. Specially so when it was spoken by an unlettered man. Similar to light which is not only bright in itself, but has the characteristics of making the darks bright as well, the Holy Qur'an has enlightened the mankind which was lost in darkness.
The significance of the Sunnah:
The verse under discussion started with the wads, "Those who follow the Messenger, the unlettered Prophet," and has ended on the phrase. "and follow the light sent down with him". The first phrase enjoins the obedience of the Holy Prophet ﷺ while the second phrase bids to the obedience to the Qur'anic injunctions. This has indicated that eternal salvation is dependent on the obedience of both, the Qur'an and the Sunnah, and that the obedience of the Holy Prophet ﷺ can be achieved only by following the way of his life – the Sunnah.
Love and respect of the Prophet is essential
The phrase عَزَّرُوهُ وَنَصَرُوهُ "And hold him in reverence and help him." has been placed between the above two sentences, implying that the obedience required for the Holy Prophet ﷺ is not like the obedience one has to show to the high ranking official out of some necessity. This has to be the obedience in true sense of the word which is a product of love and respect. That is to say, one should bear as much love and reverence for him as to make this obedience dearest to him. People have varied relations with their Prophet ﷺ . He is a Prophet, a master, a commander and an object of great love at the same time. Besides, the Prophet being superior to all his people in respect of knowledge, wisdom, and social and moral behaviour demands, deep respect or veneration on the part of his people.
Our Messenger ﷺ has perfection in each of the above aspects making it essential for the Muslims to fulfill the demands of all his positions. He should be believed as a prophet, obeyed as a commander, venerated as a man of great knowledge and wisdom and deeply loved and cherished for being very kind to them.
The obedience of the Prophet ﷺ has to be a religious requirement for the Muslims because the very purpose of his being sent down remains unfulfilled without it. In the case of the Holy Prophet ﷺ Allah Almighty has enjoined additional obligations upon the Muslims. In another verse of the Holy Qur'an we find the phrase: عَزَّرُوهُ وَنَصَرُوهُ "So that you assist him and honour him." (48:9) Yet in another verse people have been warned that they should not raise their voices above the voice of the Holy Prophet ﷺ . The verse said:
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ
"0 Believers! do not raise your voices above the voice of the Prophet." (49:2)
In another verse the Muslims have been advised in these words:
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّـهِ وَرَسُولِ
"0 believers, do not go ahead in the presence of Allah and His Messenger. (49:1)
The verse has warned the Muslims that they should not start their speech before the speech of the Holy Prophet ﷺ in his presence. The Companion Sahl ibn ` Abdullah ؓ ، has taken it to imply that people should not start talking before the Prophet of Allah speaks, and should remain silent when he talks. Another verse of the Holy Qur'an has prohibited the Muslims from calling the Messenger of Allah in a manner they call each other. It said:
لَّا تَجْعَلُوا دُعَاءَ الرَّسُولِ بَيْنَكُمْ كَدُعَاءِ بَعْضِكُم بَعْضًا
"Do not make the calling of the Messenger, among yourself, like the calling of one another." (24:63)
The Holy Qur'an warned the Muslims that all their good deeds shall go waste if they show lack of respect to him.
The companions, who availed the company of the Holy Prophet ﷺ most of their time, maintained the respect of the Holy Prophet ﷺ according to Qur'anic instructions. It has been reported that Sayyidna Abu Bakr ؓ ، after the revelation of the above verse, used to speak with the Messenger of Allah as stealthily as saying some secret to him. Same was the case with Sayyidna ` Umar al-Faruq ؓ .
The companion ` Amr ibn ` As ؓ has said:
"None on earth is as dear to me as was the Messenger of Allah but at the same time I was unable to cast my looks at him. If I am ever asked to describe him, I find it difficult since I have never seen him enough as to give out his description."
Tirmidhi has reported Sayyidna Anas ؓ saying that whenever the Holy Prophet ﷺ came in the assembly of the companions, people kept their eyes down with respect. Only Sayyidna Abu Bakr and Sayyidna ` Umar ؓ raised their eyes and used to smile at them.
` Urwah ibn Masud was once sent to Madinah for spying on the Muslims. On his return to Makkah he reported, "I have seen the courts of great kings like the king of Rome and Persia and I have met King Negus but the respect and veneration I saw in the hearts of the Muslims for their prophet was unique, never seen anywhere in the world. I think you shall never succeed against them."
The Companion Mughirah ibn Shu'bah ؓ has reported in a Tradition that the companions of the Prophet of Allah deemed it against his respect to call him from outside his house. They knocked at his door with their finger nails to avoid making a loud sound. Even after his departure the companions did not only avoid talking loudly in his mosque, they also avoided raising their voice while giving sermons in the mosque. A number of people could not help themselves from weeping when someone made a mention of the Holy Prophet ﷺ .
This exemplary love and respect of the Holy Prophet ﷺ let them share a considerable part of prophetic perfection and enjoy the highest religious status next to the prophets.
[Sila] ang mga sumusunod kay Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan. Siya ay ang Propetang iliteratong hindi nakababasa at hindi nakasusulat at kinakasihan lamang ng Panginoon niya. Siya ay ang natatagpuan nila ang pangalan niya, ang paglalarawan sa kanya, at ang pagkapropeta niya na nakasulat sa Torah na pinababa kay Moises – sumakanya ang pagbati ng kapayapaan – at Ebanghelyo na pinababa kay Hesus – sumakanya ang pagbati ng kapayapaan. Nag-uutos siya sa kanila ng nakilala ang kagandahan niyon at ang kaayusan niyon at sumasaway siya sa kanila ng nakilala ang kapangitan niyon sa mga tumpak na pag-iisip at mga matinong naturalesa. Nagpapahintulot siya para sa kanila ng mga minamasarap kabilang sa anumang walang kapinsalaang dulot gaya ng mga makakain, mga maiinom, at mga gawaing pangmag-asawa. Nagbabawal siya sa kanila ng mga itinuturing na karima-rimarim kabilang sa mga iyon. Nag-aalis siya sa kanila ng mga nakaatang na tungkuling mahirap, na sila dati ay inaatangan ng mga ito gaya ng pagkatungkulin ng pagpatay sa pumatay, maging ang pagpatay man ay isang pananadya o isang pagkakamali. Kaya ang mga sumampalataya sa kanya kabilang sa mga anak ni Israel at mga iba pa sa mga ito, dumakila sa kanya, nagpitagan sa kanya, nag-adya sa kanya laban sa nakikipag-away sa kanya kabilang sa mga tagatangging sumampalataya, at sumunod sa Qur'ān na pinababa sa kanya gaya ng liwanag na tagapatnubay, ang mga iyon ay ang mga magtatagumpay na magtatamo ng hinihiling nila at paiiwasin sa pinangingilabutan nila.
Ceux parmi les Israélites et autres communautés qui précèdent Muħammad, croient en lui, le révèrent, le respectent, le soutiennent contre les mécréants qui lui sont hostiles et suivent le Coran qui lui a été révélé telle une Lumière qui guide, ceux-là réussiront, obtiendront ce qu’ils désirent et échapperont à ce qu’ils redoutent. Ce prophète est un Prophète illettré qui ne sait ni lire ni écrire. Il est celui sur qui son Seigneur a fait descendre la Révélation. Son nom, sa description et ce qui lui a été révélé, sont mentionnés dans la Torah révélée à Moïse et dans l’Evangile révélé à Jésus. Il est celui qui leur ordonne ce que la saine nature considère comme bon et utile, leur défend ce que la saine nature considère comme repoussant, leur autorise les plaisirs non préjudiciables de la nourriture, de la boisson et du mariage, leur interdit les plaisirs impurs et les exempte de charges pénibles comme l’obligation de tuer l’auteur d’un homicide, que cet homicide soit volontaire ou non.
Mereka itu orang-orang yang menjadi pengikut Muhammad -ṣallallāhu 'alaihi wa sallam-. Dia adalah seorang nabi yang buta huruf, tidak bisa membaca dan menulis, dan hanya menerima wahyu dari Tuhannya. Ialah sosok nabi yang namanya, sifat-sifatnya, dan kenabiannya mereka dapati tertulis di dalam Kitab Taurat yang diturunkan kepada Musa -‘alaihissalām- dan Kitab Injil yang diturunkan kepada Isa -‘alaihissalām-. Ia menyuruh mereka melakukan sesuatu yang diketahui sebagai sebuah kebaikan dan keselamatan, melarang mereka melakukan sesuatu yang diketahui sebagai suatu keburukan menurut akal yang sehat dan fitrah yang normal, menghalalkan segala nikmat yang baik dan tidak mengandung mudarat, seperti makanan, minuman, dan pernikahan, sekaligus mengharamkan hal-hal yang dianggap menjijikkan dari hal-hal tersebut, dan menanggalkan beban berat yang semula mereka pikul, seperti wajibnya membunuh seorang pembunuh secara kisas, baik pembunuhannya secara sengaja atau tidak sengaja. Orang-orang Bani Israil maupun lainnya yang beriman kepadanya, mengagungkannya, menghormatinya, membelanya dari serangan orang-orang kafir yang memusuhinya, dan mengikuti ajaran Al-Qur`ān yang diturunkan kepadanya layaknya cahaya yang memberi jalan, mereka itulah orang-orang beruntung yang akan mendapatkan apa yang mereka inginkan dan dijauhkan dari apa yang mereka takutkan."
Ellos son los que siguen a Mujámmad r, el profeta iletrado que no sabe leer ni escribir, y quien es inspirado solo por Su Señor. El nombre y la descripción del Profeta y lo que se le ha revelado se encuentra en la Torá, revelada a Moisés u, y en el Evangelio, revelado a Jesús u. Mujámmad instruyó a las personas sobre lo que es bueno y correcto, y prohibió aquellas cosas que para las mentes sensatas son incorrectas: les permite la buena comida y bebida y las relaciones que no son perjudiciales, y hace ilícitas aquellas cosas que son malas. También abolió los difíciles mandamientos revelados como obligaciones para las comunidades anteriores, como tener que matar al que mató a otra persona accidentalmente. Los que creyeron en él de entre los Hijos de Israel y otros, lo respetaron, lo honraron y lo ayudaron contra los incrédulos que eran sus enemigos, siguiendo el Corán que se le había revelado, son los que triunfarán y alcanzarán sus anhelos.
Những ai tuân theo Muhammad, một vị Thiên Sứ mù chữ không biết đọc, không biết viết, Y nhận được sự thiên khải từ Thượng Đế mình, tên, đặc điểm và sứ mạng Nabi của Y được nhắc trong Tawrah (Kinh Cựu Ước) đã ban cho Musa (Moses) và trong Injil (Kinh Tân Ước) đã ban cho Ysa (Jesus), Y bảo họ làm những điều được cho là tốt, và cấm cản họ làm những điều được cho là xấu trong tâm trí và bản chất lành mạnh, Y cho phép họ thỏa thích những gì không có hai từ thức ăn, thức uống và hôn nhân, và cấm họ những gì không tốt lành từ chúng, Y xóa những quy định đè nặng họ trước đây điển hình như bắt buộc tử hình kẻ giết người dù là mưu sát hay ngộ sát. Những ai có đức tin thuộc dân Israel hoặc những ai khác tôn trọng Y, chấp nhận Y, ủng hộ Y chống lại những kẻ vô đức tin, và đi theo Qur'an - Kinh Sách được ban xuống cho Y làm nguồn ánh sáng và chỉ đạo. Những người đó là nhóm người thành đạt, họ sẽ đạt được điều họ mong muốn và tránh điều họ sợ hãi.
Muhammed -sallallahu aleyhi ve sellem- okuma yazma bilmeyen ümmî bir peygamberdir. Rabbi ona vahiy göndermiştir. Muhammed -sallallahu aleyhi ve sellem-'e tabi olanlar, Mûsâ -aleyhisselam-'a indirilen Tevrat'ta ve İsâ -aleyhisselam-'a indirilen İncil'de onun ismini, özelliğini ve peygamberliğini kendisine indirilenleri yazılı olarak bulurlar. Onlara güzel ve doğru olan şeyleri emreder. Aklıselim ve temiz fıtratın çirkin gördüğünü de yasaklar. Onlara içinde zararlı şeyler bulunmayan lezzetli yiyecekleri, içecekleri ve evlilikleri helâl kılar. Kötü ve şerli olanları ise haram kılar. İster kasten öldürmüş olsun veya hatayla öldürmüş olsun her iki halde de katilin öldürülmesini gerekli kılan hükümler gibi, onların sorumlu tutulduğu zor ve meşakketli sorumlulukları onlardan kaldırır. İsrailoğulları ve başkalarından ona iman edenler, onu yüceltenler, ona düşmanlık yapan kâfirlere karşı yardım edenler, yolu aydınlatan ve hidayete erdiren bir nûr olan Kur'an'a uyanlar, işte onlar talep ettiklerine ulaşacaklar ve korktuklarından emin ve uzak olacaklardır.
Coloro che seguono Muħammed, pace e benedizione di Allāh su di lui, il Profeta analfabeta, che non sapeva né leggere né scrivere, piuttosto, in verità, fu il suo Dio a ispirarlo, troveranno il suo nome e le sue caratteristiche e ciò che gli è stato rivelato nella Torāh rivelata a Mūsā, pace a lui, e nel Vangelo rivelato a ‘Īsā, pace a lui. Egli ordina loro le cose considerate come le più giuste, e li dissuade dalle cose considerate come nefande dalle menti sane e dal buon istinto; rende loro lecite le delizie innocue come cibo, bevande e rapporti, e proibisce loro le cose nefande tra queste; li assolve dagli ordini gravosi che seguivano in precedenza, come uccidere colui che compie omicidio intenzionalmente o venialmente. I Figli di Isrāīl che gli credettero, e altri, e che lo rispettarono, lo onorarono e lo sostennero contro i suoi nemici miscredenti, e che seguirono il Corano che gli venne rivelato come Luce e Guida, costoro sono i trionfatori, coloro che avranno tutto ciò che chiederanno e saranno allontanati da ciò che temono.
The Description of that Messenger ﷺ
الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِىَّ الأُمِّىَّ الَّذِى يَجِدُونَهُ مَكْتُوبًا عِندَهُمْ فِى التَّوْرَاةِ وَالإِنجِيلِ
(Those who follow the Messenger, the Prophet who can neither read nor write whom they find written with them in the Tawrah and the Injil,) This is the description of the Prophet Muhammad ﷺ in the Books of the Prophets. They delivered the good news of his advent to their nations and commanded them to follow him. His descriptions were still apparent in their Books, as the rabbis and the priests well know. Imam Ahmad recorded that Abu Sakhr Al-`Uqayli said that a bedouin man said to him, "I brought a milk-producing camel to Al-Madinah during the life time of Allah's Messenger ﷺ. After I sold it, I said to myself, `I will meet that man (Muhammad) and hear from him.' So I passed by him while he was walking between Abu Bakr and `Umar, and I followed them until they went by a Jewish man, who was reading from an open copy of the Tawrah. He was mourning a son of his who was dying and who was one of the most handsome boys. The Messenger of Allah ﷺ asked him (the father),
«أَنْشُدُكَ بِالَّذِي أَنْزَلَ التَّوْرَاةَ هَلْ تَجِدُ فِي كِتَابِكَ هَذَا صِفَتِي وَمَخْرَجِي؟»
(I ask you by He Who has sent down the Tawrah, do you not find the description of me and my advent in your Book) He nodded his head in the negative. His son said, `Rather, yes, by He Who has sent down the Tawrah! We find the description of you and your advent in our Book. I bear witness that there is no deity worthy of worship except Allah and that you are the Messenger of Allah ﷺ. ' The Prophet said (to the Companions),
«أَقِيمُوا الْيَهُودِيَّ عَنْ أَخِيكُم»
(Stop the Jew (the father) from (taking care of) your brother (in Islam).) The Prophet then personally took care of the son's funeral and led the funeral prayer on him."' This Hadith is sound and is supported by a similar Hadith in the Sahih narrated from Anas. Ibn Jarir recorded that Al-Muthanna said that `Ata' bin Yasar said, "I met `Abdullah bin `Amr and asked him, `Tell me about the description of Allah's Messenger in the Tawrah.' He said, `Yes, by Allah! He is described in the Tawrah, just as he is described in the Qur'an,
يأَيُّهَا النَّبِىُّ إِنَّآ أَرْسَلْنَـكَ شَاهِداً وَمُبَشِّراً وَنَذِيراً
(O Prophet! Verily, We have sent you as a witness, and a bearer of glad tidings, and a warner.) 33:45 as a safe refuge for the unlettered ones. `You are My servant and Messenger. I have called you `Al-Mutawakkil' (who trusts in Allah), not hard or harsh.' Neither uttering foul speech in the markets nor returning evil deed with one in kind. Rather, he forgives and forgoes. Allah will not end his life until He straightens through him the crooked religion, so that they might proclaim, `There is no deity worthy of worship except Allah.' He will open through him sealed hearts, deaf ears and blind eyes."' `Ata' then said, "I also met Ka`b and asked him the same question, and his answer did not differ from `Abdullah's answer, even concerning one letter. " Al-Bukhari recorded it from `Abdullah bin `Amr. It was also recorded by Al-Bukhari up to the word forgoes. And he mentioned the narration of `Abdullah bin `Amr then he said; "It was common in the speech of our Salaf that they describe the Books of the People of the Two Scriptures as the Tawrah, as some Hadiths concur. Allah knows best." Allah's statement,
يَأْمُرُهُم بِالْمَعْرُوفِ وَيَنْهَـهُمْ عَنِ الْمُنْكَرِ
(He commands them to do good; and forbids them from evil;) This is the description of the Messenger of Allah ﷺ in previous Books. These were the true qualities of our Messenger , as well, for he only ordained good and forbade evil. We should mention here that `Abdullah bin Mas`ud said, "When you hear Allah's statement,
يَـأَيُّهَا الَّذِينَ ءَامَنُواْ
(O you who believe!), then pay it your full attention, for it is a good that you are being commanded, or an evil that you are being forbidden." And the most important and greatest of these commands and prohibitions, is that Allah has sent the Messenger to order worshipping Him Alone without partners and forbid worshipping others besides Him. This is the Message that Allah has sent all Messengers with before Muhammad , just as Allah said,
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ
(And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid the Taghut (false deities)")16:36. Allah's statement,
وَيُحِلُّ لَهُمُ الطَّيِّبَـتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَـئِثَ
(He makes lawful for them the good things, and forbids them from the evil things,) meaning, he makes the Bahirah, Sa'ibah, Wasilah and Ham, etc., lawful. They were prohibitions that they invented which were only hard for themselves. He also forbids them from evil things, such as the flesh of the pig, Riba, and foods that were treated as lawful although Allah the Exalted had forbidden them. `Ali bin Abi Talhah reported this from Ibn `Abbas. Allah's statement,
وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالاٌّغْلَـلَ الَّتِى كَانَتْ عَلَيْهِمْ
(He (Muhammad) releases them from their heavy burdens, and from the fetters that were upon them.) indicates that Muhammad came with leniency and an easy religion. As mentioned in the Hadith recorded from many routes that Allah's Messenger ﷺ said,
«بُعِثْتُ بِالْحَنِيفِيَّةِ السَّمْحَة»
(I was sent with the easy way of Hanifiyyah monotheism) The Prophet said to the two Commanders he appointed, Mu`adh and Abu Musa Al-Ash`ari, when he sent them to Yemen,
«بَشِّرَا وَلَا تُنَفِّرَا وَيَسِّرَا وَلَا تُعَسِّرَا وَتَطَاوَعَا وَلَا تَخْتَلِفَا»
(Bring glad tidings and do not drive people away, make things easy and do not make them difficult, obey each other and do not differ among yourselves). Abu Barzah Al-Aslami, the Prophet's Companion, said, "I accompanied the Messenger of Allah ﷺ and saw how easy he was. The nations that were before us had things made difficult for them in their laws. Allah made the law encompassing and easy for this Ummah. Hence the statement of the Messenger of Allah ﷺ,
«إِنَّ اللهَ تَجَاوَزَ لِأُمَّتِي مَا حَدَّثَتْ بِهِ أَنْفُسُهَا مَا لَمْ تَقُلْ أَوْ تَعْمَل»
(Allah has forgiven my Ummah for what occurs in themselves, as long as they do not utter it or act upon it.) The Prophet said,
«رُفِعَ عَنْ أُمَّتِي الْخَطَأُ وَالنِّسْيَانُ وَمَا اسُتُكْرِهُوا عَلَيْه»
(My Ummah was forgiven (by Allah) unintentional errors, forgetfulness and what they are forced to do.)" This is why Allah has guided this Ummah to proclaim,
رَبَّنَا لاَ تُؤَاخِذْنَآ إِن نَّسِينَآ أَوْ أَخْطَأْنَا رَبَّنَا وَلاَ تَحْمِلْ عَلَيْنَآ إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَآ أَنتَ مَوْلَـنَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكَـفِرِينَ
("Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians); our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us forgiveness. Have mercy on us. You are our Mawla (Patron, Supporter and Protector) and give us victory over the disbelieving people.) 2:286 It is recorded in Sahih Muslim that the Prophet said that Allah the Exalted said after every one of these supplications, "I shall accept (your supplication)." Allah's statement,
فَالَّذِينَ ءَامَنُواْ بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ
(So those who believe in him, honor him, help him.) refers to respecting and honoring Muhammad ,
وَاتَّبَعُواْ النُّورَ الَّذِى أُنزِلَ مَعَهُ
(and follow the light which has been sent down with him,) the Qur'an and the revelation Sunnah that the Prophet delivered to mankind,
أُوْلَـئِكَ هُمُ الْمُفْلِحُونَ
(it is they who will be successful.) in this life and the Hereafter.
Sabihin mo, O Sugo: "O mga tao, tunay na ako ay Sugo ni Allāh sa inyo sa kalahatan: sa mga Arabe sa inyo at mga di-Arabe sa inyo, na ukol sa Kanya lamang ang paghahari sa mga langit at ukol sa Kanya ang paghahari sa lupa. Walang sinasamba ayon sa karapatan na iba pa sa Kanya – kaluwalhatian sa Kanya. Nagbibigay-buhay Siya sa mga patay at nagbibigay-kamatayan Siya sa mga buhay. Kaya sumampalataya kayo, O mga tao, kay Allāh at sumampalataya kayo kay Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – ang Sugo Niya, ang Propeta na hindi nakababasa at hindi nakasusulat at naghatid lamang ng isang kasi na ikinakasi sa kanya ng Panginoon niya, na sumasampalataya kay Allāh at sumampalataya sa pinababa sa kanya at sa pinababa sa mga propeta noong bago niya, nang walang pagtatangi. Sumunod kayo sa kanya sa inihatid niya mula sa Panginoon niya, sa pag-asang mapatnubayan kayo tungo sa anumang naroon ang mga kapakanan ninyo sa Mundo at Kabilang-buhay."
Hãy bảo họ - hỡi Thiên Sứ -: Này hỡi nhân loại, quả thật, Ta là Thiên Sứ của Allah được cử phái đến cho tất cả nhân loại, đến với dân Ả-rập và không phải là Ả-rập; Ngài là Đấng duy nhất sở hữu các tầng trời và trái đất, không có Thượng Đế nào đích thực ngoài Ngài, Đấng Hiển Vinh, Ngài ban cho sự sống và gây ra cái chết. Hãy tin nơi Ngài - hỡi loài người -, hãy tin tưởng Muhammad vị Thiên Sứ mù chữ của Ngài, những gì Người mang đến chính là lời mặc khải từ Thượng Đế của Người. Cho nên, ai tin tưởng Allah, tin tưởng vào những gì đã ban xuống cho Người, cho những vị Nabi trước Người không có lòng kỳ thị chia rẻ và luôn tuân theo những gì Người mang đến từ Thượng Đế của mình, mai ra các ngươi sẽ là những người được chỉ dẫn đến với con đường đúng đắn trên trần gian này và lẫn ngày sau.
Di', o Messaggero: "O gente, sono il Messaggero di Allāh inviato a tutti voi, Arabi e non, Colui che è il solo detentore del Regno dei Cieli e della Terra, nessuno viene realmente adorato all'infuori di Lui, gloria Sua. Egli fa risorgere i morti e fa morire i vivi. Credete, o gente, in Allāh, e credete in Muħammed, pace e benedizione di Allāh su di lui, Suo Messaggero e Profeta, colui che non legge né scrive: In verità, lui viene ispirato dal Suo Dio. Colui che crede in Allāh e crede in ciò che è stato rivelato a lui e ai profeti che lo precedettero, senza alcuna distinzione, e segue ciò che egli ha comunicato da parte del Suo Dio; siete spronati a seguire ciò che vi porta beneficio, sia in questa vita che nell'Aldilà.
O Poslaniče, reci: "O ljudi, ja sam Allahov Poslanik svima vama, Arapima i nearapima, poslanik Onog Kome pripada vlast nebesa i Zemlje, Koji jedini zaslužuje da bude obožavan, Koji oživljava mrtve i umrtvljuje žive." Pa vjerujte u Allaha i Muhammeda, sallallahu 'alejhi ve sellem, Vjerovjesnika i Poslanika, koji ne čita i ne piše, već je došao sa Objavom od svog Gospodara, koji vjeruje u Allaha i ono što mu Allah objavljuje, i u ono što je objavljeno vjerovjesnicima prije njega, ne praveći razliku među njima u vjerovanju. Slijedite ga u onome sa čim je došao od svog Gospodara, nadajući se da ćete biti upućeni ka onome što je dobro za vas na dunjaluku i na Ahiretu.
Katakanlah -wahai Rasul-, “Wahai manusia! Sesungguhnya aku adalah utusan Allah yang diutus kepada kalian semua, baik bangsa Arab maupun 'Ajam (non-Arab). Dialah satu-satunya tuhan yang memiliki kerajaan langit dan bumi. Tidak ada tuhan yang berhak disembah selain Dia -Subḥānahu-. Dialah yang menghidupkan makhluk-makhluk yang mati dan mematikan makhluk-makhluk yang hidup. Oleh karena itu, berimanlah kalian -wahai manusia- kepada Allah dan berimanlah kalian kepada Muhammad -ṣallallāhu 'alaihi wa sallam-, seorang nabi yang tidak bisa membaca dan menulis. Dia datang dengan membawa wahyu yang diwahyukan oleh Tuhan kepadanya. Ia beriman kepada Allah dan beriman kepada kitab suci yang diturunkan kepadanya serta kitab suci yang diturunkan kepada nabi-nabi sebelumnya tanpa membedakan satu sama lain. Ikutilah ajaran yang dibawanya dari Tuhannya agar kalian mendapatkan petunjuk yang akan mengantarkan kalian pada keuntungan di dunia dan di akhirat.”
This verse speaks of one of the basic aspects of the prophethood which is among the fundamental tenets of Islam. That is, the Holy Prophet ﷺ has been sent as His Messenger to the entire mankind and to the jinn (genies) coming into being upto the day of judgment.
This verse has commanded the Holy Prophet ﷺ to make general declaration that he has been sent to all the people of the world, and that his prophethood was not limited to a particular people and place as was the case with the early prophets who came to a particular people and place and for a limited period of time.
He is the last of all Prophets (علیہم السلام)
The fact that the Holy Prophet ﷺ has been sent down at the end of all prophets is an obvious reason behind the Islamic belief of Finality of prophethood. His being the last of all prophets and coming down for the guidance of all people of all future times leaves no room for any other Prophet. The same fact provides with an explanation to a characteristic quality of the Muslim Ummah. According to a Tradition of the Holy Prophet ﷺ ، there shall always be a group among the Muslims who will keep defying the anti-Islamic forces and putting resistance in the way of sacrilegious thought and practice. It will also correct false interpretations of the Qur'an and the Sunnah. This group shall be favoured by Allah with His special help and thereby will, ultimately, win over the opposite forces. It is because these people are considered to be the real inheritors of the prophetic mission, faithfully discharging their duty after the Holy Prophet ﷺ .
Imam al-Razi, under the comments of the Qur'anic commandment كُونُوا مَعَ الصَّادِقِي (Be in the company of the truthful) has remarked that this phrase has provided an assurance that a group of the truthful shall always be available for people, otherwise the command of seeking their company made no sense. Imam Razi has inferred the principle of consensus (اِجمَاع) from this phrase. That is, the presence of the truthful people was enough to preclude the agreement of the Muslim Ummah on error.
Ibn Kathir has inferred from this verse it has provided a proof that the Holy Prophet ﷺ was the seal of and for prophets (علیہم السلام) because his message was for all the people of the world the ages to come. According to some authentic Traditions, the Prophet 'Isa (علیہ السلام) will also follow the Law of the Holy Prophet ﷺ after his descent from heavens in the last age. Apart from this verse there are many other verses which speak in unmistakable terms of the Finality of Prophethood. For example the Holy Qur'an said:
وَأُوحِيَ إِلَيَّ هَـٰذَا الْقُرْآنُ لِأُنذِرَكُم بِهِ وَمَن بَلَغَ
"And this Qur'an has been revealed to me that I may warn you thereby, and whomsoever it may reach." (6:19)
This, evidently, enjoins the following of the Holy Qur'an upon all the people coming after the Holy Prophet ﷺ and to acquire knowledge of the Qur'an.
Some distinctions of the Holy Prophet ﷺ
Ibn Kathir has cited the Musnad of lmam Ahmad reporting by authentic narrators that at the occasion of the battle of Tabuk, the Holy Prophet ﷺ was engaged in the late night prayer (Tahajjud). The companions gathered around him in a circle to save him from any possible attack by the enemy. After completing the prayer the Holy Prophet ﷺ said, "This night I have been awarded with five distinctions, not awarded to any prophet before. Firstly, my prophethood has been extended to all mankind while the message of the prophets prior to me was limited to their particular.
Secondly, my presence creates a feeling of dread in the hearts of my enemy which overtakes him from a distance of one month's travel. Thirdly, the spoils taken from the enemy have been made permissible for my people, while it was prohibited for the early people. Fourthly, Allah has made the whole earth a place for our prayers like a mosque, and made it a purifier (in tayammum) for my people, while the prayers of the early people was limited to their churches or synagogues. They were not permitted to pray at home or out in the land. Besides, in the absence of water my people allowed to make use of soil, in place of water for tayammum (a substitute of ablution). The early people were not given this concession." Then, he said, emphatically that the fifth distinction was, above all, the most promising and helpful. He explained, "Every prophet was asked by Allah to make one particular supplication which was to be essentially acceded to, and every prophet made that invocation for their particular aim. Allah asked me too to make such invocation. I preferred to reserve my invocation until the Day of Judgment which will be of great use to you and to those who follow and bear witness that there is no god but Allah."
Another Tradition reported by Imam Ahmad on the authority of the Companion Abu Musa al-Ash'ari ؓ has contained that the Holy Prophet ﷺ said, "Any one hearing the news of my appearance, be he a Muslim, Christian or Jew must believe in me, otherwise he will be placed in Hell."
Sahih al-Bukhari has reported the following incident with regard to this verse: Sayyidna Abu Bakr and Sayyidna ` Umar ؓ once had severe disagreement on a matter. Sayyidna ` Umar ؓ left the place to express his dissent. Sayyidna Abu Bakr ؓ followed him in order to bring him round. Sayyidna ` Umar ؓ being angry with him entered his house and locked the door upon him. Sayyidna Abu Bakr ؓ having no choice went to the Holy Prophet ﷺ and related the whole story to him. Later, Sayyidna ` Umar ؓ had a feeling of regret for misbehaving Sayyidna Abu Bakr ؓ ، he too went to the Holy Prophet ﷺ and informed him of the incident. The Companion Abu al-Darda' ؓ عنہ has reported that the Holy Prophet ﷺ was annoyed at it. Seeing that Sayyidna ` Umar ؓ was going to be admonished for it, Sayyidna Abu Bakr ؓ said to the Holy Prophet ﷺ ، "My fault was greater". At this point the Holy Prophet ﷺ said, "Can you people not leave one of my companions alone and save him from the annoyance on your part? Do you people not know when I declared by the will of Allah يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّـهِ إِلَيْكُمْ جَمِيعًا "0 people, I am a messenger of Allah sent to you all," you all belied me? It was Abu Bakr alone who testified to my Prophethood."
In short, this verse is a clear evidence proving that the Holy Prophet ﷺ has been sent to the whole mankind. His message is for all generations and for all times to come and for all places. No one can achieve salvation without believing in him, even if he is faithfully and devotedly practicing some other faith or book.
The next sentence of the verse reminds people that he has been sent from the One to Whom the Kingdom of the heavens and the earth belongs and Who gives life to every living creature and brings death to it. That is, He alone is the Lord of the Universe. The last sentence of the verse said:
آمِنُوا بِاللَّـهِ وَرَسُولِهِ النَّبِيِّ الْأُمِّيِّ الَّذِي يُؤْمِنُ بِاللَّـهِ وَكَلِمَاتِهِ وَاتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ
"So, believe in Allah and His Messenger, the Ummi (unlettered) prophet who believes in Allah and in his words, and follow him so that you may get the right path."
After establishing the fact that the Holy Prophet ﷺ was sent for all the people of the world and for all times to come, and that there is no other choice for anyone but to follow his law - the Islam, the verse enjoins the belief in Allah and in His Messenger, who is Ummi, the unlettered. He, himself believes in Allah and in His words. The people should, therefore, follow him to keep themselves on the right path.
The 'words' کلمات refer to the word of Allah revealed to his prophets like the Torah, Evangel (the book revealed to the Prophet 'Isa (علیہ السلام) (Jesus) ) and the Qur'an. It may be noted that the command of believing in him is followed by another command of following him. This has indicated that sheer belief or making the verbal utterances of belief, is not enough for guidance or salvation. Practicing Islamic Shari'ah is essentially required for one's salvation in the Hereafter.
The great saint and spiritual leader Sheikh Junaid of Baghdad has remarked that all the paths leading to Allah are closed except the path specifically defined by the Holy Prophet ﷺ .
Allah tells the Prophet (peace be upon him) to inform people that he is the messenger of Allah to them all, both Arabs and non-Arabs. Allah alone controls the heavens and the earth. There is nothing worthy of worship other than Him, glory be to Him. He brings the dead to life, and causes what is alive to die. People should have faith in Allah and in Muhammad (peace be upon him), the Prophet, His Messenger, who cannot read or write, and who came only with what His Lord revealed to him, in order to guide them to what is good for them in this world and in the Afterlife.
Ey Resul! De ki: "Ey insanlar! Gerçekten ben Arap ve Acemlere, tüm insanlara gönderilmiş Yüce Allah'ın bir resulüyüm. Göklerin ve yerin mülkü yalnız O'na aittir. Allah -Subhanehu ve Teâlâ-'dan başka hak yoktur. O ölüleri diriltir ve hayatta olanları öldürür. Ey insanlar! Allah'a ve okuma yazma bilmeyen peygamberi ve resulü olan Muhammed -sallallahu aleyhi ve sellem-'e iman edin. O, Rabbi tarafından kendisine vahyedilenle geldi. Allah'a ve resulüne indirilene ve kendisinden önce gelen peygamberlere indirilene aralarında ayırım yapmadan iman edin. Rabbinden getirdiklerine uyun, umulur ki dünyada ve ahirette faydalanacağınız hidayete eresiniz.
Muhammad's ﷺ Message is Universal
Allah says to His Prophet and Messenger Muhammad ,
قُلْ
(Say), O Muhammad,
يَـأَيُّهَا النَّاسُ
(O mankind!), this is directed to mankind red and black, and the Arabs and non-Arabs alike,
إِنِّى رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا
(I am sent to you all as the Messenger of Allah,) This Ayah mentions the Prophet's honor and greatness, for he is the Final Prophet who was sent to all mankind and the Jinns. Allah said,
قُلِ اللَّهِ شَهِيدٌ بِيْنِى وَبَيْنَكُمْ وَأُوحِىَ إِلَىَّ هَـذَا الْقُرْءَانُ لاٌّنذِرَكُمْ بِهِ وَمَن بَلَغَ
(Say, "Allah is Witness between you and I; this Qur'an has been revealed to me that I may therewith warn you and whomsoever it may reach.") 6:19,
وَمَن يَكْفُرْ بِهِ مِنَ الاٌّحْزَابِ فَالنَّارُ مَوْعِدُهُ
(but those of the sects that reject it, the Fire will be their promised meeting place)11:17, and,
وَقُلْ لِّلَّذِينَ أُوتُواْ الْكِتَـبَ وَالاٍّمِّيِّينَ ءَأَسْلَمْتُمْ فَإِنْ أَسْلَمُواْ فَقَدِ اهْتَدَواْ وَّإِن تَوَلَّوْاْ فَإِنَّمَا عَلَيْكَ الْبَلَـغُ
(And say to those who were given the Scripture and to the illiterates (Arab pagans): "Do you (also) submit yourselves (to Allah in Islam)" If they do, they are rightly guided; but if they turn away, your duty is only to convey the Message.) 3:20 There are many other Ayat and more Hadiths than can be counted on this subject. It is also well-known in our religion that the Messenger of Allah ﷺ was sent to all mankind and the Jinns. Al-Bukhari recorded that Abu Ad-Darda' said, "Abu Bakr and `Umar had an argument in which Abu Bakr made `Umar angry. So `Umar went away while angry and Abu Bakr followed him asking him to forgive him, but `Umar refused. `Umar shut his door closed in Abu Bakr's face and Abu Bakr went to the Messenger of Allah ﷺ while we were with him. The Messenger of Allah ﷺ said,
«أَمَّا صَاحِبُكُمْ هَذَا فَقَدْ غَامَر»
(This fellow of yours (Abu Bakr) has made someone angry! `Umar became sorry for what he did, went to the Prophet and greeted him with the Salam and sat next to him, telling him what had happened. The Messenger of Allah ﷺ became angry (at `Umar), and realizing that, Abu Bakr said, `O Allah's Messenger! It was me who was unjust.' The Messenger of Allah said,
«هَلْ أَنْتُمْ تَارِكُو لِي صَاحِبِي؟ إِنِّي قُلْتُ: يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللهِ إِلَيْكُمْ جَمِيعًا فَقُلْتُمْ: كَذَبْتَ وَقَالَ أَبُو بَكْرٍ: صَدَقْت»
(Will you leave my Companion (Abu Bakr) alone! I said, `O People! I am the Messenger of Allah ﷺ to you all,' and you said, `You lie,' but Abu Bakr declared, `You said the truth.')" Al-Bukhari recorded it. Imam Ahmad recorded that Ibn `Abbas said that the Messenger of Allah ﷺ said,
«أُعْطِيتُ خَمْسًا لَمْ يُعْطَهُنَّ نَبِيٌّ قَبْلِي وَلَا أَقُولُهُ فَخْرًا بُعِثْتُ إِلَى النَّاسِ كَافَّةً الْأَحْمَرِ وَالْأَسْوَدِ وَنُصِرْتُ بِالرُّعْبِ مَسِيرَةَ شَهْرٍ وَأُحِلَّتْ لِي الْغَنَائِمُ وَلَمْ تَحِلَّ لِأَحَدٍ قَبْلِي وَجُعِلَتْ لِيَ الْأَرْضُ مَسْجِدًا وَطَهُورًا وَأُعْطِيتُ الشَّفَاعَةَ فَأَخَّرْتُهَا لِأُمَّتِي يَوْمَ الْقِيَامَةِ فَهِيَ لِمَنْ لَا يُشْرِكُ بِاللهِ شَيْئًا»
(I have been given five things which were not given to any Prophet before me, and I do not say it out of pride. I was sent to all mankind (their) black and white alike. Allah made me victorious by fright, (by His frightening my enemies) for a distance of one month's journey. The spoils of war are lawful for me, yet it was not lawful for anyone else before me. The earth has been made for me (and for my followers) a place for praying and a thing to perform purification with. I have been given the Shafa'ah (right of intercession), and I saved it for my Ummah on the Day of Resurrection. Therefore, the Shafa'ah will reach those who associate none with Allah in worship.) This Hadith's chain of narration is suitable, but the Two Sahihs did not record it. Allah's statement,
الَّذِى لَهُ مُلْكُ السَّمَـوَتِ وَالاٌّرْضِ لا إِلَـهَ إِلاَّ هُوَ يُحْىِ وَيُمِيتُ
(to Whom belongs the dominion of the heavens and the earth. None has the right to be worshipped but He. It is He Who gives life and causes death.) describes Allah by the words of the Messenger that He Who has sent him is the Creator, Lord and King of all things and in His Hand is the control, life, death and the decision. Just as Allah said
فَـَامِنُواْ بِاللَّهِ وَرَسُولِهِ النَّبِىِّ الأُمِّىِّ
(So believe in Allah and His Messenger, the Prophet who can neither read nor write,) Allah proclaims here that Muhammad is His Messenger and reiterates this fact by commanding that he be believed in and followed. Allah said,
النَّبِىِّ الأُمِّىِّ
(The Prophet who can neither read nor write) who you were promised and given the good news of in previous revealed books. Certainly, Muhammad was amply described in the previous books, including his description as being the unlettered Prophet. Allah's statement,
الَّذِى يُؤْمِنُ بِاللَّهِ وَكَلِمَـتِهِ
(who believes in Allah and His Words), means, his actions conform with his words and he believes in what he was given from his Lord.
وَاتَّبِعُوهُ
(And follow him), embrace his path and guidance,
لَعَلَّكُمْ تَهْتَدُونَ
(so that you may be guided) to the Straight Path.
Al-lah le dice al Profeta r que anuncie a la gente que él es el mensajero de Al-lah enviado a todas las personas, tanto árabes como no árabes.
Únicamente Al-lah controla los cielos y la Tierra. No hay nada digno de adoración fuera de Él, glorificado sea. Él da vida a lo muerto y muerte a lo vivo. Se debe tener fe en Al-lah y en Mujámmad r, el Profeta, Su Mensajero, que no sabe leer ni escribir, y que enseña solo con lo que Su Señor le reveló, para guiar hacia lo que es bueno en este mundo y en el Más Allá.
Ô Messager, dis: Ô gens, je suis le Messager d’Allah envoyé à vous tous, Arabes et non Arabes, le Messager de Celui qui détient Seul la possession des Cieux et de la Terre. Il n’existe pas de divinité méritant d’être adorée autre que Lui. Il fait revivre les morts et fait mourir les vivants. Ô gens, croyez en Allah et en Muħammad Son Messager et Prophète qui ne lit ni n’écrit, mais apporte une Révélation révélée par Allah. Ce Messager croit en Allah, en ce qui lui a été révélé ainsi qu’en ce qui a été révélé aux prophètes avant lui sans distinction. Suivez-le dans ce qu’il apporte de son Seigneur, et espérez être guidés vers ce qui est dans votre intérêt dans ce bas monde et dans l’au-delà.
En el pueblo de Moisés hay un grupo que defiende la verdad y guía a la gente hacia ella, y que a través de ella juzga con justicia.
There is a group from the people of Moses amongst the Israelites who stand for the truth, and guide people to it, and who are just in their rulings between people through it.
Musa -aleyhisselam-'ın kavmi İsrailoğulları içinde hak din üzerinde ilerleyip, istikamet üzere olan bir cemaat vardı. İnsanları o dosdoğru olan dine irşat ederler, adaletle hükmeder ve zulüm etmezlerdi.
Kabilang sa mga tao ni Moises kabilang sa mga anak ni Israel ay isang pangkat na matuwid sa Tumpak na Relihiyon, na gumagabay sa mga tao roon at humahatol ayon sa katarungan kaya hindi sila nang-aapi.
Và trong đám dân chúng của Musa thuộc bộ tộc Isra-el, có nhóm người đi đúng Chính Đạo trên tôn giáo chính thống, họ hướng dẫn nhân loại đến với nó và luôn phân xử công bằng không hề bất công.
E tra i Figli di Isrāīl del popolo di Mūsā vi era un gruppo retto, che seguiva la giusta religione ed invitava la gente ad essa e giudicava con giustizia, senza far torto.
U narodu Musaovom, Israelićanima, bila je skupina ljudi na pravom putu, na ispravnoj vjeri, koji ljudima ukazuju na pravi put i sude pravedno.
‘Say, “People, I am God’s Messenger to you all,”’ does not mean that all other prophets were sent to their own community while the Prophet Muhammad was sent to all the nations. This statement is not meant to compare one prophet with any other, but is simply a statement of fact. In fact, the prophethood of the Prophet Muhammad has two distinct aspects. One is direct and the other through his community, the ‘ummah’. He was sent to convey the divine message directly to people living in Arabia ( 6:92 ) and he was to convey the message indirectly to the whole world ( 22:78 ). In principle, this was the nature of the task assigned to all the prophets of God. But the religion brought by other prophets did not remain in its original, pristine condition, hence it was not possible for them to become the givers of good tidings or to warn the people of the consequences of their actions in the life to come, that being the main duty of a prophet. About the Arab Prophet there is a prediction in the Bible that all the tribes of the earth will be blessed through him (Genesis, Ch. 12 ) It has been possible for his blessings to reach all nations because the religion brought by him has been preserved in its original state. The religion brought by Moses and Jesus Christ has been distorted. Therefore, its voice may reach everybody, but its blessings will not. A number of Jewish tribes were settled in Arabia, who were proud of having God’s holy Book. Such people resist accepting any external truth. Their feeling that they are in possession of the greatest Truth hinders them from accepting any Truth brought to them by any other. The large majority of the Jews were blinded by obstinacy and prejudice, except for a few people like ‘Abdullah ibn Salam, who could look upon Islam with an open mind. They vouched for its veracity without caring for their worldly honour and surrendered themselves wholeheartedly to it. ‘The unlettered prophet who believes in God and His words.’ This statement indicates the difference between the philosopher’s concept of God and the prophet’s concept of God. The philosopher’s God is an abstract spirit. Accepting Him is like accepting the force of gravity in the universe. But the force of gravity neither speaks nor gives commands, whereas the God of the prophet is a living and conscious God. He speaks to human beings; He commands His subjects and decides on reward or punishment on the basis of obedience or disobedience to His commands.
The Truthful among the Israelites
The verse 159 said: وَمِن قَوْمِ مُوسَىٰ أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَبِهِ يَعْدِلُونَ ﴿159﴾ '"Among the community of Musa there are people who guide to the truth, and do justice thereby." That is, there is a group among the Israelites who follows the truth and decides their controversies according to the dictates of the Truth - Islam. Which are the people referred to in this verse as following the truth among the Israelites? This refers to the people who faithfully followed the commandments of the Torah and the Injil at the time they were revealed, and those who readily accepted the faith of Islam after the appearance of the Holy Prophet ﷺ according to the predictions contained in the Torah and the Injil. The Holy Qur'an has referred to this group in a number of verses in commendable terms. There is a verse which said: مِّنْ أَهْلِ الْكِتَابِ أُمَّةٌ قَائِمَةٌ يَتْلُونَ آيَاتِ اللَّـهِ آنَاءَ اللَّيْلِ وَهُمْ يَسْجُدُونَ "Among the people of the Book there are those who are steadfast, they recite the verses of Allah in the night hours, and they prostrate." (3:113)
الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ مِن قَبْلِهِ هُم بِهِ يُؤْمِنُونَ ﴿52﴾
"Those to whom We gave the book before this, they do believe in this (Qura'n) ". (28:52)
Under the comments on this verse we find a narrative in the commentaries of Ibn Jarir and Ibn Kathir رحمۃ اللہ علیہما . A group of Israelites who greatly despised the corrupt practices of the Israelites had prayed Allah for having a separate land away from the other tribes so that they might practice according to the original faith preached by the Prophet Musa (علیہ السلام) ، Allah carried them to a land somewhere in the Far East where they faithfully practiced their faith.
Another favour of Allah bestowed upon them was that in the time of the Holy Prophet ﷺ they were granted an opportunity to embrace Islam directly on the hands of the Holy Prophet. In the night of Ascension (شَبِ مِعرَاج ) the Archangel Jibra'il (علیہ السلام) (Gabriel) took the Holy Prophet ﷺ to these people on the way to heavens. They accepted the faith and the Holy Prophet ﷺ taught them some Surahs (chapters) of the Holy Qur'an.
The Prophet of Allah asked them if they had some means of weighing and measuring and what other means of subsistence did they have? They answered that their usual practice was that they cultivated the land and collected the whole produce together in a heap. The people came and took from it according to their need. They said, "We do not, therefore, need any weights and measures." The Holy Prophet ﷺ asked them if any one of them ever told lies. They said that no one among them ever told lies because it was a usual practice that any person speaking a lie was burnt up by a heavenly fire. He asked them as to why all their houses were of the same type? They answered, that it was to avoid the possibility of showing off one's affluence as compared to others. He asked them why they had built up their graves in front of their houses? They said that this made them remember their death all the times. After the Holy Prophet returned from heavens to Makkah, this verse was revealed to him. Al-Qurtubi, under the comments of this verse has narrated this event along with other suggestions and has remarked that this narrative was not authentic. Ibn Kathir, however, has termed it as an unusual event but did not reject it.
In short, this verse makes us understand that there has always been a group among the Israelites who followed the Truth. Be they the people described above or the ones who embraced Islam after the appearance of the Holy Prophet ﷺ .
Parmi le peuple de Moïse, les Israélites, il y avait un groupe qui était resté fidèle à la religion authentique, y appelait les gens et jugeait avec équité sans tomber dans l’injustice.
Dan di antara kaum Musa dari kalangan Bani Israil ada golongan yang konsisten memegang ajaran agama yang benar, menunjukkan manusia kepadanya, dan berlaku adil dalam memutuskan perkara di antara manusia, tanpa melakukan kezaliman.
God took the Israelites from the polytheistic atmosphere of Egypt and settled them in the desert of Sinai. Here they were organised and divided into twelve groups. Each group had a leader and all were under the charge of Moses. Then, the Children of Israel were specially provided with all the necessities of life. Water was provided for them from mountain springs. For their food, ‘manna and quails’ were sent down and these were readily available to them right in front of their tents. For their regular settlement one entire city, Ariho, (in the Jordan valley) was given to them. God then advised them that He had arranged for all their necessities and that they should therefore desist from being greedy for the pleasures of the world and the flesh and should not rush towards unholy things; instead, they should adopt the way of contentment and gratefulness towards God.
I podijelili smo Israelićane na dvanaest plemena, a kada je od Musaa tražio njegov narod da Allaha moli da ih napoji rekli smo mu: "O Musa, udari kamen svojim štapom." On ga udari i iz tog kamena poteče dvanaest izvora, koliko je bilo njihovih plemena. Svako pleme je znalo koji je njegov izvor i niko drugi u njemu ne može učestvovati. I oblacima smo ih natkrili tako da ih prate i štite ih od Sunca, i spustili smo im, kao blagodat, slatko piće poput meda, i malu pticu ukusnog i dobrog mesa, sličnu prepelici, i reli smo im: "Jedite lijepu hranu kojom smo vas opskrbili." Oni nama nisu ništa naštetili svojom nepravdom, nezahvalnošću na blagodatima i svojim kršćenjem Allahovih naredbi, već su time sebi nepravdu učinili, jer su umanjili svoju sreću vodeći sebe ka propasti.
Allah divided the Israelites into twelve tribes. Then, when his people were asking him to call upon Allah to give them water, He inspired Moses to hit the stone with his stick. Moses hit it and twelve springs gushed out of it, which was the same number as the number of tribes. Each of the tribes knew which one was their own drinking place, which none of the other tribes shared with them. Allah shaded them with clouds which followed them where they moved and stopped with them. He also sent them manna, which was similar like gum with a sweet taste, and quails, or a bird similar to quails, and told them to eat of the good things He had provided for them. They did not wrong Allah through their disobedience and ingratitude for the blessings they were given, not appreciating them as they should have been, but they wronged themselves, bringing themselves to ruin through going against the commands of Allah and not acknowledging His blessings to them.
Al-lah dividió a los Hijos de Israel en doce tribus. Luego, cuando su gente le pidió que invocara a Al-lah para que les diera agua, Él inspiró a Moisés a golpear la piedra con su vara. Moisés la golpeó y doce manantiales brotaron de ella, cuyo número era el mismo que el número de tribus. Cada una de las tribus sabía de qué manantial le correspondía beber y no lo compartía con las demás tribus. Al-lah los protegía del Sol con nubes que los seguían a todas partes y se detenían con ellos. También les envió el maná y las codornices, y les ordenó que comieran de las cosas buenas que Él les había sustentado. No perjudicaron a Al-lah con su desobediencia e ingratitud por las bendiciones que recibieron, por no haberlas apreciado como debían, sino que se perjudicaron a sí mismos, arruinándose por ir en contra de los mandatos de Al-lah y no reconocer Sus bendiciones hacia ellos.
Nous répartîmes les enfants d’Israël en douze tribus et Nous avons révélé à Moïse ce qui suit lorsque son peuple lui demanda d’invoquer Allah afin qu’Il les abreuve: Frappe le rocher avec ton bâton. Moïse le frappa et alors, en jaillirent douze sources, une pour chacune des tribus. Chacune d’elles sut alors à quelle source s’abreuver et ne la partagea avec aucune autre. Nous les couvrîmes de l’ombre d’un nuage qui suivait leur déplacement et s’arrêtait lorsqu’ils s’arrêtaient. Nous avons fait descendre sur eux une boisson sucrée qui ressemble à du miel et un petit oiseau à la chair succulente qui ressemble à la caille. Nous leur dîmes ensuite: Mangez des bonnes nourritures dont Nous vous pourvoyons. Leur injustice, leur ingratitude et la dépréciation de nos bienfaits, ne Nous causèrent aucun tort, c’est envers eux-mêmes qu’ils furent injustes lorsqu’ils mirent en jeu leurs parts de l’au-delà, s’exposant ainsi à la perdition par leur désobéissance et leur ingratitude.
Và TA đã phân chia con cháu của Isra-el ra làm mười hai bộ tộc. Và TA đã mặc khải cho Musa khi nào người dân của Ngươi đến nài nỉ Ngươi cầu xin Allah cung cấp cho họ nguồn nước uống, thì hãy làm như sau: "Hãy lấy cây gậy của Ngươi đánh lên tản đá". Thế là Musa đánh lên thì lập tức nó phun ra mười hai nguồn nước tương ứng với mười hai bộ lạc, mỗi một bộ tộc họ tự biết đâu là nguồn nước uống của họ bằng cách của riêng mình, không bộ lạc nào uống cùng bộ lạc nào cả. Rồi TA lấy mây che bóng mát trên đầu dù họ có đi đâu, đứng đâu, TA còn ân điển cho chúng loại thức uống ngọt ngào như mật ong, ăn thịt chim cút, kèm theo lời phán: "Hãy ăn những thực phẩm tốt đẹp mà được TA cung cấp cho các ngươi, dù các ngươi có phủ nhận hết tất cả ân điển đó thì cũng không gây hại gì đến TA cả, điều đó chỉ khiến các ngươi bị tiêu diệt vì đã nghịch lệnh của Allah."
Biz İsrailoğulları'nı on iki kabileye ayırdık. Kavmi kendisinden su için Allah'a dua etmesini isteyince, biz Musa'ya: "Ey Musa! Asanla taşa vur!" diye buyurduk. Bunun üzerine Musa da taşa vurdu ve kabilelerin sayısı kadar on iki pınar fışkırdı. Onlardan her kabile kendine özel su içme yerini belledi. Diğer kabile o su içme yerinde onlara ortak olmadı. Ardından üzerlerine bulutla gölge yaptık ve onların yürüyüşleri ile birlikte onlarla beraber hareket ettirdik. Onlar yürüdüklerinde bulut onların üzerinde hareket eder ve durduklarında da dururdu. Onlara kendi nimetlerimizden bal gibi tatlı bir içecek ve bıldırcına benzeyen eti lezzetli küçük bir kuş etini rızık olarak indirdik. Onlara dedik ki: Size verdiğimiz bu temiz rızıklardan yiyin. Onların zulmetmesi ve kendilerine verilen nimetlere karşı nankörlük etmeleri bize bir noksanlık vermedi. Fakat onlar, Allah'ın emirlerine muhalefet ederek ve vermiş olduğu nimetlerine karşı nankörlük ederek helak olma yollarını açıp kendi nefislerine zulmettiler.
The above verses have enumerated various favours that Allah bestowed upon the Israelites, and spoke of their deviation from the commands of Allah resulting in a heavenly punishment for their transgression. The translation of the verses given above is self explanatory and the relevant details have already been given in Surah Al-Baqarah (First volume of this book, translation and commentary under verses 57-59).
Nagbaha-bahagi Kami sa mga anak ni Israel sa labindalawang lipi. Nagkasi Kami kay Moises nang humiling sa kanya ang mga tao niya na manalangin siya kay Allāh na painumin sila. [Nag-utos si Allāh sa kanya]: "Humampas ka, O Moises, ng tungkod mo sa bato." Kaya humampas doon si Moises saka may bumulwak mula roon na labindalawang bukal, ayon sa bilang ng labindalawang lipi nila. Nakaalam nga ang bawat lipi mula sa kanila ng inuman nitong nakalaan dito, kaya walang nakikilahok dito na iba pang lipi. Naglilim Kami sa kanila ng mga ulap, na umuusad sa pag-usad nila at tumitigil-tigil sa pagtigil-tigil nila. Nagpababa Kami sa kanila mula sa mga biyaya Namin ng matamis na inumin tulad ng pulut-pukyutan at ng munting ibong kaaya-aya ang karne, na nakahahawig ng pugong labuyo. Nagsabi Kami sa kanila: "Kumain kayo mula sa mga kaaya-ayang itinustos Namin sa inyo." Hindi sila nakabawas sa Amin ng anuman dahil sa naganap mula sa kanila na kawalang-katarungan, kawalan ng utang na loob sa mga biyaya, at kawalan ng pagpapahalaga sa mga ito nang totoong pagpapahalaga. Subalit sila sa mga sarili nila ay lumabag sa katarungan sa pamamagitan ng pagbawas sa mga bahagi ng mga ito nang naghatid sila sa mga ito sa mga hatiran ng kapahamakan dahil sa nagawa nila na pagsalungat sa utos ni Allāh at pagkakaila nila sa mga biyaya Niya.
Kami membagi Bani Israil menjadi dua belas suku dan Kami wahyukan kepada Musa ketika kaumnya memintanya berdoa kepada Allah agar mengalirkan air kepada mereka, "Pukullah batu itu -wahai Musa- dengan tongkatmu!” Kemudian Musa memukul batu itu dengan tongkatnya, tiba-tiba dari batu itu memancar dua belas mata air sesuai dengan jumlah suku mereka, dan setiap suku sudah mengetahui mana tempat air minumnya masing-masing, sehingga tidak ada suku lain yang bergabung dengannya di tempat air minum itu. Kami juga menaungi mereka dengan awan yang bergerak bersama mereka ke mana pun mereka pergi dan berhenti di mana pun mereka berhenti dan Kami turunkan kepada mereka di antara nikmat-nikmat Kami berupa minuman manis seperti madu dan burung kecil yang dagingnya bagus sejenis puyuh. Kami katakan kepada mereka, “Makanlah makanan-makanan yang baik dari rezeki yang telah Kami berikan kepada kalian.” Mereka sama sekali tidak menganiaya Kami ketika mereka berlaku tidak adil, mengingkari nikmat, dan tidak menghargainya dengan semestinya. Tetapi, mereka hanya menganiaya diri mereka sendiri ketika mereka menjerumuskan diri mereka sendiri ke jurang kehancuran dengan melanggar perintah Allah dan mengingkari nikmat-nikmat-Nya.
E divisi i Figli d'Isrāīl in dodici tribù, e ispirai Mūsā quando il suo popolo gli chiese di implorare di dissetarli: " Colpisci, o Mūsā, la pietra col tuo bastone". Mūsā la colpì, ed ecco sgorgarne dodici vene d'acqua per le dodici differenti tribù; così ogni tribù seppe quale era il luogo di approvvigionamento riservato loro, in modo che nessun'altra tribù potesse bere assieme a loro. E inviammo loro nuvole che li seguivano e che si fermavano quando loro si fermavano. E facemmo scendere su di loro, per Nostra grazia, una bevanda dolce come il miele e piccoli uccelli dalla carne buona, simili alle quaglie. Dicemmo loro: "Mangiate le cose buone con cui vi abbiamo nutrito", e loro non mancarono di essere ingrati per le Nostre grazie, ingiustamente, e non diedero loro il valore che meritavano; al contrario, fecero torto alle loro anime, perdendone i benefici e portandole alla distruzione per la loro avversione agli ordini di Allāh e per non essere stati riconoscenti per le Sue grazie.
O Poslaniče, spomeni kada je Allah rekao Israelićanima: "Uđite u Bejtul-makdis (Jerusalim) i jedite njegove plodove na kojem god mjestu i u kojem god vremenu želite, i recite: 'Gospodaru naš, oprosti nam grijehe i uđite kroz kapiju ponizno pred svojim Gospodarom, pognutih glava. Ako tako uradite, oprostit ćemo vam grijehe, a dobročiniteljima uvećati dobro i na dunjaluku i na Ahiretu."
Và hãy nhớ - hỡi Thiên Sứ - lời phán của Allah cho con cháu của Isra-el: Các ngươi hãy vào ngôi đền Masjid Al-Aqsa, hãy ăn các loại trái cây ở xứ xở đó bất cứ nơi nào, bất cứ lúc nào mà các ngươi muốn, và hãy cầu xin: "Lạy Thượng Đế của bầy tôi, xin Ngài hãy tha thứ tội lỗi cho đám bầy tôi và khi bước vào cửa với dáng vẻ khép nép cuối đầu một cách thật kính trọng trước Thượng Đế của các ngươi". Có thế những việc làm của các ngươi sẽ được xóa tội lỗi và tăng lên thêm nhiều ân phước tốt đẹp cho các ngươi ở đời này lẫn đời sau.
Ingatlah -wahai Rasul- tatkala Allah berfirman kepada Bani Israil, “Masuklah kalian ke Baitulmaqdis dan makanlah dari buah-buahan yang ada di daerah itu, di mana saja dan kapan saja kalian mau, dan ucapkanlah, ‘Ya Tuhan kami! Hapuslah dosa-dosa kami!.’ Masuklah ke pintu gerbang itu sambil rukuk serta menundukkan diri kalian kepada Tuhan kalian. Bila kalian melaksanakan itu niscaya Kami akan mengampuni dosa-dosa kalian dan Kami akan menambahkan kebaikan di dunia dan di akhirat bagi orang-orang yang suka berbuat baik.”
E ricorda, o Messaggero, quando Allāh disse ai figli d'Isrāīl: "Entrate nella Sacra Casa (Beit Al-Maǭdes) e mangiate i frutti del suo villaggio, in qualsiasi luogo e in qualsiasi momento vi compiaccia, e dite: "O Dio nostro, perdona i nostri peccati", ed entrate dalla porta chini, umili dinanzi al vostro Dio. In verità, se fate ciò, perdoneremo i vostri peccati e moltiplicherò le grazie dei pii, in questa vita e nell'Aldilà.
Banggitin mo, O Sugo, nang nagsabi si Allāh sa mga anak ni Israel: "Pumasok kayo sa Jerusalem. Kumain kayo mula sa mga bunga ng pamayanan nito mula sa alinmang pook mula rito at sa alinmang oras na niloob ninyo. Magsabi kayo: 'O Panginoon namin, mag-alis Ka sa amin ng mga kamalian namin.' Magsipasok kayo sa pinto na mga nakayukod, na mga nagpapasailalim sa Panginoon ninyo. Kaya kung gumawa kayo niyon, magpapalampas Kami ng mga pagkakasala ninyo. Magdaragdag Kami sa mga tagagawa ng maganda ng mga mabuti sa Mundo at Kabilang-buhay."
Ô Prophète, rappelle-toi lorsqu’Allah dit aux enfants d’Israël:
Entrez dans la Maison Sainte (la Ville Sainte de Jérusalem), mangez de ses fruits n’importe où et n’importe quand, dites « Ô notre Seigneur, annule nos péchés » et entrez par la porte en étant prosternés et soumis à votre Seigneur. Si vous faites cela, Nous ne tiendrons pas compte de vos péchés et Nous accorderons aux bienfaisants un surplus de bien de ce bas monde et de l’au-delà.
Mensajero, recuerda cuando Al-lah les dijo a los Hijos de Israel que entraran a Jerusalén y comieran de los frutos de la ciudad cuando quisieran, y que Le pidieran a Al-lah que apartara la desobediencia de ellos. Les dijo que entraran por la puerta con humildad, y que Él los perdonaría por sus errores y aumentaría el bien en este mundo y en el Más Allá para quienes hicieran lo correcto.
Ey Resul! Allah'ın İsrailoğulları'na: "Kudüs'e giriniz, onun meyvelerinden dilediğiniz yerden ve istediğiniz zaman yiyiniz" dediği zamanı hatırla! Hani onlara "Ey Rabbimiz günahlarımızı bağışla!" deyiniz. Kapıdan boyunlarınızı eğerek ve Rabbinize itaat ederek giriniz. Eğer bunu yaparsanız günahlarınızı bağışlarız. İyilik yapanlara dünya ve ahiretin hayırlarını arttıracağız diye buyurmuştu.
Remember, O Messenger, when Allah told the Israelites to enter Jerusalem, and to eat from any of the fruits of the town, whenever they wished, and to ask Allah to remove their disobedience from them. He told them to enter the gate in humility, and that He would forgive them for their mistakes and would increase those who do good in the good things of this world and of the Afterlife.
Onlardan zalim olanlar, emredildikleri sözü kendilerine söylenenden başkasıyla değiştirerek, bağışlanmayı talep etmeleri emredilmişken bu kelimeyi değiştirerek (harfleri bakımından yakın olan) tane buğday dediler. Söylemeleri emredilen fiili değiştirdiler ve şehre, Allah'a itaat ederek ve başlarını eğerek girmek yerine kıçlarının üzerine sürünerek girdiler. Biz de zulümlerinden ötürü üzerlerine gökten azap gönderdik.
But the wrongdoers among them changed the words they were told to say, and said ‘A grain in a rite’, instead of asking for forgiveness, as they had been instructed to; and they changed what they had been told to do by entering whilst dragging themselves on their rears, rather than entering in humility to Allah, lowering their heads. So Allah sent them a punishment from the heaven because of their disobedience.
Pero los pecadores que estaban entre ellos cambiaron las palabras que se les ordenó decir, y dijeron “un grano en espiga” en lugar de pedir perdón, como se les había ordenado, y en lugar de entrar con humildad hacia Al-lah, bajando la cabeza, ellos entraron arrastrándose sobre sus partes traseras. Entonces, Al-lah les envió un castigo del cielo por su desobediencia.
Ngunit nagpaiba ang mga tagalabag sa katarungan kabilang sa kanila ng sinabi na ipinag-utos sa kanila sapagkat nagsabi sila: "Isang butil sa sebada," bilang pamalit sa ipinag-utos sa kanila na paghingi ng kapatawaran; at nagpaiba sila ng gawain na ipinag-utos sa kanila sapagkat pumasok sila habang gumagapang nang nakahiga sa mga likod nila sa halip ng pagpasok bilang mga nagpapasailalim kay Allāh, habang mga nagtatalukbong ng mga ulo nila. Kaya naman nagsugo sa kanila ng isang pagdurusa mula sa langit dahilan sa kawalang-katarungan nila.
Những kẻ làm điều sai quấy trong số chúng (Do Thái) đã thay đổi lời nói mà chúng được lệnh, chúng nói hạt lúa mạch thay vì lời "cầu xin Ngài tha thứ cho bầy tôi", chúng đã thay đổi cả hành động mà chúng được lệnh, thay vì chúng vào thành một cách khúm núm cúi đầu phủ phục Allah thì chúng lại trùm đầu quay lưng đi vào. Bởi thế, TA đã giáng xuống chúng sự trừng phạt từ trên trời vì sự sai quấy của chúng.
Gli ingiusti tra loro cambiarono ciò che venne loro ordinato, dicendo: "Un chicco in una spiga", contrariamente a ciò che venne loro ordinato per chiedere il perdono; e cambiarono ciò che venne loro ordinato, entrando strisciando dal verso contrario, invece di entrare con la testa china dinanzi ad Allāh; così scagliammo su di loro una punizione dal cielo a causa della loro ingiustizia.
Nepravednici među njima promijeniše riječi koje su im naređene - حِطَّة - oprosti nam (hittah), pa rekoše - حِنْطَة - ječmeno zrno (hintah), i promijeniše djelo koje im je naređeno, pa umjesto da uđu u Jerusalim ponizno i pognutih glava, oni uđoše pužući unatrag, pa zbog takvog postupka, na njih poslasmo kaznu s neba.
Literally, ‘Enter the gate bowing down or kneeling down.’ The Jews were asked to enter their place of worship with humility and modesty and to worship their Lord; they were enjoined to remember the majesty and supremacy of God and admit their shortcomings before Him. But the Jews forgot the admonition of God. Instead of adopting the way shown by God, they followed a path devised by themselves in the name of God. They adopted the way of arrogance instead of treading the path of humility. Their utterances were not of gratitude but of insolence. When the Jews went to this extent in their wrongdoing, God withdrew His grace from them. They were surrounded by different kinds of punishments instead of God’s blessings.
Les injustes parmi eux modifièrent les paroles qui leur avaient été ordonnées de dire et dirent à la place de ħiṭṭah (ħiṭṭatun): ħabbatun fîcha’rah (cha’ratin), tournant ainsi l’ordre d’Allah en dérision au lieu de Lui demander le pardon. En outre, ils n’entrèrent pas de la manière qui leur avait été ordonnée: En effet, au lieu d’entrer tête baissée, soumis à Allah, ils entrèrent en se traînant sur leurs postérieurs. Nous envoyâmes alors sur eux, à cause de leur injustice, un châtiment du Ciel.
Kemudian orang-orang yang zalim di antara mereka mengganti ucapan yang diperintahkan kepada mereka dengan ucapan lain. Mereka berkata, “Ada satu biji dalam rambut”; sebagai pengganti doa permohonan ampunan yang diperintahkan kepada mereka. Mereka juga merubah amalan yang diperintahkan kepada mereka dengan masuk ke pintu gerbang sambil merayap dengan menggunakan pantat mereka, mereka tidak mau masuk sambil menunjukkan ketundukan mereka kepada Allah dengan menundukkan kepala mereka. Kemudian Kami kirimkan kepada mereka azab dari langit disebabkan oleh kezaliman mereka.
The Jews transgress the Sanctity of the Sabbath
This Ayah explains Allah's statement,
وَلَقَدْ عَلِمْتُمُ الَّذِينَ اعْتَدَواْ مِنكُمْ فِى السَّبْتِ
(And indeed you knew those among you who transgressed in the matter of the Sabbath..) 2:65 Allah says to His Prophet here,
وَسْئَلْهُمْ
(And ask them) ask the Jews who are with you, about the story of their fellow Jews who defied Allah's command, so that His punishment overtook them all of a sudden for their evil actions, transgression and defiance by way of deceit. Also, warn the Jews (O Muhammad) against hiding your description that they find in their books, so that they do not suffer what their forefathers suffered. The village mentioned here is Aylah, on the shore of the Qulzum (Red) Sea. Muhammad bin Ishaq recorded from Dawud bin Al-Husayn from `Ikrimah that Ibn `Abbas commented on Allah's statement,
وَسْئَلْهُمْ عَنِ الْقَرْيَةِ الَّتِى كَانَتْ حَاضِرَةَ الْبَحْرِ
(And ask them about the town that was by the sea...) "A village called Aylah between Madyan and At-Tur (which is in Sinai). `Ikrimah, Mujahid, Qatadah and As-Suddi said similarly. Allah's statement,
إِذْ يَعْدُونَ فِى السَّبْتِ
(when they transgressed in the matter of the Sabbath;) means, they transgressed in the Sabbath and defied Allah's command to them to keep it sanctified,
إِذْ تَأْتِيهِمْ حِيتَانُهُمْ يَوْمَ سَبْتِهِمْ شُرَّعًا
(when their fish came to them openly on the Sabbath day,) visible on top of the water, according to Ad-Dahhak who reported it from Ibn `Abbas. Ibn Jarir said, "Allah's statement,
وَيَوْمَ لاَ يَسْبِتُونَ لاَ تَأْتِيهِمْ كَذَلِكَ نَبْلُوهُم
(and did not come to them on the day they had no Sabbath. Thus We made a trial of them,) means, this is how We tested them by making the fish swim close to the surface of the water , on the day which they were prohibited to fish. The fish would be hidden from them on the day when they were allowed to fish,
كَذَلِكَ نَبْلُوهُم
(Thus We made a trial for them,) so that We test them,
بِمَا كَانُواْ يَفْسُقُونَ
(for they used to rebel against Allah's command) by defying His obedience and rebelling against it." Therefore, these were a people who used a trick to violate Allah's prohibitions, taking an action that seemed legal on the surface. However, in reality, this action was meant to transgress the prohibition. Imam and scholar Abu `Abdullah Ibn Battah reported that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«لَا تَرْتَكِبوُا مَا ارْتَكَبَتِ الْيَهُودُ فَتَسْتَحِلُّوا مَحَارِمَ اللهِ بِأَدْنَى الْحِيَل»
(Do not repeat what the Jews committed, and violate Allah's prohibitions using deceitful tricks.) This Hadith has a reasonable chain.
-Ey Resul!- Yahudilere denizin kıyısında bulunan şehir halkının -geçmiş atalarının- durumunu bildiren kıssasını onlara hatırlatarak sor. Yüce Allah onlara cumartesi günü balık avlamayı yasaklamasına rağmen Allah'ın hududunu aşarak o gün balık avlarlardı. Onlara imtihan olarak balıklar o gün su yüzüne çıkarak yüzerler ve diğer günlerde ise su yüzüne çıkmazlardı. Allah onları itaatından çıktıkları ve günah işledikleri için böyle imtihan etmiştir. Balıkları avlamak için hile yaparak çukurlar kazıp o çukurlarda ağlarını kurarlardı ve balıklar cumartesi günü ağlara takılırdı ve pazar günü olduğunda da o yakaladıkları balıkları alıp yerlerdi.
Ask the Jews about how Allah punished some of the Israelites. Remind them of the story of the town which was near to the sea where they used to overstep the limits of Allah: fishing on the Sabbath after they had been forbidden from doing so. Allah tested them by making the fish come to them so that they could see them clearly on the surface of the sea on Saturday, and then making them disappear from view during the rest of the week. Allah gave them this trial because of their disobedience and wrongdoing. So eventually they decided to fish by setting up their nets thereby using a trick, so that the fish would fall into them on Saturday and they could take them and eat them on Sunday.
Tanungin mo, O Sugo, ang mga Hudyo bilang pagpapaalaala sa kanila hinggil sa pagparusa ni Allāh sa mga ninuno nila ayon sa kasaysayan ng pamayanan, na iyon noon ay nasa malapit sa dagat, nang sila noon ay lumampas sa mga hangganan ni Allāh dahil sa pangingisda sa araw ng Sabado, matapos ng pagsaway sa kanila, nang sumubok sa kanila si Allāh sa pamamagitan ng pagpapunta sa kanila ng mga isda nang hayagan sa ibabaw ng dagat sa araw ng Sabado, samantalang sa ibang mga araw ay hindi naman pumupunta ang mga ito sa kanila. Sumubok si Allāh sa kanila sa pamamagitan niyon dahilan sa paglabas nila sa pagtalima at paggawa nila ng mga pagsuway. Nanggulang sila para sa pangingisda sa pamamagitan ng pagtukod nila ng mga lambat nila at paghukay nila ng hukay nila kaya naman ang mga isda ay bumabagsak roon sa araw ng Sabado, saka kapag araw ng Linggo ay kinukuha nila ang mga iyon at kinakain ang mga iyon.
Ô Messager, questionne les juifs, afin que cela soit un rappel du châtiment qu’Allah infligea à leurs ancêtres, au sujet de la cité de bord de mer dont les habitants ne respectaient pas les limites d’Allah. Ils pêchaient les samedis alors qu’il leur avait été défendu de pêcher ce jour-là. Allah les éprouva en faisant que les samedis, les poissons soient abondants et absents les autres jours. Allah les éprouva de cette manière parce qu’ils ne Lui obéissaient pas et commettaient des actes de désobéissance. Ils inventèrent alors le subterfuge suivant: ils tendaient des filets et creusaient des trous pour que les poissons soient pris au piège le samedi et le dimanche, ils ramassaient leurs prises et les mangeaient.
The detailed discussion of the events contained in the above verses have been produced in Surah Al-Baqarah (under verses 58-60). Those interested may refer to those verses for details.
The Holy Prophet ﷺ has been asked to warn the Israelites present in his time by reminding them the events related in these verses. The events referred to in these verses are clear and require no explanation.
Tanyakanlah -wahai Rasul- kepada orang-orang Yahudi untuk mengingatkan mereka akan hukuman yang pernah Allah timpakan kepada para pendahulu mereka tentang kisah penduduk desa yang ada di dekat laut, yaitu ketika mereka melanggar larangan Allah dengan menangkap ikan di hari Sabtu setelah mereka dilarang melakukan hal itu. Ketika itu Allah menguji mereka dengan membuat ikan-ikan muncul ke permukaan air laut di hari Sabtu, sedangkan di hari-hari lainnya tidak muncul. Allah memberi mereka ujian itu karena mereka tidak taat kepada Allah dan berbuat maksiat. Kemudian mereka membuat taktik menangkap ikan dengan cara memasang jaring dan menggali lubang-lubang sehingga ikan-ikan yang muncul pada hari Sabtu terjebak di sana. Lalu mereka mengambil ikan-ikan yang terjebak di sana pada hari Ahad dan memakannya.
Pregunta a los judíos sobre cómo Al-lah castigó a algunos de los Hijos de Israel. Recuérdales la historia de la ciudad que estaba a orillas del mar donde solían traspasar los límites de Al-lah: pescaban el día sábado a pesar de su prohibición. Al-lah los probó al hacer que los días sábados los peces se mostraran con claridad en la superficie del mar, y luego los hacía desaparecer de su vista durante el resto de la semana. Al-lah les puso esta prueba por causa de su desobediencia y sus malas acciones. Finalmente, utilizando una trampa, colocaron las redes para que los peces cayeran en ellas el sábado y pudieran recogerlas el domingo.
O Poslaniče, upitaj jevreje, kako bi ih podsjetio, čime su kažnjeni njihovi preci u slučaju naselja koje se nalazilo pored mora, čiji su stanovnici prelazili Allahove granice jer su lovili subotom nakon zabrane. Allah ih je iskušao tako što su ribe počele izlaziti na površinu mora subotom, dok u ostalim danima im nisu dolazile, i tako ih je Allah iskušao zbog grijeha koje su činili. Oni su učinili spletku tako što su postavili mreže i iskopali rupe prije subote, a zatim u subotu ne bi ništa radili dok bi ribe upadale u njihove zamke, a u nedjelju bi uzimali uhvaćene ribe i jeli ih.
Rammenta, o Messaggero, agli Ebrei, di come Allāh punì i loro antenati nel racconto del villaggio vicino al mare; essi trasgredirono i limiti imposti da Allāh riguardo la pesca nel giorno del Sabato, dopo che venne loro proibita, quando Allāh li mise alla prova. Così i pesci venivano a galla nel giorno del Sabato, mentre negli altri giorni ciò non accadeva. Allāh li mise alla prova perché si allontanarono dalla Sua obbedienza e commisero peccati. Essi tramarono per poter pescare, piazzando le loro reti e scavando buche, cosicché i pesci, quando giungeva il Sabato, cadevano nelle buche, e quando giungeva la domenica li raccoglievano e li mangiavano.
Và hãy hỏi - hỡi Thiên Sứ - nhóm Do Thái về câu chuyện của xứ sở nằm dọc bờ biển ở thời trước họ đã bị Allah trừng phạt vì họ đã vượt quá giới hạn của Allah vì việc săn bắt cá vào ngày thứ bảy sau khi chúng bị nghiêm cấm săn bắt cá vào ngày đó, ngặt nổi khi đúng vào ngày đó thì cá lại nhô lên mặt biển đến gần họ còn vào những ngày khác thì đàn cá không thấy tăm hơi đâu cả, Allah thử thách họ thế bởi họ đã vượt giới luật của Allah, không biết tuân lệnh Ngài. Thế là họ đã đặt lợp cá vào ngày thứ sau để thứ bảy cá vào lợp và ngày chủ nhật sau đó thì họ ra lấy lợp về.
Và hãy nhớ lại - hỡi Thiên Sứ - trong số họ có nhóm người cản mọi người làm tội lỗi và cảnh báo họ về mối hiểm họa đó thì họ bị nhóm người khác chỉ trích nói: "Tại sao quý vị còn đi khuyên can cho một đám người mà Allah muốn tiêu diệt chúng trên trần gian này bởi việc làm tệ hại mang đầy tội lỗi hoặc sẽ bị Ngài trừng trị bằng một hình phạt thật khủng khiếp vào ngày sau ? Nhóm người khuyên bảo nói: Chúng tôi khuyên họ để khỏi bị Allah bắt tội không chịu ra lệnh làm điều tốt và cấm làm điều xấu, biết đâu họ sẽ nghe theo lời khuyên đó mà từ bỏ điều xấu đó.
E rammenta, o Messaggero, quando dissuadevi e avvertivi una parte di loro da queste ingiustizie, e un'altra parte di loro diceva: "Perché dare consigli a una fazione che Allāh distruggerà in questa vita a causa dei peccati da loro commessi, o a cui infliggerà, nel Giorno del Giudizio, una grande punizione?!" Dissero i predicatori: "Noi diamo loro consigli perché temiamo Allāh, facendo ciò che ci ha ordinato di fare, ovvero ordinare il bene e dissuadere dal male, cosicché non ci punisca per negligenza. Può darsi che la predica sia loro utile affinché abbandonino la condizione di disobbedienza nella quale versano "
O Poslaniče, spomeni kako ih je jedna skupina ljudi iz tog naselja odvraćala od tog lošeg djela i upozoravala ih, dok im druga skupina reče: "Zašto savetujete ljude koje će Allah zbog grijeha uništiti na dunjaluku ili žestoko kazniti na Ahiretu?" Savjetnici rekoše: "Mi ih savjetujemo da bismo imali pred Allahom opravdanje da smo uradili ono što nam je naređeno, da smo naređivali dobro i zabranjivali zlo, kako nas ne bi kaznio za ostavljanje te obaveze, i kako bi se oni okoristili opomenom i ostavili grijeh."
Ingatlah -wahai Rasul- ketika ada sekelompok orang dari mereka yang melarang mereka melakukan perbuatan terlarang itu kemudian ada kelompok lain yang berkata kepada mereka, “Mengapa kalian menasihati sekelompok orang yang akan dibinasakan oleh Allah di dunia akibat perbuatan maksiat yang mereka lakukan, atau akan menimpakan azab yang berat kepada mereka di hari Kiamat?” Kelompok yang memberi nasihat menjawab, “Nasihat yang kami berikan kepada mereka adalah alasan yang akan kami ajukan kepada Allah bahwa kami telah melaksanakan perintah-Nya, yaitu melakukan amar makruf nahi mungkar, sehingga kami tidak dihukum oleh-Nya karena dianggap melalaikan perintah itu, serta barangkali saja mereka mau menerima nasihat itu kemudian mereka meninggalkan perbuatan maksiat itu.”
Those Who breached the Sabbath were turned into Monkeys, butThose Who prohibited Their Actions were saved
Allah said that the people of this village were divided into three groups, a group that committed the prohibition, catching fish on the Sabbath, as we described in the Tafsir of Surat Al-Baqarah. Another group prohibited them from transgression and avoided them. A third group neither prohibited them, nor participated in their action. The third group said to the preachers,
لِمَ تَعِظُونَ قَوْمًا اللَّهُ مُهْلِكُهُمْ أَوْ مُعَذِّبُهُمْ عَذَاباً شَدِيدًا
("Why do you preach to a people whom Allah is about to destroy or to punish with a severe torment"). They said, `why do you forbid these people from evil, when you know that they are destroyed and have earned Allah's punishment' Therefore, they said, there is no benefit in forbidding them. The preachers replied,
مَعْذِرَةً إِلَى رَبِّكُمْ
("In order to be free from guilt before your Lord (Allah),") `for we were commanded to enjoin righteousness and forbid evil,' r
وَلَعَلَّهُمْ يَتَّقُونَ
("and perhaps they may fear Allah") for on account of our advice, they might stop this evil and repent to Allah. Certainly, if they repent to Allah, Allah will accept their repentance and grant them His mercy.' Allah said,
فَلَمَّا نَسُواْ مَا ذُكِّرُواْ بِهِ
(So when they forgot the reminder that had been given to them, ) when the evil doers refused the advice,
أَنجَيْنَا الَّذِينَ يَنْهَوْنَ عَنِ السُّوءِ وَأَخَذْنَا الَّذِينَ ظَلَمُواْ
(We rescued those who forbade evil, but We seized who did wrong,) who committed the transgression,
بِعَذَابٍ بَئِيسٍ
(with a severe torment). Allah stated that those who enjoined good were saved, while those who committed the transgression were destroyed, but He did not mention the end of those who were passive (the third group), for the compensation is comparable to the deed. This type did not do what would warrant praise, nor commit wrong so that they are admonished. `Ikrimah said, "Ibn `Abbas said about the Ayah: `I do not know whether or not the people were saved who said;
لِمَ تَعِظُونَ قَوْمًا اللَّهُ مُهْلِكُهُمْ
("Why do you preach to a people whom Allah is about to destroy...") So I continued discussing it with him until I convinced him that they were. Then he gave me the gift of a garment." Allah said,
وَأَخَذْنَا الَّذِينَ ظَلَمُواْ بِعَذَابٍ بَئِيسٍ
(and We seized those who did wrong with a Ba'is torment) indicating that those who remained were saved. As for `Ba'is', it means `severe', according to Mujahid, or `painful', according to Qatadah. These meanings are synonymous, and Allah knows best. Allah said next,
خَـسِئِينَ
(despised), humiliated, disgraced and rejected.
It is a sin to do anything which God has prohibited. But to perform a prohibited act by attempting to legalize it through some trick amounts to adding insult to injury. By violating the rule of the Sabbath, the Jews had committed a double sin. Such people must suffer divine retribution; that is, they are deprived of the bounties which God has set apart for human beings alone. In this world such people fall from the level of humanity to the level of the animals.
Ey Resul! Hani içlerinden bir grup, onları bu kötü işlerden yasaklamış ve onları sakındırmıştı. Bu gruba başka bir grup: "Allah'ın kendilerini dünyada işledikleri günahları ile helak edeceği yahut kıyamet gününde şiddetli bir azap ile cezalandıracağı bir kavme niçin öğüt veriyorsunuz?" dediği zaman öğüt verenler; iyiliği emretmemiz ve kötülükten nehyetmemiz bize emredildiği içindir. Biz onlara nasihat ediyoruz ki Rabbimiz nasihat etmeyi terk ettiğimiz için bizi cezalandırmasın. Belki öğütten faydalanırlar, bulundukları ve işlemekte oldukları günahlardan da sakınırlar.
Mention, O Messenger, when a group among them forbade them from doing what was wrong, cautioning them against it. Another group remarked: 'Why are you advising those whom Allah is going to destroy in this world because of their disobedience, or punish with a firm punishment on the Day of Judgement?' Those advising replied: 'This advising of ours is to be free from blame before Allah, through doing what He commanded us to do of instructing what is right and forbidding what is wrong, so that He would not take us to account for not doing so; and, perhaps, those we advise might benefit from the advice, and give up their disobedience.'
Mensajero, menciona cuando a un grupo de ellos se les prohibió hacer lo incorrecto, advirtiéndoles. Otro grupo comentó: “¿Por qué advierten a quienes Al‑lah va a destruir en este mundo por su desobediencia, o castigará con firmeza en el Día del Juicio?” Los que advertían respondieron: “Para estar libres de culpa ante Al‑lah, haciendo lo que Él nos ordenó que hiciéramos, ordenando lo que es correcto y prohibiendo lo que está mal, para que Al-lah no nos juzgue por no haberlo hecho. Y, quizás, quienes reciban la advertencia se puedan beneficiar de ella y abandonen la desobediencia”.
Banggitin mo, O Sugo, nang may isang pangkat kabilang sa kanila na sumasaway sa kanila laban sa nakasasamang ito at nagbibigay-babala sa kanila laban dito, may nagsabi naman dito na iba pang pangkat: "Bakit kayo nagpapayo sa isang pangkat na si Allāh ay magpapahamak rito sa Mundo dahil sa ginawa nito na mga pagsuway o magpaparusa rito sa Araw ng Pagbangon ng isang matinding pagdurusa?" Nagsabi ang mga tagapayo: "Ang payo namin sa kanila ay upang mapawalang-sala kay Allāh sa pamamagitan ng paggawa sa ipinag-utos Niya sa amin na pag-uutos sa nakabubuti at pagsaway sa nakasasama upang hindi Siya manisi sa amin sa pag-iwan niyon, at nang sa gayon sila ay makikinabang sa pangaral saka magtatanggal sa taglay nila na pagsuway."
Ô Messager, rappelle-toi lorsqu’un groupe parmi eux leur défendait d’avoir ce comportement blâmable et les avertissait d’un châtiment. On leur demanda: Pourquoi conseillez-vous un groupe qu’Allah va anéantir dans ce bas monde pour les actes de désobéissance qu’il accomplit ou qui sera durement châtié le Jour de la Résurrection? Le groupe qui prodiguait des conseils répondit: La recommandation que nous leur faisons a pour but de nous dégager de la responsabilité qu’Allah nous a imposée, à savoir ordonner ce qui est convenable et défendre ce qui est blâmable, afin qu’Il ne nous reproche pas d’avoir délaissé cette obligation. Peut-être tireront-il profit de cette exhortation et cesseront-ils ainsi leur désobéissance.
Kaya noong umayaw ang mga tagasuway sa ipinaalaala sa kanila ng mga tagapangaral at hindi sila tumigil, sinagip Namin ang mga sumaway sa nakasasama mula sa pagdurusa at dumaklot Kami sa mga lumabag sa katarungan dahil sa paglabag sa [pagbabawal sa] pangingisda sa araw ng Sabado ng isang matinding pagdurusa dahilan sa paglabas nila sa pagtalima sa Amin at pagpupumilit nila sa pagsuway.
When the wrongdoers turned away from what those who advised them had reminded them of, and they would not give up their disobedience, Allah saved the group which had forbidden disobedience from the punishment, and afflicted those who transgressed the limits by fishing on the Saturday with a firm punishment, because they were not obedient to Allah and persisted in their rebellion.
Après que les désobéissants se fussent détournés de ce que leur rappelèrent les prédicateurs et ne cessèrent pas de commettre ce péché, Nous sauvâmes du châtiment ceux qui interdisaient le comportement blâmable et Nous saisîmes d’un châtiment terrible ceux qui transgressaient et pêchaient le samedi parce qu’ils n’obéissaient pas à Allah et persistaient à désobéir.
Kada se griješnici okrenuše od onoga čime su ih savjetnici opominjali i savjetovali, spasili smo one koji su zabranjivali zlo, dok smo žestoko kaznili one koji su bili nepravedni jer su lovili subotom i ustrajavali su čineći grijeh.
Kemudian tatkala orang-orang yang durhaka itu menolak peringatan yang diberikan oleh kelompok pemberi nasihat itu dan tidak mau menghentikan kemaksiatan mereka maka Kami selamatkan kelompok yang mencegah perbuatan mungkar tersebut dari azab Kami dan Kami hukum kelompok yang menganiaya diri mereka sendiri dengan melakukan penangkapan ikan di hari Sabtu itu dengan azab yang sangat berat. Hal itu karena mereka tidak taat kepada Allah dan bersikeras mempertahankan kemaksiatan mereka.
Quando i disobbedienti si mostrarono avversi a ciò che i predicatori dicevano, e non si dissuasero, salvammo dalla punizione coloro che cessarono di commettere peccati, mentre punimmo gli ingiusti per la loro trasgressione del Sabato, infliggendo loro una dura punizione per essersi allontanati dall'obbedienza di Allāh e per aver perseverato nella disobbedienza.
Bởi khi những việc làm tội lỗi quá lỗ liễu thì chúng được những người biết kính sợ nhắc nhở cho việc làm tệ hại đó, vậy mà chúng chưa chịu dừng lại. Thế nên, TA đã cứu vớt những người đã từng ngăn cản chúng làm những điều xấu xa đầy tội lỗi và rồi TA đã trừng trị những kẽ làm điều sai quấy cố tình cho việc săn bắn cá vào ngày thứ bảy bằng một hình phạt thật khủng khiếp bởi vì chúng đã bất tuân Allah mà chúng cố tình cho việc làm đầy tội lỗi đó.
Cuando los pecadores olvidaron lo que se les había advertido y no renunciaron a su desobediencia, Al-lah salvó a quienes habían advertido a los desobedientes del castigo, y castigó con firmeza a quienes transgredieron los límites al pescar el día sábado, porque no fueron obedientes a Al-lah y persistieron en su rebelión.
Öğüt verenler günahkârlara hatırlatma yaptıklarında işlediklerini terk etmeyip yüz çevirdiklerinde; biz de kötülükten men edenleri azaptan kurtardık, cumartesi günü avlanma yasağını çiğneyerek kendilerine zulmedenleri Allah'a itaat etmeye karşı çıkmaları ve günah işlemede ısrar etmeleri sebebiyle şiddetli bir azap ile yakaladık.
Bởi thế, khi tội lỗi vượt quá giới hạn của Allah vì sự tự cao, ngạo mạng và chẳng chịu nghe lời can ngăn, thế nên Ngài phán với chúng :" Này hỡi những kẽ mang đầy tội lỗi! Hãy trở thành một loài khỉ thấp hèn nếu như TA muốn chúng như thế." Quả thật, những lời phán của TA nếu như TA muốn nó thành thì TA chỉ cần phán : " Hãy thành thì lập tức Nó sẽ thành."
Cuando transgredieron los límites, rebelándose contra Al-lah por soberbia y obstinación, y no recibieron las advertencias, Al-lah les dijo: “¡Desobedientes! ¡Conviértanse en monos despreciables!” Entonces se convirtieron en lo que Él ordenó, porque cuando Él determina hacer algo Él tan solo dice “Sé” y es.
Yüce Allah'a isyan edip kibirlenip, inat ederek haddi aştıklarında ve kendilerine yapılan öğütten ders almayınca onlara: "Ey Asiler! Aşağılık maymunlar olun!" dedik. Onlar da bizim dediğimiz gibi oldular. Şüphesiz biz bir şeyin olmasını istediğimiz zaman ona: "Ol!" dememizden ibarettir ve o da hemen oluverir.
This was the fate of those who contravened the rule of the Sabbath. But ‘God made them apes,’ does not mean that their faces became the faces of apes; it means that their character became ape-like; their hearts and thinking were like those of apes instead of human beings. (Tafsir al-Qurtubi). Now, man’s becoming an ape means that he becomes so insensitive after taking action again and again against the dictates of his wisdom and conscience, that any fine feelings are completely driven out of him. Whatever desire takes shape in his heart, he puts it into action. Whenever anyone comes into his ambit, he will attack his honour and property. If he has a complaint against anybody, he will immediately set about degrading that person. If he has any differences with anybody, he will start denigrating him. If he finds somebody to be an impediment in his way, he will immediately start fighting with him. A true man is one who applies the bridle of God to himself, and an ape is one who unrestrictedly starts doing whatever his base self asks him to do. Preventing others from doing evil is, in fact, a way of proclaiming that one has discharged one’s responsibility. So, when God’s scourge falls upon a group, those people who are extremely disgusted with evil, to the extent of becoming its preventers, are saved from this punishment. A human being is a creature into whom the Creator has infused intelligence and conscience. In a human being when some desire takes shape, his wisdom and conscience immediately becomes activated and the question arises as to whether the fulfillment of that desire is proper or not. In the case of an ape, however, there is no impediment between his wish and its fulfillment. Whatever comes into his mind he immediately does it. It is not necessary for him to think about his wish, nor need he be ashamed after pursuing it.
Lorsqu’ils franchirent la limite en désobéissant à Allah avec orgueil et entêtement et que l’exhortation n’eut aucun effet sur eux, Nous leur dîmes: Ô désobéissants, soyez des singes vils et ils furent ce que Nous décidâmes. En effet, quand Nous voulons une chose Nous disons « Sois » et elle est aussitôt.
When they overstepped the limits, rebelling against Allah out of pride and stubbornness, and they would not be advised, Allah told them: 'O you disobedient ones! Be you monkeys, humiliated!' So they became what He willed, because when He wills something He only says to it ‘Be!’ and it is.
Kaya noong lumampas sila sa hangganan sa pagsuway kay Allāh dala ng pagkamapagmalaki at pagmamatigas at hindi sila napangaralan, nagsabi Kami sa kanila: "O mga tagasuway, kayo ay maging mga unggoy na kaaba-aba." Kaya sila ay naging gaya ng ninais Namin. Ang utos Namin lamang sa isang bagay kapag nagnais Kami ay na magsabi Kami rito ng mangyari kaya mangyayari ito.
Quando trasgredirono i limiti, disobbedendo ad Allāh con arroganza ed ostinazione, e non si dissuasero da ciò, dicemmo loro: "O voi disobbedienti, siate umili scimmie", ed eccoli divenire come Noi volemmo che fossero: In verità, il Nostro ordine, quando decidiamo di compiere qualcosa, è dire: "Sii", e quello è.
Lalu tatkala mereka telah melampaui batas dalam melanggar ketentuan Allah secara angkuh dan sombong dan tidak mau menerima nasihat, Kami berfirman kepada mereka, “Wahai orang-orang yang durhaka! Jadilah kalian kera-kera yang hina!” Lalu mereka pun langsung berubah menjadi seperti yang Kami kehendaki karena sesungguhnya apabila Kami menghendaki sesuatu Kami hanya perlu berfirman, “Jadilah!” maka jadilah apa yang Kami kehendaki itu.
Kada su prešli sve granice u griješenju prema Allahu, oholeći se i prkoseći, ne primajući pouku, rekosmo im: "O grješnici, postanite majmuni prezreni", pa postaše. Kada Mi nešto hoćemo samo kažemo: "Budi", i ono bude.
Ô Messager, rappelle-toi lorsque ton Seigneur annonça sans équivoque qu’Il mettra les juifs sous le joug de gens qui les humilieront et les rabaisseront dans ce bas monde jusqu’à l’avènement du Jour de la Résurrection. Ô Messager, ton Seigneur est prompt à châtier ceux qui lui désobéissent au point même qu’Il avance leur châtiment dans le bas monde. A contrario, Il pardonne les péchés de ceux qui se repentent et leur fait miséricorde.
O Poslaniče, spomeni kada je Allah jasno obznanio da će dati vlast nad jevrejima onim ljudima koji će ih ponižavati do Sudnjeg dana. Doista tvoj Gospodar brzo kažnjava onoga ko prema Njemu griješi pa nekada ubrza kaznu još na dunjaluku, ali On prašta onome ko se pokaje i milostiv je prema njemu.
Ingatlah -wahai Rasul- tatkala Allah memberikan informasi yang sangat jelas dan tidak diragukan lagi bahwa Dia benar-benar mengirimkan orang yang akan menghinakan dan menistakan orang-orang Yahudi selama hidup mereka di dunia ini sampai hari kiamat. Sesungguhnya Tuhanmu -wahai Rasul- benar-benar Mahacepat hukuman-Nya bagi orang yang durhaka kepada-Nya. Bahkan terkadang Dia menyegerakan hukuman bagi orang tersebut di dunia. Sesungguhnya Dia Maha Pengampun terhadap dosa-dosa hamba-hamba-Nya yang bertobat kepada-Nya lagi Maha Penyayang terhadap mereka.
E ricorda – o Messaggero – quando Allāh informò in modo chiaro, privo di dubbio, che invierà qualcuno che umilierà e schernirà gli Ebrei durante la loro esistenza, fino al Giorno del Giudizio. In verità, il tuo Dio, o Messaggero, è rapido nel punire chi Gli disobbedisce, ed Egli potrebbe affrettare la sua punizione in vita. In verità, Lui è Perdonatore dei peccati dei Suoi sudditi pentiti, Misericordioso con loro.
Ey Resul! Allah'ın hakkında hiçbir şüphe olmaksızın çok açık bir şekilde, kıyamet gününe kadar dünya hayatında Yahudileri aşağılayacak kimseleri onların başlarına musallat edip cezalandıracağını ilan etmesini hatırla. Ey Resul! Şüphesiz Rabbin, kendisine isyan edeni hızlıca cezalandırandır. Zira O dilerse dünyada acele olarak cezasını gönderir. Şüphesiz O, kullarından tövbe edenlerin günahlarını çok affeden, onlara karşı çok merhametli olandır.
Eternal Humiliation placed on the Jews
تَأَذَّنَ
(Ta'dhdhana) means `declared', according to Mujahid, or `ordained', according to others. This part of the Ayah indicates a vow,
لَيَبْعَثَنَّ عَلَيْهِمْ
(that He will keep on sending against them) against the Jews,
إِلَى يَوْمِ الْقِيَـمَةِ مَن يَسُومُهُمْ سُوءَ الْعَذَابِ
(till the Day of Resurrection, those who would afflict them with a humiliating torment.) on account of their disobedience, defying Allah's orders and Law and using tricks to transgress the prohibitions. It was reported that Musa required the Jews to pay the production tax for seven or thirteen years, and he was the first to do so. Also, the Jews fell under the humiliating rule of the Greek Kushdanin, Chaldeans and later on the Christians, who subjugated and disgraced them, and required them to pay the Jizyah (tribute tax). When Islam came and Muhammad was sent, they became under his power and had to pay the Jizyah, as well. Therefore, the humiliating torment mentioned here includes disgrace and paying the Jizyah, as Al-`Awfi narrated from Ibn `Abbas. In the future, the Jews will support the Dajjal (False Messiah); and the Muslims, along with `Isa, son of Mary, will kill the Jews. This will occur just before the end of this world. Allah said next,
إِنَّ رَبَّكَ لَسَرِيعُ الْعِقَابِ
(Verily, your Lord is quick in retribution), with those who disobey Him and defy His Law,
وَإِنَّهُ لَغَفُورٌ رَّحِيمٌ
(and certainly He is Oft-Forgiving, Most Merciful.) for those who repent and go back to Him. This Ayah mentions both the mercy, as well as, the punishment, so that no despair is felt. Allah often mentions encouragement and warning together, so that hearts always have a sense of hope and fear.
Mensajero, menciona cuando Al-lah declaró en términos claros que Él enviaría sobre los Hijos de Israel personas que los oprimirían y humillarían en esta vida hasta el Día del Juicio. Tu Señor es rápido en castigar a aquellos que Le desobedecen, a veces los castiga en la vida terrenal, pero perdona a quien se arrepiente de entre Sus siervos, y es Misericordioso con ellos.
Banggitin mo, O Sugo, nang ipinaalam ni Allāh sa isang pagpapaalam na tahasan, na walang kalituhan doon, upang paghariin sa mga Hudyo ang aaba sa kanila at hahamak sa kanila sa buhay nila sa Mundo hanggang sa Araw ng Pagbangon. Tunay na ang Panginoon mo, O Sugo, ay talagang mabilis ang parusa sa sinumang sumuway sa Kanya, hanggang sa tunay na Siya ay maaaring magpaaga para rito ng kaparusahan sa Mundo. Tunay na Siya ay talagang Mapagpatawad sa sinumang nagbalik-loob sa Kanya kabilang sa mga lingkod Niya, Maawain sa kanila.
Và hãy nhớ - hỡi Thiên Sứ - Allah là Đấng Rất Mực Sáng Suốt cho một lời phán quá rõ ràng không có một chút nhầm lẫn nào đối với người Do thái về sự nhục mạ hay lăng nhục chúng ở trần gian này cho đến ngày tận thế. Quả thật, Thượng Đế của Ngươi - hỡi Thiên Sứ - Ngài rất nhanh chóng cho việc xét xử đối với những kẽ mang đầy tội lỗi và chắn chắn Ngài sẽ trừng trị bọn chúng ngay trên trần gian này. Quả thật, Ngài luôn sẵn lòng Tha Thứ cho bề tôi của Ngài biết hối cải và Ngài cũng hết Mực Nhân Từ với chúng.
Mention, O Messenger, when Allah declared in clear terms that He would put over the Jews those who would humiliate and humble them in this life until the Day of Judgement. Your Lord is quick with the punishment for those who go against Him, sometimes punishing them in the worldly life. Yet He is Forgiving to whoever repents to Him from among His servants, and is Merciful to them.
The first two verses (167 and 168) have referred to the two punishments given to the Israelites. Firstly, Allah will keep sending up to the Day of Doom, some individuals or groups of people who will punish and bring disgrace to them. In fact, this is what has been happening to them up to this day. They had been dominated and disdainfully treated by others as has been recorded by history. We may not be in doubt about their present government in a part of Palestine, as it is a common knowledge that the state of Israel is, in fact, a part of the world powers, created by them for their political objectives against the Muslim Ummah. They are still ruled over and dominated by the colonial powers. It is, in fact, a military base of America. The day these powers stop providing them with their aid they shall not be able to maintain their existence for long.
Bir arada olmalarından sonra, onları yeryüzünde dağınık topluluklara ayırdık. Onlardan Allah'ın ve kulların haklarını yerine getiren salih olanlar, yine onlardan orta yol izleyenler ve kendi nefislerine günahlarla zulmedenler vardı. Biz onların içinde bulundukları durumdan dönmelerini umarak kolaylıklarla ve zorluklarla onları imtihan ettik.
Nagbaha-bahagi Kami sa kanila sa lupa at naggutay-gutay Kami sa kanila rito para maging mga pangkatin matapos na sila dati ay mga nagkakasama-sama. Kabilang sa kanila ang mga maayos na nagsasagawa sa mga karapatan ni Allāh at mga karapatan ng mga lingkod Niya. Kabilang sa kanila ang mga nagpapakakatamtaman. Kabilang sa kanila ang mga nagmamalabis sa mga sarili nila sa pamamagitan ng mga pagsuway. Sinulit Namin sila sa pamamagitan ng kaginhawahan at kagipitan, sa pag-asang bumalik sila palayo sa dating lagay nila.
Li dividemmo in terra e li facemmo disperdere, dopo che furono uniti. Tra di loro vi sono dei giusti che seguono i precetti di Allāh e che rispettano i diritti dei Suoi sudditi, e tra di loro vi sono coloro che sono nel limbo, e tra di loro vi sono grandi peccatori. Li mettemmo alla prova con la povertà e il benessere, in modo che abbandonassero le condizioni in cui versano.
And I broke and separated them up in the earth, dividing them into communities, after they had been united. Among them were those who were righteous and who upheld the rights of Allah and the rights of His creatures; among them were those who were moderate; and among them were those who were excessive in their disobedience. Allah tested them with ease and difficulty, so that they might return from what they were doing.
I mi ih po Zemlji razasusmo, podijelivši ih na razne skupine, nakon što su bili jedno tijelo. Neki od njih su dobri, ispunjavaju Allahova prava i prava ljudi, neki su osrednji, a neki su utonuli u grijehe, i Mi smo ih iskušavali blagostanjem i teškoćama kako bi se grijeha okanili.
Nous les avons dispersés sur Terre et en avons fait des communautés séparées après qu’ils eussent été unis. Certains parmi eux sont pieux et s’acquittent des droits d’Allah et de Ses serviteurs. Certains autres sont soit bienfaisants soit malfaisants. Et enfin les restants sont ceux qui, à cause de leur désobéissance, ont été injustes envers eux-mêmes. Nous les avons éprouvés par l’aisance et l’adversité afin que, peut-être, ils renoncent à ce qu’ils perpétraient.
When a great reward is given for the performance of a task, it follows that the punishment for non-performance of that task will be equally great. This is the case in respect of a community which has been made the bearer of the Holy Book. God had elevated the Jews to this status. So, besides being made promises of bounties in the Hereafter, they were granted extraordinary benefits in the world as well. But the Jews continuously indulged in disobedience, committing irreligious acts in the name of practicing religion. The result was that God deposed them from their elevated status. It was decided that so long as the world existed, they would continue to experience God’s punishment, and whatever was going to happen in the Hereafter would be further to that. This does not mean that till Doomsday, they would never have good fortune. As is clarified in these verses themselves, they would have intervals of good days, but such periods would themselves be a sort of divine curse on them, in as much as it would be an opportunity for them to indulge in more insolence and thus become liable for more punishment. This universal law of God was not solely for the Jews. It was applicable to even that later group which was raised, after the deposition of the Jews, to the elevated position of God’s witnesses. If Muslims find that they are being dominated by those who deny the truth and polytheists, and that their various groups have become scattered, then they must revert to God, because this shows that they have incurred God’s displeasure.
Kami cerai-beraikan mereka di muka bumi dan Kami cabik-cabik mereka di sana menjadi beberapa golongan setelah sebelumnya mereka bersatu padu. Di antara mereka ada orang-orang saleh yang menjalankan hak-hak Allah dan hak-hak sesama makhluk, ada orang-orang yang bersikap pertengahan, dan ada juga orang-orang yang melampaui batas terhadap diri sendiri dengan berbuat maksiat. Kami beri mereka ujian berupa kemudahan dan kesulitan agar mereka menyadari kesalahan mereka.
Và TA phân chia rải rác họ khắp trên mặt đất thành nhiều cộng đồng, cho đến khi chúng tập hợp thành một nhóm đông rồi có một số người trong bọn họ là những người ngoan đạo chân chính với Allah trong việc thờ phượng đúng đắn và cũng có một số người không được như thế, do chính chúng tự gây ra cho bản thân mình những điều tội lỗi. Và rồi, TA cũng đã cảnh báo họ trong sự dễ dãi và có sự nghiêm khắt, để may ra họ biết để quay về với con đường chính đạo của TA.
Luego los dispersé en la Tierra, dividiéndolos en comunidades después de haber estado unidos. Entre ellos había justos que defendían los derechos de Al-lah y de Sus criaturas, también se encontraban los que eran moderados, y entre ellos estaban los que eran excesivos en su desobediencia. Al-lah los probó con tiempos de prosperidad y otros de dificultad, para que recapacitaran y abandonaran las faltas.
The second punishment has been mentioned in verse 168. That is, Jewish populace has been cut into fragments scattered in all the parts of the world they could not integrate themselves into a solid nation. The phrase وَقَطَّعْنَاهُمْ فِي الْأَرْضِ أُمَمًا "And we divided them on the earth as separate communities". has refered to this fact. The Arabic word قَطَّعْنَا signifies breaking into pieces. While the word اُمَم is plural of Ummah, which means 'a group', 'a party'. The verse means that Allah has divided them into fragments making them scattered on the earth.
This indicates that being integrated in a whole, or having an entity as a nation is a blessing of Allah while getting disorganized into parts separated from each other is a punishment from Him. The Muslims have always enjoyed the blessing of having their own entity, and being recognized as an organized people in the world. Starting right from Madinah in the time of the Holy Prophet ﷺ up to this day they have their own independent rule in various parts of the earth. The presence of Islamic countries from the Far East to the West is an obvious proof of this fact.
Their present state in Palestine should not cause any doubt as they have to come together in a place in the last age according to the prophecies made by the Holy Prophet ﷺ . He informed us in authentic Traditions that Prophet ` Isa (علیہ السلام) shall come down to the earth from heavens before the end of the world, and all the Christians shall embrace Islam. He shall fight a war against the Jews and put them to death. The culprits of Allah are not summoned through police, or other agencies; they are driven to their place of death by the causes created by the will of Allah.
The Prophet ` Isa (علیہ السلام) (Jesus) is to descend from heavens in the land of Syria. He shall fight war with the Jews. The Prophet Isa (علیہ السلام) has been saved the trouble of seeking the Jews in different parts of the world by causing them to gather in Palestine. As to their present political power and sovereignty in the State of Israel, it is a delusion which beguiles only those who are not conversant with the world politics. The so called 'State of Israel' is, in fact, a common camp ground of the big powers like America, Russia, and England. It depends upon the aid of its masters for its existence. It has to serve the aims and objectives of its Masters. They are still living in real servitude, and are deprived of their free rule in true sense of the word.
The Holy Qur'an has informed us of their disgrace and distress up to the end of time in these words:
وَإِذْ تَأَذَّنَ رَبُّكَ لَيَبْعَثَنَّ عَلَيْهِمْ إِلَىٰ يَوْمِ الْقِيَامَةِ مَن يَسُومُهُمْ سُوءَ الْعَذَابِ ۗ إِنَّ رَبَّكَ لَسَرِيعُ الْعِقَابِ
"And when your Lord declared that he would surely keep sending till the Day of Doom, those who inflict upon them an evil punishment."
History has recorded that they have been continually persecuted by one people or another right from the time of the Prophet Sulayman (علیہ السلام) to the present age. Their imprisonment by Nebuchadnezzar and persecution at the hands of subsequent kings, then their defeat and ignominious fate at the hands of the Holy Prophet ﷺ and his Caliph ` Umar al-Faruq ؓ 1, are obvious example of this fact.
1. The recent persecution of the Jews at the hands of Hitler in the second world war is a fresh example of this Qur'anic declaration. (Translator)
The second phrase of this verse is this:
مِّنْهُمُ الصَّالِحُونَ وَمِنْهُمْ دُونَ ذَٰلِكَ
"Some of them are righteous, and some of them are other-wise".
The righteous people among them are those who followed the commandments of the Torah faithfully and did not try to distort them as others did. The people termed as 'otherwise' include infidels and those who obstinately disobeyed their prophets and even killed them. The terms 'righteous' and 'otherwise' may also refer to the people who believed in the Holy Prophet ﷺ and followed the Qur'anic guidance after it's revelation. Opposed to them are those believing in the Torah as the word of Allah, disobeyed it or distorted its commandment and thus sold out their eternal salvation for petty gains of this world. The last phrase of this verse has said:
وَبَلَوْنَاهُم بِالْحَسَنَاتِ وَالسَّيِّئَاتِ لَعَلَّهُمْ يَرْجِعُونَ
"And we tested them with good happenings and bad happenings so that they might return."
The "good happenings" refer to their state of prosperity, comfort and ease while 'bad happenings' has reference either to their various persecutions and calamities faced by them throughout their history, or it may have referred to some period of famine coming upon them as punishment. Both the methods of testing their obedience were used in their case. Prosperity and wealth were given to them to see if they show their gratefulness to their Lord. When they were a failure in this test, they were made to undergo many punishments already discussed in the foregoing verses.
Their perversion of thought and practice had gone to such extent that in the time of prosperity they said:
إِنَّ اللَّـهَ فَقِيرٌ وَنَحْنُ أَغْنِيَاءُ
"Allah is poor and we are rich." (3:181)
while in times of their destitution they said: يَدُ اللَّـهِ مَغْلُولَةٌ "Allah's hand is shackled." (5:64) Another implication of the verse is that prosperity or poverty, happiness or suffering are sent as a test to mankind in order to judge the faith and love of the created for the Creator. Both, prosperity and suffering should be of no real concern to the men of under-standing, as they are temporary and have to end.
It is, therefore, not wise to show arrogance for one's prosperity or being dejected for one's impoverishment. A Persian poet said:
نہ شادی داد سامانے نہ غم آورد نقصانے
بہ پیش ھمت ماھرچہ آمد بود مہمانے
"Neither happiness awarded us with real benefit nor did
sorrow make us weep. Both came as guests to our resolute spirit."
The Children of Israel scatter throughout the Land
Allah states that He divided the Jews into various nations, sects and groups,
وَقُلْنَا مِن بَعْدِهِ لِبَنِى إِسْرَءِيلَ اسْكُنُواْ الاٌّرْضَ فَإِذَا جَآءَ وَعْدُ الاٌّخِرَةِ جِئْنَا بِكُمْ لَفِيفًا
(And We said to the Children of Israel after him (after Musa died): "Dwell in the land, then, when the final and the last promise comes near, We shall bring you altogether as a mixed crowd (gathered out of various nations).")17:104
مِّنْهُمُ الصَّـلِحُونَ وَمِنْهُمْ دُونَ ذَلِكَ
(some of them are righteous and some are away from that), some of them are led aright and some are not righteous, just as the Jinns declared,
وَأَنَّا مِنَّا الصَّـلِحُونَ وَمِنَّا دُونَ ذَلِكَ كُنَّا طَرَآئِقَ قِدَداً
("There are among us some that are righteous, and some the contrary; we are groups having different ways (religious sects).") 72:11 Allah said here,
وَبَلَوْنَـهُمْ
(And We tried them), and tested them,
بِالْحَسَنَـتِ وَالسَّيِّئَاتِ
(with good and evil), with times of ease, difficulty, eagerness, fear, well-being and affliction,
لَعَلَّهُمْ يَرْجِعُونَ
(in order that they might turn (to Allah)) Allah said next,
فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ وَرِثُواْ الْكِتَـبَ يَأْخُذُونَ عَرَضَ هَـذَا الاٌّدْنَى
(Then after them succeeded an (evil) generation, which inherited the Book, but they chose (for themselves) the goods of this low life) This Ayah means, after the generation made up of righteous and unrighteous people, another generation came that did not have goodness in them, and they inherited the Tawrah and studied it. Mujahid commented on Allah's statement,
يَأْخُذُونَ عَرَضَ هَـذَا الاٌّدْنَى
(They chose (for themselves) the goods of this low life) "They will consume anything they can consume in this life, whether legally or illegally. Yet, they wish for forgiveness,
وَيَقُولُونَ سَيُغْفَرُ لَنَا وَإِن يَأْتِهِمْ عَرَضٌ مِّثْلُهُ يَأْخُذُوهُ
(Saying: "(Everything) will be forgiven for us." And if (again) the offer of the like came their way, they would (again) seize them.)" Qatadah commented on Allah's statement,
يَأْخُذُونَ عَرَضَ هَـذَا الاٌّدْنَى
(they chose (for themselves) the goods of this low life) "This, by Allah, is an evil generation,
وَرِثُواْ الْكِتَـبَ
(which inherited the Book) after their Prophets and Messengers, for they were entrusted with this job by Allah's command to them. Allah said in another Ayah,
فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ أَضَاعُواْ الصَّلَـوةَ
(Then, there has succeeded them a posterity who neglect the Salah (the prayers).) 19:59 Allah said next,
يَأْخُذُونَ عَرَضَ هَـذَا الاٌّدْنَى وَيَقُولُونَ سَيُغْفَرُ لَنَا
(They chose the goods of this low life saying: "(Everything) will be forgiven to us.") They wish and hope from Allah, while deceiving themselves,
وَإِن يَأْتِهِمْ عَرَضٌ مِّثْلُهُ يَأْخُذُوهُ
(And if (again) the offer of the like came their way, they would (again) seize them.) Nothing stops them from this behavior, for whenever they are given an opportunity in this life, they will consume regardless of it being allowed or not." As-Suddi said about Allah's statement,
فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ
(Then after them succeeded an (evil) generation) until,
وَدَرَسُواْ مَا فِيهِ
(and they have studied what is in it (the Book).) "Every time the Children of Israel appointed a judge, he used to take bribes. The best ones among them held a counsel and took covenants from each that they would not take bribes. However, when one of them would take bribes in return for judgment and was asked, `What is the matter with you; you take a bribe to grant judgment', he replied, `I will be forgiven.' So the rest of his people would admonish him for what he did. But when he died, or was replaced, the one who replaced him would take bribes too. Therefore, Allah says, if the others (who admonished him) would have a chance to loot this world, they will take it."' Allah said,
أَلَمْ يُؤْخَذْ عَلَيْهِم مِّيثَاقُ الْكِتَـبِ أَن لاَّ يِقُولُواْ عَلَى اللَّهِ إِلاَّ الْحَقَّ
(Was not the covenant of the Book taken from them that they would not say about Allah anything but the truth) thus, admonishing them for this behavior. Allah took a pledge from them that they would declare the truth to people and not hide it. Allah said in another Ayah,
وَإِذْ أَخَذَ اللَّهُ مِيثَـقَ الَّذِينَ أُوتُواْ الْكِتَـبَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلاَ تَكْتُمُونَهُ فَنَبَذُوهُ وَرَآءَ ظُهُورِهِمْ وَاشْتَرَوْاْ بِهِ ثَمَناً قَلِيلاً فَبِئْسَ مَا يَشْتَرُونَ
((And remember) when Allah took a covenant from those who were given the Scripture to make it known and clear to mankind, and not to hide it, but they threw it away behind their backs, and purchased with it some miserable gain! And indeed worst is that which they bought) 3:187. Ibn Jurayj said that Ibn `Abbas said about the Ayah,
أَلَمْ يُؤْخَذْ عَلَيْهِم مِّيثَاقُ الْكِتَـبِ أَن لاَّ يِقُولُواْ عَلَى اللَّهِ إِلاَّ الْحَقَّ
(Was not the covenant of the Book taken from them that they would not say about Allah anything but the truth), "Their claim that Allah will forgive the sins they keep committing without repenting from them." Allah said,
وَالدَّارُ الاٌّخِرَةُ خَيْرٌ لِّلَّذِينَ يَتَّقُونَ أَفَلاَ تَعْقِلُونَ
(And the home in the Hereafter is better for those who have Taqwa Do not you then understand) Encouraging them to seek Allah's tremendous reward and warning them against His severe torment. Allah says here, `My reward and what I have are better for those who avoid prohibitions, abandon lusts and become active in the obedience of their Lord.'
أَفَلاَ تَعْقِلُونَ
(Do not you then understand) Allah says' Do not these people, who preferred this life instead of what is with Me, have any sense to prohibit them from their foolish and extravagant ways' Allah then praises those who adhere to His Book, which directs them to follow His Messenger Muhammad ,
وَالَّذِينَ يُمَسِّكُونَ بِالْكِتَـبِ
(And as to those who hold fast to the Book) adhere to it, implement its commands and refrain from its prohibitions,
وَأَقَامُواْ الصَّلَوةَ إِنَّا لاَ نُضِيعُ أَجْرَ الْمُصْلِحِينَ
(and perform the Salah, certainly We shall never waste the reward of those who do righteous deeds.)
During the time of Moses, Jews were given the commandments of God, the event having taken place at the foot of a hill. At that time such conditions were created that the Jews felt as if the hill was about to fall on them. This was to impress upon them that giving a pledge to God was a very serious matter, and that if they did not fulfil the conditions of the pledge, they had to remember that the other party to this pledge was that majestic Being who, if He so desired, could cause the hill to fall on them. At that time, there were many people among the Jews who were God-fearing and righteous in their deeds. But, later on, they gradually adopted the world as the goal of their life. They started accumulating wealth without having any scruples about its being legitimate or otherwise. Even then, they used to read the Holy Book, but by means of self-devised interpretations, they gave it such a colour that God Himself appeared to be supporting their rebellious way of life. Their insensitiveness increased to the extent that they took satisfaction in declaring, ‘We are a pious community; we are the progeny of prophets; God will forgive us in the name of His favourite subjects.’
Và rồi đến sau thời đại của họ là một đám dân ô hợp bạo hành ngông cuồng thay thế họ, chúng nắm lấy Kinh Sách Tawrah (Cựu Ước) từ tổ tiên của họ làm cơ sở để làm chuẩn mực, thế nhưng chúng chẳng bao giờ làm theo chỉ dẫn đó. Chúng chỉ ham hố sự phù phiếm ngắn ngủi của trần gian này thế rồi chúng đã bóp méo đi Kinh Sách của Allah, chúng tự tạo một giáo luật mà không hề được đưa xuống, thế vậy chúng còn tỏ tự tin rằng xin Allah sẽ tha thứ tội lỗi cho chúng và rồi nếu như có những điều phù phiếm rẻ mạc ở trần gian này đến với chúng thì chúng sẽ nắm bắt ngay hết lần này tới lần khác. Há ! chẳng phải, Allah đã đưa ra một lời giao ước với họ hay sao? Một lời giao ước là chúng sẽ không được đặt điều vu khống Allah trừ phi đó là chân lý mà không bị bóp méo hoặc chỉnh sửa. Bởi vì, chẳng có một ai có thể chấp nhận được một việc làm đến từ Kinh Sách mà lại có sự điên rồ đến thế, trong khi chúng lại nắm rõ và thấu hiểu được nó, thế nên chúng đáng bị trừng trị. Nói về ngôi nhà của Ngày Sau và những gì cho cuộc sống ngày sau thật sự nó ngập tràng hạnh phúc vĩnh cửu cùng với những gì tốt đẹp nhất mà Ngài giành cho những ai biết kính sợ Allah bằng việc tuân lệnh Ngài và không làm trái ý Ngài."Há ! Chẳng phải có một điều quá phi lý cho những kẽ ham hố sự phù phiếm mà những gì Thiên Đàng Allah chuẩn bị cho những người biết kính sợ Ngài trong sự tốt đẹp vĩnh cửu ở ngày sau ư ?"
The verse 169 has said:
فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ وَرِثُوا الْكِتَابَ يَأْخُذُونَ عَرَضَ هَـٰذَا الْأَدْنَىٰ وَيَقُولُونَ سَيُغْفَرُ لَنَا وَإِن يَأْتِهِمْ عَرَضٌ مِّثْلُهُ يَأْخُذُوهُ
"Then, after them came a generation, who inherited the Book, taking to the mundane stuff of this world and saying: 'We shall be forgiven.' And if there comes to them similar stuff, they would take to it (again).
The Arabic word خَلْفٌ is a past tense of خِلَافَہ signifying a deputy or a person trusted with one's work in one's absence.
The second word used here is خَلْفُ with the merged sound of the second letter ل Lam, generally denoting a deputy who is marked with wickedness, as opposed to the good practices of his elders. The word وَرِثُوا is a derivative of ورَاثَۃ that is, inheritance. The next word is عَرَض meaning something bought with money. Sometimes, it is used just for something possessed. The use of this word for money indicates that anything owned in this world is temporary, because this word, as an antonym of 'Jauhar' (substance), is used for an object which requires something else to show its existence like colour which requires another thing to show itself. The word اَدنی 'has been derived from دُنوُ which denotes nearness or lack of distance. The word دُنیا is a feminine gender of this word. The word اَدنی may also be taken to be a derivative of دَنَاَءۃ which signifies disgrace. In this case the word shall refer to something disgraced.
The verse implies that there were two groups of people among the early Jews, the righteous and the wrong-doers. The people coming in later generations who inherited the Torah, however, acted opposite to their elders and made the Book an object of trading or a means of their earning. They used to manipulate and distort the text of the Torah for some money offered to them for this purpose. Moreover, "they said: وَيَقُولُونَ سَيُغْفَرُ لَنَا "We shall be forgiven". In spite of committing as great a sin as distorting the text of the Book of Allah, they claimed their forgiveness by Allah. They are warned of this error in the very next sentence. saying: وَإِن يَأْتِهِمْ عَرَضٌ مِّثْلُهُ يَأْخُذُوهُ 'If there comes to them similar stuff they would take to it (again)." That is to say, they are in such a state of perversion that in case they are offered money for changing another text, they shall readily accept it. The verse has implied that forgiveness of Allah is always there to those who are mindful of their error and turn to their Lord in repentance showing their remorse over what they have done, and making firm promise of not repeating the same mistake again. Being persistent in their sinful acts and claiming their forgiveness is sheer self deception. The next part of the verse puts a question to them, whether they were not made to enter a covenant with Allah that they shall never say anything but truth about Allah. Yes, they read this pledge in their Book. This is nothing but their impudence and obstinacy that stops them from realizing the truth of the Hereafter which is exclusively the fate of those who fear Allah.
Después de esa generación llegó una que recibió la Torá de quienes los precedieron. La leyeron, pero no actuaron de acuerdo con lo que contenía, tomando los bienes de esta vida a cambio de distorsionar las escrituras de Al-lah. Emitieron juicios que no estaban de acuerdo con lo que se revela en las escrituras, convenciéndose a sí mismos de que Al-lah les perdonaría sus pecados. Pero si alguna posibilidad de obtener ganancias volvía a aparecer, no dudaban en tomarla. ¿No tomó Al-lah promesas y compromisos de estas personas, de que no dirían nada acerca de Al-lah excepto la verdad, sin distorsionar ni cambiar nada? El hecho de que no actuaran de acuerdo con lo que estaba en las Escrituras no se debió a la ignorancia, ya que tenían pleno conocimiento, porque habían estudiado y conocían lo que estaba en las Escrituras, lo que significa que su desobediencia fue aún mayor.
Sin embargo, la morada del Más Allá y su dicha eterna es mucho mejor que cualquier ganancia pasajera que se les haya dado a cambio. Pero será para los piadosos, que siguen lo que Él instruye y se mantienen alejados de lo que ha prohibido. ¿Es posible que quienes toman estos bienes insignificantes no entiendan que lo que Al-lah ha preparado para los piadosos en el Más Allá es mucho mejor y más duradero?
La génération qui succéda à ces gens fut constituée de gens de mal qui avaient hérité de la Torah de leurs ancêtres. Ils la récitaient, mais n’œuvraient pas conformément à ses enseignements, préférant la jouissance vile de ce bas monde. Ils altérèrent le Livre d’Allah et jugèrent selon d’autres lois que celles révélées par Allah. Malgré cela, ils espéraient qu’Il leur pardonne leurs péchés et permette qu’ils continuent à jouir de viles jouissances. Allah n’a-t-il pas obtenu d’eux l’engagement de ne dire sur Lui que la vérité sans l’altérer ni la modifier? Ce n’était pas l’ignorance qui les avait poussé à délaisser d’œuvrer conformément au Livre, c’est en connaissance de cause qu’ils le firent, car ils possédaient le livre et ce qu’il contient et l’avaient appris et assimilé. Leur péché est donc plus grave. La Dernière Demeure et les délices qu’elle contient est meilleure que cette jouissance éphémère pour ceux qui craignent Allah, se conforment à Ses commandements et délaissent Ses interdits. Ceux qui préfèrent cette jouissance éphémère ne comprennent-ils pas qu’Allah à préparé une jouissance bien meilleure et plus durable dans l’au-delà à l’attention de ceux qui Le craignent?
Saka may dumating, nang matapos ng mga ito, na mga alagad ng kasagwaan na humahalili sa mga ito. Kinuha nila ang Torah mula sa mga ninuno nila, na bumibigkas nito at hindi nagsasagawa sa nasaad dito. Kumukuha sila ng masamang tinatamasa sa Mundo bilang panunuhol sa paglilihis nila sa Kasulatan ni Allāh at paghatol ng hindi ayon sa pinababa Niya rito. Nagpapamithi sila sa mga sarili nila na si Allāh ay magpapatawad sa kanila sa mga pagkakasala nila. Kung may pumupunta sa kanila na isang katiting na makamundong tinatamasang ay kinukuha nila ito nang paulit-ulit. Hindi ba gumawa si Allāh ng mga tipan at mga kasunduan sa mga ito, na huwag silang magsabi tungkol kay Allāh maliban ng katotohanan nang walang paglilihis o pagpapalit? Hindi ba nangyaring ang pag-iwan nila sa paggawa ayon sa Kasulatan ay dala ng kamangmangan? Bagkus ito noon ay nasa kaalaman sapagkat nakabasa nga sila ng nasaad dito at nakaalam sila nito, kaya ang pagkakasala nila ay higit na matindi. Ang tahanan sa Kabilang-buhay at ang anumang nasa tahanan sa Kabilang-buhay na kaginhawahang mamalagi ay higit na mabuti kaysa sa naglalahong tinatamasang iyon para sa mga nangingilag magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya. Hindi ba nakauunawa itong mga kumukuha ng katiting na pakinabang na ito na ang inihanda ni Allāh sa Kabilang-buhay para sa mga nangingilag magkasala ay pinakamabuti at pinakamagtatagal?
Onların ardından kötü bir nesil geldi ve Tevrat'ı atalarından miras aldılar. Onu okuyorlar ama onda bulunanlarla amel etmiyorlardı. Allah'ın kitabını tahrif etmek ve onda indirilmeyen ile hükmetmek için değersiz dünya malını rüşvet olarak alıyorlardı. Üstelik Allah'ın onların günahlarını bağışlayacağına dair kuruntular kuruyorlardı. Onlara değersiz dünya malı geldiğinde onu alırlardı ve tekrar geldiğinde yine almaktan geri kalmazlardı. Yüce Allah, tahrif etmeden ve değiştirmeden ancak hakkı söyleyeceklerine dair onlardan söz ve misaklar almamış mıydı? Onlar kitapla amel etmeyi cehaletlerinden dolayı terk etmediler, bilakis bilerek terk etmişlerdi. Kesinlikle kitapta yazılanları okuyup bilmekteydiler. Bundan dolayı onların suçu daha şiddetliydi. Kuşkusuz ahiret yurdu ve ahiret yurdunda bulunan nimetler, dünyanın o geçici malından ve varlıklarından; Allah'ın emirlerine uyanlar ve yasaklarından sakınanlar için dâimi olarak daha hayırlıdır. Yüce Allah'ın muttakiler için ahiret yurdunda hazırladıklarının dünyada almış oldukları bu değersiz mallardan daha hayırlı ve kalıcı olduğunu bunlar akıl edemediler mi?
Then an evil people followed after these people, receiving the Torah from those who came before them. They read it but did not act according to what was in it, taking the miserable goods of this life as a bribe to distort the scripture of Allah; and they gave judgements which were not according to what was revealed in the scripture, convincing themselves that Allah would forgive them their sins. If some petty worldly gain should come their way, they would take it every time. Did Allah not make promises and contracts with these people that they would not say anything about Allah except the truth, without distorting or changing anything? Their failure to act according to what was in the scripture was not due to ignorance, but was in full knowledge, because they had studied what was in the scripture and knew it, which meant that their disobedience was greater. Yet the home of the Afterlife and its eternal bliss is far better than any passing gain that they may have been given as a bribe. It is for those who are Mindful, following what He instructs and staying away from what He has prohibited. Do those who take these insignificant goods not understand that what Allah has prepared for those who are mindful in the Afterlife is far better and more lasting?
Giunse dopo di loro gente malvagia, loro eredi, che ereditarono la Torāh dai loro antenati. La recitavano e applicavano il suo contenuto; essi accettavano le cose effimere della vita poiché avevano alterato il contenuto del Libro di Allāh, non giudicavano secondo ciò che Allāh ha rivelato, e si illudevano del fatto che Allāh avrebbe perdonato i loro peccati. Qualsiasi infima opportunità giungesse loro, essi la coglievano di continuo. Allāh non ha forse stipulato con loro un patto di non dire altro che la verità riguardo Allāh, senza alterarla o cambiarla?! Essi non trascurarono di applicare ciò che è contenuto nel Libro per ignoranza; al contrario, ne erano ben consapevoli: Lessero il suo contenuto e lo impararono, e per questo il loro peccato è grave. La beatitudine eterna presente nell'Ultima dimora è migliore delle cose effimere della vita per coloro che temono Allāh, obbediscono ai Suoi ordini e rispettano i Suoi divieti. Non ragionano forse costoro che accettano tali cose effimere, mentre in verità ciò che Allāh ha preparato per i timorati, nell'Aldilà, è migliore e più duraturo?!
Nakon njih dođoše loši potomci koji preuzeše Tevrat od svojih predaka, čitaju ga ne znajući šta je u njemu, radi dunjalučkih ukrasa koje uzimaju kao mito mijenjaju Allahovu knjigu i sude po onome što Allah nije objavio u njoj. Pri tom se pusto nadaju da će im Allah oprostiti grijehe, a ako im ponovo dođe mito oni ga prihvate, i tako uvijek. Zar Allah od njih nije uzeo zavjete da će o Allahu govoriti samo istinu, bez izmjene i promjene? Oni nisu ostavili rad po Allahovoj knjizi iz neznanja, već su dobro znali, jer su je čitali, i zato je njihov grijeh još teži. Ahiretska uživanja su vječna i bolja od prolaznih dunjalučkih uživanja, i ona pripadaju onima koji su se čuvali Allahove kazne čineći ono što im je naređeno a kloneći se onoga što im je zabranjeno. Zar ne shvataju oni koji uzimaju prezreni dunjalučki mito da je ono što je Allah pripremio bogobojaznima na Ahiretu bolje i trajnije?
Lalu sepeninggal mereka, datanglah orang-orang jahat yang menjadi generasi penerus mereka. Orang-orang jahat itu mengambil Kitab Taurat dari para pendahulu mereka. Mereka membacanya tetapi enggan mengamalkannya. Mereka mengambil keuntungan duniawi yang sangat rendah sebagai suap untuk mengubah Kitab Allah dan menetapkan hukum berdasarkan sesuatu yang tidak pernah diturunkan oleh Allah. Mereka juga membesarkan harapan mereka sendiri bahwa Allah akan mengampuni dosa-dosa mereka dan bahwa jika keuntungan duniawi yang datang kepada mereka itu sedikit, mereka akan mengambilnya secara berulang-ulang. Bukankah Allah telah mengambil perjanjian atas mereka bahwa mereka tidak akan mengatakan sesuatu atas nama Allah selain ucapan yang benar tanpa melakukan perubahan atau penggantian sedikit pun?! Keengganan mereka untuk mengamalkan isi kitab suci itu bukan karena mereka tidak tahu, bahkan mereka mengetahuinya dengan baik lantaran mereka sudah mempelajari isinya dan menguasainya, maka dosa mereka pun lebih besar. Padahal kehidupan di akhirat dan kenikmatan abadi yang ada di dalamnya jauh lebih baik dari kesenangan sementara bagi orang-orang yang bertakwa kepada Allah dengan cara menjalankan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya. Tidakkah orang-orang yang mengambil keuntungan yang sedikit itu mengerti bahwa apa yang Allah siapkan untuk orang-orang yang bertakwa di akhirat akan lebih baik dan lebih kekal?!
Adapun orang-orang yang memegang teguh kitab suci itu, mengamalkan isinya, dan mendirikan salat dengan menjaga waktu-waktunya, syarat-syarat, kewajiban-kewajiban, dan sunah-sunahnya maka Allah akan membalas amal perbuatan mereka karena Allah tidak akan menyia-nyiakan pahala orang yang berbuat baik.
Ceux qui s’attachent au Livre, œuvrent conformément à ses enseignements et accomplissent la prière en respectant ses horaires, ses condition, ses obligations et ses rites conformément à la tradition prophétique, Allah les rétribuera pour leurs œuvres, car Allah rétribuera à coup sûr ceux qui accomplissent de bonnes œuvres.
A oni koji se drže Allahove knjige i rade po onome što se u njoj nalazi, koji uspostavljaju namaz vodeći računa o njegovim vremenima, šartovima, obavezama i dobrovoljnim radnjama, imat će nagradu od Allaha za ono što su činili, jer Allah neće dopustiti da propadnu djela dobročinitelja.
A aquellos que se aferran a la escritura, actúan de acuerdo con ella, y establecen la oración como corresponde y en sus tiempos establecidos, Al-lah les recompensará sus acciones. Al-lah no permite que se pierda la recompensa de quienes hacen lo correcto.
The preceding verse (169) contained a mention of a covenant made with the religious leaders of the Israelites in particular, that they shall not make any changes in the Torah and shall not ascribe to Allah anything but the truth. It has already been mentioned that they violated this pledge and distorted the contents of the Torah for petty amounts of money. This verse is an extension of the same theme. It says that there are some among their religious leaders who are truth-fully following the commands of the Torah and are firmly adhering to its guidance. They established the Salah as was required. The verse has provided with an assurance to such people that they shall not be deprived of their reward. That is, those who have been true to their faith and fulfilled its demands are righteous people among them.
There are some points of discussion related to this verse. The term 'Book' most probably refers to the Torah. Another possibility is that it refers to all the heavenly books of Allah like Torah, Injil and the Qur'an. Another point to be noted is that merely keeping the book of Allah and showing respect to it without following its' commandments does not fulfill the very object of its revelation. It is why the verse has used the word يُمَسِّكُونَ "Hold fast", in place of يَأْخُذُونَ or یَقرَؤنَ "those who take it or read it. Holding fast the Book requires to follow all it's injunctions and commands.
The next thing we note in this verse is that out of a large number of doctrines of the Torah the verse has made mention of "establishing 'Salah' only. This is because the Salah is the most significant and purposeful act among the precepts enjoined by Allah. This is, in fact, the most basic and quintessential way of expressing one's faith in, and obedience to, Allah. Offering the Salah regularly makes one capable of being regular in other worships more willingly and with more ease. The Holy Prophet ﷺ has termed the Salah as being the pillar of Islam. The whole edifice of Islam rests on it. Whoever has erected it properly has built the whole structure of his faith on a stronghold. Any one not regular in Salah, is of no worth to Allah, even if he is seen reciting His name all the times and has unusual visions and does extraordinary acts.
Ang mga kumakapit sa Kasulatan, gumagawa ayon sa nasaad dito, at nagpapanatili ng pagdarasal sa pamamagitan ng pag-iingat sa mga oras nito, mga kundisyon nito, mga kinakailangan dito, at mga sunnah nito ay gaganti si Allāh sa kanila sa mga gawa nila sapagkat si Allāh ay hindi nagwawala ng pabuya ng sinumang ang gawa nito ay maayos.
Và những ai nắm giữ Kinh Sách lấy nó làm chuẩn mực và chu đáo dâng lễ nguyện Salah một cách hăng hái đúng giờ ấn định, tuân thủ hết những điều kiện, những điều bắt buột lẫn những điều Sunah trong sự cho phép của Allah cho việc làm đó. Chắc chắn, Allah sẽ không làm mất đi phần thưởng của những ai luôn làm điều ngoan đạo.
Those who hold tightly to the scripture and act according to it, establishing the prayer as it should be established and in its set times, Allah will reward their actions – Allah does not allow the reward of those who act well to be lost.
Coloro che si attengono al Libro e applicano il suo contenuto e osservano la Preghiera, rispettandone i tempi, i doveri e la Sunnah, verrano ricompensati da Allāh per le loro azioni; Allāh non vanifica la ricompensa delle buone azioni
Kitaba sımsıkı sarılıp içindekilerle amel edenlere ve namazlarını dosdoğru vakitlerinde kılanlara, şartlarına, farzlarına, vaciplerine ve sünnetlerine dikkat edenlere Allah yapmış oldukları bu amellerinin sevabını verecektir. Allah salih amel işleyenlerin ecrini zayi etmez.
E rammenta, o Muħammed, quando elevammo la montagna al di sopra dei Figli d'Isrāīl, quando rifiutarono di accettare ciò che vi è nella Torāh; così la montagna divenne come una nuvola sulle loro teste, e furono certi che sarebbe caduta su di loro. Venne detto loro: "Prendete ciò che vi abbiamo concesso con serietà, impegno e determinazione; e rammentate la Legge contenuta in esso, che Allāh ha stabilito per voi; non dimenticatela, affinché, facendo ciò, temiate Allāh".
O Muhammede, spomeni kada smo iščupali brdo i podigli ga iznad Israelićana, nakon što nisu htjeli prihvatiti ono što je u Tevratu, pa je brdo izgledalo poput oblaka iznad njih, njegova je sjena bila na njihovim glavama, i uvjerili su se da će pasti na njih, pa im je rečeno: "Uzmite ono što smo vam dali, prihvatite ga ozbiljno i odlučno i trudite se da ga primijenite, i sjećajte se propisa koji su u njemu, i nemojte ih zaboraviti, kako bi bili bogobojazni ako tako postupite."
Mention, O Muhammad, when Allah raised the mountain above the Israelites when they refused to accept what was in the Torah. Then the mountain became like a cloud, casting a shadow over them, and they were sure it would fall upon them. They were told to firmly and seriously hold onto what Allah had revealed to them, and to remember the rulings that He had made law for them, and not to forget this, so that they might be Mindful.
Raising Mount Tur over the Jews, because of Their Rebellion
`Ali bin Abi Talhah reported that Ibn `Abbas commented on the Ayah,
وَإِذ نَتَقْنَا الْجَبَلَ فَوْقَهُمْ
(And (remember) when We Nataqna the mountain over them), "We raised the mountain, as Allah's other statement testifies,
وَرَفَعْنَا فَوْقَهُمُ الطُّورَ بِمِيثَـقِهِمْ
(And for their covenant, We raised over them the mountain) 4:154." Also, Sufyan Ath-Thawri narrated that Al-A`mash said that, Sa`id bin Jubayr said that Ibn `Abbas said, "The angels raised the Mount over their heads, as reiterated by Allah's statement,
وَرَفَعْنَا فَوْقَهُمُ الطُّورَ
(We raised over them the mountain) 4:154." Al-Qasim bin Abi Ayyub narrated that Sa`id bin Jubayr said that Ibn `Abbas said, "Musa later on proceeded with them to the Sacred Land. He took along the Tablets, after his anger subsided, and commanded them to adhere to the orders that Allah ordained to be delivered to them. But these orders became heavy on them and they did not want to implement them until Allah raised the mountain over them,
كَأَنَّهُ ظُلَّةٌ
(as if it had been a canopy), that is, when the angels raised the mountain over their heads." An-Nasa'i collected it.
Ingatlah -wahai Muhammad- ketika Kami mencabut gunung itu dan mengangkatnya ke atas Bani Israil tatkala mereka menolak apa yang terkandung di dalam Kitab Taurat, kemudian gunung itu menjadi seperti awan yang menaungi mereka, sehingga mereka merasa yakin bahwa gunung itu akan jatuh menimpa mereka, dan dikatakan kepada mereka, “Ambillah apa yang Kami berikan kepada kalian dengan sungguh-sungguh, serius, dan tekad yang kuat, dan ingatlah hukum-hukum yang terkandung di dalamnya yang telah Allah tetapkan bagi kalian serta jangan pernah melupakannya agar kalian menjadi orang-orang yang bertakwa kepada Allah apabila kalian menjalankannya."
Ô Muħammad, nous avons arraché la montagne puis l’avons soulevée au-dessus des Israélites lorsqu’ils refusèrent ce que leur commandait la Torah. La montagne devint alors tel un nuage qui couvrait leurs têtes et ils acquirent la certitude qu’elle allait tomber sur eux. Ensuite, on leur dit: Prenez ce que Nous vous avons donné avec sérieux, application et détermination et rappelez-vous des jugements qu’Allah vous a prescrits et ne les oubliez pas, allez-vous craindre Allah et agir ainsi?
Mujámmad, recuerda cuando Al-lah elevó una montaña sobre los Hijos de Israel debido a que se negaron a aceptar lo que había en la Torá. Entonces la montaña se convirtió en una nube, proyectando una sombra sobre ellos, y estaban seguros de que caería sobre ellos. Se les ordenó que se aferraran con firmeza y seriedad a lo que Al-lah les había revelado, y que recordaran los mandatos que Él había legislado para ellos, para que pudieran ser realmente piadosos.
-Ey Muhammed!- Hani İsrailoğulları Tevrat'ın içindekileri kabul etmekten imtina ettiklerinde dağı yerinden söküp üzerlerine kaldırmıştık. Dağ sanki başlarının üzerinde onları gölgelendiren bulut gibi oldu da üzerlerine kesin düşeceğini yakinen anladılar. Onlara denildi ki: "Size verdiğimizi ciddi olarak, gayretle ve kesin kararlılıkla alınız. Yüce Allah'ın sizin için din olarak belirlediği hükümleri hatırlayın ve unutmayın. Eğer bunları yerine getirirseniz umulur ki Allah'tan sakınırsınız."
Banggitin mo, O Muḥammad, noong binunot Namin ang bundok saka inangat Namin ito sa ibabaw ng mga anak ni Israel noong tumanggi sila sa pagtanggap ng nasa Torah, kaya ang bundok ay naging para bang isang ulap na lumilim sa mga ulo nila, at nakatiyak sila na ito ay babagsak sa kanila. Sinabi sa kanila: "Kunin ninyo ang ibinigay Namin sa inyo nang may kaseryosohan at determinasyon at isaalaala ninyo ang nariyan na mga patakarang isinabatas ni Allāh para sa inyo at huwag ninyong kalimutan, sa pag-asang mangilag kayong magkasala kay Allāh kapag nagsagawa kayo niyon."
Và hãy nhớ lại - hỡi Muhammad - khi TA nhấc ngọn núi lên cao khỏi đầu con cháu của Israel bởi gì chúng đã khước từ đi Kinh Sách Tawrah, ngọn núi nó lơ lững như một đám mây che mát trên đầu chúng và chúng tưởng chừng như sắp rơi xuống; rồi TA phán bảo chúng :"Hãy nắm lấy cho thật chặt những gì mà TA đã Thiên Khải cho các ngươi bằng sự năng nổ, hăng hái, nhiệt quyết và cũng hãy nhớ cho thật kỹ những gì được ghi chép trong nó từ giáo lý vì đó là một bộ giáo luật mà Allah ban cho các ngươi và chớ sao lãng nó, mai ra nó sẽ làm cho các ngươi biết kính sợ Allah nếu các ngươi là người ngay chính."
The next verse (171) described another incident of the Israelites when they were forced to promise their obedience to the law of the Torah. It has also been mentioned in the Surah al-Baqarah. The Arabic word نَتَقنَا signifies drawing or lifting up. In the Surah al-Baqarah the word رَفَعنَا has been used which denotes the act of raising up. Sayyidna ` Abdullah ibn ` Abbas ؓ has therefore, taken the word نَتَقنَا to signify raising high. The Arabic word ظُلَّہ 'Zullah' means a sunshade or a canopy.
The verse refers to the time when the Prophet Musa (علیہ السلام) came back from the mount of Sinai with the book of Torah. They found therein many injunctions which they thought were difficult for them, to follow. They started showing their unwillingness for obeying those commandments. Allah commanded the Archangel Jibra'i1 (علیہ السلام) to raise the Mount of Sinai upon their town. The area of this town is reported to have been three square miles. When the mount of Sinai was hanged over their heads they fell down prostrating themselves out of fear and promised their obedience to the Law of Moses (the Torah). The future events, however, witnessed their deviation from the Law every now and again.
No compulsion in Faith
The above incident gives rise to a question. Why the Israelites were forced to make a promise of their obedience while the Holy Qur'an has declared لَا إِكْرَاهَ فِي الدِّينِ "There is no compulsion in Faith?" (2:256) The answer is quite simple. None of the disbelievers has ever been forced to accept faith, nor any one is allowed to use force for this purpose. However, those who have already entered the covenant of faith out of their free will and, later, deviate from the commandments of Allah just for avoiding their commitments, shall essentially be forced to abide by the rules and regulations of the Law. In case of deviation from their duty they must be held liable to punishments prescribed by the Law. This is what exactly happened in this incident. They had already believed in Allah and in His Prophet and had entered the covenant of Faith. What they did was to deny from obeying the Law of the Torah and rightly were forced to fulfill their commitment.
Mujámmad r, menciona cuando tu Señor sacó de la espalda de los hijos de Adán a sus descendientes y los hizo reconocer, dando testimonio de Su señorío, haciéndolo parte de su naturaleza innata, que Él los creó y que Él es su Señor. Les dijo: “¿No soy acaso su Señor?”, y ellos respondieron: “Sí, somos testigos”. Al-lah dijo: “Esto es para que el Día del Juicio no digan que no tenían conocimiento de esta realidad”.
The Covenant taken from the Descendants of Adam
Allah stated that He brought the descendants of Adam out of their fathers' loins, and they testified against themselves that Allah is their Lord and King and that there is no deity worthy of worship except Him. Allah created them on this Fitrah, or way, just as He said,
فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً فِطْرَةَ اللَّهِ الَّتِى فَطَرَ النَّاسَ عَلَيْهَا لاَ تَبْدِيلَ لِخَلْقِ اللَّهِ
(So set you (O Muhammad) your face truly towards the religion, Hanifan. Allah's Fitrah with which He has created mankind. No change let there be in Khalqillah.) 30:30 And it is recorded in the Two Sahihs from Abu Hurayrah who said that the Messenger of Allah ﷺ said,
«كُلُّ مَوْلُودٍ يُولَدُ عَلَى الْفِطْرَةِ، فَأَبَوَاهُ يُهَوِّدَانِهِ وَيُنَصِّرَانِهِ وَيُمَجِّسَانِهِ كَمَا تُولَدُ بَهِيمَةً جَمْعَاءَ هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاء»
(Every child is born upon the Fitrah, it is only his parents who turn him into a Jew, a Christian or a Zoroastrian. Just as animals are born having full bodies, do you see any of them having a cutoff nose (when they are born)) . Muslim recorded that `Iyad bin `Himar said that the Messenger of Allah ﷺ said;
«يَقُولُ اللهُ: إِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ فَجَاءَتْهُمُ الشَّيَاطِينُ فَاجْتَالَتْهُمْ عَنْ دِينِهِمْ وَحَرَّمَتْ عَلَيْهِمْ مَا أَحْلَلْتُ لَهُم»
(Allah said, `I created My servants Hunafa' (monotheists), but the devils came to them and deviated them from their religion, prohibiting what I allowed.) There are Hadiths that mention that Allah took Adam's offspring from his loins and divided them into those on the right and those on the left. Imam Ahmad recorded that Anas bin Malik said that the Prophet said,
«يُقَالُ لِلرَّجُلِ مِنْ أَهْلِ النَّارِ يَوْمَ الْقِيَامَةِ أَرَأَيْتَ لَوْ كَانَ لَكَ مَا عَلَى الْأَرْضِ مِنْ شَيْءٍ أَكُنْتَ مُفْتَدِيًا بِهِ قَالَ: فَيَقُولُ: نَعَمْ فَيَقُولُ: قَدْ أَرَدْتُ مِنْكَ أَهْوَنَ مِنْ ذَلِكَ قَدْ أَخَذْتُ عَلَيْكَ فِي ظَهْرِ آدَمَ أَنْ لَا تُشْرِكَ بِي شَيْئًا فَأَبَيْتَ إِلَّا أَنْ تُشْرِكَ بِي»
(It will be said to a man from the people of the Fire on the Day of Resurrection, `If you owned all that is on the earth, would you pay it as ransom' He will reply, `Yes.' Allah will say, `I ordered you with what is less than that, when you were still in Adam's loins, that is, associate none with Me (in worship). You insisted that you associate with Me (in worship).') This was recorded in the Two Sahihs Commenting on this Ayah (7:172), At-Tirmidhi recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«لَمَّا خَلَقَ اللهُ آدَمَ مَسَحَ ظَهْرَهُ فَسَقَطَ مِنْ ظَهْرِهِ كُلُّ نَسَمَةٍ هُوَ خَالِقُهَا مِنْ ذُرِّيَّتِهِ إِلَى يَوْمِ الْقِيَامَةِ وَجَعَلَ بَيْنَ عَيْنَي كَلِّ إِنْسَانٍ مِنْهُمْ وَبِيصًا مِنْ نُورٍ ثُمَّ عَرَضَهُمْ عَلَى آدَمَ فَقَالَ: أَيْ رَبِّ مَنْ هؤُلَاءِ؟ قَالَ: هؤُلَاءِ ذُرِّيَّتُكَ فَرَأَىَ رَجُلًا مِنْهُمْ فَأَعْجَبَهُ وَبِيصُ مَا بَيْنَ عَيْنَيْهِ قَالَ: أَيْ رَبِّ مَنْ هَذَا؟ قَالَ: هَذَا رَجُلٌ مِنْ آخِرِ الْأُمَمِ مِنْ ذُرِّيَّتِكَ يُقَالُ لَهُ دَاوُدُ قَالَ:رَبِّ وَكَمْ جَعَلْتَ عُمْرَهُ؟ قَالَ: سِتِّينَ سَنَةً، قَالَ: أَيْ رَبِّ وَقَدْ وَهَبْتُ لَهُ مِنْ عُمْرِي أَرْبَعِينَ سَنَةً فَلَمَّا انْقَضَى عُمْرُ آدَمَ جَاءَهُ مَلَكُ الْمَوْتِ قَالَ: أَوَ لَمْ يَبْقَ مِنْ عُمْرِي أَرْبَعُونَ سَنَةً قَالَ: أَوَ لَمْ تُعْطِهَا ابْنَكَ دَاوُدَ؟ قَالَ: فَجَحَدَ آدَمُ فَجَحَدَتْ ذُرِّيَّتُهُ وَنَسِيَ آدَمُ فَنِسَيتْ ذُرِّيَّتُهُ وَخَطِىءَ آدَمُ فَخَطِئَتْ ذُرِّيَّتُه»
(When Allah created Adam, He wiped Adam's back and every person that He will create from him until the Day of Resurrection fell out from his back. Allah placed a glimmering light between the eyes of each one of them. Allah showed them to Adam and Adam asked, `O Lord! Who are they' Allah said, `These are your offspring.' Adam saw a man from among them whose light he liked. He asked, `O Lord! Who is this man' Allah said, `This is a man from the latter generations of your offspring. His name is Dawud.' Adam said, `O Lord! How many years would he live' Allah said, `Sixty years.' Adam said, `O Lord! I have forfeited forty years from my life for him.' When Adam's life came to an end, the angel of death came to him (to take his soul). Adam said, `I still have forty years from my life term, don't I' He said, `Have you not given it to your son Dawud' So Adam denied that and his offspring followed suit (denying Allah's covenant), Adam forgot and his offspring forgot, Adam made a mistake and his offspring made mistakes.) At-Tirmidhi said, "This Hadith is Hasan Sahih, and it was reported from various chains of narration through Abu Hurayrah from the Prophet ". Al-Hakim also recorded it in his Mustadrak, and said; "Sahih according to the criteria of Muslim, and they did not record it." These and similar Hadiths testify that Allah, the Exalted and Most Honored, brought forth Adam's offspring from his loins and separated between the inhabitants of Paradise and those of the Fire. Allah then said,
وَأَشْهَدَهُمْ عَلَى أَنفُسِهِمْ أَلَسْتَ بِرَبِّكُمْ قَالُواْ بَلَى
(and made them testify as to themselves (saying): "Am I not your Lord" They said: "Yes!") Therefore, Allah made them testify with themselves by circumstance and words. Testimony is sometimes given in words, such as,
قَالُواْ شَهِدْنَا عَلَى أَنْفُسِنَا
(They will say: "We bear witness against ourselves.") 6:130 At other times, testimony is given by the people themselves, such as Allah's statement,
مَا كَانَ لِلْمُشْرِكِينَ أَن يَعْمُرُواْ مَسَاجِدَ الله شَـهِدِينَ عَلَى أَنفُسِهِم بِالْكُفْرِ
(It is not for the Mushrikin, (polytheists) to maintain the mosques of Allah, while they testify against their own selves of disbelief.) 9:17 This Ayah means that their disbelief testifies against them, not that they actually testify against themselves here. Another Ayah of this type is Allah's statement,
وَإِنَّهُ عَلَى ذَلِكَ لَشَهِيدٌ
(And to that he bears witness (by his deeds). ) 100:7 The same is the case with asking, sometimes takes the form of words and sometimes a situation or circumstance. For instance, Allah said,
وَآتَاكُم مِّن كُلِّ مَا سَأَلْتُمُوهُ
(And He gave you of all that you asked for.) 14:34 Allah said here,
أَن تَقُولُواْ
(lest you should say), on the Day of Resurrection
إِنَّا كُنَّا عَنْ هَـذَا
(we were of this) of Tawhid
غَـفِلِينَأَوْ تَقُولُواْ إِنَّمَآ أَشْرَكَ ءَابَاؤُنَا
(unaware. Or lest you should say: "It was only our fathers aforetime who took others as partners in worship along with Allah,") 7:172-173
"Dan (ingatlah), ketika Rabbmu mengeluarkan keturunan anak-anak Adam dari sulbi mereka dan Allah mengambil kesak-sian terhadap jiwa mereka (seraya berfirman), 'Bukankah Aku ini Rabbmu?' Mereka menjawab, 'Betul (Engkau Rabb kami), kami menjadi saksi.' (Kami lakukan yang demikian itu) agar di Hari Kiamat kamu tidak mengatakan, 'Sesungguhnya kami (Bani Adam) adalah orang-orang yang lengah terhadap ini (keesaan Rabb),' atau agar kamu tidak mengatakan, 'Sesungguhnya orang-orang tua kami telah mempersekutukan Rabb sejak dahulu, se-dang kami ini adalah anak-anak keturunan yang (datang) sesu-dah mereka. Maka apakah Engkau akan membinasakan kami karena perbuatan orang-orang yang sesat dahulu.' Dan demi-kianlah Kami menjelaskan ayat-ayat itu, agar mereka kembali (kepada kebenaran)." (Al-A'raf: 172-174).
(172-173) Allah تعالى berfirman, ﴾ وَإِذۡ أَخَذَ رَبُّكَ مِنۢ بَنِيٓ ءَادَمَ مِن ظُهُورِهِمۡ ذُرِّيَّتَهُمۡ ﴿ "Dan (ingatlah), ketika Rabbmu mengeluarkan keturunan anak-anak Adam dari sulbi mereka." Yakni Dia mengeluarkan keturunan mereka dari sulbi mereka dan menjadikan mereka beranak pinak dari satu ge-nerasi ke generasi yang lain. (وَ) "Dan", ketika Dia mengeluarkan dari perut ibu mereka dan sulbi bapak mereka, ﴾ وَأَشۡهَدَهُمۡ عَلَىٰٓ أَنفُسِهِمۡ أَلَسۡتُ بِرَبِّكُمۡۖ ﴿ "Allah mengambil kesaksian terhadap jiwa mereka (seraya berfir-man), 'Bukankah Aku ini Rabbmu?'" Yakni membuat mereka menga-kui rububiyahNya dengan fitrah yang Dia berikan kepada mereka bahwa mereka mengakui bahwa Dia adalah Rabb, Pencipta, dan Pemilik mereka. Mereka pun menjawab, "Ya kami mengakui itu." Karena sesungguhnya Allah تعالى telah memfitrahkan manusia di atas agama yang lurus dan benar, semua manusia difitrahkan di atas itu, akan tetapi fitrah bisa saja dirubah dan diganti oleh per-kara-perkara yang menyusup kepada akal dari akidah-akidah yang rusak.
Oleh karena itu, ﴾ قَالُواْ بَلَىٰ شَهِدۡنَآۚ أَن تَقُولُواْ يَوۡمَ ٱلۡقِيَٰمَةِ إِنَّا كُنَّا عَنۡ هَٰذَا غَٰفِلِينَ ﴿ "Me-reka menjawab, 'Betul (Engkau Rabb kami), kami menjadi saksi'. (Kami lakukan yang demikian itu) agar di Hari Kiamat kamu tidak mengatakan, 'Sesungguhnya kami (Bani Adam) adalah orang-orang yang lengah ter-hadap ini (keesaan Rabb)'." Yakni Kami mengujimu sehingga kamu mengakui apa yang bersemayam di dalam jiwamu bahwa Allah تعالى adalah Rabbmu, karena bisa saja pada Hari Kiamat kamu meng-ingkari itu dan tidak mengakuinya sedikit pun, dan kamu meng-klaim bahwa hujjah Allah belum tegak atasmu dan kamu pun tidak mempunyai ilmu tentangnya, justru kamu lalai dan teledor darinya. Pada hari ini hujjahmu telah terputus dan yang tegak hanyalah hujjah Allah yang kuat atasmu.
Atau bisa jadi kamu berdalih dengan hujjah yang lain, kamu mengatakan, ﴾ إِنَّمَآ أَشۡرَكَ ءَابَآؤُنَا مِن قَبۡلُ وَكُنَّا ذُرِّيَّةٗ مِّنۢ بَعۡدِهِمۡۖ ﴿ "Sesungguhnya orang-orang tua kami telah mempersekutukan Rabb sejak dahulu, sedang kami ini adalah anak-anak keturunan yang (datang) sesudah mereka." Maka kami mengikuti jejak mereka dan menelusuri kebatilan mereka. ﴾ أَفَتُهۡلِكُنَا بِمَا فَعَلَ ٱلۡمُبۡطِلُونَ ﴿ "Maka apakah Engkau akan membinasakan kami ka-rena perbuatan orang-orang yang sesat dahulu." Allah telah menye-matkan di dalam jiwamu sesuatu yang menunjukkanmu bahwa apa yang dilakukan oleh nenek moyangmu adalah batil, dan bahwa kebenaran adalah apa yang dibawa oleh para rasul, ini menandingi apa yang dipegang oleh nenek moyangmu dan mengunggulinya. Benar, terkadang ada pendapat dan pemikiran nenek moyang yang sesat yang diyakini sebagai kebenaran, hal itu tidak lain karena dia berpaling dari hujjah-hujjah Allah, keterangan-keterangan dan tanda-tanda kebesaranNya yang terdapat di alam raya atau yang ada pada diri. Berpalingnya dia dari hal itu dan kecenderungannya kepada apa yang diucapkan oleh orang-orang yang menyimpang bisa membawa kepada keadaan di mana dia lebih mementingkan kebatilan di atas kebenaran.
Inilah yang benar dalam menafsirkan ayat ini. Ada yang me-ngatakan, bahwa ini terjadi pada hari di mana Allah mengambil perjanjian kepada keturunan Adam ketika Dia mengeluarkan me-reka dari sulbinya dan Allah menuntut mereka bersaksi atas diri mereka lalu mereka bersaksi dengan itu, lalu Dia berhujjah atas mereka dengan apa yang diperintahkannya kepada mereka pada waktu itu atas kezhaliman mereka dalam kekufuran dan penging-karan mereka di dunia dan di akhirat. Akan tetapi dalam ayat ter-sebut tidak terdapat petunjuk ke arah ini, tidak pula ada korelasi dan tidak pula sesuai dengan hikmah Allah تعالى, dan realita pun membuktikan itu, karena perjanjian ini yang mereka katakan bahwa ia terjadi manakala Allah mengeluarkan keturunan Adam dari sulbinya[73] ketika mereka masih di alam seperti atom, tidak seorang pun yang menyinggungnya dan terlintas di benak Bani Adam. Ba-gaimana Allah berhujjah kepada mereka dengan sesuatu di mana mereka tidak memiliki berita tentangnya, tidak memiliki wujud dan bekas?
(174) Oleh karena itu, karena perkara ini jelas dan nyata, maka Allah تعالى berfirman, ﴾ وَكَذَٰلِكَ نُفَصِّلُ ٱلۡأٓيَٰتِ وَلَعَلَّهُمۡ يَرۡجِعُونَ 174 ﴿ "Dan de-mikianlah Kami menjelaskan ayat-ayat itu, agar mereka kembali (kepada kebenaran)." Kepada apa yang Allah titipkan kepada fitrah mereka dan kepada perjanjian Allah, hal mana itu membuat mereka tidak melakukan perbuatan buruk.9
Banggitin mo, O Muḥammad, noong pinalabas ng Panginoon mo mula sa mga gulugod ng mga anak ni Adan ang mga supling nila at pinaamin Niya sila sa pagkilala sa pagkapanginoon Niya sa pamamagitan ng inilagak Niya sa mga kalikasan ng pagkalalang sa kanila na pagkilala na Siya ay ang Tagalikha nila at ang Panginoon nila, na nagsasabi sa kanila: "Hindi ba Ako ay Panginoon ninyo?" Nagsabi naman silang lahat: "Opo; Ikaw ay Panginoon namin." Nagsabi Siya: "Sumubok lamang Kami sa inyo at gumawa Kami sa inyo ng isang kasunduan upang hindi kayo magkaila sa Araw ng Pagbangon sa katwiran Namin sa inyo at magsabi kayo na wala kayong kaalaman doon."
Ô Muħammad, rappelle-toi lorsque ton Seigneur fit engendrer des reins des fils d’Adam leur descendance et que de par leur saine nature, ils attestèrent de Sa Seigneurie et qu’Il est leur Créateur et Seigneur. Il leur demanda: Ne suis-je pas votre Seigneur? Tous répondirent: Si, Tu l’es. Il leur dit alors: Nous n’avons fait que vous éprouver et Nous avons obtenu de vous un engagement afin que le Jour de la Résurrection, vous ne reniiez point les preuves d’Allah et disiez que vous n’étiez pas au courant de cela
This happens in the case of every prophet’s community. In the beginning, its individuals are God-fearing and pious. But in later generations, this spirit vanishes. They become just like other worldly people. Religion is still amongst them. The Holy Book is still read and taught. But all this is done in the context of a national heritage and not as a real fulfilment of a pledge to God. They proceed in the way of the world and in practice forget the Hereafter. Being completely unmindful of right or wrong, they make their desire their religion. At the same time they are proud of being the best of all communities. They are the members of the community of one who is God’s favourite; they are the inheritors of the Holy Book; by the grace of the belief in monotheism they shall certainly be granted salvation. But the truth is that man should hold fast to God’s Word; he should regularly say his prayers. And the sign of holding fast God’s Book and of having said his prayers sincerely is that he should have become a maintainer of peace and harmony (muslihun). Communion with God’s Book and God’s worship are what makes a man opposed to one who disturbs the peace.
Và hãy nhớ lại - hỡi Muhammad - khi Thượng Đế của Ngươi đã kéo con cháu Adam ra từ các đốt khớp xương của họ rồi TA bắt họ phải chứng minh xác thực lên bản thân chúng trước những câu hỏi đức tin về sự tạo hóa ra họ chính là Thượng Đế của họ, rồi Ngài phán :" Há ! TA chẳng phải là Thượng Đế của các ngươi chăng ?"Họ đồng thanh hô to :"Vâng, Ngài là Thượng Đế của bầy tôi," Ngài phán tiếp :" Quả thật, TA cần lời hô to đó của các ngươi để TA lấy đó làm lời giáo ước với các ngươi chớ để vào ngày phán xét các ngươi diện ra một cái cớ trước Allah;" để rồi các ngươi thưa rằng : "Quả thật, bầy tôi không hề biết về điều này."
Mention, O Muhammad, when your Lord took from the loins of the children of Adam their descendants and had them acknowledge, bearing witness to His lordship, making it part of their innate nature to acknowledge that He created them and that He is their Lord. He said to them, ‘Am I not your Lord?’ and they replied, ‘Yes, we bear witness’. Allah said: 'I asked you this question so that you would not deny the proofs of Allah on the Day of Judgement, saying that you did not have any knowledge of it.
172- Hani Rabbin, Âdemoğullarının sırtlarından zürriyetlerini almış ve onları kendilerine şahit tutup:“Ben sizin Rabbiniz değil miyim?”(buyurmuştu). Onlar da:“Evet, şahit olduk” demişlerdi. Bu, kıyamet günü:“Bizim bundan haberimiz yoktu” demeyesiniz diyedir.
173- Yahut:“Daha önce atalarımız Allah’a ortak koşmuşlardı, biz de onlardan sonra gelen bir kuşaktık (ve onlara uyduk). Şimdi o batıla saplananların işledikleri yüzünden bizi de mi helak edeceksin?” demeyesiniz diyedir.
174- İşte biz âyetleri böyle açıklıyoruz ki belki dönerler.
172. Yüce Allah şöyle buyurmaktadır:“Hani Rabbin, Âdemoğullarının sırtlarından zürriyetlerini almış” sulblerinden zürriyetlerini çıkartmış, onları nesiller halinde arka arkaya birbirinden türeyip doğmalarını sağlamış “ve” annelerinin karınları ile babalarının sulblerinden çıkartınca “onları kendilerine şahit tutup: Ben sizin Rabbiniz değil miyim?” demişti. Yani onların fıtratlarına kendilerinin Rabbi, yaratıcıları ve mutlak sahipleri olduğuna dair koymuş olduğu ikrar gereğince onlara rububiyetini kabul ettiklerini ikrar ettirmişti. Onlar da “Evet” biz bunu kabul ettik, demişlerdi. Çünkü Yüce Allah, kullarını dosdoğru ve hanif din üzere yaratmıştır. Herkes bu şekilde yaratılmıştır. Fakat fıtrat, akılların maruz kalacağı bozuk akîdelerin etkisi altında değişebilir, değişikliğe uğrayabilir. İşte bundan dolayı devamla şöyle buyrulmuştur:
“Bu, kıyamet günü: Bizim bundan haberimiz yoktu, demeyesiniz diyedir.” Yani biz, sizleri imtihan ettik, sizler de Yüce Allah’ın, Rabbiniz olduğuna dair sahip olduğunuz bilgiler ile bu ikrarı yaptınız. Zira kıyamet günü bu ikrarı inkâr edip buna dair hiçbir şeyi kabul etmeyebilir ve size karşı Allah’ın delilinin ortaya konmadığını, sizin buna dair hiçbir bilginizin bulunmadığını ileri sürebilirsiniz. Hatta siz, bundan kesinlikle habersiz olduğunuzu iddia edebilirsiniz. Artık bugün sizin ileri sürebileceğiniz bir deliliniz kalmamıştır. Yüce Allah’ın kesin ve nihai delili de sizin aleyhinizde sabit olmuştur.
173. “Yahut” da sizler bir başka mazeret ileri sürerek şöyle demeyesiniz: “Daha önce atalarımız Allah’a ortak koşmuşlardı, biz de onlardan sonra gelen bir kuşaktık” bu yüzden onların izinden gittik ve onların batıllarında onlara uyduk. “Şimdi o batıla saplananların işledikleri yüzünden bizi de mi helak edeceksin? demeyesiniz diyedir.” Çünkü Yüce Allah, atalarınızın izledikleri yolun batıl olduğunu size gösterecek, gerçeğin peygamberlerin getirdikleri olduğunu açıkça ortaya koyacak hususları fıtratlarınıza yerleştirmiştir. Bu, sizin atalarınızı üzerinde bulduğunuz hale karşı ve hatta ondan daha ileri bir delildir. Evet, kul kimi zaman sapık atalarının görüşleri ve bozuk yolları içinden hak zannettiği birtakım kanaatlere sahip olabilir. Ancak bunun tek sebebi, Yüce Allah’ın delillerinden, açıklamalarından, afaki ve enfüsi âyetlerinden yüz çevirmesidir. Onun bu yüz çevirmesi ve batıl içerisinde olanların söylediklerine yönelmesi, belki de onu batılı hakka üstün tutacak bir hale bile götürebilir.
İşte bu âyet-i kerimenin doğru tefsiri budur. Bununla birlikte bu ayet şöyle de açıklanmıştır: Bu olay, Yüce Allah’ın Adem’in zürriyetini Adem’in sulbünden çıkartıp da onlardan söz aldığı gün gerçekleşmiştir. Bu günde onları kendilerine karşı şahit tutmuş, onlar da bu gerçeğe şahitlik etmişlerdir.[11] İnat ve küfür içerisinde sürdürdükleri zulme karşı işte o vakit onlara verdiği bu emri, hem dünyada hem âhirette onlara delil olarak ortaya koymaktadır. Ancak âyet-i kerimede buna delil olacak bir ifade olmadığı gibi, böyle olmasını gerektirecek bir münasebet de yoktur. Yüce Allah’ın hikmetinin gereği de bu değildir. Vakıa da buna tanıklık etmemektedir. Çünkü onların sözünü ettikleri bu söz, Yüce Allah’ın Adem’in sülbünden zürriyetlerini çıkardığı ve henüz bu alemde bulunmadıkları bir vakitte alınmış bir sözdür ki hiç kimse böyle bir şeyi hatırlamamaktadır. Peki, Yüce Allah Âdemoğullarına karşı haberdar olmadıkları, ona dair ellerinde herhangi bir iz ve işaret bulunmayan bir hususu nasıl delil gösterir? İşte bu konuda durum açık ve seçik olduğundan dolayı Yüce Allah şöyle buyurmaktadır:
174. “İşte biz âyetleri böyle açıklıyoruz” onları beyan edip açıkça ortaya koyuyoruz “ki belki” Allah’ın, fıtratlarına tevdi etmiş olduğu gerçeklere ve Allah’a verdikleri söze “dönerler” ve böylelikle çirkin işleri işlemekten vazgeçerler.
E ricorda, o Muħammed, quando il tuo Dio fece sorgere dai lombi dei figli di Ǣdem i loro discendenti, e li indusse a riconoscere la Sua Divinità tramite l'istinto, inducendoli ad affermare che Egli è il loro Creatore, loro Dio, dicendo loro: "Non sono forse il vostro Dio?" Dissero tutti: "Certo, Tu sei il nostro Dio!" Disse: "Vi abbiamo messo alla prova e abbiamo stipulato un saldo patto con voi affinché non rinneghiate, nel Giorno del Giudizio, la prova di Allāh, dicendo di esserne ignari"
The covenant of Alust: عہد الست
These two verses describe the event of the great heavenly covenant which the Creator, Allah, made with all His created being even before they took the form of their existence. This covenant is known as the covenant of Alust (أَلَسْتُ ).
Allah is the creator of all the worlds, the heavens, the earth and whatever exists between them. His infinite wisdom and all-encompassing knowledge has designed and manufactured this universe with as much perfection as leaves no room for any doubt or question. He has created everything with a wise set of rules and regulations. Following these laws ensures people of eternal success and everlasting peace and comfort while deviation from these principles makes one liable to punishments prescribed by Allah.
We may also note that His all-encompassing knowledge and infinite wisdom was enough to decide the fate of all the created beings without assigning His angels to watch over and keep the record of the deeds of His servants, and without weighing their deeds in the Balance on the Day of Judgment. It is because He is All-Aware of the deeds, even of the hidden thoughts and intentions of His servants without the remotest possibility of making wrong judgment.
His Grace and perfect Justice, however, chose that none should be punished without providing him with documentary evidences of his sinful acts, in a way, that sinner himself finds no choice but to readily acknowledge his sinful deeds.
He appointed some of His angels to record each and every act done by an individual. The Holy Qur'an said:
مَّا يَلْفِظُ مِن قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ ﴿18﴾
"He utters not a word but there is by him a vigilant watcher1." (50:18)
1. According to Sayyidna Ibn ` Abbas , LI everything good or bad about a mortal is recorded by his guardian angels" (A study of al-Qur'an al-Karim vol. 4 p. 969, by La'l Muhammad Chawla) )Translator)
In another verse the Holy Qur'an said: وَكُلُّ صَغِيرٍ وَكَبِيرٍ مُّسْتَطَرٌ ﴿53﴾ And everything small and great is written down." (54:53) Then, on the Day of Judgment the Balance shall be set to weigh the good and bad deeds of all people. Those whose good deeds weigh heavy shall be rewarded with salvation while those whose bad deeds weigh heavier shall be punished.
Moreover, when Allah, the Best of All Judges shall hold His court on the Day of Judgment, He shall call for witnesses on the deeds of every individual. Certain wrongful people shall falsify certain witnesses. Allah shall ask his physical organs to bear witness to his deeds. They shall be given power to speak and bear witness against him. The places where the deeds were done shall also come to witness against him until he shall find no way to belie the witnesses and finally will make confession of his evil deeds. The Holy Qur'an referred to it in these words:
فَاعْتَرَفُوا بِذَنبِهِمْ فَسُحْقًا لِّأَصْحَابِ السَّعِيرِ ﴿11﴾
"So, they will confess their sins, but far removed (from Allah's Mercy) are the companions of the blazing fire." (67:11)
We also note that Allah, who is the most kind and loving did not leave His servants at the mercy of law and regulations only. He, out of His kindness, provided His servants with complete guidance through His prophets and the Books, in order to save them from eternal punishment.
Like the kind parents who make it essential for their children to go to school every morning also make sure that their children get all their requirements ready before time to facilitate their following the law of school-going with all possible ease. Allah, who is free from all similarities is more loving and kind to His servants than are the parents to their children. He did not only formulate the laws but made them a source of real guidance. Along with the commandments He also taught how people can carry out His commandments with ease and readiness.
Apart from sending His messengers and divine books to His servants He appointed a large number of His angels to help and guide people to the right path. Besides, He created .clear signs of His Power and wisdom all around so that people may use their own observation and understanding to distinguish right from wrong, and to remember their Creator. He repeatedly invited people to make use of their observation and understanding when seeing His signs scattered all around them. He said, in the Holy Qur'an :
وَفِي الْأَرْضِ آيَاتٌ لِّلْمُوقِنِينَ ﴿20﴾ وَفِي أَنفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ ﴿21﴾
"And on the earth are signs for those who have firm faith, and also in your own selves. Do you not see then?" 1 (51:20-21)
1. This verse has referred to two kinds of signs; external and internal. The external signs are profusely available all around us; the heavens the earth, the oceans, mountains, plants and trees, fruits of different colour and taste; they provide us with unmistakable guidance to our Lord. The internal signs include the process of our reproduction, our physique, our thoughts, intentions emotions and sentiments of happiness and sorrow. A little reflection on these signs positively leads us to the Creator and makes us to express our gratefulness to Him. (Translator)
Another arrangement made by Allah to make people act righteously was to make them enter into covenants with Him through His Prophets (علیہم السلام) . The Holy Qur'an has references to a number of such covenants made with various people in varied circumstances. The Prophets (علیہم السلام) were made to promise that they shall essentially convey Allah's message to their people without any regard to difficulties and reproach from them. This pious group of prophets (علیہم السلام) did convey Allah's message as faithfully as was possible and sacrificed all that they had in this way.
Similarly the people of every prophet were made to promise to obey their prophet, and in some special cases, to spend all their energy in carrying out particular commands. Some people fulfilled their promise while some others did not.
Among such covenants the most significant one is the covenant which all the prophets were made to enter regarding the Holy Prophet ﷺ that all the prophets shall follow the last of all prophets and assist him when they find some opportunity to do so. The Holy Qur'an has mentioned this covenant in the following verse:
وَإِذْ أَخَذَ اللَّـهُ مِيثَاقَ النَّبِيِّينَ لَمَا آتَيْتُكُم مِّن كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءَكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنصُرُنَّهُ
"And when Allah made the prophets take pledge: (saying) If I give you a book and wisdom, then comes to you a messenger verifying what is with you, you shall have to believe in him and you shall have to support him1." (3:81)
1. By implication this pledge taken by all the prophets makes it binding on the followers of all the prophets to believe in the Holy Prophet ﷺ and to follow him and support him in achieving his objectives. It makes binding upon them to follow the law given by the last of all Prophets. (Translator)
The Significance of Bay'ah بَیعَت Swearing Allegiance)
The traditional way of taking pledge (bay'ah: discipleship) from the devoted followers, is in fact, in pursuance of this practice of Allah. The Prophets (علیہم السلام) ، their companions and spiritual leaders have been taking the pledge of allegiance from their followers. The incident of اَلرِضوَان بَیعَت 'Bay'ah al-Rizwan' has been mentioned in the Holy Qur'an. It said:
لَّقَدْ رَضِيَ اللَّـهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ
"Allah was certainly well pleased with the believers when they swore fidelity to you (0 Prophet) under the tree." (48:18)
The Holy Prophet ﷺ took such pledge of allegiance from his companions on many occasions. 'Bay'ah al-'Aqabah' is a famous pre-migration covenant made with the Ansars of Madinah. The customary way of Sufis to take pledge from their followers, is a covenant taken for practising the commandments of Allah regularly and strengthening their belief in Allah by frequent remembrance of their Lord. The way of swearing fealty to someone has many advantages and draws 'Barakah' from Allah.
After swearing fealty to some Sheikh (Spiritual Master), a follower feels himself more willing and inclined to practise the religious obligations, and is more conscious in seeking the pleasure of Allah.
The above description of Bay'ah also clears away a misconception common among the men of little knowledge that by putting one's hand in the hands of some Sheikh or spiritual leader is enough for one's salvation in the Hereafter. This is absolutely an erroneous notion as swearing allegiance is a pledge taken for following practical guidance according to the instructions given by the Sheikh. Therefore, only placing one's hands into the hands of a Sheikh is simply of no use. Rather, it is a deviation from the pledge and may incur the wrath of Allah.
The verse (172) speaking of the covenant of Eternity عہداَلَست in the preceding pages has used the word ذُرِّیِّۃ for the children of Adam. According to Imam Raghib al-Isfahani the word ذُرِّیِّۃ has been derived from the Arabic root ذرء which signifies to create. The Holy Qur'an has used this word to signify the same meanings in a number of verses. The word 'Dhurriyyah' (. ذُرِّیِّۃ) therefore signifies all those created. This implies that the covenant of Eternity included all the human beings as they are the progeny of Adam (علیہ السلام) .
We find some more information about this covenant in the literature of Hadith. Imam Malik, Abu Dawud, Tirmidhi and Imam Ahmad have reported on the authority of Muslim bin Yasar that some people asked the Caliph 'Sayyidna ` Umar al-Faruq ؓ of the connotation of this verse. He said that the same question was put to the Holy Prophet ﷺ and the answer of the Holy Prophet ﷺ as he heard it was as follows:
"Allah Almighty first created Adam then He placed His hand upon his back, and drew forth all the righteous descendants of Adam who were to come into being and said, "I have created them for the Paradise, and they shall act righteously as to deserve Paradise. Then He placed His hand on the back of Adam and all the wicked descendants that were to come into being appeared. He said, "I have created them for the Hell, and they shall act wickedly as to lead them to Hell."
Someone from among the companions of the Holy Prophet ﷺ asked him, "When Allah has already decided the fate of the mankind why the people are asked to do good deeds, while they are of no effect. The Holy Prophet ﷺ said, "Whoever is created for Paradise, he starts doing good deeds making him worthy of paradise and he dies in this state, while the one created for the Hell involves himself in wicked acts making him liable of the fires of Hell until he dies doing such deeds as leads him to the Hell."
That is to say, when one is not aware of the category he belongs to, he must invest all his effort and energy in doing such deeds as are the characteristics of the people of Paradise and should be hopeful of his being one among them.
The Tradition reported by Imam Ahmad on the authority of the Companion Abu al-Darda' ؓ has added that the people who appeared the first time were of fair colour while those appearing the second time were black.
The same description reported by Tirmidhi on the authority of the Companion Abu Hurairah ؓ has additionally reported that all the children of Adam (علیہ السلام) who were to come in the world upto the end of time had a kind of brilliance on their foreheads.
Here we are faced with two descriptions apparently differing from one another. The descriptions given by the above traditions have described the children of Adam coming out of the back of the Prophet Adam (علیہ السلام) while the Qur'anic verse under discussion has related them as coming forth from the backs of the progeny of Adam (علیہ السلام) . In fact, there is no conflict between the two descriptions as the direct descendants of Adam are described as coming forth from the back of Adam (علیہ السلام) while the people coming after them have been described as coming forth from the backs of his descendants.
The aim of this pledge taken from the whole mankind was to make them acknowledge that Allah Almighty is the Nourisher, The Sustainer or the Lord of all the created beings. This implies that the children of Adam (علیہ السلام) coming forth from the back of the Prophet Adam (علیہ السلام) were not in the form of spirit alone but also had a certain kind of physique made of some fine elements. It is because the function of nourishing is directly related to body which is made to progress from one state to another. The spirits do not require this kind of nourishment as they remain in one state from the moment of their creation. This is also supported from the above traditions speaking of the fair and black colour or the brilliance on their forehead because both, the colour and brilliance, require some material form to show their existence. The spirits obviously have no colour.
One may wonder how all the human beings to be created up to the Last Day could have gathered in one place. This also has been explained by the Tradition narrated by the Companion Abu al-Darda' ؓ which said that they did not appear with their usual size rather they appeared in the size of a small ant. In this age of scientific knowledge it should be of no surprise how a man of human size can be reduced to the size of an ant. The science has established the fact that a perfect system similar to our solar system is functioning in and around the nucleus of an atom. The books of hundreds of pages can be reduced to a dot of small size through a process of micro filming. It should not, therefore, be a matter of surprise that Allah, the All-Powerful, might have reduced them to the size of an ant at this occasion.
The above discussion with regard to the covenant of eternity gives rise to a couple of questions:
1. Which was the time and place of the covenant?
2. This pledge was taken prior to the creation of all human beings, excluding Adam (علیہ السلام) . How did the children of Adam have knowledge and reason to acknowledge Allah almighty as being the Nourisher or their Lord which requires the experience of their being nourished which was not possible prior to coming as human being on the earth.
The first question has been answered by the Companion ` Abdullah ibn ` Abbas ؓ as reported through authentic sources by Imam Ahmad and Nasa'i that the covenant was taken at the time when Adam (علیہ السلام) was sent down from heavens to the earth. The place was the valley of Nauman known as the plain of ` Arafat (Near Makkah).
As to the second question with regard to inability of their acknowledging Allah as their Lord prior to their creation, the answer is quite simple. Allah Almighty who has all the powers to do anything He wills, and who was able to make all the human beings appear in a size of an ant could more easily imbue knowledge and reason enough to make them capable of recognizing their Lord, the Nourisher. Allah made them appear with body and soul in a small size with all the physical functions needed by a perfect human being. Reason and understanding being the most significant functions must have been included.
Another question which remains unsettled is as to what value can be attached to a covenant occurring prior to the actual creation of human beings, and which is not remembered by them after they take their actual existence on the earth? Before proceeding to answer this question we may add that, in some cases, there have been individuals who remembered the occasion of this covenant. For example, the great spiritual leader Dhul Nun al-Misri has said, "I remember the occurrence of this covenant as clearly as I am hearing it this very moment." Some of the elders have reported to have remembered even the people who were present near them. True, that such cases are rare and do not make an answer to the above question.
The answer to this question, therefore, is that there are many things or acts which are effective in their very nature without any regard to their being remembered or understood by others. They imprint the effect on others quite naturally.
For example, the common practice, among Muslims, of saying Adhan1 in the right ear of a new born and reciting iqamah in his left ear is an obvious example of such acts. The baby neither understands the meaning of this call nor does he remember it after becoming an adult. The wisdom behind this religious practice is nothing but to revive the pledge he has taken with Allah, and sow the seed of Faith in his heart by repeating the message of the covenant in his ears. The influence of this act is so obvious that can be seen in every Muslim individual even if he is not practically a good Muslim. He takes pride in calling himself a Muslim and utterly dislikes being deprived of this categorical entity.
1. Adhan is a call for salah the ritual prayer which in fact is a bold declaration that Allah is one, has no partners, and is the greatest of all etc. while iqamah is the same declaration with added enunciation that the salah has been set ready to be joined by people. (Translator)
Similarly the commandment of reciting the Qur'an even to those who do not know Arabic is perhaps for the same reason that their hearts are enlightened with the impact of the Qur'anic words, and their Faith in Allah is renovated therewith.
The wisdom behind this covenant is similarly to sow the seed of Faith in the heart of every human being. This seed is taking its nourishment in the soil of human heart , no matter whether people are conscious of it or not. The fruit of this seed manifests itself in the form of love and respect for god (Allah) which is a part of human nature. The expression of this love and respect, may take unjust forms like worshipping false gods - idols or created beings. The worships, just or unjust, is in itself, an expression of love and respect for the creator. The billions of people have this respect and love for Allah which is expressed by them through their worship according to their ideas of worship guided by their knowledge or ignorance. There is no need to speak of those few who, under the influence of mundane pursuits have deteriorated their natural understanding and forgot the pledge they made with Allah.
The Holy Prophet ﷺ has said: کُلُّ مَولُودِ یُولَدُ عَلَی الفِطرَۃِ every baby is born on Fitrah (nature, that is, Islam) then he is converted by his parents to their religion. The Holy Prophet ﷺ has said in a Tradition that Allah Almighty has said, 'I have created my servants as Hanif, that is, having faith in Allah, the One, then they were led astray by Satanic influences."
The next sentence of the verse has said:
أَن تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَـٰذَا غَافِلِينَ
"Lest you should say on the Day of Doom, "We were ignorant of this."
That is to say, the pledge taken by Allah has lit the candle of Faith in their hearts. Now with little reflection they can easily recognize Him as their Lord. Therefore, their excuse of ignorance shall not be of any avail to them on the Day of Judgment.
-Ey Muhammed!- Hani Rabbin Âdemoğulları'ndan, onların sulblerinden zürriyetlerini çıkarmış ve Rableri olduğunu kabul ettirerek rububiyetinin ispatını fıtratlarına koymuş ve onlara şöyle buyurmuştu: "Ben sizin Rabbiniz değil miyim?" Onların hepsi: "Evet, sen bizim Rabbimizsin." dediler. Ardından onlara şöyle buyurmuştur: "Lakin bu sizin imtihanınızdır. Sizden bu sözü aldık ve kıyamet gününde sırf sizin üzerinizdeki Allah'ın bu hüccetini inkâr etmemeniz ve bundan haberinizin olmadığını söylememeniz içindir."
Ingatlah pula -wahai Muhammad- ketika Tuhanmu mengeluarkan dari tulang punggung anak-anak Adam keturunan mereka dan meminta pengakuan mereka akan sifat rubūbiyyah-Nya (ketuhanan-Nya) yang telah Dia sematkan di dalam fitrah mereka, yaitu pengakuan bahwa Allah adalah pencipta dan Tuhan mereka. Dia bertanya kepada mereka, “Bukankah Aku ini Tuhan kalian?” Mereka semua menjawab, “Ya. Engkau adalah Tuhan kami.” Lalu Allah berfirman, “Sesungguhnya Kami hanya menguji kalian dan mengambil perjanjian dari kalian agar kelak di hari Kiamat kalian tidak mengingkari hujah yang Allah tunjukkan kepada kalian dan supaya kalian tidak beralasan bahwa kalian tidak mengetahui hal itu,
I spomeni, o Muhammede, kada je tvog Gospodar iz kičmi sinova Ademovih izveo potomstvo i tražio od njih da potvrde Njegovo gospodarstvo na osnovu duboko usađenog vjerovanja u prirodi čovjeka, pa reče: "Zar ja nisam vaš Gospodar?", a oni svi rekoše: "Jesi, Ti si naš Gospodar!" On reče: "Mi smo vas pitali i od vas zavjet uzeli kako na Sudnjem danu ne biste mogli poreći Allahov dokaz nad vama i reći: "Nismo ništa o tome znali."
Veyahut Allah’a şirk koşarak ahdi bozanların babalarınız olduğunu, sizlerin de babalarınızı bulduğunuz şirk üzerine onları taklit ettiğinizi hüccet getirerek ‘’Ey Rabbimiz! Allah’a şirk koşarak amellerini iptal etmiş olan babalarımızın yaptıkları sebebiyle bizleri cezalandırıp azap mı edeceksin? Cehaletimiz ve babalarımızı taklit etmemiz sebebiyle bizim bir günahımız yoktur.’’ dememeniz içindir.
O [upang hindi] kayo mangatwiran na ang mga ninuno ninyo ay ang mga kumalas sa tipan sapagkat nagtambal sila kay Allāh at na kayo noon ay mga gumagaya sa mga ninuno ninyo sa natagpuan ninyo sa kanila na pagtatambal para magsabi kayo: "Kaya maninisi Ka ba sa amin, O Panginoon namin, dahil sa ginawa ng mga ninuno namin na nagpawalang-saysay sa mga gawa nila dahil sa pagtatambal sa Iyo saka magpaparusa Ka sa amin? Kaya walang pagkakasala sa amin dahil sa kamangmangan namin at paggaya namin sa mga ninuno namin."
Another possible excuse from them was to say:
أَوْ تَقُولُوا إِنَّمَا أَشْرَكَ آبَاؤُنَا مِن قَبْلُ وَكُنَّا ذُرِّيَّةً مِّن بَعْدِهِمْ ۖ أَفَتُهْلِكُنَا بِمَا فَعَلَ الْمُبْطِلُونَ ﴿173﴾
"Or you should say, "It was our forefathers who associated partners with Allah and we were (only) a progeny after them. So, would you destroy us on account of what the false ones did?"
The verse precludes them from seeking refuge in saying that they were unaware of the Truth. Being a progeny of their forefathers they only followed their path. Therefore they should not be punished for the error of their forefathers. The verse has said that they shall not be punished for the acts of their forefather. It was their own fault and their apathetic attitude that led them to this disaster. It is because the covenant had sown the seed of Truth in their heart and it was not difficult for them to decide that the stones, shaped by themselves into idols, or the fire, the trees and other created beings could, in no way, be considered as being their creator or possessing powers of helping them in their need.
"I kako se ne biste mogli pravdati kako su vaši preci prekršili zavjet i činili širk, a da ste ih vi samo slijepo slijedili u onome na čemu ste ih našli, i kako ne biste rekli: "Zar ćeš nas kazniti, Gospodaru naš, zbog onoga što su naši preci radili, koji su svoja djela širkom poništili? Mi nismo krivi jer nismo znali i samo smo pretke slijedili."
'Lest you might say that your ancestors were the ones who broke the promise, taking others as partners with Allah, and that you were just following them. In this way, you would say: 'O our Lord! Will You destroy us for what our ancestors did, making our actions worthless because of taking others as partners with You?! Indeed we carry no sin because we were just following our ancestors and had no knowledge.'
ou que vous protestiez que ce sont vos ancêtres qui ont violé l’engagement et associé à Allah des divinités et que vous ne faisiez qu’imiter le polythéisme de vos ancêtres. Vous diriez alors: Ô Seigneur, nous reprocheras-Tu ce qu’ont fait nos ancêtres? Ils ont invalidés leurs œuvres en associant des divinités à Allah, Vas-tu nous châtier pour cela? Nous ne sommes coupables d’aucun péché pour avoir imité nos ancêtres.
“Para que no digan que sus antepasados fueron quienes rompieron la promesa, asociando a otros con Al-lah, y que ustedes solo los siguieron. De otra manera dirían: “¡Señor nuestro! ¿Nos destruirás por lo que hicieron nuestros antepasados, quienes invalidaron nuestras acciones al asociar a otros contigo? En efecto, no es nuestra responsabilidad porque solo seguíamos a nuestros antepasados y no teníamos conocimiento”.
O protestate che sono i vostri padri coloro che hanno tradito l'alleanza e hanno riconsciuto dei pari ad Allāh, e che voi non fate altro che imitare i vostri padri nelle condizioni di idolatria in cui li avete trovati, e dicevate: "O Dio nostro, ci punisci per le colpe dei nostri padri, che hanno vanificato le loro azioni associando altri ad Allāh?! Noi non abbiamo colpa per la nostra ignoranza e per aver seguito il culto dei nostri padri".
atau supaya kalian tidak beralasan bahwa para leluhur kalianlah yang melanggar perjanjian itu kemudian menyekutukan Allah dengan sesuatu, sedangkan kalian hanya meniru praktik syirik yang kalian dapatkan dari para leluhur kalian. Lalu kalian berkata, 'Apakah Engkau -wahai Tuhan kami- akan menghukum kami dengan azab yang disebabkan perbuatan para leluhur kami yang membatalkan amal perbuatan mereka lantaran mereka telah menyekutukan Allah? Jadi, kami sama sekali tidak bersalah karena kami tidak tahu apa-apa dan karena kami hanya meniru para leluhur kami'."
Hoặc các ngươi cho rằng mình sẽ vô can vì tổ tiên của các ngươi đã hủy bỏ lời giao ước đó, rồi cũng chính họ đã tổ hợp thần linh khác cùng với Allah, bởi thế các ngươi cho rằng mình là kẻ chỉ bắt chước họ đã làm điều tổ hợp với Ngài", thế nên các ngươi đồng thanh hô to: "Phải chăng, Ngài sẽ hủy diệt bầy tôi - hỡi Thượng Đế của bầy tôi - bởi vì việc làm của tổ tiên của bầy tôi đã gây ra, một việc làm đánghổ thẹn gì đã tổ hợp ai đó cùng với Allah để rồi bầy tôi chuốt lấy sự diệt vong chăng ?" Mà đó chẳng phải là tội lỗi của bầy tôi chỉ vì sự ngu muội của bầy tôi đã bắt chước họ.
E così come chiarimmo i Segni che mostrano il destino dei popoli rinnegatori, li informiamo affinché abbandonino la condizione di idolatria in cui versano, verso il culto di Allāh L'Unico e la Sua adorazione, così come dichiarato nelle loro promesse fatte ad Allāh.
Và tương tự TA đã phân tích quá rõ ràng về các dấu hiệu cho từng thời đại cho mỗi cộng đồng mang tính dối trá lộc lừa của chúng; may ra chúng tỉnh ngộ mà sớm quay về trên con đường tôn thờ Allah Đấng Độc Tôn Duy Nhất và cũng giống như là sớm trở lại để nắm giữ lời giao ước mà tổ tiên họ đã lật lọng với Allah lên bản thân họ.
The next verse 174 said:
وَكَذَٰلِكَ نُفَصِّلُ الْآيَاتِ وَلَعَلَّهُمْ يَرْجِعُونَ ﴿174﴾
"And this is how we elaborate the verses, so that they may return."
That is, Allah has made His signs clear through His elaborate verses to facilitate people to turn back to their pledge and acknowledge Him as their Lord. Any one applying his reason can find the Truth and save himself from everlasting punishment.
Yalanlayan ümmetlerin gidişatları ile ilgili ayetleri açıkladığımız gibi, bunlara da açıklıyoruz. Umulur ki daha önceden Allah'a vermiş oldukları sözde olduğu gibi üzerinde bulundukları şirkten yalnız Allah'ın tevhidine ve ibadetine dönerler.
Gaya ng nilinaw sa mga talata sa kahahantungan ng mga kalipunang tagapasinungaling, gayon nililinaw iyon para sa mga ito sa pag-asang bumalik sila palayo sa taglay nila na shirk patungo sa paniniwala sa kaisahan ni Allāh at pagsamba sa Kanya lamang gaya ng nasaad sa tipan na nag-obliga sila para kay Allāh sa mga sarili nila.
Kao što smo objasnili ajete o tome kako skončavaju narodi koji poriču, tako ovima objašnjavamo, ne bi li ostavili širk i postali monoteisti, obožavajući Allaha jedinog, kao što je došlo u zavjetu kojeg su dali Allahu.
So just as I made clear the signs and evidences for the previous nations, I make clear the lessons for these people (Quraish) so that they might repent from worshiping others as partners with Allah to believing in Him alone and worshipping Him alone, as they had agreed aforetime before they broke their promise.
Así como dejé en claro las señales y evidencias para las naciones anteriores, aclaro estas enseñanzas para que los integrantes de la tribu de Quraish puedan arrepentirse de adorar a otros como asociados de Al-lah, y crean únicamente en Él y lo adoren solo a Él, tal como lo acordaron antes de que rompieran su promesa.
Sebagaimana Kami menjelaskan ayat-ayat tentang nasib yang menimpa umat-umat yang kafir itu, Kami juga menjelaskan ayat-ayat itu kepada mereka agar mereka mau meninggalkan perbuatan syirik mereka untuk beralih kepada ajaran tauhid dan menyembah kepada Allah semata, seperti yang tertuang di dalam perjanjian yang telah mereka buat sendiri untuk Allah.
Nous exposons aux dénégateurs les versets racontant le sort des peuples qui les ont précédés. Vont-ils donc renoncer au polythéisme et adhérer au monothéisme en adorant Allah Seul, conformément à ce qu’ils se sont engagés?
If an animal is separated from its father and mother and it is brought up in a strange atmosphere, even after growing up it retains the characteristics of its species. The way it behaves in all its dealings is rooted in its instinct. The same is true of the human being as regards his ‘God-consciousness’. In the soul of a human being the consciousness of a Creator and Lord has been instilled so deeply that he never loses it. However, there is one difference between animals and human beings. Animals are not capable of going against their nature. They are compelled to do whatever their inner nature urges them to do. But the case of a human being is different. This awareness is embedded in his nature, but he is completely free in the matter of action, even although his mind and his conscience start pointing out to him what is right and what is wrong. A human being has, therefore, the power and the option either to follow his inner voice, or to ignore it and start doing whatever he likes. It is on such occasions of moral choice that man is on trial and on the basis of its result, decisions regarding heaven or hell are taken. The one who lends his ears to the voice of God and does whatever He tells him to do through the silent language of ‘Nature’, passes the test. The doors of heaven (Paradise) will be thrown open for him after death, whereas one who ignores the voice of God speaking at Nature’s level, will be held guilty in the eyes of God and he will be ignored by God, just as he ignored God’s voice. This voice of inner nature is, in itself, evidence of the existence of God. Now, nobody has the excuse of ignorance and nobody can say that he is just doing whatever has been done since ancient times. Man brings the consciousness of God along with him from his birth. This consciousness remains preserved even with changes in his circumstances. In view of this, what excuse has anyone to follow the path of misguidance?
Relata a los Hijos de Israel la historia del hombre al que Al-lah escogió entre ellos para entregarle Sus signos, para que conociera y entendiera la verdad. Pero no actuó de acuerdo con ello y le dio la espalda a la revelación, de modo que Satanás se convirtió en su compañero cercano, y fue de los extraviados y arruinados, después de haber sido de los guiados y haber estado en el camino de la salvación.
-Ey Resul!- İsrailoğulları'na kendisine ayetlerimizi verdiğimiz, onları öğrenip delalet ettiği hakkı anlayan, ancak bununla amel etmeyen adamın haberini oku. Bilakis bu adam onları terk edip sıyrılıp çıkmıştı. Bunun üzerine şeytan da onun peşine takılmış ve onun arkadaşı olmuştu. Böylece hidayete ermiş, kurtulan kimselerden iken helake uğramış sapıklardan oldu.
175- Kendisine ayetlerimizi verdiğimiz halde onlardan sıyrılıp çıkan, derken şeytanın kendisine uydurduğu ve böylece azgınlardan olan kişinin haberini onlara oku.
176- Eğer biz dileseydik onu bu ayetler sayesinde yükseltirdik. Fakat o yere mıhlandı ve hevasına uydu. Artık onun misali, üstüne varsan da dilini sarkıtıp soluyan, kendi haline bıraksan da dilini sarkıtıp soluyan köpeğin durumuna benzer. İşte âyetlerimizi yalanlayan kimselerin misali budur. Artık sen kıssayı anlat, belki iyice düşünürler.
177- Âyetlerimizi yalanlayan ve yalnızca kendilerine zulmetmekte olanların durumu ne kötüdür!
178- Allah kime hidâyet verirse işte doğru yolu bulan odur. Kimi de saptırırsa işte onlar da zarara uğrayanların ta kendileridirler.
175. Yüce Allah peygamberine şöyle hitap etmektedir:“Kendisine ayetlerimizi verdiğimiz” Allah’ın Kitabını öğrettiğimiz, böylece büyük bir ilim adamı ve derin alim olduğu “halde onlardan sıyrılıp çıkan” yani Allah’ın âyetlerini bilmenin gerektirdiği gerçek vasıftan sıyrılmıştı. Çünkü Allah’ın âyetlerini bilmek sayesinde kişi üstün ahlakî değerler kazanır. Güzel ameller işler, en yüksek derecelere ve en üstün makamlara çıkar. Ancak bu kişi, Allah’ın Kitabını arkasına attı, Kitabın emretmiş olduğu ahlakı bir kenara bıraktı ve elbisenin çıkarılması gibi bu ahlakı kendinden soyup çıkardı. İşte bunlardan sıyrıldıktan sonra da şeytan onu kendisine uydurdu:“derken şeytanın kendisine uydurduğu” Yani artık o, en sağlam ve koruyucu kalenin içinden çıktıktan sonra şeytan da ona musallat oldu ve aşağıların aşağısına düştü. Şeytan onu masiyetlere doğru ittikçe itti, onları işlemeye teşvik edip kışkırttı. Sonunda o da azgınlardan oldu:“ve böylece” daha önce doğru yolda giden ve doğru yola ileten bir kimse iken “azgınlardan olan kişinin haberini onlara oku!”
176. Bunun sebebi ise şudur: Yüce Allah onu yardımından mahrum etmiş ve kendi haline bırakmıştır. İşte bundan dolayı da şöyle buyurmaktadır:“Eğer biz dileseydik onu bu ayetler sayesinde yükseltirdik.” Onlarla amel etmeye muvaffak kılardık, o da dünya ve âhirette yükselir ve düşmanlarına karşı koruma altında olurdu. “Fakat o” Allah’ın yardımından mahrum kılınmayı gerektiren işleri yaptı. Çünkü “yere mıhlandı” yani aşağılık arzulara ve dünyevi maksatlara yöneldi “ve hevasına uydu”Mevlasına itaati ise terk etti.“Artık onun misali” dünyaya aşırı derecedeki tutkunluğu ve kalbinin büsbütün ona meyletmesi bakımından “üstüne varsan da dilini sarkıtıp soluyan, kendi haline bıraksan da dilini sarkıtıp soluyan köpeğin durumuna benzer.”Yani bu kişi her durumda dilini uzatıp solur. Böyle bir kimse sürekli olarak dünyaya tutkundur. Kalbini büsbütün ona vermiştir, dünyevî hiçbir şey onun açgözlülüğünü gidermeye yetmez.“İşte” Allah kendilerine âyetleri gösterdiği halde itaat etmeyerek, yalanlayarak ve reddederek “âyetlerimizi yalanlayan kimselerin misali budur.” Çünkü bu kimselerin Allah nezdinde hiçbir değerleri yoktur. Bunlar Allah’tan gelen hidâyeti terk edip kendi hevalarına tâbi olmuşlardır. “Artık sen kıssayı anlat, belki iyice düşünürler.” Verilen bu misaller üzerinde, ibretli kıssalar ve âyetler hakkında eğer tefekkür edip düşünecek olurlarsa gerçeği bilirler, bilirlerse amel ederler.
177. “Âyetlerimizi yalanlayan” Allah’ın âyetlerini yalanlamak ve türlü masiyetler işlemekle de “yalnızca kendilerine zulmetmekte olanların durumu ne kötüdür!” Bunların hali ve misali oldukça kötü ve çirkindir.
Allah’ın kendisine âyetlerini verdiği belirtilen bu kişi ile belli bir kimsenin kastedilmiş olma ihtimali vardır. Böyle olması durumunda bu kişi, Yüce Allah’ın sözünü ettiği işleri yapmış, Yüce Allah da kullarını uyarmak kastı ile böyle bir kıssa nakletmiştir. Bununla kastın, belli bir kişi olmaması muhtemeldir. Buna göre ayet, Yüce Allah’ın kendisine âyetlerini verdiği sonra da bunlardan sıyrılıp çıkan herkesi kapsayacak şekilde umumidir.
Bu âyet-i kerimelerde öğrenilen ilim gereğince amel etmek teşvik edilmekte, bunun Allah’ın böyle bir kimseyi yüceltmesi ve şeytandan koruması demek olduğu belirtilmektedir. Diğer taraftan ilim gereğince amel etmemekten sakındırılmakta, böyle bir tutumun aşağıların aşağısına inmeye ve şeytanın musallat olmasına yol açacağı da açıklanmaktadır. Yine bu buyruklarla hevaya uyup arzulara meyletmenin, ilâhi yardımdan mahrum kalmaya sebep olacağı da anlatılmaktadır.
178. Daha sonra Yüce Allah hidâyete iletenin de saptıranın da sadece kendisinin olduğunu beyan ederek şöyle buyurmaktadır:“Allah kime” hayırları işleme muvaffakiyeti vererek, hoş olmayan şeylerden onu koruyarak ve bilmediklerini öğreterek “hidâyet verirse işte” gerçek manada “doğru yolu bulan odur.”Çünkü böyle bir kimse, Yüce Allah'ın hidâyetini tercih etmiştir.“Kimi de saptırırsa” yani yardımından mahrum bırakır ve hayra muvaffak kılmazsa “işte onlar da zarara uğrayanların ta kendileridirler.” Kıyamet gününde kendilerini de aile halkını da ziyana sokanlardır. İşte apaçık hüsran da budur.
Ô Messager, raconte aux Israélites l’histoire d’un homme qui était issu d’eux à qui Nous avions donné Nos versets. Il les assimila et comprit la vérité qu’ils contenaient mais il ne les mit pas en pratique et les délaissa. Satan le rattrapa donc et devint son compagnon rapproché. Il finit par rejoindre le rang des égarés perdus après avoir été du nombre des bien guidés sauvés.
"Dan bacakanlah kepada mereka berita orang yang telah Kami berikan kepadanya ayat-ayat Kami (pengetahuan tentang isi al-Kitab), kemudian dia melepaskan diri dari ayat-ayat itu, lalu dia diikuti oleh setan (sampai dia tergoda), maka jadilah dia termasuk orang-orang yang sesat. Dan kalau Kami menghen-daki, sesungguhnya Kami tinggikan (derajat)nya dengan ayat-ayat itu, tetapi dia cenderung kepada dunia dan menurutkan hawa nafsunya yang rendah, maka perumpamaannya seperti anjing, jika kamu menghalaunya diulurkannya lidahnya dan jika kamu membiarkannya dia mengulurkan lidahnya (juga). Demikian itulah perumpamaan orang-orang yang mendustakan ayat-ayat Kami. Maka ceritakanlah (kepada mereka) kisah-kisah itu agar mereka berpikir. Amat buruklah perumpamaan orang-orang yang mendustakan ayat-ayat Kami dan kepada diri mereka sendirilah mereka berbuat zhalim. Barangsiapa yang diberi petunjuk oleh Allah, maka dialah yang mendapat petun-juk, dan barangsiapa yang disesatkan Allah, maka merekalah orang-orang yang merugi." (Al-A'raf: 175- 178).
(175) Allah تعالى berfirman kepada NabiNya ﷺ, ﴾ وَٱتۡلُ عَلَيۡهِمۡ نَبَأَ ٱلَّذِيٓ ءَاتَيۡنَٰهُ ءَايَٰتِنَا ﴿ "Dan bacakanlah kepada mereka berita orang yang telah Kami berikan kepadanya ayat-ayat Kami (pengetahuan tentang isi al-Kitab)." Yakni Kami mengajarkan kepadanya ilmu tentang kitab Allah se-hingga dia menjadi seorang alim besar, dan cendikiawan yang mum-puni, tetapi dia berlepas diri darinya dan diikuti oleh setan, yakni dia melepaskan diri dari kriteria hakiki seorang ulama yang menge-tahui tentang ayat-ayat Allah, karena ilmu tentang itu seharusnya dapat mengantarkan pemiliknya menjadi orang yang menjunjung tinggi sifat kemuliaan akhlak dan keshalihan amal, dia menapaki derajat dan kedudukan tinggi dan mulia. Akan tetapi orang ini membuang Kitab Allah di belakang punggungnya, mencampak-kan akhlak yang diperintahkan oleh kitab, dia melepasnya seperti melepas pakaian. Maka ketika dia berlepas darinya setan pun mengi-kutinya, yakni setan menguasainya manakala dia keluar dari ben-teng kokoh dan terjerembab ke dalam derajat terendah maka setan menendangnya kepada kemaksiatan. ﴾ فَكَانَ مِنَ ٱلۡغَاوِينَ ﴿ "Maka jadilah dia termasuk orang-orang yang sesat." Padahal sebelumnya dia adalah orang yang lurus dan meluruskan.
(176) Ini karena Allah تعالى membiarkannya dan menyandar-kannya kepada dirinya sendiri. Oleh karena itu Allah تعالى berfirman, ﴾ وَلَوۡ شِئۡنَا لَرَفَعۡنَٰهُ بِهَا ﴿ "Dan kalau Kami menghendaki, sesungguhnya Kami tinggikan (derajat)nya dengan ayat-ayat itu", dengan memberinya taufik untuk mengamalkannya, sehingga derajatnya terangkat di dunia dan akhirat dan terlindungi dari musuh-musuhnya. ﴾ وَلَٰكِنَّهُۥٓ ﴿ "Tetapi dia", melakukan sesuatu yang menyebabkan kehinaan, dia cenderung kepada dunia, yakni kepada hawa nafsu rendahan dan tujuan duniawi, ﴾ وَٱتَّبَعَ هَوَىٰهُۚ ﴿ "dan menurutkan hawa nafsunya yang ren-dah," serta tidak menaati Rabbnya, ﴾ فَمَثَلُهُۥ ﴿ "maka perumpamaannya", dalam perkara kesungguhannya kepada dunia dan terfokusnya hati kepadanya ﴾ كَمَثَلِ ٱلۡكَلۡبِ إِن تَحۡمِلۡ عَلَيۡهِ يَلۡهَثۡ أَوۡ تَتۡرُكۡهُ يَلۡهَثۚ ﴿ "seperti anjing jika kamu menghalaunya diulurkannya lidahnya dan jika kamu membiar-kannya dia mengulurkan lidahnya (juga)." Yakni dia selalu menjulur-kan lidahnya, sementara orang ini selalu berusaha dengan sungguh-sungguh, kebutuhannya tidak tertutupi oleh dunia sedikit pun. ﴾ ذَّٰلِكَ مَثَلُ ٱلۡقَوۡمِ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَٰتِنَاۚ ﴿ "Demikian itulah perumpamaan orang-orang yang mendustakan ayat-ayat Kami." Setelah Allah menjelaskannya kepada mereka tetapi mereka tidak tunduk kepadanya, justru me-reka mendustakannya dan menolaknya karena tidak berartinya Allah bagi mereka dan hawa nafsu yang mereka ikuti tanpa petun-juk dari Allah. ﴾ فَٱقۡصُصِ ٱلۡقَصَصَ لَعَلَّهُمۡ يَتَفَكَّرُونَ ﴿ "Maka ceritakanlah (kepada mereka) kisah-kisah itu agar mereka berpikir," tentang perumpamaan yang dibuat, mengambil pelajaran dari ayat-ayat, jika mereka ber-pikir, mereka mengetahui, jika mereka mengetahui, maka mereka akan beramal.
(177) ﴾ سَآءَ مَثَلًا ٱلۡقَوۡمُ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَٰتِنَا وَأَنفُسَهُمۡ كَانُواْ يَظۡلِمُونَ ﴿ "Amat buruk-lah perumpamaan orang-orang yang mendustakan ayat-ayat Kami dan kepada diri mereka sendirilah mereka berbuat zhalim." Yakni, (sungguh) buruk dan jelek perumpamaan orang yang mendustakan ayat-ayat Allah, dan menzhalimi diri dengan berbagai macam kemaksiatan. Sesungguhnya perumpamaan mereka adalah perumpamaan yang buruk.
Orang tersebut yang Allah berikan ayat-ayatNya kepadanya, ada kemungkinan dia adalah orang tertentu yang keadaannya se-perti yang Allah jelaskan maka Allah menceritakan kisahnya untuk memberi peringatan kepada hamba-hambaNya. Ada kemungkinan lain yaitu bahwa maksudnya adalah laki-laki manapun, ia menca-kup semua orang yang diberi ayat oleh Allah lalu dia berlepas diri darinya.
Ayat-ayat ini mengandung anjuran beramal dengan ilmu, dan bahwa itu merupakan derajat tinggi yang diberikan oleh Allah ke-pada pelakunya dan pelindung dari setan. Ayat ini juga mengan-dung targhib (ancaman) tidak mengamalkan ilmu yang didapat, dan bahwa ia adalah degradasi kepada derajat paling rendah dan keme-nangan setan atasnya. Ayat ini juga menjelaskan bahwa mengikuti hawa nafsu dan kecenderungan kepada syahwat adalah penyebab kehinaan.
(178) Kemudian Allah تعالى menjelaskan bahwa Dia-lah satu-satunya Pemberi hidayah dan kesesatan. ﴾ مَن يَهۡدِ ٱللَّهُ ﴿ "Barangsiapa yang diberi petunjuk oleh Allah." Yakni dengan memberinya taufik kepada kebaikan, menjaganya dari keburukan dan mengajarkan apa yang tidak dia ketahui, ﴾ فَهُوَ ٱلۡمُهۡتَدِيۖ ﴿ "maka dialah yang mendapat petunjuk", yang sebenarnya, karena dia mementingkan hidayah Allah تعالى. ﴾ وَمَن يُضۡلِلۡ ﴿ "Dan barangsiapa yang disesatkan Allah", di mana Dia tidak menolongnya dan tidak memberinya taufik kepada kebaikan, ﴾ فَأُوْلَٰٓئِكَ هُمُ ٱلۡخَٰسِرُونَ ﴿ "maka merekalah orang-orang yang merugi," diri dan keluarga mereka pada Hari Kiamat. Itulah kerugian yang sebenarnya.
Recite to the Israelites the news of the man from among them who Allah gave His signs to, so that he knew and understood the truth which they directed him to. But he did not act according to them, leaving them and removing himself away from them, so that Satan became his close companion, and he became one of those who go astray and are ruined, after he had been one of those who were rightly-guided and on the path to being saved.
E recita, o Profeta, ai Figli di Isrāīl il racconto di uno di loro a cui abbiamo affidato i nostri versetti, e che li apprese, ed apprese la Verità che i versetti indicavano; tuttavia, egli non li applicò; al contrario, li abbandonò e li trascurò, e Satana lo seguì e divennero compagni; così egli cadde in perdizione e in rovina dopo essere stato tra i ben guidati e i beati.
Và hãy đọc - hỡi Thiên Sứ - rồi kể lại cho con cháu của Isra-el biết về câu chuyện của một người đàn ông mà được TA ban cho các dấu hiệu để cho y nhận thức và thấu hiểu ra chân lý mà đã được TA tiết lộ. Thế nhưng, y chẳng chịu làm theo chân lý đó, đúng hơn là y bỏ mặc và còn làm cho nó xáo trộn lên. Đành vậy, y còn cho rằng lũ Shaytan là đúng đắn rồi y hòa nhập vào cùng với chúng nó. Bởi thế, y đã trở thành một kẻ lạc lối chuốc lấy sự diệt vong sau khi y đã cải đạo.
Bacakanlah -wahai Rasul- kepada Bani Israil tentang kisah salah seorang dari mereka yang Kami beri ayat-ayat Kami, kemudian ia mengetahuinya dan memahaminya maksudnya dengan benar, tetapi ia tidak mau mengamalkannya, bahkan ia meninggalkannya dan melepaskan diri darinya. Lalu setan merangkul dirinya dan menjadi kawannya, sehingga ia pun menjadi orang yang sesat dan celaka setelah sebelumnya ia tergolong orang-orang yang mengikuti petunjuk dan selamat.
O Poslaniče, kaži Israelićanima vijest o čovjeku koji je pripadao njihovom narodu, kome smo dali Naše ajete pa ih je naučio i shvatio istinu koju sadrže, ali nije radio po tome, pa mu je šejtan postao stalni pratilac, zbog čega on postade od zabludjelih i propalih nakon što je bio od upućenih i spašenih.
The above verses have described the story of a religious leader of the Israelites who had a great following for his piety and knowledge but suddenly went astray and became among the rejected. This event contains a number of lessons and points of exhortation, and has a link with the preceding verses. The foregoing verses spoke of the covenant made by Allah with the children of Adam in general, and with certain people in varied circumstances. The above verses also made a mention of those people who did not fulfill their pledge with Allah. For example, the Israelites who were awaiting the arrival of a prophet and used to describe his attributes to others, but after the Holy Prophet made his appearance, they rejected him just for worldly considerations.
The story of Bal'am bin Ba'ura
The present verses have related the story of a saintly person among the Israelites. The Holy Prophet ﷺ has been asked to relate this story to his people to show how a devoted scholar and great spiritual leader was deprived of all the knowledge, wisdom, popularity and fame only by following the mundane desires.
We do not find any personal identification or name of this person mentioned in the Holy Qur'an. There are, however, many Traditions reported by the exegetes of the Holy Qur'an and the Companions and their disciples, giving a variety of information about him. The most authentic and trusted by the majority of scholars is the Tradition reported by Ibn Marduwaih on the authority of the Companion ` Abdullah ibn ` Abbas ؓ which is as follows:
The name of this man was Bal'am bin Ba'ura. He belonged to Syria living in Canaan near Jerusalem. According to a report he was an Israelite by birth. He had knowledge of certain books revealed by Allah. The Qur'anic phrase اَلَذِی آتَینٰہُ آیٰتنا . "The one whom We gave Our verses" refers to the same knowledge.
This event belongs to the period after the death of pharaoh and his people and the victory of the Israelites over Egypt. Allah commanded The Prophet Musa (علیہ السلام) and his people to fight war against a people called جَبَّارِین Jabbarin. The Jabbarin who had seen the fate of Pharaoh and his people were greatly frightened when they saw the army of the Prophet Musa علیہ السلام approaching them. They came to Bal'am and said that the Prophet Musa (علیہ السلام) was a strong man and that he had come with great army in order to expel them from their land. He should therefore pray Allah that He may turn them back without fighting war against them. Bal'am bin Ba` ura was known to be having the knowledge of " اِسمِ اَعظَم ' (the most gracious name of Allah). He used to pray with the help of this name and his prayers were generally granted.
Bal'am said to them that Musa, being the prophet of Allah, had the support of Allah's angels and he could not pray against him. He said that he knew the rank that Musa (علیہ السلام) held with Allah, and that by praying against him he will ruin himself both in this world and in the world to come. Being insisted by the people Bal'am promised that he will first seek the consent of Allah for such a prayer, and in case Allah permitted him to pray against Musa he shall do so accordingly.
He performed some act to seek Allah's consent and in a dream was prohibited by Allah from making such prayer. He came to the people and informed them of this prohibition. The Jabbarin presented him a gift of considerable value which he accepted. Subsequent to this gift their insistence increased. Some reports said that his wife advised him to accept the gift, and pray for them. Being blinded by the love of wealth and wife, he started praying against the Prophet Musa (علیہ السلام) and his people. An unusual thing happened at this occasion. By the will of Allah the words he wanted to utter against the Prophet Musa علیہ السلام in his invocation, were uttered against the people of Jabbarin themselves. They cried out and admonished him that he was invoking against themselves. Bal'am said that he was unable to utter a word against Musa (علیہ السلام) and that he had no control over his utterances.
Consequently the Jabbarin met the fate of disaster from the heavenly punishment, and the punishment of Bal'am was that his tongue protruded from under his mouth so much so that it dangled on his chest. Bal'am having ruined his life both in this world and in the world to come and being deprived of all spiritual powers he had, made a suggestion to the people of Jabbarin saying, "There is only one way you can overcome the Israelites. Decorate your beautiful girls and send them to the Israelites giving them instructions that they should not put on any resistance against whatever is done by the Israelites. Being away from their homes they are likely to involve themselves in adultery. Being the most detestable act to Allah, adultery has to incur the wrath of Allah. An adulterous people can never win over their enemy." This satanic suggestion was accepted by the people and they acted accordingly. A prominent person of the Israelites fell prey to this trap. The Prophet Musa (علیہ السلام) made all his effort to stop him from this act but he involved himself in this wicked act.
Consequently plague overtook them as a punishment, with a death toll of seventy thousand people in one day. The person who had committed the sin was murdered along with the girl and was hung by the Israelites at a public place. Then they turned to Allah in repentance and asked His forgiveness, which relieved them of this disgraceful punishment.
The Holy Qur'an used the expression of 'wriggling out' for Bal'am's disregard to the knowledge and wisdom Allah had given to him through His verses. The Arabic expression فَانسَلَخَ مِنْهَا "He wriggled out from the verses of Allah" signifies coming out of an animal from its skin like a snake which leaves its old skin behind having no concern with it. This indicates that Bal'am had totally disregarded the knowledge and wisdom he was granted by Allah. The text phrase: فَأَتْبَعَهُ الشَّيْطَانُ "So, Satan overtook him" implies that as long as he possessed the knowledge of the verses of Allah, Satan was unable to possess him. As soon as Bal'am was deprived of this great gift of Allah, he overtook him and led him astray. Consequently he became one of the misguided people فَكَانَ مِنَ الْغَاوِينَ "And he became one of the misled.
Bumigkas ka, O Sugo, sa mga anak ni Israel ng ulat ng isang lalaking kabilang sa kanila. Nagbigay Kami sa kanya ng mga tanda Namin kaya nalaman niya ang mga ito at naunawaan niya ang katotohanan na ipinahiwatig ng mga ito. Subalit siya ay hindi gumawa ayon sa mga ito, bagkus umiwan siya sa mga ito at kumalas siya sa mga ito. Kaya nakahabol sa kanya ang demonyo at siya ay naging kasamahan para roon. Kaya siya ay naging kabilang sa mga naliligaw na mapapahamak matapos na siya noon ay naging kabilang sa mga napatnubayan na maliligtas sana.
Story Bal`am bin Ba`ura
`Abdur-Razzaq recorded that `Abdullah bin Mas`ud said that Allah's statement,
وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِى ءاتَيْنَـهُ ءَايَـتِنَا فَانْسَلَخَ مِنْهَا
(And recite to them the story of him to whom We gave Our Ayat, but he threw them away) "Is about Bal`am bin Ba`ura' a man from the Children of Israel." Shu`bah and several other narrators narrated this statement from Mansur who got it from Ibn Mas`ud. Sa`id bin Abi `Arubah narrated that Qatadah said that Ibn `Abbas said, "He is Sayfi, son of Ar-Rahib." Qatadah commented that Ka`b said, "He was a man from Al-Balqla' (a province of Jordan) who knew Allah's Greatest Name. He used to live in Bayt Al-Maqdis with the tyrants." Al-`Awfi reported that Ibn `Abbas said, "He is Bal`am bin Ba`ura', a man from Yemen whom Allah had given the knowledge of His Ayat, but he abandoned them." Malik bin Dinar said, "He was one of the scholars of the Children of Israel whose supplication was acceptable. They used to seek his lead in suplication in times of difficulty. Allah's Prophet Musa sent him to the King of Madyan to call him to Allah. That king appeased him and gave him land and gifts, and he reverted from the religion of Musa and followed the king's religion." `Imran bin `Uyaynah narrated that `Husayn said that `Imran bin Al-Harith said that Ibn `Abbas said, "He is Bal`am son of Ba`ura'." Similar was said by Mujahid and `Ikrimah. Therefore, it is well-known that this honorable Ayah was revealed about a man from the Children of Israel in ancient times, according to Ibn Mas`ud and several others among the Salaf. `Ali bin Abi Talhah reported that Ibn `Abbas said, "He is a man from the city of the tyrants (Jerusalem) whose name was Bal`am and who knew Allah's Greatest Name." `Ali bin Abi Talhah also reported that Ibn `Abbas that he said, "When Musa and those with him went to the city of the tyrants (Jerusalem), the cousins of Bal`am and his people came to him and said, `Musa is a strong man, and he has many soldiers. If he gains the upper hand over us, we will be destroyed. Therefore, supplicate to Allah that He prevents Musa and those with him from prevailing over us.' Bal`am said, `If I supplicate to Allah that He turns back Musa and those with him, I will lose in this life and the Hereafter.' They kept luring him until he supplicated against Musa and his people, and Allah took away what he bestowed on him (of knowledge). Hence Allah's statement,
فَانْسَلَخَ مِنْهَا فَأَتْبَعَهُ الشَّيْطَـنُ
(but he threw them away; so Shaytan followed him up)."' Allah said next,
وَلَوْ شِئْنَا لَرَفَعْنَـهُ بِهَا وَلَـكِنَّهُ أَخْلَدَ إِلَى الاٌّرْضِ وَاتَّبَعَ هَوَاهُ
(And had We willed, We would surely have elevated him therewith but he clung to the earth and followed his own vain desires.) Allah said,
وَلَوْ شِئْنَا لَرَفَعْنَـهُ بِهَا
(And had We willed, We would surely have elevated him therewith) from the filth of this earthly life through the Ayat that We gave him knowledge of,
وَلَـكِنَّهُ أَخْلَدَ إِلَى الاٌّرْضِ
(but he clung to the earth), he became interested in the adornment of this life and its delights. He indulged in the lusts of life and its joys and was deceived by it, just as life deceived others like him, without sound comprehension or a good mind. Muhammad bin Ishaq bin Yasar narrated from Salim, from Abu An-Nadr that when Musa entered the land of Bani Canaan in the area of Ash-Sham (Greater Syria), the people of Bal`am came to him, saying, "This is Musa, son of `Imran with the Children of Israel. He wants to drive us out from our land, kill us and replace us with the Children of Israel. We are your people and have no other dwelling area. You are a person whose supplication is acceptable (to Allah), so go out and supplicate to Allah against them." He said, "Woe to you! Here is Allah's Prophet (Musa) with whom the angels and believers are! How can I supplicate against them when I know from Allah what I know" They said, "We have no other dwelling area." So they kept luring and begging him until he was tempted by the trial and went on his donkey towards Mount Husban, which was behind the Israelite military barracks. When he proceeded on the Mount for a while, the donkey sat down and refused to proceed. He got off the donkey and struck it until it stood up again and he rode it. The donkey did the same after a little while, and he struck it again until it stood up... So he proceeded and tried to supplicate against Musa and his people. However, Allah made his tongue mention his people with evil and the Children of Israel with good instead of his people, who protested, "O Bal`am! What are you doing You are supplicating for them and against us!" He said, "It is against my will. This is a matter that Allah has decided." He then said to them, as his tongue was made to loll out of his mouth, "Now I have lost this life and the Hereafter." This Ayah was revealed about the story of Bal`am son of Ba`ura'
وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِى ءاتَيْنَـهُ ءَايَـتِنَا فَانْسَلَخَ مِنْهَا
(And recite to them the story of him to whom We gave Our Ayat, but he threw them away.), until,
لَعَلَّهُمْ يَتَفَكَّرُونَ
(perhaps they may reflect.) Allah said next,
فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِن تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَث
(So his parable is the parable of a dog: if you drive him away, he pants, or if you leave him alone, he (still) pants.) Scholars of Tafsir have conflicting opinions regarding the meaning of this Ayah. Some scholars said that it refers to the end of Bal`am's tongue which flickered out of his mouth, as in the story narrated from Ibn Ishaq, from Salim, from Abu An-Nadr. Therefore, his example is the example of the dog, its tongue pants regardless of whether it is driven away or not. It was also said that the meaning here is a parable of this man -- and his like -- concerning their misguidance, persisting the wrong path and not being able to benefit from faith or comprehend what they are being called to. So his example is that of a dog which pants whether it was driven away or left alone. The person described here does not benefit from the advice or the call to faith, just as if the advice and call never occurred. Allah said in another Ayah, k
سَوَآءٌ عَلَيْهِمْ ءَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لاَ يُؤْمِنُونَ
(It is the same to them (disbelievers) whether you warn them or do not warn them, they will not believe.)2:6 and,
اسْتَغْفِرْ لَهُمْ أَوْ لاَ تَسْتَغْفِرْ لَهُمْ إِن تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَن يَغْفِرَ اللَّهُ لَهُمْ
(Whether you ask forgiveness for them (hypocrites) or ask not forgiveness for them -- (and even) if you ask seventy times for their forgiveness -- Allah will not forgive them.) 9:80 and similar Ayat. It was also said that the meaning here, is that the heart of the disbeliever, the hypocrite and the wicked is weak and devoid of guidance. Therefore, it keeps faltering. Similar was narrated from Al-Hasan Al-Basri.
فَاقْصُصِ الْقَصَصَ لَعَلَّهُمْ يَتَفَكَّرُونَ
(So relate the stories, perhaps they may reflect) Allah said next to His Prophet Muhammad ,
فَاقْصُصِ الْقَصَصَ لَعَلَّهُمْ
(So relate the stories, perhaps they may) the Children of Israel, who have knowledge ot the story of Bal`am and what happened to him when Allah allowed him to stray and expelled him from His mercy. Allah favored him by teaching him His Greatest Name, by which, if He is asked, He will grant, and if He is called upon, He answers. But Bal`am used it in disobedience to Allah and invoked Him against His own party of the people of faith, followers of His servant and Messenger during that time, Musa, the son of `Imran, peace be upon him, whom Allah spoke to directly,
لَعَلَّهُمْ يَتَفَكَّرُونَ
(perhaps they may reflect.) and avoid Bal`am's behavior, for Allah has given the Jews knowledge and made them superior to the bedouins surrounding them. He gave them the description of Muhammad ﷺ which would allow them to recognize him, as they recognize their own children. They, among people, have the most right to follow, aid and support Muhammad ﷺ, in obedience to their Prophets who informed them of him and commanded them to follow him. Therefore, whoever among them defies the knowledge in their Books or hides it from the servants, Allah will place disgrace on him in this life, followed by humiliation in the Hereafter. Allah said,
سَآءَ مَثَلاً الْقَوْمُ الَّذِينَ كَذَّبُواْ بِـَايَـتِنَا
(Evil is the parable of the people who rejected Our Ayat.) Allah says, evil is the example of the people who deny Our Ayat in that they are equated with dogs that have no interest but to collect food and satisfy lusts.' Therefore, whoever goes out of the area of knowledge and guidance, and seeks satisfaction for his lusts and vain desires, is just like a dog; what an evil example. The Sahih recorded that the Messenger of Allah ﷺ said,
«لَيْسَ لَنَا مَثَلُ السَّوْءِ، الْعَائِدُ فِي هِبَتِهِ كَالْكَلْبِ يَعُودُ فِي قَيْئِه»
(The evil example is not suitable for us: he who goes back on his gift is just like the dog that eats its vomit.) Allah's statement,
وَأَنفُسَهُمْ كَانُواْ يَظْلِمُونَ
(and they used to wrong themselves.) means, Allah did not wrong them, but they wronged themselves by rejecting guidance, not obeying the Lord, being content with this life that will soon end, all the while seeking to fulfill desires and obey lusts.
The next verse (176) has said:
وَلَوْ شِئْنَا لَرَفَعْنَاهُ بِهَا وَلَـٰكِنَّهُ أَخْلَدَ إِلَى الْأَرْضِ وَاتَّبَعَ هَوَاهُ
"And if We so willed, we would have elevated him thereby, but he clung to the earth, and followed his desire."
The word' أَخْلَدَ (Akhlada) is a derivative of اِخلَاد which means to incline or to cling to something. The word أَرْض (ard) meaning the earth includes the globe itself and all the things present. Furniture, machines; clothes and food are in fact, the gift of this earth. By implication all the worldly possessions have been taken to include in a single word - the earth. The quintessence of this verse is that the knowledge of the verses of Allah are the real source of gaining prominence and advancement. For those who show disregard to them and give preference to worldly desires and possessions, this very knowledge becomes a source of disgrace and disaster for them.
The verse under discussion has expressed this fact by way of a similitude. It said.
فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِن تَحْمِلْ عَلَيْهِ يَلْهَثْ
"So his example is like the example of a dog; if you attack him, he pants, and if you leave him alone he pants."
The word لْهَثْ (Lahath) signifies to breath hard by ejecting one's tongue out.
The process of inhaling fresh air and exhaling unclean air is vital for every living being. Allah has made this process as automatic and easy as requires no effort on the part of living creatures - dog is excepted. It is only dog that has to labour hard for the process of breathing, while other animals have to make such effort only when they are attacked or undergo some strenuous task. Bal'am b. Baura has been mentioned in this verse as being similar to dog. He had his tongue protruded and panted like a dog who pants when attacked and pants when let alone.
The next sentence of the verse said: ذَّٰلِكَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِنَا "That is the example of those who belied our signs." According to the Companion ` Abdullah ibn ` Abbas ؓ "this has a reference to the Israelites of Makkah who were always longing for someone sent to them as their leader inviting them to Allah and teaching them the ways of following the right path. When this long-awaited prophet came to them with as transparent signs of Truth as left no room -for the resistance in his way, they too, 'wriggled out' from the commandments of Torah exactly as Bal'am Ba'ura had done.
The last sentence of this series said: فَاقْصُصِ الْقَصَصَ لَعَلَّهُمْ يَتَفَكَّرُونَ "So relate the chronicles (to them) so that they may ponder." The Holy Prophet ﷺ has been asked to relate the story of Bal'am Ba'ura to them in order that they may take lesson from it and use their understanding.
Kung sakaling niloob Namin ang pagpapakinabang sa kanya sa pamamagitan mga tandang ito ay talaga sanang nag-angat Kami sa kanya dahil sa mga ito sa pamamagitan ng pagtutuon Namin sa kanya sa paggawa ayon sa mga ito, kaya aangat siya sa Mundo at Kabilang-buhay. Subalit siya ay pumili sa nagpapahantong sa pagtatatwa sa kanya nang nahilig siya sa mga ninanasa sa Mundo, habang nagtatangi sa Mundo niya higit sa Kabilang-buhay niya. Sumunod siya sa pinipithaya ng sarili niya na kawalang-kabuluhan. Kaya ang paghahalintulad sa kanya sa katindihan ng pagkasigasig sa kamunduhan ay kahalintulad ng aso. Hindi ito tumitigil sa paglawit-lawit ng dila sa bawat sandali. Kung ito ay nakadapa, naglalawit-lawit ng dila ito. Kung binugaw ito, naglalawit-lawit ng dila ito. Ang paghahalintulad na nabanggit na iyon ay ang paghahalintulad sa mga taong naliligaw dahil sa pagpapasinungaling nila sa mga tanda Namin. Kaya magsalaysay ka, O Sugo, ng mga kasaysayan sa kanila, sa pag-asang mag-isip-isip sila para mapigilan sila sa taglay nila na pagpapasinungaling at pagkaligaw.
Sekiranya Kami hendak memberinya manfaat dari ayat-ayat itu di dunia niscaya Kami akan mengangkat derajatnya dengan memberinya bimbingan untuk mengamalkannya, sehingga derajatnya terangkat di dunia dan di akhirat. Akan tetapi, ia memilih sesuatu yang membuat martabatnya jatuh tatkala ia lebih cenderung kepada kesenangan duniawi. Ia lebih mengutamakan kepentingan dunianya daripada kepentingan akhiratnya dan memilih mengikuti kesenangan hawa nafsunya yang batil. Kerakusannya terhadap dunia tak ubahnya seperti anjing yang terus-menerus menjulurkan lidahnya setiap saat; saat posisi duduk ia akan menjulurkan lidahnya, dan ketika dihalau pun akan menjulurkan lidahnya. Itulah perumpamaan bagi orang-orang sesat yang mendustakan ayat-ayat Kami. Oleh karena itu, ceritakanlah -wahai Rasul- kisah-kisah tersebut kepada mereka agar mereka berpikir dan mau meninggalkan kekafiran serta kesesatan mereka.
If Allah had desired, He would have made this person benefit through these signs, enabling him to act according to them, so that he would be raised up in this world and in the next. But he chose what led to his failure, being attracted to the desires of the worldly life, and preferring them to the Afterlife. His example in his extreme greed for this world is like the example of a dog, which pants with its tongue constantly, whether it is resting or whether it is chased away. This example is the example of the people who are astray because of rejecting Allah’s signs. So relate the stories to them O Messenger so that they may think and reject their denial of the truth and their misguidance.
Si Al-lah lo hubiera querido, habría hecho que este hombre se beneficiara a través de estos signos, permitiéndole actuar de acuerdo con la sabiduría, de forma que su rango se elevara en este mundo y en el siguiente. Pero este hombre eligió lo que lo llevó a su fracaso, inclinándose por los deseos de la vida terrenal, y a los cuales prefirió por encima del Más Allá. Su extrema codicia por este mundo se compara con el ejemplo de un perro, que jadea constantemente, ya sea que esté en reposo o si camina. Este es el ejemplo de quienes se extravían al rechazar los signos de Al-lah. Por tanto, cuéntales las historias, Mensajero, para que puedan reflexionar y abandonar su negación de la verdad y su extravío.
Eğer onun bu ayetlerden faydalanmasını dileseydik onu yükseltirdik ve bu ayetlerle amel etmeye muvaffak kılardık. Böylece dünyada ve ahirette yükselirdi. Fakat o dünyasını ahiretine tercih ederek dünyanın şehvetlerine, nefsinin arzuladığı batıl olan şeylere kapılmıştı. Dünyaya olan aşırı hırsı tıpkı köpeğin durumuna benzer. Zira bütün hallerde dilini çıkartıp solur. Üstüne varsan da uzanmış halde bıraksan da solumaya devam eder. Zikredilen bu örnek, ayetlerimizi yalanlayarak sapıtan kavmin misalidir. Ey Resul! Onlara bu kıssayı anlat. Umulur ki düşünüp ayetlerimizi yalanlamaktan ve sapıklıktan vazgeçerler.
Se avessimo voluto, lo avremmo indotto a trarre beneficio da questi versetti per elevarlo di rango, aiutandolo nel compiere buone azioni in questa vita e nell'Aldilà, ma lui scelse la perdizione quando seguì i godimenti effimeri della vita, dando più importanza ai beni di questa sua vita che a ciò che avrebbe ottenuto nell'Aldilà, e seguì i desideri falsi e ingiusti della sua anima. Il suo esempio di attaccamento alla vita è come l'esempio del cane, che ansima continuamente, sia quando è calmo, sia quando viene allontanato. Questo racconto che vi viene recitato è come il racconto del popolo in perdizione che rinnega i Nostri Segni. Narra loro, o Messaggero, queste storie, affinché riflettano e cessino di accusare di menzogna e abbandonino la perdizione.
A da smo htjeli da se on okoristi tim ajetima Mi bismo ga uputili da radi po njima i time bismo ga uzdigli i na dunjaluku i na Ahiretu, ali on je odabrao ono što vodi njegovoj propasti, jer se priklonio slijeđenju svojih dunjalučkih strasti, dajući prednost dunjaluku nad Ahiretom. On je, u svojoj želji prema dunjaluku, poput psa koji dahće u svakom stanju, bilo da leži ili trči. Takvi su zalutali ljudi, oni koji Naše ajete poriču, pa im kazuj, o Poslaniče, ova kazivanja, kako bi razmislili i okanili se poricanja i zablude.
Và nếu muốn TA sẽ nâng y cao lên cùng với những dấu hiệu bởi những việc làm của y ở trần gian lẫn ngày sau, thế nhưng y lại chọn con đường đầy thất bại do sự thèm khát xa hoa tráng lệ ở trần tục này, thế nên y sẽ là kẻ thất bại cho đời này lẫn đời sau, bởi vì y lo chạy theo dục vọng phù phiếm. Điển hình sự thèm khát của y ở trần tục này giống như một con chó đang le lưỡi ở mọi trạng thái dù là khỏe mạnh hay mệt mỏi. Do vậy, những hình ảnh được nhắc đến giống như một đám người đang lầm lạc vì đã khước từ đi những dấu hiệu của Ngài. Bởi thế - hỡi Thiên Sứ - Ngươi hãy kể câu chuyện đó lại cho chúng rõ, để may ra chúng còn biết ngẫm nghĩ về những hành động chống đối và sự lầm lối của chúng.
Si Nous avions voulu que ces versets lui soient profitables, Nous l’aurions élevé en lui facilitant de les mettre en pratique et alors il se serait hissé à un rang supérieur. Seulement, lorsqu’il pencha pour les plaisirs de ce bas monde, il choisit la voie qui mène à l’abandon d’Allah, préférant cette vie à l’au-delà, et préférant suivre le faux que son âme a choisi par passion. Dans son l’avidité pour ce monde, il était tel un chien qui halète en permanence, qu’il soit calme ou qu’on l’attaque. Cet exemple convient en effet aux égarés qui démentent nos versets. Ô Messager, raconte-leur ces récits, peut être vont-ils se rappeler et mettre ainsi fin à leur démenti et à leur égarement.
Chẳng phải, đây là hình ảnh của một đám dân ô hợp mà chúng đã đặt điều cho bằng chứng và chứng cớ của TA rồi không chịu tin tưởng vào nó, thế nên bọn chúng chuốc lấy sự bất công cho chính bản thân chúng để rồi dẫn đến sự diệt vong.
Nema gorih ljudi od onih koji poriču Naše dokaze, i ne vjeruju, oni time sebi nepravdu čine jer sebe bacaju u propast.
Il n’existe pas pire créature que ceux qui démentent Nos arguments et Nos preuves et n’y croient pas. En se comportant de la sorte, ils sont injustes envers eux-mêmes et s’exposent à l’anéantissement.
Non vi sono persone peggiori di coloro che hanno rinnegato i Nostri Segni e non vi hanno creduto; in questo modo fanno torto a loro stessi, seguendo la via della distruzione.
Ayetlerimizi ve burhanlarımızı yalanlayan ve onları tasdik etmeyen bir kavmin durumu ne kötüdür. Onlar kendi nefislerini helak edici davranışlara sürükleyerek zulmetmiş olurlar.
Walang higit na masagwa kaysa sa mga taong nagpasinungaling sa mga katwiran Namin at mga patotoo Namin at hindi naniwala sa mga ito. Sila dahil doon ay lumalabag sa katarungan sa mga sarili nila dahil sa paghahatid sa mga ito sa mga hatiran ng kapahamakan.
¿Hay algo peor que un pueblo que rechaza las señales y las pruebas de Al-lah, al no creer en ellas, perjudicándose a sí mismo y solo ganando su propia ruina?
The last verse in this series 176 said, "So evil is example of those who belied our signs and they have been doing harm to themselves."
The General Message of the Verses
The above verses contain a number of useful points for the benefit of those who are heedful and make use of their understanding. Firstly, no one should be boastful of his knowledge and be proud for his piety. Things can change without notice just as happened with Bal'am Ba'ura. One has to be grateful to his Lord for all the knowledge and wisdom he has, and should keep praying Allah for being firm in his faith.
Secondly, one should avoid situations which seem to threat his faith and knowledge. Specially so, when money, wife and children are involved because the love, of these things is the most powerful agent of misguidance.
Thirdly, one should avoid the company of the misguided people and be careful in accepting gift or invitation from them. Bal'am met the evil fate through accepting the gift of the Jabbarin.
Fourthly, the acts of immodesty like adultery and fornication are the source of ruin and disaster for all the people living in a society. Those who want to save themselves from distress must prevent their people from committing such crimes, otherwise it will invite Allah's wrath and punishment upon them.
Fifthly, deviation from the commandments of Allah is, in itself a punishment and it opens the door to satanic influences, which work upon them quite unknowingly and lead them astray. Therefore, any one with knowledge must be conscious of this valuable treasure and seek Allah's help in protecting it from evil influences. He must care-fully keep correcting himself against error.
Ia tidak lebih buruk dari orang-orang yang mendustakan ayat-ayat dan bukti-bukti kekuasaan Kami karena dengan tindakan itu mereka telah menganiaya diri mereka sendiri dengan menjerumuskannya ke jurang kehancuran.
Is there anything worse than a people who reject Allah’s signs and proofs, not believing them, wronging themselves through doing so and only gaining their own ruin.
Barang siapa yang dibimbing oleh Allah ke jalan yang lurus maka ia termasuk orang yang benar-benar mendapatkan petunjuk. Sebaliknya, barang siapa yang dijauhkan oleh Allah dari jalan yang lurus maka orang-orang semacam itu adalah orang-orang yang benar-benar mengurangi kebahagiaan mereka sendiri. Mereka merugikan diri mereka sendiri dan merugikan keluarga mereka kelak di hari Kiamat. Ketahuilah bahwa itu adalah kerugian yang nyata.
Aquel a quien Al-lah permita que sea guiado al camino recto, estará verdaderamente guiado, porque escogió el camino de su Señor, pero aquellos a quienes Al-lah no guíe a Su camino, apartándolos de él debido a su extravío y malas acciones, serán los verdaderos perdedores, que se perderán sí mismos y a sus familias en el Día del Juicio. ¿Acaso no es esa la peor pérdida?
During the period of the Prophet Muhammad there was a man of great moral and intellectual distinction called Umayyah ibn Abi as-Salt. When he came to know that there were predictions in the Holy Books of the Christians and Jews about the coming of a prophet, he felt that he himself was that prophet. Later, when he was informed about the claim to prophethood made by the Prophet Muhammad and he heard the fine discourse revealed to him, he was greatly disappointed, and became an opponent of the Prophet. The proper use of the superior qualities given by God to Umayyah ibn Abi as-Salt would have been to recognise the Prophet of God and then become his companion. But because of the blessings of God already showered on him, he formed the idea that God should have showered the blessing of prophethood on him rather than on anyone else. He saw worldly benefit in the rejection of the Prophet of God while, on the contrary, acceptance of the Prophet would have led to benefit in the Hereafter. Had he gone in the direction of acceptance, he could have made the angels his fellow travellers. But when he walked the path of jealousy and pride, there was nobody except Satan to give him company. This example is applicable to all those people who ignore the Truth or refuse to accept it on the basis of jealousy and haughtiness. A man’s becoming like this amounts to falling down from the status of humanity to the status of a dog. A dog pants on good treatment as well as on bad. This is the condition of such a man. When God blessed him, he became arrogant and when He did not bless him, he still remained arrogant. Actually, he should have been grateful and obliged to God for His blessing, and when he did not receive some blessing, he should have reconciled himself to God’s dispensation and turned back to Him. God does not openly appear to guide people, He shows His way to the people by means of signs. Those who have the ability to recognize Truth as it appears in the shape of signs and arguments, and are ready to surrender to it, are the ones who avail of guidance in this world. And for those who do not attach importance to signs and arguments, there is nothing but eternal destruction.
Whoever Allah allows to be guided to the right path is truly guided, because they chose the path of their Lord; and whoever Allah does not lead to His path, sending them away from it because of their deviation and bad actions, those are the true losers, who lose themselves and their families on the Day of Judgment – is that not complete loss?
Chi Allāh guida alla Retta Via è realmente guidato, e quanto a coloro che Egli svia dalla Retta Via, costoro sono quelli che avranno realmente perduto le cose a cui tenevano, che avranno perduto se stessi e le loro famiglie, nel Giorno della Resurrezione; quella è la chiara perdizione.
Thế ai nằm dưới sự hướng dẫn của Allah thì chắc chắn y sẽ thành công đi đến con đường ngay chính và đúng đắn, còn những ai xa lánh con đường ngay chính của TA sẽ là một điều hết sức bất hạnh cho bản thân chúng. Bởi vì, chúng là những kẻ thua thiệt cho bản thân chúng lẫn gia quyến của chúng vào Ngày Phán Xét và chắn chắn rằng y là một kẻ thua thiệt một cách rõ ràng.
Allah kimi dosdoğru yolun hidayetine muvaffak ederse, o gerçekten hidayete ermiş olandır ve kimi de dosdoğru yoldan uzaklaştırırsa; işte onlar kendi nefisleri ve aileleri kıyamet gününde ziyana uğrayanların ta kendileridir. Dikkat edin! O apaçık hüsranın ta kendisidir.
The main theme of the verse 178 is that guidance and misguidance both are from Allah. He is the creator of good and evil, guidance and misguidance. The guided are those whom Allah has given guidance and losers are those whom Allah lets go astray. This theme has been mentioned repeatedly by the Qur'an in many other verses to make the mankind know that Allah has created good and evil and has provided with clear instructions to distinguish one from the other, and with a kind of free will to choose one of the two paths. Those who willfully choose the right path and do good deeds get their reward from Allah while those who willfully take to the other path and do evil deeds are punished and sent to Hell.
Here we note that the above verse has mentioned the people of guidance in singular person while the people who are wrong and misguided have been mentioned in plural. This indicates that the path of guidance is the one true faith which was followed by all the prophets right from Adam (علیہ السلام) to the last of all Prophets ﷺ . The basic message of all the prophets has been one and the same. That is to say, the fundamentals preached by all the prophets were all same in every age. Therefore, people of any age and denomination who believed in their prophets and followed the teachings preached by them are considered by Allah belonging to one and the same category - that is, the guided. On the contrary, the ways of misguidance have been thousands in number, hence mentioned in plural in this verse.
Another point to be noted in this verse is that the people following the path of misguidance have been mentioned along with their punishment of Hell, while no mention has been made of any reward of the people following the right path. The verse mentioned them saying that they are 'the guided'. This implies that guidance, in itself, is the greatest blessing of all, which encompasses all the rewards and bounties existing in this world or in the Hereafter. The reward of guidance requires no specific mention of other rewards which are embodied therein.
For example, some great king assures some individual that he is a close friend of the king and he shall be heard and trusted by him. Certainly he enjoys the highest position among the royal officials. He does not require the achievement of a formal rank or position. Similarly, when Allah has given the title of being 'the guided' to any one, he has got all the rewards of the world. The elders have therefore said that the remembrance and worship of Allah are themselves the reward of the worship, because they are the great favour of Allah.
Any one engaged in the worship of Allah is receiving the greatest reward of Allah at the same time. Other blessings which wait for him in this world and in Paradise are second to it, as they are the fruit of this guidance.
This also explains the meaning of another Qur'anic verse in which the believers are promised to receive from their Lord their reward. It said جَزَاءً مِّن رَّبِّكَ عَطَاءً "A recompense from your Lord, a gift." Here the reward of the believers has been expressed by two different words جَزَاءً a recompense and Ata which is gift. The word جَزَاءً signifies something offered in return of some service while the word: عَطَاءً ‘Ata is a gift offered without any service or performance. This leads us to the fact that things which we take to be rewards of our performance or attainments are, in fact, the gift from our Lord. For the performance which has drawn this reward was in itself a gift from Allah Almighty who let us perform that particular service.
Koga Allah uputi na pravi put takav je istinski upućen, a koga Allah udalji od pravog puta, takav je istinski propao, i izgubio je sebe i svoju porodicu na Sudnjem danu. Doista je to očita propast.
Celui à qui Allah facilite d’être guidé dans Son droit chemin est véritablement le bien guidé tandis que ceux qu’Il éloigne du droit chemin, leurs parts dans l’au-delà sont considérablement diminuées. Ils perdront leurs personnes et leurs familles le Jour de la Résurrection. Ceci est assurément la perte manifeste.
Ang sinumang itinuon ni Allāh sa kapatnubayan tungo sa landasin Niyang tuwid, siya ang napapatnubayan nang totohanan. Ang sinumang pinalayo Niya sa landasing tuwid, ang mga iyon ay ang mga nagbabawas sa mga sarili nila ng mga bahagi nila nang totohanan, na mga nagpalugi sa mga sarili nila at mga mag-anak nila sa Araw ng Pagbangon. Pansinin, iyon ay ang pagkaluging malinaw!
Disbelief and the Divine Decree
Allah said,
وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ
(And surely, We have created for Hell) We made a share in the Fire for,
كَثِيرًا مِّنَ الْجِنِّ وَالإِنْسِ
(many of the Jinn and mankind) We prepared them for it by their performance of the deeds of its people. When Allah intended to create the creation, He knew what their work will be before they existed. He wrote all this in a Book, kept with Him, fifty thousand years before He created the heavens and earth. Muslim recorded that `Abdullah bin `Amr narrated that the Messenger of Allah ﷺ said,
«إِنَّ اللهَ قَدَّرَ مَقَادِيرَ الْخَلْقِ قَبْلَ أَنْ يَخْلُقَ السَّمَوَاتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ وَكَانَ عَرْشُهُ عَلَى الْمَاء»
(Verily, Allah decided the destination and due measurement of the creation fifty thousand years before He created the heavens and earth, and His Throne was over the water.) There are many Hadiths on this subject, and certainly, the matter of Al-Qadar is of utmost importance, yet this is not where we should discuss it. Allah said,
لَهُمْ قُلُوبٌ لاَّ يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لاَّ يُبْصِرُونَ بِهَا وَلَهُمْ ءَاذَانٌ لاَّ يَسْمَعُونَ بِهَآ
(They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not.) meaning, they do not benefit from these senses that Allah made for them as a means of gaining guidance. Similarly, Allah said,
وَجَعَلْنَا لَهُمْ سَمْعاً وَأَبْصَـراً وَأَفْئِدَةً فَمَآ أَغْنَى عَنْهُمْ سَمْعُهُمْ وَلاَ أَبْصَـرُهُمْ وَلاَ أَفْئِدَتُهُمْ مِّن شَىْءٍ إِذْ كَانُواْ يَجْحَدُونَ بِـَايَـتِ اللَّهِ
(And We had assigned them the (faculties of) hearing, seeing, and hearts; but their hearing, seeing, and their hearts availed them nothing since they used to deny the Ayat.) 46:26. Allah also said about the hypocrites,
صُمٌّ بُكْمٌ عُمْىٌ فَهُمْ لاَ يَرْجِعُونَ
((They are) deaf, dumb, and blind, so they return not (to the right path)) 2:18, and about the disbelievers,
صُمٌّ بُكْمٌ عُمْىٌ فَهُمْ لاَ يَعْقِلُونَ
((They are) deaf, dumb and blind. So they do not understand.) 2:171 However, they are not deaf, dumb or blind, except relation to the guidance. Allah said;
وَلَوْ عَلِمَ اللَّهُ فِيهِمْ خَيْرًا لأَسْمَعَهُمْ وَلَوْ أَسْمَعَهُمْ لَتَوَلَّواْ وَّهُم مُّعْرِضُونَ
(Had Allah known of any good in them, He would indeed have made them listen; and even if He had made them listen, they would but have turned away with aversion (to the truth).) 8:23,
فَإِنَّهَا لاَ تَعْمَى الاٌّبْصَـرُ وَلَـكِن تَعْمَى الْقُلُوبُ الَّتِى فِى الصُّدُورِ
(Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind.) 22:46, and,
وَمَن يَعْشُ عَن ذِكْرِ الرَّحْمَـنِ نُقَيِّضْ لَهُ شَيْطَاناً فَهُوَ لَهُ قَرِينٌ - وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ
(And whosoever turns away blindly from the remembrance of the Most Gracious (Allah), We appoint for him Shaytan to be an intimate companion to him. And verily, they hinder them from the path, but they think that they are guided aright!)43:36-37 Allah's statement,
أُوْلَـئِكَ كَالأَنْعَـمِ
(They are like cattle), means, those who neither hear the truth, nor understand it, nor see the guidance, are just like grazing cattle that do not benefit from these senses, except for what sustains their life in this world. Allah said in a similar Ayah,
وَمَثَلُ الَّذِينَ كَفَرُواْ كَمَثَلِ الَّذِى يَنْعِقُ بِمَا لاَ يَسْمَعُ إِلاَّ دُعَآءً وَنِدَآءً
(And the example of those who disbelieve is as that of one who shouts to those who hear nothing but calls and cries.) 2:171 meaning, their example, when they are called to the faith, is the example of cattle that hear only the voice of their shepherd, but cannot understand what he is saying. Allah further described them
بَلْ هُمْ أَضَلُّ
(nay even more astray), than cattle, because cattle still respond to the call of their shepherd, even though they do not understand what he is saying. As for the people described here, they are unlike cattle, which fulfill the purpose and service they were created for. The disbeliever was created to worship Allah alone in Tawhid, but he disbelieved in Allah and associated others in His worship. Therefore, those people who obey Allah are more honorable than some angels, while cattle are better than those who disbelieve in Him. So Allah said;
أُوْلَـئِكَ كَالأَنْعَـمِ بَلْ هُمْ أَضَلُّ أُوْلَـئِكَ هُمُ الْغَـفِلُونَ
(They are like cattle, nay even more astray; those! They are the heedless ones.)
Nous avons créé des djinns et des humains destinés à l’Enfer, parce que Nous savons d’ores et déjà les œuvres qu’ils accompliront. Ils ont des cœurs mais ceux-ci ne leur servent pas à comprendre ce qui leur est profitable ou préjudiciable. Ils ont des yeux mais ceux-ci ne leur servent pas à contempler les signes d’Allah présents dans les créatures vivantes et dans la nature afin d’en déduire des enseignements. Ils ont des oreilles mais celles-ci ne leur servent pas à écouter les versets d’Allah et à les méditer. Ceux qui possèdent ces caractéristiques sont, dans leur absence de raisonnement, tels des animaux. Ils sont mêmes plus égarés que les animaux, puisqu’ils sont irréfléchis et ne croient pas en Allah et au Jour Dernier.
179- Andolsun ki biz Cehennem için cin ve insanlardan pek çok kimseler yaratmışızdır. Onların kalpleri vardır, fakat onlarla anlamazlar; gözleri vardır, fakat onlarla görmezler; kulakları vardır, fakat onlarla işitmezler. Onlar dört ayaklı hayvanlar gibidir, hatta daha da sapkındırlar. Onlar gafil olanların ta kendileridirler.
179. Şanı Yüce Allah azıp sapıtan ve lanetli İblis’e uyanların çokluğunu beyan etmek üzere şöyle buyurmaktadır:“Andolsun ki biz Cehennem için cin ve insalardan pek çok kimseler yaratmışızdır.” Var etmiş ve yeryüzüne yaymışızdır ki hayvanlar dahi böylelerinden daha iyi bir durumdadır. “Onların kalpleri vardır fakat onlarla anlamazlar” Bu kalplere hiçbir faydalı bilgi ve düşünce ulaşmaz. Sadece kendilerine karşı delili ortaya koyan bilgi ulaşır. “Gözleri vardır fakat onlarla” kendilerine faydalı olacak şeyleri “görmezler.” Aksine onlar, bu gözlerin kendilerine sağlayacağı faydadan mahrumdurlar. “Kulakları vardır fakat onlarla” anlamı kalplerine ulaşacak şekilde “işitmezler. Onlar” işte bu çirkin vasıflara sahip olanlar, aklı bulunmayan “dört ayaklı hayvanlar gibidir.”İşte bunlar fani olanı kalıcı olana tercih ettiklerinden, akıllarını kullanmaktan mahrum bırakılmışlardır.“Hatta” hayvanlardan “daha da sapkındırlar.” Çünkü hayvanlar ne için yaratılmışlarsa o doğrultuda kullanılmaktadırlar. Onların kendilerine zararlı olan şeylerle faydalı olan şeyleri ayırdedebildikleri idrakleri vardır. İşte bundan dolayı hayvanlar, bunlardan daha iyi durumdadırlar. “Onlar gafil olanların ta kendileridirler.” Çünkü bunlar en faydalı şeyden gafil kalmışlardır. Zira Allah’a iman, O’na itaat ve O’nu zikretmekten yana gaflettedirler. Onlara kalpler, kulaklar, gözler verildi ki Allah’ın emir ve haklarını yerine getirmek üzere bunlar onlara yardımcı olsun. Ancak onlar bu organlarını bu maksadın tam zıddına kullanmışlardır. İşte bunların Yüce Allah’ın cehennem için yaratmış olduğu kimselerden olmaları tam onlara layık bir haldir. Yüce Allah böylelerini ateş için yaratmıştır ve bunlar cehenneme gideceklerin amelleri ile amel ederler.
Bu azalarını Allah’a ibadet yolunda kullanan, kalbi Allah’a iman ve O’nun sevgisi ile boyanan ve Allah’tan gafil kalmayan kimselere gelince işte bunlar da cennetlik kimselerdir ve onlar cennetliklerin amelleri ile amel ederler.
Creé a muchos yines y seres humanos que irán al Infierno a causa de sus obras, ya que por Mi Conocimiento eterno sabía que actuarían para merecer el Infierno. Tienen corazones, pero no comprenden qué los beneficiará y qué les hará daño; tienen ojos que no usan para ver las señales de Al-lah dentro de sí mismos y en el exterior, para que puedan aprender de ellos; y tienen oídos, pero no los usan para escuchar las aleyas de Al-lah, para que puedan reflexionar sobre ellas. Estas personas se parecen al ganado en su falta de sentido; en realidad, están aún más descarriadas. Son indiferentes a la fe en Al-lah y en el Último Día.
Talaga ngang lumikha Kami para sa Impiyerno ng marami sa jinn at marami sa tao dahil sa pagkakaalam Namin na sila ay gagawa ng gawain ng mga maninirahan doon. Mayroon silang mga puso na hindi sila nakatatalos sa pamamagitan ng mga ito ng magpapakinabang sa kanila ni ng mamiminsala sa kanila. Mayroon silang mga mata na hindi sila nakakikita sa pamamagitan ng mga ito ng mga tanda ni Allāh sa mga sarili nila at mga abot tanaw para magsaalang-alang sila sa mga ito. Mayroon silang mga tainga na hindi sila nakaririnig sa pamamagitan ng mga ito ng mga tanda ni Allāh para magbulay-bulay sila sa mga ito. Ang mga nailalarawang iyon sa mga katangiang ito ay tulad ng mga hayupan sa pagkawala ng isip, bagkus sila ay higit na malayo sa pagkaligaw kaysa sa mga hayupan. Ang mga iyon ay ang mga nalilingat sa pananampalataya kay Allāh at sa Huling Araw.
The Truth is a thing which a man has to discover by himself. God has given everyone a heart (mind), eyes and ears. Man arrives at the Truth by utilizing these faculties. The man who does not do so will be unable to discover the Truth, howsoever close it may be to him. Discovery of the Truth is the conscious and deliberate act of every man. Only one who has kept the doors of his heart (mind) open for the purpose, will be able to understand the Truth. Only one who has not covered his eyes with artificial veils will be able to see it. Only one who has not plugged his ears will hear its voice. Such people will recognise the voice of Truth and will surrender themselves before it. And one whose case is opposite to this will remain mindless like the animals. It will not be possible for him to be moved by even the weightiest of arguments. Flashes of God’s brilliant light will appear before him, but he will not be able to see them. The melody of Divine song will come to his ears, but he will be prevented from hearing it. Truth is available to those who are awake; for neglectful people, no truth is Truth.
Onların, cehennem ehlinin ameli ile amel edeceklerini bildiğimiz için cehennem için pek çok cin ve insan yarattık. Onların kalpleri vardır, fakat onlarla kendilerine faydalı olanı ve zararlı olanı anlamazlar. Onların gözleri vardır, fakat onlarla kendi nefislerinde ve Yüce Allah'ın yarattıklarındaki ayetlerini görüp onlardan ibret almazlar. Onların kulakları da vardır, onlarla Yüce Allah'ın ayetlerini duyup düşünmezler. İşte bu sıfatlarla nitelenenler akıllarını kaybetmeleri bakımından tıpkı hayvanlar gibidirler. Bilakis hayvanlardan daha çok sapıktırlar. İşte Allah'a ve ahiret gününe iman etmekten asıl gafiller onlardır.
And I made for the Hellfire, many people from Humankind and the Jinn, because of My Knowledge that they would do the actions of the people of Hell. They have hearts by which they do not understand what will benefit them and what will harm them; eyes which they do not use to see the signs of Allah within themselves and upon the horizons, so that they can learn from them; and they have ears which they do not use to listen to the verses of Allah, so that they might reflect over them. Such people resemble cattle in their lack of sense – rather, they are even more astray. They are oblivious to faith in Allah and the Last day.
"Dan sesungguhnya Kami jadikan untuk isi Neraka Jaha-nam kebanyakan dari jin dan manusia, mereka mempunyai hati, tetapi tidak dipergunakannya untuk memahami (ayat-ayat Allah) dan mereka mempunyai mata (tetapi) tidak diperguna-kannya untuk melihat (tanda-tanda kekuasaan Allah), dan me-reka mempunyai telinga (tetapi) tidak dipergunakannya untuk mendengar (ayat-ayat Allah). Mereka itu seperti binatang ternak, bahkan mereka lebih sesat lagi. Mereka itulah orang-orang yang lalai." (Al-A'raf: 179).
(179) Allah تعالى menjelaskan banyaknya orang-orang yang tersesat yang mengikuti iblis yang terkutuk. ﴾ وَلَقَدۡ ذَرَأۡنَا ﴿ "Dan sesung-guhnya kami jadikan", yakni Kami ciptakan ﴾ لِجَهَنَّمَ كَثِيرٗا مِّنَ ٱلۡجِنِّ وَٱلۡإِنسِۖ ﴿ "untuk isi Neraka Jahanam kebanyakan dari jin dan manusia", binatang ternak menjadi lebih baik keadaannya daripada mereka. ﴾ لَهُمۡ قُلُوبٞ لَّا يَفۡقَهُونَ بِهَا ﴿ "Mereka mempunyai hati, tetapi tidak dipergunakannya untuk memahami (ayat-ayat Allah)." Yakni, tidak ada ilmu dan pemahaman yang sampai kepadanya kecuali hanya sekedar penegakan hujjah. ﴾ وَلَهُمۡ أَعۡيُنٞ لَّا يُبۡصِرُونَ بِهَا ﴿ "Dan mereka mempunyai mata (tetapi) tidak diper-gunakannya untuk melihat (tanda-tanda kekuasaan Allah)." Ia tidak memberi mereka manfaat, justru mereka kehilangan manfaat dan kegunaannya. ﴾ وَلَهُمۡ ءَاذَانٞ لَّا يَسۡمَعُونَ بِهَآۚ ﴿ "Dan mereka mempunyai telinga (te-tapi) tidak dipergunakannya untuk mendengar (ayat-ayat Allah)," dengan pendengaran yang maknanya sampai ke dalam hati mereka.
﴾ أُوْلَٰٓئِكَ ﴿ "Mereka itu", yaitu orang-orang yang memiliki sifat-sifat buruk ini ﴾ كَٱلۡأَنۡعَٰمِ ﴿ "seperti binatang ternak", yang tidak berakal. Mereka itu lebih mementingkan apa yang fana di atas apa yang ke-kal, maka mereka kehilangan keistimewaan akal. ﴾ بَلۡ هُمۡ أَضَلُّۚ ﴿ "Bah-kan mereka lebih sesat lagi", daripada binatang ternak, karena bina-tang ternak digunakan sesuai dengan tabiat penciptaannya, dan ia memiliki insting yang dengannya ia mengetahui apa yang ber-manfaat dan merugikan. Oleh karena itu ia lebih baik keadaannya daripada mereka. ﴾ أُوْلَٰٓئِكَ هُمُ ٱلۡغَٰفِلُونَ ﴿ "Mereka itulah orang-orang yang lalai." Orang-orang yang melalaikan sesuatu yang paling berguna, mereka melalaikan iman, ketaatan dan dzikir kepada Allah. Me-reka diberi hati, pendengaran, dan penglihatan agar ia menjadi penolong bagi mereka untuk menjalankan perintah-perintah dan kewajiban-kewajiban dari Allah, tetapi mereka menggunakannya untuk kebalikannya, maka mereka itu memang berhak termasuk orang-orang yang dijadikan oleh Allah untuk isi Neraka Jahanam. Dia menciptakan mereka untuk neraka dan mereka pun melaku-kan perbuatan penduduknya. Adapun orang yang menggunakan anggota-anggota tubuh ini untuk beribadah kepada Allah, hatinya tercetak oleh iman dan kecintaan kepada Allah dan tidak lalai dari Allah, maka mereka adalah penduduk surga dan mereka beramal dengan amal penduduk surga.
Sungguh Kami telah menciptakan banyak manusia dan jin untuk mengisi neraka Jahanam karena Kami mengetahui bahwa mereka akan melakukan apa yang dilakukan oleh para penghuni neraka. Mereka mempunyai hati tetapi tidak mau menggunakannya untuk memahami apa yang bermanfaat dan apa yang berbahaya bagi mereka. Mereka mempunyai mata tetapi mereka tidak mau menggunakannya untuk melihat tanda-tanda kekuasaan Allah yang ada di di dalam diri mereka dan yang ada di alam semesta untuk dijadikan sebagai pelajaran. Mereka juga mempunyai telinga tetapi mereka tidak mau menggunakannya untuk mendengar ayat-ayat Allah kemudian merenungkan apa yang terkandung di dalamnya. Mereka itu seperti binatang ternak yang tidak mempunyai akal, bahkan mereka lebih sesat dari binatang ternak. Mereka itu adalah orang-orang yang tidak mau beriman kepada Allah dan hari Akhir.
The next verse is an extension of the same theme. It said:
وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ كَثِيرًا مِّنَ الْجِنِّ وَالْإِنسِ ۖ لَهُمْ قُلُوبٌ لَّا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَّا يُبْصِرُونَ بِهَا
"And surely, we have created for Hell a lot of people from among Jinn and mankind. They possess heart wherewith they understand not, have eyes wherewith they see not and they have ears wherewith they hear not."
That is, many Jinns and human beings have been created for Hell, because in spite of having all the means of guidance, the heart, the eyes and the ears, they do not use them to seek guidance. They could find the right path, had they used these faculties in proper way. They do not use their hearts to understand, their eyes to see things to be seen and their ears to hear things to be heard.
As a substance of the verse we are given to understand that ultimate end or destiny is a divine secret, not known to anyone, but there are definite signs which help us to make a surmise. The people of Hell can be identified by their characteristic sign of not making proper use of their faculties of seeing, hearing and understanding. Allah has blessed us with these faculties for acquiring knowledge and recognition of our Lord. The people of Hell invest these abilities in worthless objectives and are evidently heedless of the real aim of man's life, that is, to earn with his capabilities eternal comfort and peace in the Hereafter through seeking guidance.
A Question and its answer
A question may be asked about the above Qur'anic verses. Here the Holy Qur'an has negated their qualities of hearing, seeing and understanding. On the other hand, we see that in real life they are not blind, deaf and insane. Like other human beings they do see, hear and understand things around them. How can this negation be reconciled with the actual fact?
The answer requires to refresh our usual knowledge with regard to things and living beings around us. Everything created has an amount of sensibility equal to the need of its purpose of existence. The things we call inanimate are not totally devoid of sensibility or life. The stones and the earth which are not assigned with the duty of growth or movement have so little an amount of sensitivity that can hardly be detected1.
1. Human reason essentially requires the presence of some kind of perception or life in things called inanimate. It is because there must be some way of communication between the Creator and the created. The one who cannot communicate with created beings for the absence of sensibility on their part, is not worthy of being called god. Allah does communicate with all His created beings, animate or inanimate, which proves some kind of sensibility in all inanimate things. (Translator)
The vegetable Kingdom comes next in this series. The purpose of their existence requires growth and nourishment. The amount of perception or life given to them is greater in degree and is equal to their requirements. Next we come to animal kingdom where we find more elaborate and complex form of life. In addition to growth and nourishment, the animals have to move on the earth from one place to another. They have to seek their food to maintain their existence. They require protecting themselves from dangers and above all, they are required to reproduce their children. The amount of life given to them is greater and more obvious than the others so far discussed. They are, however, equipped with as much powers only as were needed to assist them in feeding and protecting themselves from dangers and enemies.
The last, but not the least, is human being who, in addition to, and more prominent of all the functions discussed above, has the duty of recognizing his Creator and the Lord of the universe, and seek His pleasure by following His commandments and avoid doing things disliked by Him. He is required to contemplate and give due thought to the creations and use his faculty of reason to distinguish right from wrong, abstain from evil and do good to please his Lord. Another distinction of a human being from other creatures is that he has been provided with vast opportunity to make progress in making his life more purposeful and more elevated in position. When he comes to make progress, he can attain more elevated rank than the angels. He is accountable for his acts and is promised of eternal peace and comfort for his good acts and everlasting punishment and distress for his evil deeds. He has been, therefore, trusted with the highest and the most perfect degree of life, in order that he is engaged in doing things that are proper for the aim of his life. He is not expected to waste his special faculties of understanding, hearing and seeing in the achieve-ment of material things only like animals.
Keeping the above points in view, the human faculties of understanding, hearing and seeing should essentially be distinct from those of the animals. If he did not make special use of these faculties like distinguishing right from wrong, doing good and keeping away from evil, he would be rightly considered among those who have eyes but do not see, have ears but do not listen, have mind and heart but do not understand. The Hoy Qur'an has therefore termed them as صُمٌّ بُكْمٌ "deaf, dumb and blind".
The verse therefore has not negated their physical ability of seeing, hearing and understanding. Rather, the Holy Qur'an has affirmed their knowledge about worldly things in the following words,
يَعْلَمُونَ ظَاهِرًا مِّنَ الْحَيَاةِ الدُّنْيَا وَهُمْ عَنِ الْآخِرَةِ هُمْ غَافِلُونَ ﴿7﴾
"They know the outward aspect of this worldly life, but of the Hereafter they are heedless." (30:7)
In another verse the Holy Qur'an, speaking the destruction of the people of ` Ad and Thamud, said: وَكَانُوا مُسْتَبْصِرِينَ "While they could see clearly." (29:38)
The people of ` Ad and Thamud being allured by satanic influences involved themselves in evil deeds which led them to their destruction. That is to say they kept the use of their capabilities limited to abject worldly gains like serving their physical needs and remained heedless to their spiritual demands. No matter what great advances they make in science and technology, they may conquer space, explore moon and other planets, make the world full of their sophisticated satellites, and tame the natural forces to serve their varied needs, but all such efforts are no more than a means of serving their physical and material life. It does not go beyond, to seek spiritual peace and comfort. This achievement science and technology of man is certainly confined to serving his physical life only, which does not make him distinct from the animal in technicality. It is why the Holy Qur'an calls them deaf, dumb and blind because they heard, saw and understood things that belonged to this world only. They did not make proper use of these functions which could lead them to eternal success and peace. The last phrase of this verse said that they are like cattle investing all their effort in serving their bodily desires. Next the verse added بَلْ هُمْ أَضَلُّ "Rather they are much more misled." that is, they are far more unwise than are the cattle, because the animals are not bound to follow the laws of the Shari'ah. They have no reward or punishment for their acts. They are required only to serve their physical needs which they are efficiently doing, contrary to human beings who are accountable for everything they do in this world, and they are going to be punished or rewarded according to their performance. If they confine their effort only to seek material gains of this world and do not make proper use of their faculties, they are certainly more imprudent and unwise as compared to animals.
Và chắn chắn, TA sẽ đẩy vào Hỏa Ngục đa số là loài Jinn và loài Người; vì TA rất am hiểu về việc chúng sẽ làm những điều mà của tổ tiên chúng đã làm. Vì chúng có tấm lòng không biết nhận thức được đâu là cái lợi và đâu là tai hại, thế chúng có đôi mắt cũng coi như mù chẳng nhìn thấy được các dấu hiệu của Allah còn biết giữ bản thân chúng và chúng có lỗ tai mà coi như điếc chẳng chịu lắng nghe và nhận thức các dấu hiệu của Allah. Bởi thế, chúng chẳng khác gì là một con thú vật chẳng có đầu óc, nói đúng hơn ! Đa số bọn chúng còn tệ hơn một con thú. Bởi do chúng là những kẻ lơ là xem nhẹ việc thờ phượng Allah và tin tưởng vào Ngày Phán Xét.
Abbiamo riservato all'inferno molti Jinn e molti umani, poiché siamo consapevoli che compiranno opere che li condurranno a quest'ultimo. I loro cuori non sono consapevoli di ciò che è bene per loro e di ciò che è nocivo, e possiedono occhi che non vedono i segni di Allāh, né nelle loro anime, né in ciò che li circonda, affinché acquisiscano consapevolezza; e possiedono orecchie che non ascoltano i segni di Allāh, affinché ne prendano atto. Coloro che possiedono queste qualità sono come animali privi di ragione; anzi sono più sviati degli animali; costoro sono quelli che non si curano della fede in Allāh e nell'Ultimo Giorno.
Mi smo za Džehennem stvorili mnoge džine i ljude, u smislu da smo znali da će oni raditi djela koja vode u Džehennem. Njihova srca ne dokučuju ono što im istinski koristi i šteti, njihove oči ne vide Allahove znakove u njima samima i oko njih pa da uzmu pouku, njihove uši ne čuju Allahove ajete pa da razmisle o njihovom sadržaju. Oni koji imaju takva svojstva su poput stoke u nedostatku razuma, čak su u većoj zabludi od stoke. To su oni koji su nemarni u vjerovanju prema Allahu i Sudnjem danu.
Allah - thật vinh quang thay Ngài - Đấng có các Đại Danh Xưng thật cao quý chứng minh uy quyền lẫn sự hoàn hảo của Ngài. Do đó, hãy cầu nguyện với Allah mọi đều mà các ngươi mong muốn cùng với lời ca tụng Ngài và rồi hãy dừng ngay lập tức đối với những ai có ý định dùng những Đại Danh đó mà không phải là Ngài hoặc phủ nhận Nó hoặc bóp méo đi ý nghĩa hay có nghĩa tương đồng mà ý nghĩa đó không phải là Ngài. Và rồi cuối cùng chúng ngoan cố làm sai lệch đi các Đại Danh của Ngài. Thế rồi kết cuộc thật sự của chúng đó là:"Sự trừng phạt thật khủng khiếp cho những việc làm sai trái của chúng gây ra."
Uzvišeni Allah ima najljepša imena koja ukazuju na Njegovo veličanstvo i savršenstvo, pa Mu se preko njih približavajte, njima tražite ono što želite i njima Ga hvalite, a ostavite one koji skreću od istine kad su Njegova imena u pitanju pa druge njima nazivaju, ili ih negiraju Allahu, ili iskrivljuju njihovo značenje, ili druge porede sa Njim. Mi ćemo takve bolno kazniti zbog njihovog iskrivljavanja i onoga što su radili.
Allah's Most Beautiful Names
Abu Hurayrah narrated that the Messenger of Allah ﷺ said,
«إِنَّ للهِ تِسْعًا وَتِسْعِينَ اسْمًا مِائَةً إِلَّا وَاحِدًا، مَنْ أَحْصَاهَا دَخَلَ الْجَنَّةَ وَهُوَ وِتْرٌ يُحِبُّ الْوِتْر»
(Verily, Allah has ninety-nine Names, a hundred less one; whoever counts (and preserves) them, will enter Paradise. Allah is Witr (One) and loves Al-Witr (the odd numbered things),) The Two Sahihs collected this Hadith. We should state that Allah's Names are not restricted to only ninety-nine. For instance, in his Musnad, Imam Ahmad recorded that `Abdullah bin Mas`ud said that the Messenger of Allah ﷺ said;
«مَا أَصَابَ أَحَدًا قَطُّ هَمٌّ وَلَا حَزَنٌ فَقَالَ: اللَّهُمَّ إِنِّي عَبْدُكَ، ابْنُ أَمَتِكَ، نَاصِيَتِي بِيَدِكَ مَاضٍ فِيَّ حُكْمُكَ، عَدْلٌ فِيَّ قَضُاؤُكَ، أَسْأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ سَمَّيْتَ بِهِ نَفْسَكَ أَوْ أَنْزَلْتَهُهِفي كِتَابِكَ أَوْ عَلَّمْتَهُ أَحَدًا مِنْ خَلْقِكَ أَوِ اسْتَأْثَرْتَ بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَكَ أَنْ تَجْعَلَ الْقُرآنَ الْعَظِيمَ رَبِيعَ قَلْبِي، وَنُورَ صَدْرِي، وَجَلَاءَ حُزْنِي، وَذَهَابَ هَمِّي، إِلَّا أَذْهَبَ اللهُ حُزْنَهُ وَهَمَّهُ وَأَبْدَلَ مَكَانَهُ فَرَحًا»
(Any person who is overcome by sadness or grief and supplicates, `O Allah! I am Your servant, son of Your female servant. My forelock is in Your Hand. Your decision concerning me shall certainly come to pass. Just is Your Judgement about me. I invoke You by every Name that You have and that You called Yourself by, sent down in Your Book, taught to any of Your creatures, or kept with You in the knowledge of the Unseen that is with You. Make the Glorious Qur'an the spring of my heart, the light of my chest, the remover of my grief and the dissipater of my concern.' Surely, Allah will remove his grief and sadness and exchange them for delight.) The Prophet was asked "O Messenger of Allah! Should we learn these words" He said,
«بَلَى يَنْبَغِي لِكُلِّ مَنْ سَمِعَهَا أَنْ يَتَعَلَّمَهَا»
(Yes. It is an obligation on all those who hear this supplication to learn it.) Al-`Awfi said that Ibn `Abbas said about Allah's statement,
وَذَرُواْ الَّذِينَ يُلْحِدُونَ فِى أَسْمَـئِهِ
(and leave the company of those who belie His Names) "To belie Allah's Names includes saying that Al-Lat (an idol) derived from Allah's Name." Ibn Jurayj narrated from Mujahid that he commented,
وَذَرُواْ الَّذِينَ يُلْحِدُونَ فِى أَسْمَـئِهِ
(and leave the company of those who belie His Names) "They derived Al-Lat (an idol's name) from Allah, and Al-`Uzza (another idol) from Al-`Aziz (the All-Mighty)." Qatadah stated that Ilhad refers to associating others with Allah in His Names (such as calling an idol Al-`Uzza). The word Ilhad used in the Ayah in another from means deviation, wickedness, injustice and straying. The hole in the grave is called Lahd, because it is a hole within a hole, that is turned towards the Qiblah (the direction of the prayer).
Allah mempunyai al-asmā` al-ḥusnā (nama-nama yang terbaik) yang menunjukkan keagungan dan kesempurnaan-Nya. Oleh karena itu, gunakanlah nama-nama itu untuk bertawasul kepada Allah dalam meminta sesuatu yang kalian inginkan dan pujilah Dia dengan menggunakan nama-nama terbaik tersebut. Tinggalkanlah orang-orang yang menyimpang dari jalan yang benar dalam memperlakukan nama-nama itu, yaitu dengan menjadikannya sebagai nama untuk selain Allah, menafikannya dari Allah, menyelewengkan maknanya, atau menyerupakannya dengan selain Allah. Kami akan membalas orang-orang yang menyelewengkan nama-nama itu dari kebenaran dengan azab yang sangat pedih disebabkan apa yang telah mereka perbuat.
A Al-lah, glorificado sea, Le pertenecen los nombres más bellos, que muestran Su majestad y perfección. Así que úsalos para invocar a Al-lah cuando pidas lo que anhelas. Pero apártate de quienes ofenden la verdad de estos nombres, asignándolos a deidades falsas, negándolos o distorsionando sus significados. Al‑lah retribuirá con un doloroso castigo a quienes hacen esto.
E ad Allāh l'Altissimo appartengono gli Attributi sublimi che indicano la Sua Maestà e Perfezione; utilizzateli nell'implorazione di Allāh, chiedendo tutto ciò che desiderate, e lodatelo con essi; e abbandonate coloro che deviano dalla Retta Via, attribuendo tali attributi ad altri all'infuori di Allāh, oppure rinnegando che spettino a Lui; o che alterano il loro significato, o che li attribuiscono anche ad altri. Puniremo coloro che alterano i segni, allontanandoli dalla verità: Otterranno una punizione dolorosa per ciò che compievano.
180- En güzel isimler Allah’ındır, o halde O’na bunlarla dua edin. O’nun isimlerinde eğriliğe sapanları terk edin. Onlar yapmakta olduklarının cezasını göreceklerdir.
180. Burada, Yüce Allah’ın muazzam celali ve vasıflarının genişliği beyan edilmektedir. Şöyle ki en güzel isimler yalnız O’nundur. Yani her güzel isim O’nundur. İsmin güzelliğinin ölçüsü de şudur: Büyük bir kemâl sıfatına delalet eden her isim güzel isimdir ve bu yönüyle güzel isim olmuştur. Eğer bu isimler sıfata delalet etmez de sadece özel isim olursa güzel isimlerden olmaz. Aynı şekilde bir sıfata delalet etmekle birlikte bu, kemâl sıfatı olmazsa, aksine ya eksiklik belirten bir sıfat yahut da hem övmeye hem de yermeye müsait bir sıfat olursa o da güzel isimlerden olmaz.
Yüce Allah’ın her bir ismi, o ismin türediği sıfatın tüm içeriğine delalet eder ve onun manalarını tümüyle kuşatır. Mesela Yüce Allah’ın genel ve bütün varlıkları kuşatan bir ilme sahip olduğuna delâlet eden “el-Alîm” ismi böyledir. Yerde olsun, gökte olsun, zerre ağırlığı kadar hiçbir şey O’nun bilgisi dışında değildir. Aynı şekilde büyük bir rahmete delâlet eden “er-Rahîm” ismi de böyledir. Yüce Allah’ın hiçbir şey tarafından aciz bırakılmayan kapsamlı bir kudretinin bulunduğuna delâlet eden “el-Kadir” ismi de bu şekildedir. Diğer bütün isimleri de böyledir.
Bu isimlerin “güzel” olmasının tamamlayıcı bir unsuru da Yüce Allah’a ancak bunlarla dua edilmesidir. İşte bundan dolayı Yüce Allah:“O halde O’na bunlarla dua edin” buyurmaktadır. Bu dua hem ibadet olan duayı, hem de Allah’tan dilekte bulunma anlamındaki duayı kapsar. İstenen her bir şey, o şeye uygun düşen isim ile dua edilerek istenir. Mesela dua eden bir kimse, “Allah’ım bana mağfiret buyur, bana merhamet buyur, çünkü sen Ğafursun, Rahimsin. Ey tevbeleri kabul eden Tevvab, tevbemi kabul buyur; ey Rezzak olan, bana rızık ver, ey Latif olan, bana lütfet”vb. şekillerde dua etmelidir.“Onun isimlerinde eğriliğe sapanları terk edin. Onlar yapmakta olduklarının cezasını göreceklerdir.” Yani onlar Allah’ın isimlerinde eğriliğe sapmalarına karşılık olarak ceza ve azap ile karşılaşacaklardır. “Eğriliğe sapma”nın (الإلحاد) gerçek mahiyeti, bunları asıl maksatlarından saptırıp uzaklaştırmaktır. Bu da ya bu isimlerin onlara layık olmayan kimselere ad olarak verilmesi ile olur, mesela müşriklerin bunları uydurma ilahlarına ad olarak vermesi gibi. Ya da bunların anlamları ret ve tahrif edilerek onlara Allah’ın da Rasûlü’nün de murad etmediği manalar vermek sureti ile olur. Yahut da bu isimlerin içerdiği manalara başkalarının da benzetilmesi (teşbih) suretiyle olur. O halde hem bu isimler konusunda eğriliğe sapmaktan sakınmak hem de bu isimlerde eğriliğe sapanlardan uzak durmak gerekir.
Sahih bir hadiste Peygamber sallallahu aleyhi ve sellem’in şöyle buyurduğu sabit olmuştur:“Yüce Allah’ın doksan dokuz ismi vardır ki her kim bunları ezberleyip bellerse Cennete girer.”[12]
To Allah, glory be to Him, belongs the most beautiful names which show His majesty and perfection. So use them to call on Allah when you ask for whatever you wish for. Also leave those who turn away from the truth of these names by assigning them to false dieties, or denying them, or distorting their meanings. Allah will repay those who do this with a painful punishment.
"Hanya milik Allah Asma` al-Husna (nama-nama yang baik), maka mohonlah kepadaNya dengan menyebut Asma` al-Husna itu dan tinggalkanlah orang-orang yang menyimpang dari kebenaran dalam (menyebut) nama-namaNya. Nanti me-reka akan mendapat balasan terhadap apa yang telah mereka kerjakan." (Al-A'raf: 180).
(180) Ini adalah penjelasan tentang agungnya kemuliaan Allah dan luasnya sifat-sifatNya, bahwa Dia memiliki Asma` al-Husna, yakni Dia mempunyai semua nama yang baik. Pedoman-nya adalah bahwa ia adalah semua nama yang menunjukkan sifat kesempurnaan yang agung. Dengan itu ia menjadi husna, karena jika seandainya ia tidak menunjukkan sifat, hanya sekedar nama saja maka ia bukan husna. Begitu pula jika seandainya ia menun-jukkan sifat yang bukan sifat sempurna, bisa sifat kekurangan atau sifat yang mungkin menunjukkan kekurangan dan kesempurnaan, maka ia bukan husna. Semua nama-nama Allah menunjukkan se-mua sifat yang mana ia diambil darinya yang meliputi seluruh maknanya. Seperti (العَلِيْمُ) yang menunjukkan bahwa Dia memiliki ilmu yang umum lagi menyeluruh serta meliputi segala sesuatu, maka tidak ada sekecil apa pun di bumi dan di langit yang luput dari ilmu Allah. (الرَّحِيْمُ) yang menunjukkan bahwa Dia mempunyai rahmat yang agung yang mencakup segala sesuatu. (الْقَدِيْرُ) yang menunjukkan bahwa Dia memiliki kuasa yang sempurna, tak se-suatu pun yang dapat melemahkanNya. Dan Nama-nama Allah lainnya yang termasuk kesempurnaan husnanya adalah bahwa Dia tidak dipanggil kecuali dengannya. Oleh karena itu Dia berfirman, ﴾ فَٱدۡعُوهُ بِهَاۖ ﴿ "Maka mohonlah kepadaNya dengan menyebut Asma` al-Husna itu." Ini mencakup doa ibadah dan doa meminta. Dia dipanggil dalam setiap keinginan yang sesuai dengan keinginan tersebut. Pemohon misalnya mengucapkan, "Ya Allah, ampunilah aku, sa-yangilah aku. Sesungguhnya Engkau Maha Pengampun lagi Maha Penyayang. Terimalah taubatku, wahai yang Maha menerima taubat. Berikanlah rizki kepadaku wahai Dzat Yang Memberi rizki. Berle-mah lembutlah kepadaku wahai Dzat Yang Maha Lemah Lembut. Dan yang sepertinya.
FirmanNya, ﴾ وَذَرُواْ ٱلَّذِينَ يُلۡحِدُونَ فِيٓ أَسۡمَٰٓئِهِۦۚ سَيُجۡزَوۡنَ مَا كَانُواْ يَعۡمَلُونَ ﴿ "Dan ting-galkanlah orang-orang yang menyimpang dari kebenaran dalam (menyebut) nama-namaNya. Nanti mereka akan mendapat balasan terhadap apa yang telah mereka kerjakan." Yakni sebagai hukuman dan azab atas pe-nyimpangannya pada Nama-nama Allah. Hakikat penyimpangan yaitu membelokkannya dari apa yang ia dijadikan untuknya. Bisa jadi ia digunakan sebagai nama untuk yang tidak berhak seperti orang-orang musyrikin yang memberi nama tuhan-tuhan mereka dengan nama-namaNya. Bisa jadi dengan meniadakan maknanya dan menyelewengkannya serta menafsirkannya dengan makna yang tidak diinginkan oleh Allah dan RasulNya, bisa pula dengan menyamakan selainNya dengannya. Maka sudah sewajibnya ber-hati-hati terhadap penyimpangan dari para penyimpang padanya. Dalam hadits shahih dari Nabi ﷺ, beliau bersabda,
إِنَّ لِلّٰهِ تِسْعَةً وَتِسْعِيْنَ اِسْمًا، مَنْ أَحْصَاهَا دَخَلَ الْجَنَّةَ.
"Sesungguhnya Allah mempunyai sembilan puluh sembilan nama. Barangsiapa menghafalnya maka dia masuk surga."[74] 9
This verse has a relationship with the preceding verses in the sense that the people of Hell discussed above did not use their abilities in seeking the everlasting comforts of the Hereafter, and made themselves liable to eternal punishment. The present verse has provided with remedy of their disease. That is, seeking help from Allah by calling Him with His good names and often remembering Him through them.
The good names of Allah
The good names are the ones that denote the attributes having the highest degree of perfection. It goes without saying that the perfection of the highest degree is not possessed by anyone but Allah. In case of a 'perfect' human being there is always a possibility of someone being higher than him in some qualities. This is what the Qur'anic phrase has said: وَفَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ "And above every man of knowledge there is someone more knowledgeable." (12:76)
The style of the verse has suggested that these 'beautiful names' are peculiarly meant for Allah. فَادْعُوهُ بِهَا "So, call Him by them", because there is none other than Allah who owns these attributes, therefore the only one worthy of being called in need is none but He. Calling is a rendering of the word which has two characteristics: Praising, purifying and remembering Allah, and calling Him for help in times of need or difficulty. It implies, that Allah alone is worthy of praise and glorification and He alone has to be called for help and relief. The verse has also suggested that the best method of calling Him is to call Him by His Beautiful Names.
Preconditions of Du` a (calling Allah)
The verse has provided us with two valuable information. Firstly, there is none other than Allah worthy of praise and worthy of being called for help. Secondly, Allah has provided us with specific words for calling him, proper to His glorious being, as we are not capable of choosing appropriate words for this purpose. That is, we are required to call Him by His attributes of perfections.
Bukhari and Muslim have reported on the authority of the Companion Abu Hurairah ؓ that the Holy Prophet ﷺ said:
"There are ninety nine names of Allah. Whoever learns them by heart shall enter paradise."
Tirmidhi and Hakim have enumerated these names in detail. Invocations made by reciting these names are generally granted. Allah has promised in the Holy Qur'an ادْعُونِي أَسْتَجِبْ لَكُمْ "Call me and I will answer you" (40:60). The most definite and certain method of seeking help in one's need and getting relief from one's distress is calling Allah and praying Him for His help. This is the only way that is certain to meet success. The immediate benefit of praying to Allah is that it is, in itself, a worship. The reward of this worship is included in the sheet of one's deeds.
The Holy Prophet وَفَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ said in a Tradition: اَلدُّعَاُء مُخُ العِبَدَہِ "Invoking Allah is the quintessence of worship." The invocation is granted by Allah in many ways. Sometimes, the very thing for which the invocation has been made is granted by Allah, while some other times, when one asks for something untimely or unsuitable for him in the knowledge of Allah is exchanged with something more proper or beneficial for him.
Remembering Allah by glorifying and praising Him is the food for one's Faith in Allah ('Iman) which helps in magnifying the love, respect and awareness of Allah making the hardship of this world worthless in one's eyes.
Al-Bukhari, Muslim, Tirmidhi and Nasa'i have reported through authentic sources that the Holy Prophet ﷺ said that anyone who finds himself in some difficulty or is distressed with some grief should recite the following words:
لَا إِلَـٰهَ إِلَّا اللہُ الْعَظِيمِ اَلحَلِیمُ ، لَآ إِلَـٰهَ إِلَّا اللہُ رَبُّ الْعَرْشِ الْعَظِيمِ ، لَا إِلَـٰهَ إِلَّا اللہُ رَّبُّ السَّمَاوَاتِ وَالاَرضِ وَرَبُّ الْعَرْشِ الْکريم
"There is no god but Allah, the Greatest, the Most forbearing, There is no god but Allah, the Lord of the great Throne. There is no god but Allah, the Lord of the Heavens, and the earth and the Lord of the Glorious Throne."
Hakim in his Mustadrak has reported on the authority of the Companion Anas ؓ that the Holy Prophet ﷺ said to his daughter Sayyidah Fatimah al-Zahra ؓ
"What is there to prevent you from hearing my advice of reciting the following invocation at morning and evening every day?"
یِا حَیُّ یَا قَیُّومُ بِرَحمَتِکَ اَستَغِیثُ اَصلِح لِی شَأنِی کُلَّہُ وَلَا تَکِلنِی اِلٰی نَفسِی طَرفَۃَ عَین
"0 The Alive, The All-Sustaining, I call for help by Your Mercy. Set right every situation that I am in, and do not leave me at the mercy of my inner-self for even a wink of an eye."
The above invocation is also an effective remedy of hardships and distress. In short, we have been given two instructions in this verse namely making invocation to Allah alone for seeking help or for pleasing the Creator, secondly, calling Allah by His attributes of perfection without changing them.
The next sentence said:
وَذَرُوا الَّذِينَ يُلْحِدُونَ فِي أَسْمَائِهِ ۚ سَيُجْزَوْنَ مَا كَانُوا يَعْمَلُونَ
"And leave those who deviate in (the matter of) His names. They shall be recompensed for what they had been doing."
The Arabic word اِلحَاد 'Ilhad' signifies to decline from the centre. In Qur'anic terminology the word 'Ilhad' is used for deviating from the correct interpretation of the Qur'anic words or distorting the meanings of the Qur'anic message.
The Holy Prophet ﷺ has been asked to keep away from the people who distort or decline from the prescribed names of Allah.
The Deviation from the good names
There are many forms of deviating from the prescribed names of Allah. Firstly, calling Allah by such names as are not specified in the Holy Qur'an or in the Sunnah. The ` Ulama' (Scholars) of the ummah are unanimous on the point that it is not permissible to call Allah by any names or attributes of one's own choice or to praise Him by the names which have not been specified by the Qur'an and the Sunnah. For example, Allah may be called by the word: نُور Nur (light) but not by the word 'white'. Similarly Allah may be called 'Karim' (generous) but not by the word 'Sakhi': سَخِی having the same meaning. He can be called Shafi شَافِی (The one who provides cure from disease) but not طَبِیب 'Tabib' (The doctor). Though the matching words carry the same meanings they are not allowed simply because they have not been reported by the Qur'an and the Sunnah.
The second way of deviating from these names of Allah is to abandon certain name or names only because one thinks them to be inappropriate in certain situations. It, obviously, amounts to lack of respect to the glorious names of Allah.
Calling the people with the names of Allah
The third way of deviation from these names is to use any of the good names of Allah for other people. This however, has some exceptions as explained in the following lines:
There are certain names in the list of the glorious names of Allah which have been used by the Qur'an and the Sunnah for human beings. Such names can be used for beings other than Allah. For example, Rahim, Rashid, ` Ali, Karim and ` Aziz etc., while there are other names which denote to exclusive attributes of Allah. Their use for anyone other than Allah is an act of deviation from these names. For example, Rahman, Razzaq, Subhan, Khaliq, Quddus and Ghaffar etc. Using such names for anyone other than Allah is prohibited in the Islamic Shari` ah.
Now, if someone calls anyone other than Allah by these names because of his false belief, that he has the attributes denoted by these names it would be an act of infidelity. However, if someone used any of these names for anyone other than Allah just heedlessly and for the lack of knowledge, it would not be an act of infidelity, but having similarities with it would be called a major sin.
It is a pity that Muslims in general are having a number of wrong practices with regard to naming their children and, calling them by improper names.
There is a group of people who have abandoned the practice of naming their children with Islamic names. Their modern names having, non Islamic character, mark it difficult to identify them as Muslims by their names. Specially so, when their general appearance and manners are already devoid of Islamic character. The Islamic female names like Khadijah, ` A'ishah, and Fatimah have been replaced with Najma, Pervin, Nasim, Shamim and Shahnaz etc.
More doleful practice among Muslims is to heedlessly curtail the Islamic names like ` Abd al-Khaliq, ` Abd al-Rahman ` Abd al-Razzaq or ` Abd al-Quddus etc. to Khaliq, Rahman, Razzaq and Quddus when calling people of these names. The attributes Khaliq خَالِق (The Creator) Rahman رَحمَٰن (The Merciful) Razzaq رَزَّاق (The Sustainer) and Quddus قُدُّوس (The Pure) are all exclusive attributes of Allah and using these attributes for anyone other than Allah is a major sin (گُنَاہِ کَبِیرَہ). The number of times one calls any one by these attributes only commits a major sin every time and becomes liable of great punishment.
This sinful practice has become quite common among Muslims for no gain. They have been committing this sinful act simply for being thoughtless to the gravity of this error. The present verse has warned against it by saying سَيُجْزَوْنَ مَا كَانُوا يَعْمَلُونَ "They shall soon be recompensed for what they have been doing".
Many evils are committed for certain worldly gains or benefits. Any one committing such evil deed may pretend to offer an excuse that being constrained by some necessity he had committed the sin, while a great number of evil deeds are simply of no avail, and produce no worldly benefit at all. It is a sad situation that people are seen committing such evil deeds just for being careless of the commandments of Allah and being indifferent to what is prohibited or permitted by Allah. May Allah save us from such ignorance.
A Allah, exalté soit-Il, appartiennent les Noms les Plus Beaux qui renvoient à Sa Majesté et à Sa Perfection. Implorez-Le donc et faites Son éloge par le biais de ces noms lorsque vous Lui demandez ce que vous désirez. Délaissez ceux qui dévient de la vérité et attribuent ces noms à d’autres qu’Allah, ne les Lui reconnaissent pas, altèrent leur sens ou affirment que d’autres les partagent avec Lui. Nous rétribuerons ceux qui dévient de la vérité de la sorte, d’un châtiment douloureux en réponse à ce qu’ils commettaient.
Taglay ni Allāh – kaluwalhatian sa Kanya – ang mga pangalang napakagaganda na nagpapatunay sa pagkapinagpipitaganan Niya at kalubusan Niya. Kaya magsumamo kayo sa Kanya sa pamamagitan ng mga ito sa paghiling ng ninanais ninyo at magbunyi kayo sa Kanya sa pamamagitan ng mga ito. Hayaan ninyo ang mga kumikiling palayo sa katotohanan kaugnay sa mga pangalang ito sa pamamagitan ng pagtatalaga sa mga ito sa iba pa kay Allāh o pagkakaila sa mga ito sa Kanya o paglilihis sa kahulugan ng mga ito o pagwawangis ng iba pa sa Kanya sa mga ito. Gaganti si Allāh sa mga kumikiling sa mga ito palayo sa katotohanan: ang pagdurusang nakasasakit dahil sa dati nilang ginagawa.
Allah -Subhanehu ve Teâlâ-'nın celâline ve kemaline delalet eden güzel isimleri vardır. İstediğiniz taleplerinizi bu isimlerle Allah'a tevessül ederek isteyiniz ve bunlarla Allah'ı övüp methediniz. Bu isimleri Yüce Allah'tan başkasına sarf ederek, O'ndan nefyederek, manasını tahrif ederek veya başkasını bu isimlerle Allah'a benzeterek haktan meyledip, sapanlardan uzak dur. Bu isimlerle haktan meyledenleri yaptıklarından dolayı elem verici azapla cezalandıracağız.
Kabilang sa nilikha Namin ay isang pangkat na napatnubayan sa mga sarili nila ayon sa katotohanan, nag-aanyaya tungo rito sa iba pa sa kanila kaya napapatnubayan naman ang mga ito at humahatol ang mga ito ayon dito ng katarungan kaya hindi sila nang-aapi.
وَمِمَّنْ خَلَقْنَآ
(And of those whom We have created), in reference to some nations,
أُمَّةٍ
(a community), that stands in truth, in words and action,
يَهْدُونَ بِالْحَقِّ
(who guides (others) with the truth), they proclaim it and call to it,
وَبِهِ يَعْدِلُونَ
(and establishes justice therewith), adhere to it themselves and judge by it. It was reported that this Ayah refers to the Ummah of Muhammad ﷺ. In the Two Sahihs, it is recorded that Mu`awiyah bin Abi Sufyan said that the Messenger of Allah ﷺ said,
«لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ حَتَّى تَقُومَ السَّاعَة»
(There will always be a group of my Ummah who are apparent on the Truth, unabated by those who fail or oppose them, until the (Last) Hour commences.) rIn another narration, the Messenger ﷺ said,
«حَتَّى يَأْتِيَ أَمْرُ اللهِ وَهُمْ عَلَى ذَلِك»
(Until Allah's command (the Last Hour) comes while they are still like this. ) and in yet another narration,
«وَهُمْ بِالشَّام»
(And they will dwell in Ash-Sham (Greater Syria).)
Among those Allah created are a nation which is guided by the truth, calling others to it so that they are also guided, and through the truth they are just in their judgement. They are the leaders of guidance whom Allah blessed with faith and good works.
Yarattıklarımız içinde bir cemaat vardır ki, kendileri hak ile hidayet bulurlar ve başkalarını da ona davet ederler. Onlar da o hakla hidayet bulurlar, adaletle hükmederler ve zulmetmezler.
The previous verses offered a remedy of calling Allah by His good names to those who were neglectfully not making proper use of their faculties. Now the verse 181 speaks of those who followed the right path. The verse said, “ And among those we have created, there are people who guide with truth and do justice thereby”. That is, they are a people who guide others to the straight path and decide all their matters according to the dictates of truth (the divine law).
Ibn Jarir has reported from his own sources that the Holy Prophet ﷺ recited this verse and said, The people referred to in this verse are my people who shall decide their controversies according to justice and truth and observe justice in all their dealings."
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Abd ibn Humaid has reported that the Holy Prophet ﷺ said addressing his companions, "This verse has been revealed in your favour and prior to you there has been a group of people bearing the same attributes." Then he recited this verse:
وَمِن قَوْمِ مُوسَىٰ أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَبِهِ يَعْدِلُونَ ﴿159﴾
"And among the community of Musa there are people who guide with truth and do justice thereby." (7:159)
That is to say, there was a group of people among the Israelites who had the attributes referred to in this verse, of guiding other people to the truth and deciding their matters according to the law of the Torah. Similarly, the Muslim Ummah has the same attributes as their distinct feature.
The essence of the message is firstly, to guide people to the right path in accordance with the dictates of the Shari` ah, and secondly, to decide all their controversies according to the law of Islam. The above two features offer, in fact, the guaranteed way of success, both in this world and in the Hereafter. Any group or individuals who follow the truth and justice in all their modes of life, and do not exhibit their personal prejudices while making judgments even for their enemies, are the people of truth refered to in this verse. The same has been the main characteristic of the Muslim Ummah who strictly observed the demands of truth and justice in all their dealings and overlooked their personal priorities when making judgments between people. The history has recorded unique examples of such truthful practices from the lives of the blessed Companions and their disciples.
From the day the Muslims started to show disregard to these two distinctive features of their character, an evident regression started to show itself in every sphere of their life. Remorsefully though, we have to acknowledge that majority of the Muslim Ummah have fallen prey to their personal desires. All their activities, their political, social and educational set ups are motivated by downtrodden worldly gains. Their guidance to other people is mainly aimed at getting some worldly benefits. Most of their family ceremonies are not only devoid of Islamic character, but demonstrate a behaviour opposed to Shari'ah. There are some family traditions designed in the name of religious ceremonies. Any one going against or showing dislike to these innovations has to face active opposition on their part. People are no more interested in organizing themselves purely for the propagation of truth and justice.
There is none to make them realize that this course of thought and action has to bring disaster to the Muslims at large. The only way to restore the dignity of the Muslim Ummah and to bring them back to the path. of progress and prosperity is to follow the way of truth and justice suggested by this verse. Conscious efforts should be made to create an awareness of these values among the Muslims.
"Dan di antara orang-orang yang Kami ciptakan ada umat yang memberi petunjuk dengan haq, dan dengan yang haq itu (pula) mereka menjalankan keadilan." (Al-A'raf: 181).
(181) Yakni di antara makhluk ciptaan Kami terdapat umat yang utama lagi sempurna pada dirinya dan menyempurnakan yang lain, memberi petunjuk kepada diri dan orang lain dengan kebenaran, mereka mengetahui kebenaran, mengamalkannya, meng-ajarkannya, mendakwahkannya dan mengajak orang lain untuk beramal dengannya. ﴾ وَبِهِۦ يَعۡدِلُونَ ﴿ "Dan dengan yang haq itu (pula) mereka menjalankan keadilan," di antara manusia dalam hukum-hu-kum mereka jika mereka menetapkannya pada harta, darah, hak, pendapat dan lain-lain. Mereka itu adalah para imam hidayah dan lampu di kegelapan. Mereka itulah yang diberi nikmat oleh Allah dengan nikmat iman, amal shalih, saling berwasiat dalam kebena-ran dan kesabaran. Mereka itu adalah para shiddiqin yang mana derajat mereka di bawah derajat kerasulan. Mereka sendiri berting-kat-tingkat. Masing-masing berdasarkan sesuai dengan keadaan dan kedudukannya. Mahasuci Allah yang mengkhususkan Rahmat-Nya kepada yang Dia Kehendaki dan Allah adalah Pemilik karunia yang besar.
Parmi ceux que Nous avons créés, il existe un groupe de gens guidés qui appellent les autres vers la vérité et qui eux-mêmes y sont guidés. Ils jugent avec équité et ne font pas preuve d’injustice.
Među onima koje smo stvorili ima skupina ljudi koji su na istini i koji druge pozivaju istini pa im se odazivaju, i koji sude pravedno.
Và trong đám dân chúng của Musa lại có một nhóm người họ áp dụng cho bản thân họ một chân lý để đổi lấy được sự chỉ dẫn của Ngài để họ dùng đó đi kêu gọi mọi người đến với sự chỉ dẫn và họ cũng dùng điều đó cho việc phán xét một cách thật công bằng chính trực và tránh đi sự bất công.
E tra coloro che abbiamo creato vi è una fazione guidata alla Verità e che invita gli altri ad essa, e questi ultimi la abbracciano; questi giudicano con giustizia e non fanno alcun torto.
181- Yarattıklarımız içinde hakka yönlendiren ve o hak gereğince adaletle hükmeden bir ümmet vardır.
181. Yani yarattıklarımız arasında faziletli, hem bizzat kemale ermiş hem de başkalarına kemale erdiren, hem kendilerini hidâyete ileten hem de başkalarını hak ile hidâyete yönlendiren bir ümmet vardır. Bunlar hakkı bilirler ve hakkı öğretirler. Hakkın gereği ne ise onu da yaparlar. Ona çağırırlar, gereğince amel etmeye davet ederler. Bununla birlikte mal, can, hak-hukuk, görüş vb. hususlarda insanlar arasında hüküm verecek olurlarsa “adaletle” hükmederler.
İşte bunlar hidâyetin önderleri, karanlığın kandilleridir. Bunlar Allah’ın kendilerine iman, salih amel, hakkı tavsiye etmek, sabrı tavsiye etmek nimetini ihsan ettiği kimselerdir. Bunlar, mertebeleri risalet mertebesinden hemen sonra gelen sıddıklardır. Bununla birlikte kendi aralarında da herkesin kendi haline ve makamının yüksekliğine göre farklı mertebeleri vardır. Rahmetini dilediği kimselere tahsis eden Allah’ın şanı ne yücedir! Allah büyük lütuf sahibidir.
Di antara makhluk-makhluk Kami ada umat yang mendapatkan petunjuk dengan kebenaran dan mengajak orang lain kepadanya sehingga mereka pun mendapatkan petunjuk, dan dengan kebenaran itu pula mereka berlaku adil dan tidak curang dalam memutuskan perkara.
Entre los seres humanos que Al-lah creó hay una nación que es guiada por la verdad, que llama a otros para que también sean guiados, y que a través de la verdad son justos en sus juicios.
Adapun orang-orang yang mendustakan ayat-ayat Kami dan tidak beriman kepadanya, melainkan ingkar kepadanya, Kami akan buka untuk mereka pintu-pintu rezeki, bukan untuk memuliakan mereka, tetapi untuk mengelabui mereka agar mereka terus melanjutkan kesesatan yang tengah mereka jalani, kemudian azab Kami akan menimpa di saat mereka jaya dan lengah.
A quienes desmientan Sus signos, Al-lah los continuará sustentando en la vida mundana, no para honrarlos, sino para guiarlos gradualmente al extravío, y serán alcanzados por el castigo cuando no lo esperen.
Quanto a coloro che hanno rinnegato i Nostri Segni e che non vi hanno creduto, ma li hanno rifiutati, apriremo loro le porte del sostentamento, non per onorarli, ma per tentarli finché persevereranno nella loro perdizione. Dopodiché li colpirà una punizione all'improvviso.
وَالَّذِينَ كَذَّبُواْ بِـَايَـتِنَا سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لاَ يَعْلَمُونَ
(Those who reject Our Ayat, We shall gradually seize them in ways they perceive not) meaning, the doors of provisions will be opened for them and also the means of livelihood, in this life. They will be deceived by all this and think that they are on the correct path. Allah said in another instance,
فَلَمَّا نَسُواْ مَا ذُكِّرُواْ بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَىْءٍ حَتَّى إِذَا فَرِحُواْ بِمَآ أُوتُواْ أَخَذْنَـهُمْ بَغْتَةً فَإِذَا هُمْ مُّبْلِسُونَ - فَقُطِعَ دَابِرُ الْقَوْمِ الَّذِينَ ظَلَمُواْ وَالْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ
(So, when they forgot (the warning) with which they had been reminded, We opened for them the gates of every (pleasant) thing, until in the midst of their enjoyment in that which they were given, all of a sudden, We took them (in punishment), and lo! They were plunged into destruction with deep regrets and sorrow. So the root of the people who did wrong was cut off. And all the praises and thanks are to Allah, the Lord of all that exists.)6:44-45. Allah said here,
وَأَمْلَى لَهُمْ
(And I respite them) prolong what they are in,
إِنَّ كَيْدِى مَتِينٌ
(certainly My plan is strong) and perfect.
182- Âyetlerimizi yalanlayanları biz, hiç bilmeyecekleri bir yerden yavaş yavaş helâke yaklaştıracağız.
183- Ben onlara mühlet veririm. Şüphe yok ki Benim tuzağım, pek sağlamdır.
184- Onlar hiç mi düşünmediler ki arkadaşlarında delilikten bir eser yoktur. O, ancak apaçık bir uyarıcıdır.
185- Göklerin ve yerin hükümranlığına, Allah’ın yarattığı varlıklara ve ecellerinin yaklaşmış olabileceğine hiç mi bakıp düşünmezler? Artık bundan sonra hangi söze inanacaklar ki?!
186- Allah kimi saptırırsa artık onu doğru yola iletecek kimse yoktur. O, böylelerini taşkınlıkları içinde şaşkın bir halde bırakıverir.
182. Yani Muhammed sallallahu aleyhi ve sellem’in getirmiş olduğu hidâyetin doğruluğuna delil olan Allah’ın âyetlerini yalanlayarak onları reddeden ve kabul etmeyen kimseleri “Biz hiç bilmeyecekleri bir yerden yavaş yavaş helâke yaklaştıracağız.” Bu da onlara bol bol rızık verilmesi suretiyle olur. (Onlar buna aldanıp isyanlarına devam ederler de azap onlara ansızın geliverir.)
183. “Ben onlara mühlet veririm” Onlar da hiç sorgulanmayacaklarını ve ceza görmeyeceklerini zannederler. Bu sebeple küfür ve azgınlıklarını artırırlar, kötülüklerine kötülük katarlar. Böylelikle cezaları artar, azapları katlanır, sonunda hiç bilmedikleri bir yerden kendi kendilerine zarar vermiş olurlar. Bundan dolayı Yüce Allah:“Şüphe yok ki Benim tuzağım, pek sağlamdır” yani son derece güçlüdür, buyurmaktadır.
184. “Onlar hiç mi düşünmediler ki arkadaşlarında” Yani Muhammed sallallahu aleyhi ve sellem’de “delilikten bir eser yoktur?” Yani onlar hiç akıllarını kullanıp da gayet iyi tanıdıkları şu arkadaşlarında böyle bir şey var mı diye düşünmediler mi? Onun halinde onlar için gizli hiçbir taraf yoktur. Acaba o deli midir? Ahlakına, davranışlarına, yaşayışına, niteliklerine bir baksınlar! Neye davet ettiğine de baksınlar! Onda en mükemmel sıfatlardan başka bir şey, en üstün ve eksiksiz ahlaktan, en mükemmel akıl ve görüşten başkasını bulamayacaklardır. O, bütün bunlarda herkesten daha üstün ve ileridir. O, ancak hayırlara davet eder ve ancak her türlü kötülüğü yasaklar.
Şimdi ey akıl sahipleri, söyleyin, böylesinde delilik olur mu? O, en büyük önder, apaçık öğüt verip doğru yolu gösteren, oldukça cömert ve şerefli, son derece şefkatli ve merhametli bir lider değil mi? Bundan dolayı da Yüce Allah:“O ancak apaçık bir uyarıcıdır” buyurmaktadır. Yani o, insanları azaptan kurtaracak ve mükâfaat görmelerini sağlayacak şeylere çağırmaktadır.
185. “Göklerin ve yerin hükümranlığına... hiç mi bakıp düşünmezler?” Çünkü bunlara bakacak olurlarsa onların, yaratıcıları olan Rabbin vahdaniyetine dair nice deliller içerdiğini ve O’nun kemal sıfatlarını gösterdiğini göreceklerdir. Aynı şekilde “Allah’ın yarattığı” bütün “varlıklara”da baksınlar. Çünkü alemde her ne varsa Allah’a, kudretine, hikmetine, rahmetinin genişliğine, ihsanının bolluğuna, meşîetinin etkinliğine vb. gibi O’nun tek başına yaratıcı ve idare edici olduğunu gösteren yüce sıfatlarına delalet etmektedir. Bütün bunlar ise biricik mabudun, hamd edilenin, tesbih olunanın, tevhid edilenin ve sevilenin O olmasını gerektirir.“ve ecellerinin yaklaşmış olabileceğine…”Yani özel olarak kendi durumlarına da baksınlar. Ecellerinin yaklaşmasından, ölümün ansızın gelip onları bulmasından, onları gaflet içinde ve yüz çevirmiş bir halde yakalamasından önce kendi hallerini de düşünsünler. Çünkü o zaman geçmişte yaptıklarını telafi etme imkânını bulamayacaklardır.“Artık bundan sonra hangi söze inanacaklar ki?” Yani bu üstün ve değerli Kitab’a iman etmeyecek olurlarsa hangi söze inanacaklar? O yalan ve sapıklığın kitaplarına mı? Yoksa her bir iftiracı ve yalancının sözlerine mi? Ne var ki sapıtan kimseye karşı yapacak bir şey yoktur. Onu hidâyete iletmenin yolu da yoktur. Bundan dolayı Yüce Allah şöyle buyurmaktadır:
186. “Allah kimi saptırırsa artık onu doğru yola iletecek kimse yoktur. O, böylelerini taşkınlıkları içinde şaşkın bir halde bırakıverir.” Yani onlar şaşkınlık ve tereddüt içerisinde bocalarlar. Azgınlıklarından bir türlü çıkamaz ve hakka bir türlü yol bulamazlar.
Ayetlerimizi yalanlayıp onlara iman etmediler, hatta inkâr ettiler. Biz ise, onlara rızkın kapılarını açacağız ama bu onlara ikram olarak değil; bilakis onların üzerinde oldukları sapıklıklara devam etmeleri için bunu yapacağız. Sonra bizim azabımız aniden başlarına gelecektir.
Those who deny My signs, not having faith in them and rejecting them, I will continue to provide for them in the worldly life, not to honour them, but to lead them on gradually until they go further astray. Then they will be overtaken by the punishment when they do not expect it.
Ang mga nagpasinungaling sa mga tanda Namin at hindi sumampalataya sa mga ito, bagkus nagkaila sila sa mga ito, ay magbubukas Kami para sa kanila ng mga pinto ng panustos hindi bilang pagpaparangal sa kanila, bagkus para sa paghahalina sa kanila upang magpatuloy sila sa taglay nilang pagkaligaw. Pagkatapos tatama sa kanila ang parusa Namin sa sandali ng kawalang-bahala.
Quant à ceux qui démentent Nos versets, n’y croient pas, et même pire les rejettent, Nous leur ouvrirons les portes de la subsistance, non pas afin de les honorer, mais afin de les conduire graduellement vers leur perte, jusqu'à ce que leur égarement les mène à ce qu’un châtiment s’abatte sur eux par surprise.
The next verse (182) has provided answer to a common question which bothers the minds of many Muslims. If prosperity and progress can only be achieved by following the way of truth and justice why the non-Muslim nations of the world are seen more prosperous, more advanced and more powerful while they are very far from the truth? The verse answered this question in these words:
"As for those who belie our signs, we shall let them be drawn gradually towards (their punishment) from where they do not know."
That is to say, Allah does not punish those who reject the signs or verses of Allah immediately for their sins. He, out His wisdom and Mercy, lets them enjoy their worldly life for a while and then draws
them to their ignominious end as gradually as they do not know of their being led to their ill-fate. The present prosperity and progress of the non-Muslims should, therefore, not deceive people, because their
prosperity, in fact, is not something propitious for them. Rather it is a kind of respite, a temporary period of relief before the execution of their punishment, which in Qur'anic terminology is called Istidraj
Istidraj is a more powerful punishment in disguise. The most essential element of Istidraj is that a person is not punished for his evil deeds immediately; the more he increases in his evil deeds, the
more he is increased in prosperity and worldly possessions which prevents him from having a sense of guilty and taking warning against his crimes. Consequently, he is deprived of turning in repentance to Allah and save himself from everlasting punishment. This perverted state of mind makes one take illness as health and poison as remedy. He is let to go on with his perverted life until death overtakes him and draws him to the eternal chastisement.
The Holy Qur'an has made mention of 'Istidraj' in many other verses. It said in Surah al-An'-am:
فَلَمَّا نَسُوا مَا ذُكِّرُوا بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَيْءٍ حَتَّىٰ إِذَا فَرِحُوا بِمَا أُوتُوا أَخَذْنَاهُم بَغْتَةً فَإِذَا هُم مُّبْلِسُونَ ﴿44﴾
"So, when they forgot what they were required to remember, We opened to them the gates of everything, until, when they were rejoicing in what they were given, We seized them suddenly, and then they were confounded in despair." (6:44)
Dealing with Istidraj is not limited to disbelievers only. The iniquitous among Muslims are also dealt with this kind of punishment. It was for this reason that our elders used to fear Allah when they were favoured by Him with prosperity and comforts. They feared lest their prosperity should be a sign of 'Istidraj'
"Dan orang-orang yang mendustakan ayat-ayat Kami, nanti Kami akan menarik mereka dengan berangsur-angsur (ke arah kebinasaan), dengan cara yang tidak mereka ketahui. Dan Aku memberi tangguh kepada mereka. Sesungguhnya rencanaKu amat teguh. Apakah (mereka lalai) dan tidak memikirkan bahwa teman mereka (Muhammad) tidak berpenyakit gila. Dia (Mu-hammad itu) tidak lain hanyalah seorang pemberi peringatan lagi pemberi penjelasan. Dan apakah mereka tidak memperhati-kan kerajaan langit dan bumi dan segala sesuatu yang dicipta-kan Allah, dan kemungkinan telah dekatnya kebinasaan mereka? Maka kepada berita manakah lagi mereka akan beriman selain kepada al-Qur`an itu? Barangsiapa yang Allah sesatkan, maka tak ada orang yang akan memberi petunjuk padanya. Dan Allah membiarkan mereka terombang-ambing dalam kesesatan." (Al-A'raf: 182-186).
(182) Yakni dan orang-orang yang mendustakan ayat-ayat Allah yang menunjukkan kebenaran hidayah yang dibawa oleh Muhammad ﷺ, lalu mereka menolaknya dan tidak menerimanya. ﴾ سَنَسۡتَدۡرِجُهُم مِّنۡ حَيۡثُ لَا يَعۡلَمُونَ ﴿ "Nanti Kami akan menarik mereka dengan berangsur-angsur (ke arah kebinasaan), dengan cara yang tidak mereka ketahui", yakni dengan mengucurkan rizki kepada mereka.
(183) ﴾ وَأُمۡلِي لَهُمۡۚ ﴿ "Dan Aku memberi tangguh kepada mereka." Yakni Aku menunda mereka sehingga mereka mengira bahwa me-reka dibiarkan dan tidak diazab. Maka kejahatan, kekufuran dan keburukan mereka semakin bertambah. Dengan itu siksa dan azab mereka bertambah, maka tanpa mereka sadari justru mereka meru-gikan diri mereka. Oleh karena itu Allah berfirman, ﴾ إِنَّ كَيۡدِي مَتِينٌ ﴿ "Sesungguhnya rencanaKu amat teguh", yakni kuat lagi kokoh.
(184) ﴾ أَوَلَمۡ يَتَفَكَّرُواْۗ مَا بِصَاحِبِهِم مِّن جِنَّةٍۚ ﴿ "Apakah (mereka lalai) dan tidak memikirkan bahwa teman mereka (Muhammad) tidak berpenyakit gila." Yakni apakah mereka tidak memakai pikiran dan melihat teman mereka yang mereka kenal dan tidak sedikit pun dari keadaannya yang samar bagi mereka, apakah dia gila? Hendaknya mereka me-lihat akhlaknya, sifatnya, perangainya dan tingkah lakunya, juga melihat dakwah yang diserukannya, maka mereka pasti tidak me-nemukan sifat-sifat kecuali yang paling sempurna, tidak mendapati akhlak-akhlak kecuali yang paling utama, dan tidak pula menyak-sikan akal dan pemikiran kecuali ia mengungguli seluruh manusia. Dia tidak berseru kecuali kepada kebaikan, dan tidak melarang ke-cuali dari segala yang buruk. Apakah dengan sifat-sifat seperti ini –wahai orang-orang yang berakal– dia dianggap gila? Ataukah dia adalah imam yang agung, pemberi nasihat yang mulia, yang bersi-fat dermawan, penyayang dan lemah lembut? Oleh karena itu Dia berfirman, ﴾ إِنۡ هُوَ إِلَّا نَذِيرٞ مُّبِينٌ ﴿ "Dia (Muhammad itu) tidak lain hanyalah seorang pemberi peringatan lagi pemberi penjelasan." Yakni mengajak makhluk kepada apa yang dapat menyelamatkan mereka dari azab dan meraih pahala.
(185) ﴾ أَوَلَمۡ يَنظُرُواْ فِي مَلَكُوتِ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ ﴿ "Dan apakah mereka tidak memperhatikan kerajaan langit dan bumi." Sesungguhnya jika mereka melihat kepadanya, maka mereka akan mendapatinya sebagai bukti yang menunjukkan keesaan Penciptanya dan kesempurnaan sifat-sifat yang dimilikiNya. ﴾ و َ ﴿ "Dan", begitu pula hendaknya mereka melihat ﴾ م َ ا خَلَقَ ٱللَّهُ مِن شَيۡءٖ ﴿ "segala sesuatu yang diciptakan Allah." Karena seluruh bagian alam raya ini menunjukkan secara jelas kepada ilmu Allah, kodratNya, hikmahNya, keluasan RahmatNya, kebaikanNya, kehendakNya yang pasti terlaksana, dan sifat-sifat agung lainnya yang menunjukkan keesaanNya dalam penciptaan dan pengaturan yang mengantarkan kepada keyakinan bahwa Dia-lah yang berhak disembah, dipuji, disucikan, diesakan dan dicintai. Dan FirmanNya, ﴾ وَأَنۡ عَسَىٰٓ أَن يَكُونَ قَدِ ٱقۡتَرَبَ أَجَلُهُمۡۖ ﴿ "Dan kemungkinan telah dekatnya kebinasaan mereka?" Yakni hendaknya mereka melihat keadaan mereka sendiri secara khusus, melihat diri mereka sebelum ajal datang mendekat dan kematian hadir secara tiba-tiba, sementara mereka dalam ke-adaan lalai dan berpaling, maka dalam kondisi itu mereka tidak mungkin mengejar ketertinggalan. ﴾ فَبِأَيِّ حَدِيثِۭ بَعۡدَهُۥ يُؤۡمِنُونَ ﴿ "Maka kepada berita manakah lagi mereka akan beriman selain kepada al-Qur`an itu?" Yakni jika mereka tidak beriman kepada kitab yang mulia ini, lalu kepada apakah mereka beriman? Apakah kepada kitab-kitab ke-sesatan dan kebatilan? Ataukah kepada ucapan pendusta dan pembual?
(186) Akan tetapi orang yang sesat tidak memiliki cara dan jalan untuk mendapatkan hidayahNya. Oleh karena itu Allah ber-firman, ﴾ مَن يُضۡلِلِ ٱللَّهُ فَلَا هَادِيَ لَهُۥۚ وَيَذَرُهُمۡ فِي طُغۡيَٰنِهِمۡ يَعۡمَهُونَ ﴿ "Barangsiapa yang Allah sesatkan, maka baginya tak ada orang yang akan memberi petunjuk. Dan Allah membiarkan mereka terombang-ambing dalam kesesatan." Yakni bingung, bimbang, tidak bisa lepas darinya, dan tidak meraih ke-benaran.
A onima koji ne vjeruju u Naše ajete i poriču ih, otvorit ćemo vrata opskrbe, ali ne iz počasti prema njima već radi postepenog odvođenja u propast, kako bi ustrajali na svojoj zabludi, nakon čega ih zadesi Naša iznenadna kazna.
Thức tỉnh đi những kẻ đã từ chối các dấu hiệu của TA hay chẳng có chút đức tin nào. Đúng hơn, là chúng đã thẳng thừng khước từ. Thế nên, TA sẽ mở toang cho chúng những cánh cửa bổng lộc thế nhưng chúng chẳng cảm thấy được sự thoải mái. Không! Chúng sẽ từ từ bị TA đem chúng đến với con đường lạc lối rồi sau đó TA sẽ trút xuống chúng sự trừng phạt thật khủng khiếp.
Benim, onları cezalandırmayacağım zannına kapılıncaya kadar onlara göndereceğim azabı ertelerim. Üzerlerine azap katlanıncaya kadar yalanlamalarına ve küfürlerine devam edecekler. Elbette tuzağım kuvvetlidir. Ben onlara açık nimetler bahşederim. Ancak bunlarla onları hayal kırıklığına ve hüsrana uğratırım.
Odlažem im kaznu da bi pomislili da neće biti kažnjeni, pa da ustraju na poricanju i nevjerstvu zbog čega im kazna biva umnogostručena. Doista je Moja zamka jaka, dajem im ono za šta misle da je dobročinstvo, a želim da ih ponizim.
Và rồi TA tạm hoãn việc trừng phạt chúng cho đến khi chúng tưởng chừng điều đó sẽ không còn xảy ra nữa, rồi chúng vẫn cứ tiếp tục những hành động sai trái và tỏ thái độ bất tin của mình cho đến khi hình phạt của chúng được nhân lên gấp bội lần. Quả thật, sự tính toán của TA rất vững chắc, vì TA chỉ thể hiện cho họ những thứ tốt đẹp, và TA muốn chúng sẽ phải nhận lấy sự thất bại ê chề.
E rinvierò la loro punizione fino a quando saranno convinti di non essere puniti, così che perseverino nel loro diniego e nella loro miscredenza, e la loro punizione raddoppi. In verità, la Mia trama è Forte: Mostro loro benevolenza, mentre desidero il loro fallimento.
Demoro el castigo de tales personas hasta que crean que no recibirán castigo alguno, por lo que continúan aumentando en su rechazo e incredulidad, y por eso su castigo también aumenta. Mi designio es una promesa firme.
Aku juga menunda hukuman mereka sampai mereka mengira bahwa mereka tidak dihukum, sehingga mereka terus melanjutkan kedustaan dan kekafiran mereka hingga azab mereka dilipatgandakan. Sesungguhnya tipu daya-Ku sangat kuat, sehingga Aku memperlihatkan kebaikan kepada mereka, padahal Aku menghendaki kehinaan bagi mereka.
The next verse (183) is also related with 'Istidraj'. It said:
وَأُمْلِي لَهُمْ ۚ إِنَّ كَيْدِي مَتِينٌ ﴿183﴾
"And I give them respite. Surely, My plan is firm."
That is, the disbelievers are left to enjoy their worldly life just for a while. Then, they shall be caught by punishment.
I delay the punishment of such people until they think they will not receive a punishment, so they keep increasing in their rejection and disbelief, thus their punishment also increases. My Planning is Strong-I outwardly display to them Kindness, but I intend for them to be forsaken.
The reason for man’s being misguided in respect of God is that, although he accepts His existence, he often frames a wrong image of God in his mind. He attributes some things to God which do not befit His glory. For example, imagining things as in the case of a human being, he formulates the idea of God’s close ones. Looking at Kings, he assumes the existence of deputies and assistants of God, just as there are regents and advisers of Kings. In the matter of God’s decisions, he assumes such things as fulfil his desires, but which are not in accordance with God’s justice. Attributing to God such matters as are not consistent with His Majesty and Glory amounts to distortion of the names of God. God does not seize a person immediately for his wrongdoing. In this way, he is given the opportunity either to take a lesson from God’s warnings and reform himself, or to become still more fearless so that his guilt becomes well-established.
Je reporterai Ma punition jusqu’à ce qu’ils croient qu’ils ne seront jamais punis. Forts de cette illusion d’impunité, ils persisteront à démentir et à mécroire. C’est là que Je doublerai leur châtiment. Mon stratagème est certes solide puisque Je leur manifeste de la bienfaisance par laquelle Je les abandonnerai à leur sort.
Magpapaliban Ako sa kanila ng kaparusahan hanggang sa magpalagay sila na sila ay hindi mga parurusahan para magpatuloy sila sa pagpapasinungaling nila at kawalang-pananampalataya nila hanggang sa pag-ibayuhin sa kanila ang pagdurusa. Tunay na ang pakana Ko ay malakas sapagkat nagpapakita Ako sa kanila ng paggawa ng maganda samantalang nagnanais Ako sa kanila ng pagkakanulo.
Ceux-là, qui démentent les versets d’Allah et Son Messager, ne réfléchissent-ils et n’usent-ils pas de leurs raisons pour déduire que Muhammad n’est pas un fou mais qu’il est bel et bien un Messager envoyé par Allah afin de mettre clairement les gens en garde contre Son châtiment.
A man with a mission is a man of principle. His thinking is unconditioned thinking. He has risen above all kinds of worldly interests. Truth becomes his sole concern. He sacrifices his life and property for a goal, which does not appear to yield any result in this world. That is why a man with a mission is called crazy, out of his mind. A prophet of God was the greatest man with a mission of his time. So, people in every age have called the prophets of God fanatics. To call a missionary of God’s religion a madman is the greatest of all transgressions, because the message with which he comes is one which is corroborated by the entire heaven and earth. He calls mankind towards God who is supremely manifest in His Creations in the Universe. He informs people of the Hereafter which, in heaven and on the earth, is equal in gravity to a full pregnancy in a woman’s womb. But people are not serious about the truth. So, a man who sacrifices his life for the sake of the truth appears mad to them. Had they known the real value of truth, they would never have used the word ‘mad’.
Do those who reject the signs of Allah and His Messenger not think about things? If they used their minds it would be clear to them that Muhammad (peace be upon him) is not crazy. He is a messenger from Allah, Who sent him to give a clear warning about the punishment of Allah.
Allah'ın ayetlerini ve resulünü yalanlayanlar, akıllarını kullanıp Muhammed -sallallahu aleyhi ve sellem-'e bakarak onda delilikten hiçbir eser olmadığını görüp, düşünmediler mi? O, Yüce Allah'ın azabından apaçık bir şekilde uyaran ve Allah tarafından gönderilmiş bir resuldür.
Hindi ba nag-isip-isip ang mga tagapasinungaling na ito sa mga tanda ni Allāh at sa Sugo Niya para magpagana sila ng mga isip nila upang lumiwanag sa kanila na si Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – ay hindi isang baliw? Siya lamang ay isang Sugo mula kay Allāh. Nagpadala sa kanya si Allāh bilang tagapagbigay-babala laban sa pagdurusang dulot ni Allāh ayon sa isang pagbibigay-babalang malinaw.
Zašto ovi poricatelji Allahovih ajeta i Njegovog Poslanika ne razmisle, pa da im postane jasno da Muhammed, sallallahu 'alejhi ve sellem, nije lud, već da je Allahov Poslanik kojeg je On poslao da ljude jasno upozori na Allahovu kaznu?
The verse no. 184 has refuted the false notion of the disbelievers that the Holy Prophet , 1n was a man of unsound mind or was possessed by devil. It said:
أَوَلَمْ يَتَفَكَّرُوا مَا بِصَاحِبِهِم مِّن جِنَّةٍ إِنْ هُوَ إِلَّا نَذِيرٌ مُّبِينٌ
"Have they not reflected that with their friend there is no madness? He is but an open warner."
The verse said that a little reflection on their part shall be enough to prove that the Holy Prophet ﷺ was neither a man of unsound mind, nor was he under the influence of Jinns. His matchless wisdom and knowledge is an obvious feature of his personality. Those having claim to wisdom and knowledge are astoundingly bewildered how a man of such extraordinary insight and sagacity could be blamed of madness? Blaming him with madness, in fact, is madness itself. He is only an elucidator of realities and a warner against the punishment from Allah.
Há chúng chẳng chịu suy ngẫm đã khước từ đi những dấu hiệu của Allah và Thiên Sứ của Ngài ư? Với những hành động minh mẫn của chúng đã nhận thức ra được điều hết sức rõ ràng là Muhammad - cầu xin Allah ban phúc lành cho Người - không phải là một người mất trí. Quả thật, Người là một Thiên Sứ của Allah đến để cảnh báo về hình phạt của Allah một cách công khai minh bạch.
Coloro che rinnegano i versetti di Allāh ed il Suo Messaggero, non riflettono, educando le loro menti, in modo che sia loro chiaro che in verità Muħammed pace e benedizioni di Allāh su di lui non è un invasato, ma è, in verità, un messaggero di Allāh, che Egli ha inviato per avvertire della punizione di Allāh con un chiaro avvertimento?!
أَوَلَمْ يَتَفَكَّرُواْ
(Do they not reflect) `those who deny Our Ayat,'
مَا بِصَاحِبِهِم
(there is not in their companion), Muhammad ,
مِّن جِنَّةٍ
(madness) Muhammad is not mad, rather, he is truly the Messenger of Allah ﷺ, calling to Truth,
إِنْ هُوَ إِلاَّ نَذِيرٌ مُّبِينٌ
(but he is a plain warner), and this is clear for those who have a mind and a heart by which they understand and comprehend. Allah said in another Ayah,
وَمَا صَـحِبُكُمْ بِمَجْنُونٍ
(And (O people) your companion is not a madman.)81:22 Allah also said,
قُلْ إِنَّمَآ أَعِظُكُمْ بِوَحِدَةٍ أَن تَقُومُواْ لِلَّهِ مَثْنَى وَفُرَادَى ثُمَّ تَتَفَكَّرُواْ مَا بِصَـحِبِكُمْ مِّن جِنَّةٍ إِنْ هُوَ إِلاَّ نَذِيرٌ لَّكُمْ بَيْنَ يَدَىْ عَذَابٍ شَدِيدٍ
(Say: "I exhort you to one (thing) only, that you stand up for Allah's sake in pairs and singly, and reflect, there is no madness in your companion. He is only a warner to you in face of a severe torment.") 34:46 meaning, `I ask you to stand for Allah in sincerity without stubbornness or bias,'
مَثْنَى وَفُرَادَى
(in pairs and singly) 34:46 individuals and in groups,
ثُمَّ تَتَفَكَّرُواْ
(and reflect) 34:46, about this man who brought the Message from Allah, is he mad If you do this, it will become clear to you that he is the Messenger of Allah ﷺ in truth and justice. Qatadah bin Di'amah said, "We were informed that the Prophet of Allah once was on (Mount) As-Safa and called the Quraysh, subtribe by subtribe, proclaiming,
«يَا بَنِي فُلَانٍ، يَا بَنِي فُلَانٍ فَحَذَّرَهُمْ بَأْسَ اللهِ وَوَقَائِعَ الله»
(O Children of so-and-so, O Children of so-and-so! He warned them against Allah's might and what He has done (such as revenge from His enemies).) Some of them commented, `This companion of yours (Prophet Muhammad) is mad; he kept shouting until the morning' Allah sent down this Ayah,
أَوَلَمْ يَتَفَكَّرُواْ مَا بِصَاحِبِهِم مِّن جِنَّةٍ إِنْ هُوَ إِلاَّ نَذِيرٌ مُّبِينٌ
(Do they not reflect There is no madness in their companion. He is but a plain warner) 7:184."'
¿Será que quienes rechazan las señales de Al-lah y Su Mensajero no reflexionan? Si usaran su mente, entenderían con claridad que Mujámmad r no está loco, es un mensajero de Al-lah, Quien lo envió para dar una advertencia clara sobre el castigo de la otra vida.
Tidakkah orang-orang yang mendustakan ayat-ayat Allah dan rasul-Nya itu mau berpikir dan menggunakan akal sehat mereka agar mereka mendapatkan kejelasan bahwa Muhammad -ṣallallāhu 'alaihi wa sallam- bukanlah orang gila, melainkan utusan dari Allah yang bertugas memberikan peringatan dengan jelas akan adanya azab Allah?
Ceux-là n’ont-ils pas raisonné et essayé de comprendre ce qu’était le Royaume d’Allah dans les Cieux et sur la Terre? N’ont-ils pas contemplé les animaux, les plantes et les autres êtres qu’Allah a créés? N’ont-ils pas réfléchi sur l’échéance de leurs morts qui pourrait être proche et se repentir avant qu’il ne soit trop tard? S’ils ne croient ni au Coran, ni à la promesse et la menace qu’il contient, en quel autre livre croiront-ils?
Bunlar göklerde ve yerdeki Yüce Allah'ın mülküne ibret almak için bakmazlar mı? Yüce Allah'ın her ikisinde yaratmış olduğu hayvan, nebatat ve diğer mahlukatına hiç bakmazlar mı? Hayatlarının sonu olan ecellerinin yaklaşmış olabileceğine bakıp, hiç vakit kaybetmeden hemen tövbe etmeyecekler mi? Eğer Kur'an'a ve içinde bulunan vaatlere ve tehditlere iman etmiyorlar ise, o halde başka hangi kitaba iman edecekler?
Costoro non riflettono forse sul Regno di Allāh nei Cieli e in Terra, e non osservano ciò che Allāh ha creato in essi, animali, piante e altro, e non osservano la loro fine, che potrebbe essere imminente, così che si pentano prima che sia troppo tardi?! Se non credono nel Corano e nelle promesse e avvertimenti che esso contiene, a quale libro crederanno se non ad esso?
¿Estas personas no aprenden nada al ver que Al-lah controla los cielos y la Tierra, y todos los animales y plantas que Al-lah creó en ellos, y el tiempo de sus propias vidas, cuyo fin puede estar cerca, para que puedan arrepentirse ante Al-lah antes de que el tiempo haya pasado? Si no tienen fe en el Corán y en las promesas que contiene, ¿en qué otro libro han de creer?
The verse 185 has invited mankind to practice two important things. Firstly, to make thoughtful observation of the creation of Allah, the heavens, the earth and the things existing between them. Secondly, to be mindful of the period of life given to an individual. It does not require to be a genius to perceive the signs of Allah's power and wisdom in everything around us. A little amount of serious thought is enough to make one see that everything, rather every particle of this world, is singing the praise of it's Creator and is, in itself, a strong proof of Allah's power and wisdom. Any one applying his intellect in conscious observation of things cannot avoid natural demand of faith in Allah, the One.
Being mindful of uncertain period of one's life makes him more active in attaining his objectives, because he is not sure how much time of life he has at his disposal. It would be noticed that all crimes and evil deeds are activated by disregard to one's death. Those who are conscious of their indefinite period of life mostly avoid involving themselves in unwanted activities. The Holy Prophet ﷺ said:
اَکثرُوا ذکرَھَا ذِم اللَّذَّاتِ المؤت
"Frequently remember the thing which eliminates the pleasures - the death."
The verse 185, has therefore said:
"Have they not looked into the kingdoms of the heavens and the earth, and into things Allah has created, and into the fact that their time may possibly have drawn near."
The Arabic word مَلَکُوت (Malakut) signifies kingdom indicating a superlative degree, that is, the great Kingdom. The verse implies that the disbelievers have not used their common intellect in seeking the Truth which is evident in everything created by Allah, nor are they mindful of the uncertainty of life which may come to an end any moment, depriving them of all the chances of accepting the truth and repenting to Allah for their evil deeds. The last sentence of the verse warned them saying:
"In what other word, then, shall they believe after it?" That is Allah has provided them with transparent signs, both internal and external, of the right path and of the True Faith. Those who are neglectful of such clear signs, there is nothing in the world to guide them to the right path.
Há! Chúng không nhìn thấu được quyền lực của Allah ở các tầng trời và trái đất, và vạn vật ở giữa bầu trời và mặt đất như động vật, thực vật và ngoài hai loài đó ra ư? Chẳng lẽ, chúng không nhận thấy tuổi thọ của chúng sắp hết hạn rồi, sớm quay đầu sám hối trước khi chúng đi vào cái chết ư? Rồi nếu như họ không tin tưởng vào Thiên Kinh Qur'an có chứa đựng việc ấn định lời hứa hẹn thì thật sự chúng sẽ không biết dựa vào đâu để tin tưởng được.
فَبِأَىِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ
(In what message after this will they then believe) Allah says, what more warnings, and discouragements should compel them to believe, if the warnings and threats that Muhammad ﷺ brought them from Allah in His Book do not compel them to do so Allah said next,
Do these people learn nothing from seeing Allah’s control of the heavens and the earth, and all the animals and plants and other things that Allah created in them, and their own life spans, the end of which may be near, so that they might repent to Allah before the time has gone? If they do not have faith in the Qur’ān and the promises it contains, what other book will they believe in?
Tidakkah mereka mau memperhatikan kekuasaan Allah di langit dan di bumi dan melihat apa yang Allah ciptakan di dalamnya, seperti hewan, tumbuh-tumbuhan, dan lain-lain, dan memikirkan ajal mereka yang boleh jadi waktunya sudah dekat, kemudian mereka bertobat sebelum terlambat? Jika mereka tidak mau beriman kepada Al-Qur`ān dan isinya, baik berupa janji maupun ancaman, maka kitab apa lagi selain Al-Qur`ān yang akan mereka yakini?
Zašto ne uzmu u obzir pouku iz Allahovog posjedovanja nebesa i Zemlje, i iz Allahovog stvaranja biljaka, životinja i svega ostalog, i iz svojih životnih vijekova koji su se možda približili svom kraju, pa da se pokaju prije nego što bude prekasno? Ako ne povjeruju u Kur'an i obećanje i prijetnju koje sadrži, pa u koju će drugu knjigu vjerovati?
Hindi ba tumingin ang mga ito nang pagtingin ng pagsasaalang-alang sa paghahari ni Allāh sa mga langit at lupa, tumingin sa nilikha ni Allāh sa mga ito na hayop, halaman, at iba pa sa mga ito, at tumingin sa mga taning nila na marahil ang wakas ng mga ito ay maging nalapit para magbalik-loob sila bago mahuli ang lahat? Kaya kapag hindi sila sumampalataya sa Qur'ān at anumang nilalaman nito na pangako at banta, sa aling aklat na iba pa rito sumasampalataya sila?
Koga Allah ostavi na cjedilu ne uputivši ga ka istini, takvog niko ne može uputiti. Allah njih ostavlja zbunjene u svojoj zabludi i svom nevjerstvu, i oni ne nalaze pravi put.
Ang sinumang itinatwa ni Allāh palayo sa kapatnubayan sa katotohanan at pinaligaw Niya palayo sa landasing tuwid ay walang tagapagpatnubay para sa kanya na magpapatnubay sa kanya tungo roon. Nag-iiwan Siya sa kanila sa pagkaligaw nila at kawalang-pananampalataya nila habang nalilito nang hindi napapatnubayan tungo sa anuman.
Chiunque Allāh abbandoni, non mostrandogli il Retto Sentiero, Allāh non lo sosterrà alla Retta Via, e lo svierà da essa; non vi è alcuna guida che possa guidarlo ad essa. Allāh li abbandonerà nella loro perdizione e miscredenza, confusi, senza riuscire a trovare una meta.
Ai mà bị Allah bỏ mặc không hướng dẫn đến với chân lý, và còn bị Ngài đánh lạc hướng đối với con đường ngay thẳng thì không có một ai có thể hướng dẫn y được. Và Allah bỏ mặc để chúng lầm lạc và phủ nhận đức tin. Chúng lạc lối không được hướng dẫn bất cứ điều gì.
Ceux qu’Allah ne guide pas vers la vérité et sont égarés du droit chemin, ne trouveront pas d’autre guide. Il les abandonnera désemparés et égarés dans leur mécréance, et ils ne seront pas capable de se guider vers quoi que ce soit.
A quien Al-lah no guía a la verdad, alejándolo del camino correcto, no habrá nada que pueda regresarlo al camino de la guía. Al-lah los deja vagando a ciegas en su extravío e incredulidad.
Barang siapa yang tidak diberi petunjuk oleh Allah kepada kebenaran dan Dia sesatkan dari jalan yang lurus, maka tidak ada seorang pun yang dapat menunjukkannya ke jalan yang benar dan Allah akan membiarkan mereka kebingungan tanpa arah di dalam kesesatan dan kekafiran mereka.
Allah, kimi hakkı bulmakta muvaffak etmeyip, doğru yoldan saptırırsa; onu doğru yola irşat edecek hiçbir kimse yoktur. Yüce Allah, onları küfürleri ve sapıklıkları içerisinde hiçbir şeye yönelmeden bir o yana bir bu yana şaşkın olarak bırakır.
Whoever Allah does not guide to the truth, sending them away from the right path, then there is no guide to direct them back to guidance. Allah leaves them in their misguidance and disbelief, wandering blindly, not being guided to anything that will ultimately benefit.
The preceding verses spoke of the obstinate ignorance of the disbelievers who rejected the true Faith, despite all the clear signs given to them by Allah. This could be a source of grief to the Holy Prophet ﷺ as he was highly considerate and the greatest well-wisher of the mankind. The verse 186 provides him with a consolation saying that whomsoever Allah leaves wandering in his ignorance and lets him go on with his evil deeds can never be guided by any one and Allah leaves him at the mercy of his abject desires. That is to say, the Holy Prophet ﷺ has done his duty by conveying the message of Allah as explicitly as was possible, and that their rejection of the true faith was not for any of his faults.
Among the themes of this Surah (Al-A` raf) three topics are of great importance: the unity of Allah (Tauhid), the Prophethood (Risalah) and the life in the Hereafter (آخرَت). These three principles are, in fact, the mainstay of the whole edifice of Islam. Exposition of the first two principles, the Tauhid and the Risalah have been provided in the foregoing verses.
Orang-orang yang mendustakan serta ingkar kepada hari Kiamat bertanya kepadamu; kapan ia akan terjadi dan dapat diketahui? Katakanlah -wahai Muhammad-, “Pengetahuan tentang hal itu tidak ada padaku atau orang lain. Pengetahuan tentang hal itu hanya dimiliki oleh Allah semata. Tidak ada yang dapat memunculkannya pada waktu yang telah ditentukan untuknya kecuali Allah. Urusan kemunculannya adalah rahasia bagi seluruh penduduk langit dan bumi. Hari Kiamat tidak akan datang kepada kalian kecuali dengan tiba-tiba.” Mereka bertanya kepadamu tentang hari Kiamat, menganggap seolah-olah kamu memiliki ambisi yang sangat kuat untuk mengetahuinya, padahal mereka tidak tahu bahwa kamu tidak bertanya (terus-menerus kepada Tuhanmu) tentang hari Kiamat itu karena kamu benar-benar mengetahui tentang siapa Tuhanmu. Katakanlah -wahai Muhammad- kepada mereka, “Sesungguhnya pengetahuan tentang hari Kiamat itu hanya dimiliki oleh Allah. Tetapi, kebanyakan manusia tidak mengetahui hal itu.”
Those who reject the truth and proud ask you about the Hour, asking when its appointed time is. Say to them O Muhammad: 'I do not have knowledge of it, nor anyone else; but Allah alone has knowledge of it. Only Allah will reveal its decreed time. Its appearance is hidden from all of those in the heavens and earth, and it will only come upon them unexpectedly.' They ask you O Muhammad about the Hour as if you are eager to know it, not realising that you did not ask about it because of your knowledge of your Lord. Say to them O Muhammad: 'The knowledge of the Hour is with Allah alone, but most people do not know this.'
"Mereka menanyakan kepadamu tentang Hari Kiamat, 'Bilakah terjadinya?' Katakanlah, 'Sesungguhnya pengetahuan tentang Hari Kiamat itu adalah pada sisi Rabbku, tidak seorang pun yang dapat menjelaskan waktu kedatangannya selain Dia. Kiamat itu amat berat (huru-haranya bagi makhluk) yang di langit dan di bumi. Kiamat itu tidak akan datang kepadamu melainkan dengan tiba-tiba.' Mereka bertanya kepadamu seakan-akan kamu benar-benar mengetahuinya. Katakanlah, 'Sesungguh-nya pengetahuan tentang Hari Kiamat itu adalah di sisi Allah, tetapi kebanyakan manusia tidak mengetahui.' Katakanlah, 'Aku tidak berkuasa menarik kemanfaatan bagi diriku dan tidak (pula) menolak kemudaratan kecuali yang dikehendaki Allah. Dan sekiranya aku mengetahui yang ghaib, tentulah aku mem-buat kebajikan sebanyak-banyaknya dan aku tidak akan ditim-pa kemudaratan. Aku tidak lain hanyalah pemberi peringatan, dan pembawa berita gembira bagi orang-orang yang beriman'." (Al-A'raf: 187-188).
(187) Allah تعالى berfirman kepada RasulNya Muhammad ﷺ, ﴾ يَسۡـَٔلُونَكَ ﴿ "Mereka menanyakan kepadamu." Yakni orang-orang yang membangkang dan mendustakanmu ﴾ عَنِ ٱلسَّاعَةِ أَيَّانَ مُرۡسَىٰهَاۖ ﴿ "tentang Hari Kiamat, bilakah terjadinya?" Yakni kapan terjadinya? Kapan ia hadir pada manusia? ﴾ قُلۡ إِنَّمَا عِلۡمُهَا عِندَ رَبِّيۖ ﴿ "Katakanlah, 'Sesungguhnya pengeta-huan tentang Hari Kiamat itu adalah pada sisi Rabbku'." Yakni penge-tahuannya hanya dimiliki oleh Allah. ﴾ لَا يُجَلِّيهَا لِوَقۡتِهَآ إِلَّا هُوَۚ ﴿ "Tidak seorang pun yang dapat menjelaskan waktu kedatangannya selain Dia." Yakni ia tidak ditampakkan pada waktu yang telah ditentukan untuk terjadi padanya kecuali oleh Allah. ﴾ ثَقُلَتۡ فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۚ ﴿ "Kiamat itu amat berat (huru-haranya bagi makhluk) yang di langit dan di bumi." Yakni penge-tahuan tentangnya tidak diketahui oleh penduduk langit dan bumi dan perkaranya pun berat atas mereka. Mereka ketakutan terhadap kiamat. ﴾ لَا تَأۡتِيكُمۡ إِلَّا بَغۡتَةٗۗ ﴿ "Kiamat itu tidak akan datang kepadamu melain-kan dengan tiba-tiba." Di mana mereka tidak merasa sehingga me-reka tidak bersiap-siap untuk menghadapinya. ﴾ يَسۡـَٔلُونَكَ كَأَنَّكَ حَفِيٌّ عَنۡهَاۖ ﴿ "Mereka bertanya kepadamu seakan-akan kamu benar-benar mengetahui-nya." Yakni mereka terus bertanya kepadamu tentang Hari Kiamat seolah-olah kamu memiliki perhatian besar terhadap pertanyaan seperti ini, sementara mereka tidak menyadari bahwa kamu –karena sempurnanya ilmumu terhadap Rabbmu dan karena tidak bergu-nanya pertanyaan seperti ini– tidak mempedulikan dan tidak mem-perhatikan pertanyaan tentangnya. Mengapa dalam hal ini mereka tidak meneladanimu? Dan menahan diri dari pertanyaan ini yang tidak mengandung kemaslahatan sama sekali, yang ilmunya tidak mungkin diketahui, ia tidak diketahui oleh Nabi yang diutus mau-pun malaikat yang dekat kepada Allah, ia termasuk perkara yang dirahasiakan oleh Allah dari makhlukNya karena hikmahNya yang sempurna dan RahmatNya yang luas. ﴾ قُلۡ إِنَّمَا عِلۡمُهَا عِندَ ٱللَّهِ وَلَٰكِنَّ أَكۡثَرَ ٱلنَّاسِ لَا يَعۡلَمُونَ ﴿ "Katakanlah, 'Sesungguhnya pengetahuan tentang Hari Kiamat itu adalah di sisi Allah, tetapi kebanyakan manusia tidak mengetahui'." Oleh karena itu mereka memberi perhatian terhadap sesuatu yang tidak selayaknya diperhatikan, lebih-lebih mereka yang tidak ber-tanya tentang perkara yang lebih penting dengan meninggalkan ilmu yang wajib mereka ketahui, kemudian menggantinya dengan pertanyaan yang tidak seorang pun mengetahui jawabannya dan mereka sendiri tidak dituntut untuk mengetahuinya.
(188) ﴾ قُل لَّآ أَمۡلِكُ لِنَفۡسِي نَفۡعٗا وَلَا ضَرًّا ﴿ "Katakanlah, 'Aku tidak berkuasa menarik kemanfaatan bagi diriku dan tidak (pula) menolak kemudaratan'." Karena sesungguhnya aku adalah hamba fakir yang diatur, kebaik-an tidak datang kepadaku kecuali dari Allah dan tidak ada yang menolak kejahatan dariku kecuali Dia, dan aku pun tidak memiliki ilmu kecuali apa yang diajarkan oleh Allah تعالى kepadaku.﴾ وَلَوۡ كُنتُ أَعۡلَمُ ٱلۡغَيۡبَ لَٱسۡتَكۡثَرۡتُ مِنَ ٱلۡخَيۡرِ وَمَا مَسَّنِيَ ٱلسُّوٓءُۚ ﴿ "Dan sekiranya aku mengetahui yang ghaib, tentulah aku membuat kebajikan sebanyak-banyaknya dan aku tidak akan ditimpa kemudaratan." Yakni niscaya aku melakukan sebab-se-bab yang mana aku mengetahui bahwa ia menghasilkan kebaikan dan kemaslahatan untukku dan aku pun akan berhati-hati terhadap segala perkara yang membawaku kepada keburukan dan hal-hal yang tidak diinginkan, karena aku mengetahui perkara-perkara sebelum ia terjadi, dan aku pun mengetahui akibat yang ditimbul-kan. Akan tetapi karena aku sendiri tidak mengetahui, maka terka-dang aku pun ditimpa kemalangan dan aku pun gagal meraih ke-baikan dan kemaslahatan dunia. Ini adalah dalil paling kuat bahwa aku tidak memiliki ilmu ghaib. ﴾ إِنۡ أَنَا۠ إِلَّا نَذِيرٞ ﴿ "Aku tidak lain hanyalah pemberi peringatan", yang memperingatkan azab diniyah, duniawi-yah dan ukhrawiyah. Aku menjelaskan perbuatan-perbuatan yang mengantarkan kepadanya sekaligus memperingatkannya. Aku juga menyampaikan berita gembira pahala dunia dan akhirat, dengan menjelaskan perbuatan-perbuatan yang mengantarkan kepadanya dan mendorong kepadanya. Akan tetapi tidak semua orang mau menerima peringatan dan berita gembira ini. Hanya orang-orang Mukminlah yang mau menerima dan mengambil manfaat darinya.
Ayat-ayat yang mulia ini menjelaskan kebodohan orang yang berdoa kepada Nabi untuk mendapatkan kebaikan dan menolak kemudaratan, karena perkaranya tidak berada di tangannya, dan dia tidak dapat memberi manfaat kepada orang yang tidak diberi bermanfaat oleh Allah, dan tidak dapat menolak mudarat dari orang yang tidak dilindungi oleh Allah serta tidak memiliki ilmu kecuali apa yang diajarkan oleh Allah تعالى kepadanya. Ia hanya manfaat bagi orang yang mau menerima berita gembira dan peringatannya serta mengamalkannya. Ini adalah manfaat Nabi yang mengung-guli manfaat bapak, ibu, saudara dan karib, dengan dorongannya kepada semua manusia kepada semua kebaikan, dan peringatannya dari segala keburukan, serta penjelasannya kepada mereka dengan sangat jelas dan gamblang.
Bu inatçı yalancılar sana kıyametin ne zaman gelip çatacağı hakkındaki ilmi soruyorlar. Ey Muhammed! De ki: "Onun ilmi ne bende ve ne de bir başkasındadır. Onun ilmi ancak Allah'ın katındadır. Onun takdir edilen vaktini Allah'tan başkası açıklayamaz. Onun vakti göklerde ve yerde bulunanların hepsinden gizlenmiştir ve o sizin başınıza ancak ansızın gelir. Sen, sanki onun vaktini bilmek için çok hevesliymişsin gibi onun vaktinin ne zaman olduğunu sana soruyorlar. Hâlbuki sen, Rabbin hakkındaki ilminin kemalinden dolayı böyle bir şey sormuyorsun." Ey Muhammed! Onlara de ki: "Kıyametin vaktinin ilmi sadece bir tek olan Allah'ın katındadır. Fakat insanların çoğu bunu bilmezler."
The verse 187 speaks of the third principle, that is, the life in the Hereafter (آخرَت). The revelation of this verse is related with the following incident reported by Ibn Jarir and ` Abd ibn Humaid on the authority of Qatadah.
The Quraish of Makkah once asked the Holy Prophet ﷺ by way of mockery as to when the Hour of doom was to occur of which he used to warn them so often. The verse was revealed in response to this question.
The Arabic word Sa` ah سَاعَۃ signifies a short period without specific number of minutes or hours, while in our calendar it is a single unit out of twenty four units of the day and night. In Qur'anic terminology, however, it is used for the day when all the created beings will cease to exist, as well as for the day when all the creation shall be revived and presented before the Lord of all the creations. مُرسٰی Mursa signifies to stop or to stay, لَا يُجَلِّيهَا ' is a derivative of تَجلِیہ which means to disclose or open. Baghtatan بَغتۃ means suddenly while the word 'Hafiyyun' حَفِیُّ is used for a scholar or a knowledgeable person according to Sayyidna ` Abdullah Ibn ` Abbas ؓ The word is generally used for a person who invests his effort and employs all his resources to ascertain some-thing.
The quintessence of the verse, therefore, is that the Quraish of Makkah should be answered that the exact time of the Doom is not known, and shall never be made known to anyone. It is a divine secret which shall disclose itself by it's sudden occurrence, as has been decided by the Qur'anic phrase "It shall not come upon you but suddenly".
Al-Bukhari and the Muslim have reported on the authority of Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ said with regard to sudden occurrence of the 'Qiyamah' (The Doomsday) that it has been made a close secret. The wisdom behind it is obviously to make people live their lives peacefully which would have not been possible in case the definite time of death was known to them. Besides, those who do not believe in Doomsday would have made mockery of it by knowing the remotely long period of its occurrence. The divine wisdom chose to keep it undefined in order to keep people vaguely in fear of its dreadful events which, in fact, is an effective measure against crime and corrupt practices.
By implication, the above verses make us alive to the fact that once we have come to believe that the day of Qiyamah has inevitably to come and all the created beings shall necessarily be presented before the Lord of all the creation and be called to account for all their minor or major deeds, and shall be rewarded or punished according to their performance in this world, the knowledge of time and period of the death becomes immaterial. It will not be wise to waste precious time of one's life in futile discussions like the time of occurrence of the Doomsday. On the contrary, human reason and wisdom demands that every moment of uncertain period of life is spent carefully in preparing oneself for the great Day of Judgment. This answer to the Quraish of Makkah made it clear that their question regarding the time of the Doomsday was a product of their ignorance. The next phrase of this verse speaks of another misconception of the disbelievers of Makkah. It said:
يَسْأَلُونَكَ كَأَنَّكَ حَفِيٌّ عَنْهَا
"They ask you as if you were aware of it."
They thought that the Holy Prophet had, somehow, secured the knowledge of the exact time of the occurrence of the Doomsday and that he was not disclosing it for some purpose. They
insisted him to disclose it to them. The Holy Prophet ﷺ was
asked to answer them in these words:
قُلْ إِنَّمَا عِلْمُهَا عِندَ اللَّـهِ وَلَـٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ
"Say, it's knowledge is only with Allah, but most of the people
do not know."
That is, it is not necessary for a prophet to know the definite time of the Doomsday or certain other matters that are kept secret by Allah. The lack of knowledge in such matters on the part of a prophet cannot, therefore, be taken as a proof against his prophethood. (The knowledge of a prophet can never be equal to the All-encompassing knowledge of Allah.)
The Holy Prophet ﷺ ، however, was given knowledge of certain specific signs indicating that the Doomsday was in proximity. He has informed the Muslim Ummah of all these signs in explicit terms in his Traditions. In one of such Traditions he said that his appearance and the Day of Qiyamah were as close to each other as two fingers of a hand. (Tirmidhi)
As for the reports giving the total age of this world as seven thousand years, they are the reports borrowed from some Israelite literature in certain Islamic books. They are neither authentic nor do they have any basis in the Qur'an and the Sunnah. Similarly, geo-physical data of modern knowledge giving the age of this world as millions of years do not confront or contradict any of the Qur'anic verse or any authentic Tradition of the Holy Prophet ﷺ . On the contrary, the Holy Prophet ﷺ addressing the Muslim Ummah said in a Tradition:
"When compared to the early people, you are like a white thread of hair on the body of a black ox."
This gives us an idea of the enormous age of this world as thought by the Holy Prophet ﷺ . Hafiz Ibn Hazm of Spain has, therefore, concluded that the exact age of this world cannot be assessed by any one1. (Marghni)
1. By inference it seems physically impossible to have an exact assessment of the age of this universe, because it would give the exact time of the end of this universe which has been precluded by the above verse saying that the knowledge of the occurrence of the Doomsday is not known to any one but Allah. (Translator)
The Last Hour and its Portents
Allah said here,
يَسْـَلُونَكَ عَنِ السَّاعَةِ
(They ask you about the Hour), just as He said in another Ayah,
يَسْـَلُكَ النَّاسُ عَنِ السَّاعَةِ
(People ask you concerning the Hour) 33:63. It was said that this Ayah was revealed about the Quraysh or the Jews, although it appears that it was about the Quraysh, because this Ayah was revealed in Makkah. The Quraysh used to ask about the Last Hour, because they used to deny it and discount its coming. For instance, Allah said in another Ayah,
وَيَقُولُونَ مَتَى هَـذَا الْوَعْدُ إِن كُنتُمْ صَـدِقِينَ
(And they say: "When will be this promise (the torment or the Day of Resurrection), if you speak the truth") 10:48, and,
يَسْتَعْجِلُ بِهَا الَّذِينَ لاَ يُؤْمِنُونَ بِهَا وَالَّذِينَ ءَامَنُواْ مُشْفِقُونَ مِنْهَا وَيَعْلَمُونَ أَنَّهَا الْحَقُّ أَلاَ إِنَّ الَّذِينَ يُمَارُونَ فَى السَّاعَةِ لَفِى ضَلَـلَ بَعِيدٍ
(Those who believe not therein seek to hasten it, while those who believe are fearful of it, and know that it is the very truth. Verily, those who dispute concerning the Hour are certainly in error far away) 42:18. Allah said here (that the Quraysh asked),
أَيَّانَ مُرْسَـهَا
("When will be its appointed time") in reference to its commencement, according to `Ali bin Abi Talhah who reported this from Ibn `Abbas. They asked about the Hour's appointed term and when the end of this world will begin;
قُلْ إِنَّمَا عِلْمُهَا عِنْدَ رَبِّي لاَ يُجَلِّيهَا لِوَقْتِهَآ إِلاَّ هُوَ
(Say: "The knowledge thereof is with my Lord (Alone). None can reveal its time but He.") Allah commanded His Messenger that when asked about the appointed term of the Last Hour, he referred its knowledge to Allah, the Exalted. Only Allah knows the Last Hour's appointed term and when it will certainly occur, and none besides Him has this knowledge,
ثَقُلَتْ فِى السَّمَـوَتِ وَالاٌّرْضِ
(Heavy is its burden through the heavens and the earth) `Abdur-Razzaq narrated that Ma`mar said that Qatadah commented on this Ayah,
ثَقُلَتْ فِى السَّمَـوَتِ وَالاٌّرْضِ
(Heavy is its burden through the heavens and the earth) "Its knowledge is heavy on the residents of the heavens and earth, they do not have knowledge in it." Also, Ma`mar said that Al-Hasan commented on this Ayah, "When the Last Hour comes, it will be heavy on the residents of the heavens and earth." Ad-Dahhak said that Ibn `Abbas explained this Ayah,
ثَقُلَتْ فِى السَّمَـوَتِ وَالاٌّرْضِ
(Heavy is its burden through the heavens and the earth, ) saying, "All creatures will suffer its heaviness on the Day of Resurrection." Ibn Jurayj also said about this Ayah,
ثَقُلَتْ فِى السَّمَـوَتِ وَالاٌّرْضِ
(Heavy is its burden through the heavens and the earth.) "When it commences, the heavens will be torn, the stars will scatter all over, the sun will be wound round (thus losing its light), the mountains will be made to pass away and all of which Allah spoke of will occur. This is the meaning of its burden being heavy." As-Suddi said that,
ثَقُلَتْ فِى السَّمَـوَتِ وَالاٌّرْضِ
(Heavy is its burden through the heavens and the earth) means, its knowledge is hidden in the heavens and earth, and none, not even a close angel or a sent Messenger has knowledge of its appointed time.
لاَ تَأْتِيكُمْ إِلاَّ بَغْتَةً
(It shall not come upon you except all of a sudden) indicating that the Hour will start all of a sudden, while they are unaware. Qatadah said, "Allah has decided that,
لاَ تَأْتِيكُمْ إِلاَّ بَغْتَةً
(It shall not come upon you except all of a sudden.) He then said, "We were informed that Allah's Prophet said,
«إِنَّ السَّاعَةَ تَهِيجُ بِالنَّاسِ، وَالرَّجُلُ يُصْلِحُ حَوْضَهُ وَالرَّجُلُ يَسْقِي مَاشِيَتَهُ، وَالرَّجُلُ يُقِمُ سِلْعَتَهُ فِي السُّوقِ وَيَخْفِضُ مِيزَانَهُ وَيَرْفَعُه»
The Hour will start (suddenly) for the people while one is mending his watering hole, giving water to his cattle, setting his goods in the market or lowering his scale and raising it (selling and buying)."' Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«لَا تَقُومُ السَّاعَةُ حَتَّى تَطْلُعَ الشَّمْسُ مِنْ مَغْرِبِهَا، فَإِذَ طَلَعَتْ فَرَآهَا النَّاسُ آمَنُوا أَجْمَعُونَ، فَذَلِكَ حِينَ لَا يَنْفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا، وَلَتَقُومَنَّ السَّاعَةُ وَقَدْ نَشَرَ الرَّجُلَانِ ثَوْبَهُمَا بَيْنَهُمَا، فَلَا يَتَبَايَعَانِهِ وَلَا يَطْوِيَانِهِ. وَلَتَقُومَنَّ السَّاعَةُ وَقَدِ انْصَرَفَ الرَّجُلُ بِلَبَنِ لِقْحَتِهِ فَلَا يَطْعَمُهُ، وَلَتَقُومَنَّ السَّاعَةُ وَهُو يَلِيطُ حَوْضَهُ فَلَا يَسْقِي فِيهِ، وَلَتَقُومَنَّ السَّاعَةُ وَالرَّجُلُ قَدْ رَفَعَ أَكْلَتَهُ إِلَى فِيهِ فَلَا يَطْعَمُهَا»
(The Hour will not commence until the sun rises from the west. When it rises (from the west) and the people see it, then, all people will believe. However, this is when faith does not benefit a soul that did not believe beforehand nor earned good in faith. The Hour will (all of a sudden) commence while two men have spread a garment between them, and they will neither have time to conclude the transaction nor to fold the garment. The Hour will commence after a man milked his animal, but he will not have time to drink it. The Hour will start when a man is making his watering hole (for his animals), but will not have time to make use of the pool. And the Hour will commence while a man has raised his hand with a bite to his mouth, but will not eat it.) Al-`Awfi said that Ibn `Abbas commented on the Ayah,
يَسْـَلُونَكَ كَأَنَّكَ حَفِىٌّ عَنْهَا
(They ask you as if you have good knowledge of it.) "As if you have good relations and friendship with them!" Ibn `Abbas said, "When the people (pagans of Quraysh) asked the Prophet about the Last Hour, they did so in a way as if Muhammad was their friend! Allah revealed to him that its knowledge is with Him Alone and He did not inform a close angel or Messenger of it." The correct explanation for this Ayah is, as narrated from Mujahid, through Ibn Abi Najih,
يَسْـَلُونَكَ كَأَنَّكَ حَفِىٌّ عَنْهَا
(They ask you as if you have Hafi of it.) means, `as if you had asked about its time and so its knowledge is with you.' Allah said,
قُلْ إِنَّمَا عِلْمُهَا عِندَ اللَّهِ وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ
(Say: "The knowledge thereof is with Allah (Alone), but most of mankind know not.") When Jibril came in the shape of a bedouin man to teach the people matters of their religion, he sat next to the Messenger of Allah ﷺ asking him as if to learn. Jibril asked the Messenger about Islam, then about Iman (faith) then about Ihsan (Excellence in the religion). He asked next, "When will the Hour start" Allah's Messenger ﷺ said,
«مَا الْمَسْؤُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِل»
(He who is asked about it has no more knowledge of it than the questioner.) Therefore, the Prophet was saying, `I have no more knowledge in it than you (O Jibril), nor does anyone have more knowledge in it than anyone else.' The Prophet then recited the Ayah,
إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ
(Verily, Allah, with Him (Alone) is the knowledge of the Hour.) 31:34 In another narration, Jibril asked the Prophet about the portents of the Hour, and the Prophet mentioned them. The Prophet also said in this narration,
«فِي خَمْسٍ لَا يَعْلَمُهُنَّ إِلَّا الله»
(Five, their knowledge is only with Allah) then recited this Ayah (31:34). In response to the Prophet's answers after each question, Jibril would say, "You have said the truth." This made the Companions wonder about this questioner who would ask a question and attest to every answer he was given. When Jibril went away, the Messenger of Allah ﷺ said to the Companions,
«هَذَا جِبْرِيلُ أَتَاكُمْ يُعَلِّمُكُمْ دِينَكُم»
(This is Jibril, he came to teach you matters of your religion.) In yet another narration, the Prophet commented,
«وَمَا أَتَانِي فِي صُورَةٍ إِلَّا عَرَفْتُهُ فِيهَا إِلَّا صُورَتُهُ هَذِه»
(I recognized him (Jibril) in every shape he came to me in, except this one.) Muslim recorded that `Aishah, may Allah be pleased with her, said; "When the bedouins used to come to the Prophet , they used to ask him about the Hour. The Prophet would answer them, while pointing at the youngest person among them,
«إِنْ يَعِشْ هَذَا لَمْ يُدْرِكْهُ الْهَرَمُ حَتَّى قَامَتْ عَلَيْكُمْ سَاعَتُكُم»
(If this (young man) lives, he will not become old before your Hour starts.) The Prophet meant the end of their life that introduces them to the life in Barzakh, which is between this life and the Hereafter. Muslim recorded that Anas said that a man asked Allah's Messenger ﷺ about the Hour, and the Messenger ﷺ answered,
«إِنْ يَعِشْ هَذَا الْغُلَامُ فَعَسَى أَنْ لَا يُدْرِكَهُ الْهَرَمُ حَتَّى تَقُومَ السَّاعَة»
(If this young boy lives, it might be that he will not become old before the Hour starts.) Only Muslim collected this Hadith. Jabir bin `Abdullah said, "I heard the Messenger of Allah ﷺ saying, one month before he died,
«تَسْأَلُونِي عَنِ السَّاعَةِ، وَإِنَّمَا عِلْمُهَا عِنْدَ اللهِ، وَأُقْسِمُ بِاللهِ مَا عَلَى ظَهْرِ الْأَرْضِ الْيَوْمَ مِنْ نَفْسٍ مَنْفُوسَةٍ تَأْتِي عَلَيْهَا مِائَةُ سَنَة»
(You keep asking me about the Hour, when its knowledge is with Allah. I swear by Allah that there is no living soul on the face of the earth now will be alive a hundred years from now.) Muslim collected this Hadith. A similar Hadith is recorded in Two Sahihs from Ibn `Umar, but he commented, "The Messenger of Allah ﷺ meant that his generation will be finished by that time reach its appointed term." Imam Ahmad recorded that Ibn Mas`ud said that the Prophet said,
«لَقِيتُ لَيْلَةَ أُسْرِيَ بِي إِبْرَاهِيمَ وَمُوسَى وَعِيسَى، فَتَذَاكَرُوا أَمْرَ السَّاعَةِ قَالَ فَرَدُّوْا أَمْرَهُمْ إِلَى إِبْرَاهِيمَ عَلَيهِ السَّلَامُ، فَقَالَ: لَا عِلْمَ لِي بِهَا، فَرَدُّوا أَمْرَهُمْ إِلَى مُوسَى فَقَالَ: لَا عِلْمَ لِي بِهَا، فَرَدُّوا أَمْرَهُمْ إِلَى عِيسَى فَقَالَ عِيسَى: أَمَّا وَجْبَتُهَا فَلَا يَعْلَمُ بِهَا أَحَدٌ إِلَّا اللهُ عَزَّ وَجَلَّ، وَفِيمَا عَهِدَ إِلَيَّ رَبِّي عَزَّ وَجَلَّ أَنَّ الدَّجَّالَ خَارِجٌ قَالَ وَمَعِي قَضِيبَانِ، فَإِذَا رَآنِي ذَابَ كَمَا يَذُوبُ الرَّصَاصُ، قَالَ: فَيُهْلِكُهُ اللهُ عَزَّ وَجَلَّ إِذَا رَآنِي حَتَّى إِنَّ الشَّجَرَ وَالْحَجَرَ يَقُولُ: يَا مُسْلِمُ إِنَّ تَحْتِي كَافِرًا فَتَعَالَ فَاقْتُلْهُ، قَالَ: فَيُهْلِكُهُمُ اللهُ عَزَّ وَجَلَّ ثُمَّ يَرْجِعُ النَّاسُ إِلَى بِلَادِهِمْ وَأَوْطَانِهِمْ،قَالَ: فَعِنْدَ ذَلِكَ يَخْرُجُ يَأْجُوجُ وَمَأْجُوجُ وَهُمْ مِنْ كُلِّ حَدَبٍ يَنْسِلُونَ، فَيَطَأُونَ بِلَادَهُمْ لَا يَأْتُون عَلَى شَيْءٍ إِلَّا أَهْلَكُوهُ وَلَا يَمُرُّونَ عَلَى مَاءٍ إِلَّا شَرِبُوه: قَالَ: ثُمَّ يَرْجِعُ النَّاسُ إِليَّ فَيَشْكُونَهُمْ فَأَدْعُو اللهَ عَزَّ وَجَلَّ عَلَيْهِمْ فَيُهْلِكُهُمْ وَيُمِيتُهُمْ حَتَّى تَجْوَى الْأَرْضُ مِنْ نَتْنِ رِيحِهِمْ أَيْ تُنْتِنُ، قَالَ: فَيُنْزِلُ اللهُ عَزَّ وَجَلَّ الْمَطَرَ فَيَجْتَرِفُ أَجْسَادَهُمْ حَتَّى يَقْذِفَهُمْ فِي الْبَحْرِ. قال يزيد بن هارون: ثُمَّ تُنْسَفُ الْجِبَالُ وَتُمَدُّ الْأَرْضُ مَدَّ الْأَدِيمِ، ثُمَّ رَجَعَ إِلَى حَدِيثِ هُشَيْمٍ، قَالَ: فَفِيمَا عَهِدَ إِلَيَّ رَبِّي عَزَّ وَجَلَّ أَنَّ ذَلِكَ إِذَا كَانَ كَذَلِكَ، فَإِنَّ السَّاعَةَ كَالْحَامِلِ المُتِمِّ لَا يَدْرِي أَهْلُهَا مَتَى تُفَاجِئُهُمْ بِوَلَادَتِهَا لَيْلًا أَوْ نَهَارًا»
(During the night of Isra', I met Ibrahim, Musa and `Isa. They mentioned the matter of the Last Hour, and they asked Ibrahim about it, who said, `I do not have knowledge of it.' They asked Musa about it and he said, `I have no knowledge of it.' They then asked `Isa about it, and he said, `As for when it will occur, only Allah, the Exalted and Most Honored, knows that. My Lord has conveyed to me that the Dajjal (False Messiah) will appear, and I will have two staffs (spears) with me. When he sees me, he will dissolve just as lead is dissolved. Allah will destroy him when he sees me, and the tree and the stone will say, `O Muslim! There is a disbeliever under (behind) me, so come and kill him.' Allah will destroy them (the Dajjal and his army), and the people will safely go back to their lands and areas. Thereafter, Gog and Magog will appear, and they will be swarming from every mound, sweeping over the earth and destroying everything they pass by. They will drink every water source they pass. The people will come to me complaining about Gog and Magog and will invoke Allah, the Exalted and Most Honored, against them, and Allah will bring death to all of them until the earth rots with their stinking odor. Allah will send down rain on them and the rain will carry their corpses, until it throws them in the sea... My Lord, the Exalted and Most Honored has conveyed to me that when this occurs, the Hour will be just like the pregnant women when the term of pregnancy is full, her family does not know when she will surprise them and give birth, whether by night or by day.) Ibn Majah also collected a similar Hadith Therefore these are the greatest of the Messengers but they did not have knowledge of the appointed term of the Hour. They asked `Isa about it and he spoke about its Signs, since he will descend in the last generations of this Ummah, implementing the Law of Allah's Messenger ﷺ, killing the Dajjal and destroying Gog and Magog people by the blessing of his supplication. `Isa merely informed them of the knowledge Allah gave him on this subject. Imam Ahmad recorded that Hudhayfah said, "The Messenger of Allah ﷺ was asked about the Hour and he said,
«عِلْمُهَا عِنْدَ رَبِّي عَزَّ وَجَلَّ لَا يُجَلِّيهَا لِوَقْتِهَا إِلَّا هُوَ، وَلَكِنْ سَأُخْبِرُكُمْ بِمَشَارِيطِهَا وَمَا يَكُونُ بَيْنَ يَدَيْهَا، إِنَّ بَيْنَ يَدَيْهَا فِتْنَةً وَهَرَجًا»
(Its knowledge is with my Lord, the Exalted and Most Honored, none can reveal its time except Him. However, I will tell you about its portents and the signs that precede it. Before it commences, there will be Fitnah (trials) and Harj.) They asked, `O Allah's Messenger! We know the meaning of the Fitnah, so what is the Harj' He said,
«بِلِسَانِ الْحَبَشَةِ الْقَتْل»
(It means killing, in the Language of the Ethiopians. ) He then said,
«وَيُلْقَى بَيْنَ النَّاسِ التَّنَاكُرُ، فَلَا يَكَادُ أَحَدٌ يَعْرِفُ أَحَدًا»
(Isolation and loneliness will be common between people, and therefore, almost no one will be able to recognize any other.)" None among the collectors of the six Sunan collected this Hadith using this chain of narration. Tariq bin Shihab said that the Messenger of Allah ﷺ kept mentioning the Last Hour for people kept asking about it, until this Ayah was revealed,
يَسْـَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَـهَا
(They ask you about the Hour (Day of Resurrection): "When will be its appointed time"). An-Nasa'i collected this Hadith, which has a strong chain. Therefore, this unlettered Prophet , the chief of the Messengers ﷺ and their Seal, Muhammad, may Allah's peace and blessings be on him, Muhammad, the Prophet of mercy, repentance, Al-Malhmah (great demise of the disbelievers), Al-`Aqib (who came after many Prophets), Al-Muqaffi (the last of a succession) and Al-Hashir (below whom will all people be gathered on the Day of Gathering) Muhammad who said, as collected in the Sahih from Anas and Sahl bin Sa`d,
«بُعِثْتُ أَنَا وَالسَّاعَةَ كَهَاتَيْن»
(My sending and the Hour are like this,) and he joined his index and middle fingers. Yet, he was commanded to defer knowledge of the Last Hour to Allah if he was asked about it,
قُلْ إِنَّمَا عِلْمُهَا عِندَ اللَّهِ وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ
(Say: "The knowledge thereof is with Allah (alone), but most of mankind know not.")
Ovi poricatelji te uporno, iz inata, pitaju o Sudnjem danu, kada će nastupiti, a ti im Muhammede reci: "Znanje o tome nije ni kod mene ni kod drugih stvorenja, već to zna samo Allah, i samo On će u određeno vrijeme to otkriti. Nastupanje Sudnjeg dana je skriveno svima na nebesima i na Zemlji, i doći će iznenada." Oni te pitaju o Sudnjem danu kao da ti težiš da saznaš kada će nastupiti, a ne znaju da ti o tome ne pitaš, zbog potpunosti tvoje spoznaje Allaha Uzvišenog. Reci im: "Znanje o nastupanju Sudnjeg dana je samo kod Allaha, ali većina ljudi to ne zna."
Nagtatanong sa iyo ang mga tagapasinungaling na nanlilitu-lito tungkol sa [Araw ng] Pagbangon: sa aling oras magaganap ito at mapagtitibay ang kaalaman hinggil dito? Sabihin mo, O Muḥammad: "Ang kaalaman dito ay hindi sa ganang akin ni sa ganang iba pa sa akin. Tanging ang kaalaman dito ay nasa ganang Panginoon ko lamang. Walang maglalantad dito sa oras nitong itinakda para rito kundi si Allāh. Naikubli ang nauukol sa paglantad nito sa mga naninirahan sa mga langit at mga naninirahan sa lupa. Hindi ito pupunta sa inyo malibang biglaan." Nagtatanong sila sa iyo tungkol sa Huling Sandali na para bang ikaw ay masigasig sa pag-alam hinggil dito. Hindi nila nalaman na ikaw ay hindi tinatanong tungkol dito dahil sa kalubusan ng kaalaman mo sa Panginoon mo. Sabihin mo sa kanila, O Muḥammad: "Tanging ang kaalaman sa Huling Sandali ay nasa ganang Panginoon ko lamang, subalit ang higit na marami sa mga tao ay hindi nakaaalam niyon."
Những kẻ ngang tàn ngạo mạng hỏi Ngươi Ngày Tận Thế: Thế một thời điểm nào mà Ngươi cho rằng nó sẽ diễn ra ? Hãy bảo chúng - hỡi Muhammad -: Không! Tôi không biết điều đó và cũng chẳng có một ai biết điều đó. Quả thật, chỉ có duy nhất Allah mới am tường khi nào nó mới diễn ra, không có một thời gian cụ thể nào ngoại trừ chỉ có quyền năng của Allah mới hiểu thấu, rồi nó sẽ diễn ra thật kinh hoàng trong bầu trời và trái đất nó đến với các ngươi một cách bất chợt, thế chúng có hỏi Ngươi về ngày tận thế mà Ngươi cũng muốn biết nó và họ biết rằng Ngươi cũng không bao giờ dám hỏi Thượng Đế của Ngươi vào ngày đó. Hãy bảo họ - hỡi Muhammad - rằng: "Quả thật, ngày tận thế đó duy chỉ một mình Allah biết rõ, và đa số nhân loại không biết điều đó."
Ces dénégateurs obstinés te questionneront au sujet de la Résurrection demandant: Quand aura-t-elle lieu et quand serons-nous au courant de son imminence? Ô Muhammad, répond: Je ne détiens pas la connaissance de la survenue de l’Heure, personne d’autre d’ailleurs ne la détient. Allah Seul en a connaissance et Il ne la divulguera que lorsqu’Il le décidera. Cette connaissance n’est pas connue des habitants des Cieux et de la Terre et l’Heure surviendra par surprise. Ils te questionnent au sujet de l’Heure comme si cela t’importait de savoir quand elle aura lieu. Ils ignorent que, grâce à la parfaite connaissance que tu as de ton Seigneur, tu n’éprouves pas le besoin de t’enquérir à son sujet. Ô Muhammad, dis-leur: La connaissance de l’Heure n’est connue que par Allah Seul, or la plupart des gens ne le savent pas.
187- Sana kıyametin ne zaman gelip çatacağını soruyorlar. De ki:“Onun bilgisi ancak Rabbimin katındadır. Vakti gelince onu ancak O tecelli ettirecektir. O (bilgisi ve dehşetiyle) göklerde de yerde de oldukça ağır bir olaydır. Size ancak ansızın gelecektir.” Sanki biliyormuşsun gibi onu sana soruyorlar.” De ki: Onun ilmi ancak Allah’ın katındadır, fakat insanların çoğu bilmezler.”
188- De ki: “Ben kendim için Allah’ın dilediğinden başka ne bir fayda sağlayabilirim, ne de bir zarar(ı defedebilirim). Eğer gaybı bilseydim elbette çok iyilik elde ederdim ve bana hiçbir kötülük de dokunmazdı. Ben ancak iman eden bir toplum için bir uyarıcı ve müjdeleyiciyim.
187. Yüce Allah, Rasûlü Muhammed sallallahu aleyhi ve sellem’e şöyle hitap etmektedir: Seni yalanlayan ve sana karşı tutumları ile işi yokuşa sürmek isteyen kimseler “sana kıyametin ne zaman gelip çatacağını” Kıyametin ne vakit geleceğini ve insanların başına ne zaman kopacağını “soruyorlar.”“De ki: Onun bilgisi Rabbimin katındadır.” Onu bilmek O’na hastır. “Vakti gelince onu ancak O tecelli ettirecektir.”Kopmasını takdir ettiği vakitte ondan başka hiçbir kimse onu ortaya çıkartıp gerçekleştiremez.“O (bilgisi ve dehşetiyle) göklerde de yerde de oldukça ağır bir olaydır.” Yani ona dair bilgi göklerdekilere de yerdekilere de gizlidir. Aynı şekilde kıyamet, onlar için oldukça ağır bir şeydir. Bu yüzden kıyametten yana korkar ve endişe ederler. “Size ancak ansızın gelecektir.”Bilemeyecekleri ve hazırlık yapamayacakları bir şekilde ansızın gelir, onları hazırlıksız yakalar.“Sanki biliyormuşsun gibi onu sana soruyorlar.”Onlar sana kıyamete dair soru sormayı şiddetle arzu ederler. Sanki sen onu bilmeyi çok istiyormuşsun da araştırıp öğenmişsin gibi. Halbuki onlar, senin Rabbini kemal derecesinde tanıyan ve neye dair soru sormanın fayda verdiğini bilen bir kimse olduğunu, bu konuya dair soru sormayacağını, bunu arzu da etmeyeceğini bilmezler. Peki, onlar neden seni örnek alıp da maslahattan uzak ve bilinmesi imkânsız olan bu konuda soru sormaktan vazgeçmiyorlar?! Halbuki onu ne gönderilmiş bir peygamber ne de mukarreb bir melek bilir. Çünkü o, Yüce Allah’ın hikmetinin kemali ve bilgisinin genişliği dolayısı ile mahlukattan sakladığı işlerdendir.“De ki: Onun ilmi ancak Allah’ın katındadır, fakat insanların çoğu bilmezler.” İşte bundan dolayı hiç de istenmesi gerekmeyen şeylere karşı aşırı istek duyarlar. Özellikle de bu gibi kimseler daha önemli şeylere dair soru sormayı bırakır, bilmeleri gereken şeyleri öğrenmeyi terk ederler, sonra da hiç kimsenin bilmesine imkân bulunmayan, kendilerinin de bilmekle yükümlü olmadıkları şeyleri öğrenmeye yönelirler.
188. “Ben kendim için Allah’ın dilediğinden başka ne bir fayda sağlayabilirim, ne de bir zarar(ı defedebilirim).”Yani ben muhtaç bir kimseyim. İşleri Allah tarafından çekip çevirilenlerden birisiyim. Bana hayır Allah’tan gelir. Bana gelecek bir kötülüğü de ancak O önler. Ben ancak Allah’ın bana bildirdiklerini ve öğrettiklerini bilirim.“Eğer gaybı bilseydim elbette çok iyilik elde ederdim ve bana hiçbir kötülük de dokunmazdı.”Yani eğer gaybı bilseydim, bana fayda ve maslahat sağlayacağını bildiğim sebepleri yerine getirir, beni hoşuma gitmeyecek şeylere ve kötülüğe götürecek her şeyden de sakınırdım. Çünkü işleri meydana gelmeden önce bilir ve onların götürecekleri sonuçlara dair önceden bilgi sahibi olurdum. Ne var ki benim böyle bir bilgim olmadığından dolayı bazen benim de başıma iyi olmayan işler gelir. Kimi zaman da dünyevî maslahat ve menfaatleri elden kaçırırım. İşte bu, benim gayba dair bilgi sahibi olmadığımın en başta gelen delilidir.“Ben ancak iman eden bir toplum için” dinî, dünyevî ve uhrevî cezaları ve kötü akıbetleri hatırlatıp uyaran, bunlara götüren amelleri açıklayarak bunlardan sakındıran “bir uyarıcı ve” dünyevî ve uhrevi mükâfatları açıklayan, bunlara ulaştıracak salih amelleri beyan edip onlara teşvik eden bir “müjdeleyiciyim.” Ancak herkes böyle bir müjde ve uyarıyı kabul etmez. Bu müjde ve uyarılardan yararlanabilenler ve onları kabul edenler sadece mü’minlerdir.
Bu âyet-i kerime, birtakım zarar ya da menfaatleri elde etmek için Peygamber sallallahu aleyhi ve sellem’e yönelerek ona dua eden kimselerin ne kadar cahil olduklarını açıkça ortaya koymaktadır. Çünkü bu gibi hususlarda onun elinden bir şey gelmez. Allah’ın fayda vermediği kimseye başka o hiçbir fayda sağlayamaz. Allah’ın kendisinden zararı savmadığı hiçbir kimsenin zararını da kaldıramaz. Onun Allah’ın kendisine bildirdiğinden başka hiçbir bilgisi de yoktur. Peygamber sallallahu aleyhi ve sellem ancak kendisi ile gönderilen müjde ve uyarıları kabul edip gereğince amel edenlere faydalı olur. İşte onun faydası budur ki o; babaların, annelerin, arkadaşların ve dostların sağlayabilecekleri faydadan çok daha ileri bir faydadır. Zira o, Allah’ın kullarını her çeşit hayrı işlemeye teşvik ettiği gibi her türlü kötülükten de onları sakındırmış ve bu hususları onlara gayet net bir şekilde açıklamıştır.
Questi ostinati rinnegatori ti interrogano riguardo il Giorno del Giudizio: "Quando avverrà?" Di', o Muħammed : "Non conosco il momento in cui avverrà, nessuno lo conosce: In verità, la conoscenza di ciò appartiene ad Allāh solo. Lui non mostra il momento della sua venuta ad altri che a Se Stesso. La sua venuta è nascosta a coloro che sono nei Cieli e in Terra: Non vi colpirà se non improvvisamente. Ti chiedono dell'Ora come se ne avessi conoscenza, e non comprendono che, in verità, tu non fai domande su di essa, poiché conosci bene il tuo Dio. Di' loro, o Muħammed: "In verità, la conoscenza dell'Ora appartiene solo ad Allāh". Ma la maggior parte della gente ne è ignara.
Mujámmad r, a quienes rechazan la verdad y con soberbia preguntan sobre el fin del mundo, preguntando cuándo es la hora señalada, diles: “No tengo conocimiento de ello, nadie lo sabe; únicamente Al-lah tiene conocimiento de cuándo será. Su tiempo exacto está oculto para todos los seres que están en los cielos y la Tierra, y solo les llegará de forma inesperada”. Mujámmad r, te preguntan acerca de la Hora como si estuvieras impaciente por saberlo, sin darse cuenta de que no preguntaste acerca de ello debido a tu conocimiento de tu Señor. Diles, Mujámmad r: “El conocimiento de la Hora solo le pertenece a Al-lah, pero la mayoría de la gente no lo sabe”.
Diles, Mujámmad r: “No tengo el poder para que me sucedan cosas buenas, ni para impedir daño alguno, excepto por la voluntad de Al-lah. El dominio de estas cosas pertenece únicamente a Al-lah, y solo sé lo que Al-lah me enseñó. No conozco lo oculto, porque si lo hiciera, habría usado ese conocimiento para servir a mis propios intereses y para protegerme de la desgracia, debido a que conocería las cosas antes de que sucedieran. Soy solo un mensajero de Al-lah, que advierto sobre un doloroso castigo y traigo buenas nuevas acerca de la generosa recompensa de Al-lah para la gente que tiene fe, que cree que soy un mensajero y cree en lo que me fue revelado’.
The Messenger does not know the Unseen, and He cannot bring Benefit or Harm even to Himself
Allah commanded His Prophet to entrust all matters to Him and to inform, about himself, that he does not know the unseen future, but he knows of it only what Allah informs him. Allah said in another Ayah,
عَـلِمُ الْغَيْبِ فَلاَ يُظْهِرُ عَلَى غَيْبِهِ أَحَداً
((He Alone is) the All-Knower of the Ghayb (Unseen), and He reveals to none His Ghayb.) 72:26 Ad-Dahhak reported that Ibn `Abbas said that,
وَلَوْ كُنتُ أَعْلَمُ الْغَيْبَ لاَسْتَكْثَرْتُ مِنَ الْخَيْرِ
(If I had the knowledge of the Ghayb (Unseen), I should have secured for myself an abundance of wealth.) refers to money. In another narration, Ibn `Abbas commented, "I would have knowledge of how much profit I would make with what I buy, and I would always sell what I would make profit from,
وَمَا مَسَّنِىَ السُّوءُ
("and no evil should have touched me.") and poverty would never touch me." Ibn Jarir said, "And others said, `This means that if I know the Unseen then I would prepare for the years of famine during the prosperous years, and in the time of high cost, I would have prepared for it."' `Abdur-Rahman bin Zayd bin Aslam also commented on this Ayah;
وَمَا مَسَّنِىَ السُّوءُ
("and no evil should have touched me. "), "I would have avoided and saved myself from any type of harm before it comes." Allah then stated that the Prophet is a warner and bearer of good news. He warns against the torment and brings good news of Paradise for the believers,
فَإِنَّمَا يَسَّرْنَـهُ بِلَسَانِكَ لِتُبَشِّرَ بِهِ الْمُتَّقِينَ وَتُنْذِرَ بِهِ قَوْماً لُّدّاً
(So We have made this (the Qur'an) easy on your tongue, only that you may give glad tidings to the pious, and warn with it the most quarrelsome of people.) 19:97
هُوَ الَّذِى خَلَقَكُمْ مِّن نَّفْسٍ وَحِدَةٍ وَجَعَلَ مِنْهَا زَوْجَهَا لِيَسْكُنَ إِلَيْهَا فَلَمَّا تَغَشَّاهَا حَمَلَتْ حَمْلاً خَفِيفًا فَمَرَّتْ بِهِ فَلَمَّآ أَثْقَلَت دَّعَوَا اللَّهَ رَبَّهُمَا لَئِنْ ءَاتَيْتَنَا صَـلِحاً لَّنَكُونَنَّ مِنَ الشَّـكِرِينَ
Ô Muhammad, dis: Je n’ai ni le pouvoir de m’attirer un quelconque bien ni d’éloigner de moi un quelconque mal, excepté ce qu’Allah veut. Ce pouvoir n’appartient qu’à Allah. De même, je ne connais que ce qu’Allah m’a appris et ne connais donc pas l’Invisible. D’ailleurs, si je connaissais l’Invisible, je ferais tout pour attirer à moi les avantages et éloigner de moi les préjudices. Ayant la connaissance des choses avant qu’elles ne surviennent, je connaitrais quel serait le devenir de chaque chose. Or, je ne suis qu’un Messager envoyé par Allah: j’avertis les mécréants d’un châtiment douloureux et j’annonce à ceux qui croient que je suis un Messager envoyé par Allah et accordent du crédit à ce que j’apporte, une généreuse récompense.
The Verse 188 clears away a common misbelief of the people regarding the prophets of Allah. They thought that the prophets must possess the knowledge of each and everything in the universe, including the knowledge of the unseen future and unknown past. Similarly, they thought that the prophets must possess the power of bringing benefit or harm to any one out of their own will. The verse made it clear that the all-encompassing knowledge is an exclusive attribute of Allah which cannot be ascribed to any created being. Ascribing these exclusive attributes to anyone other than Allah is the greatest transgression and is tantamount to associating partners with Allah. The very purpose of the revelation of the Holy Qur'an and the advent of the Holy Prophet ﷺ has been to eliminate all the traces of plurality of god and to establish the purest unity of Allah (Tauhid).
The Holy Prophet has been asked to declare that, not to speak of others, even he was unable to harm or benefit himself and that he did not possess the knowledge of the unseen. Had he possessed such knowledge, he would have stored all the good for himself and would have saved himself from every possible harm. There are evident instances in which the Holy Prophet ﷺ could not achieve his objectives inspite of all his effort, and in many other instances, he could not save himself from the damages and harm that reached him. The incident of the treaty of Hudaibiyah is an evident example when the Holy Prophet ﷺ and his companions travelled all the way to Makkah in order to perform the ` Umrah but were stopped by the unbelievers of Makkah. Despite all their desire and effort, they had to go back to Madinah without performing ` Umrah. similarly, the Holy Prophet ﷺ was wounded in the battle of Uhud and the Muslims faced temporary defeat.
Perhaps, such events were allowed to happen, so that it may be demonstrated in practical terms that the Prophets, with due regards to their being closest to Allah and being the best of all the human beings, did not possess divine power and encompassing knowledge.
They were human like other human beings. The Christians fell prey to the same error. They ascribed the divine attributes of Allah to their Prophet and went astray.
The Prophets, however, are invested by Allah with as much knowledge and power as no other human being has ever acquired. They Holy Prophet ﷺ was certainly favoured with the degree of knowledge which surpassed the knowledge of all other prophets. He informed the Muslims of many things which were to happen in future. All his foretellings were seen to happen exactly as he had foretold.
We can say that the Holy Prophet ﷺ was given the knowledge of a number of unseen things, but in Qur'anic terminology this is not termed as (the knowledge of the unseen). Therefore, on the basis of this we are not allowed to call the Holy Prophet ﷺ عَالِمُ الغیب (the knower of the unseen), as knower of the unseen is none other than Allah.
The last sentence of the verse said, إِنْ أَنَا إِلَّا نَذِيرٌ وَبَشِيرٌ لِّقَوْمٍ يُؤْمِنُونَ I am but a warner and a harbinger of good for people who believe." That is, he has been assigned the duty of warning the evil doers against the punishment of Allah and give the good tidings of great reward by Allah to those who are righteous.
Di', o Muħammed: "Non posso attirare il bene a me stesso, né allontanare il male, se non per volere di Allāh, poiché in verità ciò dipende da Allāh. So solo ciò che Allāh mi ha insegnato. Non conosco l'Ignoto; se conoscessi l'Ignoto, avrei compiuto azioni che portano benefici e che allontanano i mali, poiché avrei consapevolezza delle cose prima che accadano e conoscerei le loro conseguenze. Non sono altro che un Messaggero per conto di Allāh, incuto timore della sua punizione dolorosa e annuncio la Sua buona ricompensa alla gente che crede che, in verità, sono un Messaggero da Lui inviato, gloria Sua, l'Altissimo, e che crede a ciò che ho comunicato.
Hãy bảo chúng - hỡi Muhammad - :" Thật sự, Ta không có khả năng đem lại điều mai mắn hay tai ương đến cho bản thân Ta ngoại trừ Allah muốn điều đó xảy ra, quả thật mọi điều đó là đến từ nơi Allah, Ta không hề biết ngoại trừ Allah cho Ta biết điều đó cũng như Ta không hề biết trước được điều gì và nếu như Ta biết trước được một điều nào đó thì Ta sẽ tích lũy những điều tốt đẹp và tránh xa những điều tồi tệ và nếu như Ta biết được cái gì chăng nữa thì Ta sẽ là Người truyền giáo. Thế nhưng, không phải thế Ta chỉ là một Thiên Sứ của Allah, Ta rất sợ sự trừng phạt khủng khiếp của Ngài, Ta chỉ là Người loan tin cho phần thưởng hào phóng của Ngài giành cho những người có đức tin, thật sự Ta chỉ là một Thiên Sứ của Ngài. Thật vinh quang thay Ngài Đấng Tối Cao, bởi thế mọi người hãy tin tưởng vào những điều Ta mang đến từ Ngài."
Katakanlah -wahai Muhammad-, “Aku tidak punya kemampuan untuk mendatangkan manfaat bagi diriku sendiri, dan aku pun tak dapat menghindarkan diriku dari mara bahaya, kecuali apa yang dikehendaki oleh Allah. Sesungguhnya semua itu berpulang kepada Allah dan aku juga tidak mengetahui apa pun selain apa yang Allah ajarkan kepadaku. Sebab itu, aku tidak mengetahui perkara yang gaib. Sekiranya aku mengetahui perkara yang gaib niscaya aku akan melakukan hal-hal yang kuketahui dapat mendatangkan keuntungan bagiku dan menghindarkan diriku dari kerugian, karena (jika demikian) aku akan mengetahui segala sesuatu sebelum terjadi dan mengetahui hasil akhirnya. Aku bukanlah siapa-siapa melainkan utusan dari Allah. Aku memperingatkan akan adanya siksa Allah yang sangat pedih dan memberikan kabar gembira akan adanya balasan yang mulia bagi orang-orang yang beriman bahwa aku adalah utusan Allah -Subḥānahu wa Ta'ālā- dan mereka membenarkan ajaran yang kubawa.”
‘On which day will Doomsday occur?’ Questions of this sort are produced by non-serious minds. Only the sincere will believe in the Day of Judgement, without wanting to know the exact date of its occurrence. As this world is a place of testing, Doomsday will be indicated here in terms of caution and warning alone.
Say to them O Muhammad: 'I do not have the ability to bring good to myself, or to remove any harm from myself, except by Allah’s will. The dominion of these things belongs to Allah alone, and I only know what Allah taught me. I do not know the unseen, because if I did, I would have used what I know to serve my own interests, and to protect myself from misfortune, due to knowing about things before they happened. I am only a messenger from Allah, warning of a painful punishment, and bringing good news of Allah’s generous reward for a people who have faith, believing that I am a messenger from Him, and in what was revealed to me.'
Ey Muhammed! De ki: "Ben kendime Allah'ın dilediğinden başka ne bir fayda ne de bir zarar verecek güce sahibim. Sadece buna Yüce Allah sahiptir. Allah'ın bana öğrettiklerinin dışında da başka bir şey bilmem. Ben gaybı da bilmem. Eğer gaybı bilmiş olsaydım, gerçekleşmeden önce olacakları ve ne getireceğini bilmem hasebiyle bana yarar sağlayacak sebepleri yapar ve zarar verecek olanları kendimden uzaklaştırırdım. Ben sadece Allah'ın resulüyüm. O'nun elem verici cezası ile korkutan, benim Allah -Subhanehu ve Teâlâ-'nın resulü olduğuma iman edenleri ve getirdiklerimi tasdik edenleri Yüce Allah'ın değerli mükâfatı ile müjdeleyen bir elçiyim.
Sabihin mo, O Muḥammad: "Hindi ko nakakaya ng pagdulot ng kabutihan para sa sarili ko ni pagpawi ng kasamaan dito maliban sa niloob ni Allāh. Iyon ay kay Allāh lamang. Wala akong nalalaman maliban sa itinuro sa akin ni Allāh kaya hindi ko nalalaman ang Lingid. Kung sakaling nangyaring nalalaman ko ang Lingid, talaga sanang gumawa ako ng mga kadahilanan na nalalaman ko na ang mga ito ay magdudulot para sa akin ng mga kapakanan at magtutulak palayo sa akin ng mga katiwalian dahil sa pagkakaalam ko sa mga bagay-bagay bago ng pangyayari ng mga ito at sa pagkakaalam ko sa anumang kauuwian ng mga ito. Walang iba ako kundi isang Sugo mula sa ganang kay Allāh. Nagpapangamba ako ng parusa Niyang masakit. Nagbabalita ako ng nakalulugod na gantimpala Niyang marangal sa mga taong sumasampalataya na ako ay isang Sugo mula sa Kanya – kaluwalhatian sa Kanya at pagkataas-taas Siya – at naniniwala sa anumang inihatid ko."
Reci, o Muhammede: "Ja ne mogu sebi pribaviti nikakvo dobro niti od sebe odagnati nikakvo zlo osim ako Allah hoće. Sve to zavisi od Allaha, i ja ne znam osim ono što me je On podučio. Ja ne znam ono što je nedokučivo, a da sam znao nedokučivo poduzeo bih korake pribavljanja koristi i odagnavanja šteta, jer bih tada znao šta će biti i kako će se nešto završiti. Ja sam samo poslanik od Allaha, upozoravam vas na Njegovu bolnu kaznu, i donosim vam radosnu vijest o Njegovoj plemenitoj nagradi, pripremljenu za one koji vjeruju da sam ja Njegov poslanik i koji vjeruju u ono sa čim sam došao."
Siya ay ang nagpairal sa inyo, O mga lalaki at mga babae, mula sa nag-iisang kaluluwa, si Adan – sumakanya ang pagbati ng kapayapaan. Lumikha Siya mula kay Adan – sumakanya ang pagbati ng kapayapaan – ng maybahay nitong si Eva. Lumikha Siya kay Eva mula sa tadyang ni Adan upang mapalagay at mapanatag si Adan kay Eva. Kaya noong nakipagtalik ang asawa sa maybahay nito ay nagbuntis iyon ng isang magaang pagbubuntis na hindi nararamdaman niyon dahil ito ay nasa pagsisimula nito. Nagpatuloy iyon sa pagbubuntis na ito habang nagtuluy-tuloy sa mga pangangailangan niyon nang hindi nakadarama ng kabigatan. Ngunit noong nabigatan iyon dito nang lumaki ito sa tiyan niyon, nanalangin ang mag-asawa sa Panginoon nilang dalawa habang mga nagsasabi: "Talagang kung magbibigay Ka sa amin, O Panginoon namin, ng isang anak na maayos ang pagkalikha, na lubos dito, talagang kami nga ay magiging kabilang sa mga tagapagpasalamat sa mga biyaya Mo."
Ô hommes et femmes, Allah est Celui qui créa une âme, Adam, et créa à partir d’Adam son épouse Ève. En effet, Il la créa à partir d’une de ses côtes afin qu’il trouve auprès d’elle tranquillité et apaisement. Ensuite l’homme eut des rapports charnels avec son épouse. S’en suivit une légère grossesse qui ne faisait ressentir aucune lourdeur a celle-ci et lui permettait de vaquer à ses occupations, puis quand son ventre grossit, les deux époux invoquèrent Allah en demandant: Ô notre Seigneur, si Tu nous donnes un enfant sain et de constitution physique complète, nous serons du nombre de ceux qui sont reconnaissants pour Tes bienfaits.
Ey erkekler ve kadınlar topluluğu! Sizi tek bir candan var eden O'dur. Bu can Âdem -aleyhisselam-'dır. Gönlünün ısınması ve huzur bulması için eşi Havva'yı Âdem -aleyhisselam-'ın kaburga kemiğinden yarattı. Erkek eşiyle bir araya geldikten sonra hanımı ilk başta hissetmeyecek derecede hamileliği hafif olur. Çünkü daha hamileliğin başındadır. Bu hamileliğinden bir ağırlık hissetmediği için ihtiyaçlarını gidermeye ve günlük işlerine devam eder. Fakat yük ağırlaşınca ve karnındaki bebek büyüyünce, karı koca Rableri olan Yüce Allah'a şöyle dua ederler: "Ey Rabbimiz! Eğer bize salih, tam ve kusursuz sağlam bir evlat verirsen, mutlaka senin vermiş olduğun nimetlerine şükredenlerden oluruz."
On je Taj Koji vas je stvorio od jednog čovjeka, Adema, 'alejhisselam, i od njegovog rebra je stvorio njegovu suprugu Havu, kako bi mu pravila društvo i kako bi uz nju našao svoj smiraj. Kada čovjek ima odnos sa ženom, onda zatrudni i u početku ne osjeća svoj plod, jer je lahak, i tako ona obavlja svoje poslove ne osjećajući teret. Kada se trudnoća nastavi i ona osjeti težinu, jer je plod u njenoj utrobi porastao, tada supružnici zamole svog Gospodara: "Ako nam daš dobro i zdravo dijete, sigurno ćemo biti zahvalni na Tvojim blagodatima."
Dialah yang telah menciptakan kalian -wahai kaum laki-laki dan wanita- dari satu jiwa, yaitu Adam -‘alaihissalām-. Lalu dari Adam -‘alaihissalām- itulah Dia menciptakan istrinya, Hawa. Dia menciptakan Hawa dari tulang rusuk Adam agar ia merasa damai dan tenteram di sisi istrinya. Lalu tatkala seorang suami mencampuri istrinya ia pun mengandung dengan kondisi kehamilan yang ringan sehingga ia tidak merasakannya karena masih pada fase awal kehamilannya. Dalam kondisi kehamilan seperti itu ia terus beraktivitas seperti biasa tanpa kendala. Kemudian tatkala ia merasa berat dengan kehamilannya karena perutnya yang terus membesar keduanya memanjatkan doa kepada Tuhan mereka berdua seraya berkata, “Sungguh, jika Engkau -ya Tuhan kami- memberi kami anak dengan fisik yang baik dan sempurna niscaya kami benar-benar akan bersyukur atas segala nikmat yang Engkau berikan kepada kami.”
Ngài là Đấng đã tạo hóa ra các ngươi - hỡi những người đàn ông và những người phụ nữ - từ một Người duy nhất đó là Adam - cầu xin sự bằng an cho Người -. Rồi từ Adam - cầu xin sự bằng an cho Người - Ngài đã tạo ra vợ của Người là bà Hawa', Ngài tạo Hawa' ra từ chiếc xương sườn của Adam cho cả hai được cuộc sống yên bề. Bởi thế, khi người chồng ôm phủ lấy người vợ trong lúc giao hợp, sau đó người vợ thụ thai, nhưng cảm giác lại rất nhẹ nhàng gần như là không hề có cảm giác mang thai. Quả thật, đó chỉ là sự bắt đầu cho sự thụ thai điều đó không có gì là khó khăn. Bởi thế, cho đến khi cảm nhận được sự nặng nề ở trên bụng vì bào thai to lên từng ngày thì lúc đó cả hai cầu nguyện với Ngài :"Cầu xin Ngài ban cho bầy tôi - lạy Thượng Đế của bầy tôi - có được một đứa con thật tốt đẹp với sự hoàn chỉnh toàn diện thì chắc chắn bầy sẽ tạ ơn Ngài với hồng ân mà Ngài đã ban cho."
Es Al-lah quien los creó a partir de una sola alma, el Profeta Adán u, y de Adán creó a su esposa Eva de su costilla, para que fuera su compañera cercana y encontrar la paz con ella.
Cuando él tuvo relaciones con ella, quedó embarazada y llevó una carga ligera, que no se notaba porque era al comienzo del embarazo. La mujer continuó con el embarazo haciendo cosas sin encontrarlo pesado, pero cuando éste se hizo pesado debido a que su vientre había crecido, los dos invocaron a su Señor, diciendo: “Señor nuestro, si Tú nos concedes un niño sano, estaremos agradecidos por Tus bendiciones”.
"Dia-lah Yang menciptakan kamu dari diri yang satu dan dari padanya Dia menciptakan istrinya, agar dia merasa senang kepadanya. Maka setelah dicampurinya, istrinya itu mengandung kandungan yang ringan, dan teruslah dia merasa ringan (beberapa waktu). Kemudian tatkala dia merasa berat, keduanya (suami-istri) memohon kepada Allah, Rabbnya seraya berkata, 'Sesungguh-nya jika Engkau memberi kami anak yang sempurna tentulah kami termasuk orang-orang yang bersyukur.' Tatkala Allah memberi kepada keduanya seorang anak yang sempurna, maka keduanya menjadikan sekutu bagi Allah terhadap anak yang telah dianuge-rahkanNya kepada keduanya itu. Maka Mahatinggi Allah dari apa yang mereka persekutukan. Apakah mereka mempersekutukan (Allah dengan) berhala-berhala yang tak dapat menciptakan se-suatu pun? Sedangkan berhala-berhala itu sendiri buatan orang. Dan berhala-berhala itu tidak mampu memberi pertolongan kepada penyembah-penyembahnya dan kepada dirinya sendiri pun ber-hala-berhala itu tidak dapat memberi pertolongan. Dan jika kamu (hai orang-orang musyrik) menyerunya (berhala) untuk memberi petunjuk kepadamu, tidaklah berhala-berhala itu dapat memper-kenankan seruanmu, sama saja (hasilnya) buat kamu menyeru mereka ataupun kamu berdiam diri." (Al-A'raf: 189-193).
(189) ﴾ هُوَ ٱلَّذِي خَلَقَكُم ﴿ "Dia-lah Yang menciptakan kamu", wahai kaum laki-laki dan perempuan yang bertebaran di muka bumi de-ngan jumlah yang banyak dan beraneka ragam, ﴾ مِّن نَّفۡسٖ وَٰحِدَةٖ ﴿ "dari diri yang satu." Yaitu Adam عليه السلام bapak manusia. ﴾ وَجَعَلَ مِنۡهَا زَوۡجَهَا ﴿ "Dan dari padanya Dia menciptakan istrinya." Yakni menciptakan istrinya Hawwa` dari Adam, agar dia merasa senang kepadanya. Karena jika dia diciptakan dari unsur Adam, maka akan terjadi keserasian dan keharmonisan yang menjadikan masing-masing dari keduanya menjadi tenang dengan yang lain, maka masing-masing dari kedua-nya cenderung kepada yang lain dengan kecenderungan syahwat. ﴾ فَلَمَّا تَغَشَّىٰهَا ﴿ "Maka setelah dicampurinya", yakni digaulinya, dan Allah menakdirkan dari syahwat atau percampuran itu seorang anak, maka dia pun hamil, ﴾ حَمۡلًا خَفِيفٗا ﴿ "mengandung kandungan yang ri-ngan." Hal itu terjadi di awal kehamilan di mana wanita tidak me-rasakan beratnya kehamilan. ﴾ فَلَمَّآ ﴿ "Kemudian tatkala", dia terus berlangsung dan ﴾ أَثۡقَلَت ﴿ "dia merasa berat", ketika kehamilan itu membesar di perutnya, dalam kondisi tersebut dia mulai merin-dukan anaknya. Dia berharap anaknya lahir dalam keadaan sehat dan selamat dari segala cacat. Maka keduanya berdoa ﴾ ٱللَّهَ رَبَّهُمَا لَئِنۡ ءَاتَيۡتَنَا صَٰلِحٗا ﴿ "kepada Allah, Rabbnya seraya berkata, 'Sesungguhnya jika Engkau memberi kami anak yang sempurna.' Sempurna penciptaannya, tidak ada yang kurang suatu apa pun, ﴾ لَّنَكُونَنَّ مِنَ ٱلشَّٰكِرِينَ ﴿ "tentulah kami termasuk orang-orang yang bersyukur'."
(190) ﴾ فَلَمَّآ ءَاتَىٰهُمَا صَٰلِحٗا ﴿ "Tatkala Allah memberi kepada keduanya seorang anak yang sempurna", sesuai dengan permintaan mereka dan sempurnalah nikmat Allah padanya ﴾ جَعَلَا لَهُۥ شُرَكَآءَ فِيمَآ ءَاتَىٰهُمَاۚ ﴿ "maka keduanya menjadikan sekutu bagi Allah terhadap anak yang telah dianu-gerahkanNya kepada keduanya itu." Yakni keduanya menjadikan se-kutu-sekutu bagi Allah pada anak tersebut. Padahal yang mencip-takannya, menganugerahkannya, dan membahagiakan kedua orang tuanya hanyalah Allah semata. Maka keduanya menjadikannya sebagai hamba selain Allah, bisa dengan memberinya nama dengan nama Abd (hamba) yang disandarkan kepada selain Allah, Abdul Haris, Abdul Uzza, Abdul Ka'bah dan lain-lain. Dan bisa pula ke-duanya menyekutukan Allah dalam ibadah setelah Allah memberi-nya nikmat yang tidak seorang hamba pun mampu menghitungnya. Ini adalah perpindahan dari macam kepada jenis, karena asal pem-bicaraan tentang Adam dan Hawwa`, kemudian berpindah kepada pembicaraan tentang jenis (yakni jenis manusia secara umum), dan tidak diragukan bahwa hal itu banyak terjadi pada keturunan Adam dan Hawwa`. Oleh karena itu Allah menetapkan kebatilan syirik atas mereka dan bahwa dalam hal itu mereka adalah orang-orang zhalim dengan kezhaliman yang paling besar. Tiada beda antara syirik dalam ucapan dan syirik dalam perbuatan. Sesungguhnya Dzat yang menciptakan mereka dari jiwa yang satu yang darinya Dia menciptakan istrinya dan menjadikan untuk mereka pasangan dari jenis mereka sendiri, kemudian menjadikan kasih sayang dan rasa cinta di antara mereka yang menjadikan sebagian merasa se-nang, cinta dan condong kepada sebagian yang lain, kemudian Dia membimbing mereka kepada apa yang dengannya syahwat kenik-matan, anak-anak dan keturunan bisa diraih, kemudian Dia men-ciptakan anak cucu di dalam rahim ibu dalam jangka waktu tertentu yang diidam-idamkan oleh jiwa mereka dan mereka memohon ke-pada Allah agar melahirkannya dalam keadaan sehat dan selamat, lalu Allah menyempurnakan nikmat bagi mereka, serta mewujud-kan keinginan mereka. Apakah Dia tidak berhak disembah tanpa disekutukan dengan sesuatu pun dalam ibadah kepadaNya dengan mengikhlaskan agama hanya kepadaNya?
(191-192) Akan tetapi perkaranya justru terbalik. Mereka menyekutukan Allah dengan ﴾ مَا لَا يَخۡلُقُ شَيۡـٔٗا وَهُمۡ يُخۡلَقُونَ 191 وَلَا يَسۡتَطِيعُونَ لَهُمۡ نَصۡرٗا وَلَآ أَنفُسَهُمۡ يَنصُرُونَ ﴿ "berhala-berhala yang tak dapat menciptakan sesuatu pun. Sedangkan berhala-berhala itu sendiri buatan orang. Dan berhala-berhala itu tidak mampu memberi pertolongan kepada penyembah-penyembahnya dan kepada dirinya sendiri pun berhala-berhala itu tidak dapat memberi pertolongan." Jika ia tidak dapat menciptakan sesuatu apa pun bah-kan seberat biji sawi, justru ia adalah yang diciptakan, ia juga tidak mampu menolak hal-hal buruk dari penyembahnya bahkan dari dirinya, lalu bagaimana ia diangkat sebagai tuhan bersama Allah? Ini hanyalah kezhaliman yang paling zhalim dan kebodohan yang paling bodoh.
(193) Jika kamu wahai orang-orang musyrik, menyeru ber-hala-berhala yang kamu sembah selain Allah itu ﴾ إِلَى ٱلۡهُدَىٰ لَا يَتَّبِعُوكُمۡۚ سَوَآءٌ عَلَيۡكُمۡ أَدَعَوۡتُمُوهُمۡ أَمۡ أَنتُمۡ صَٰمِتُونَ ﴿ "untuk memberi petunjuk kepadamu, maka tidak-lah berhala-berhala itu dapat memperkenankan seruanmu, sama saja (hasil-nya) buat kamu menyeru mereka ataupun kamu berdiam diri." Manusia lebih baik keadaannya daripadanya, karena ia tidak mendengar, tidak melihat, tidak menunjukkan dan tidak ditunjukkan. Jika orang yang berakal merenungkan hal itu dengan jernih, maka dia memas-tikan kebatilan ketuhanannya dan kebodohan para penyembahnya.
It is He who created you from one soul, Prophet Adam (peace be upon him), and created from Adam (peace be upon him) his wife, Eve, creating her from his rib, so he would be close friends with her, and find peace with her. When he had relations with her she became pregnant with a light load, not noticed because it is at the beginning of the pregnancy. A woman continues with the pregnancy going about things without finding it heavy, until she becomes heavy with it when it has grown in her belly, the two of them call upon their Lord, saying: 'O our Lord, if You grant us a healthy child, we will be thankful for Your blessings.'
189- Sizi tek bir candan yaratan, ondan da kendisinde sükûn bulsun diye eşini yaratan O’dur. O, eşini örtüp bürüyünce eşi hafif bir yük yüklendi. Bununla gider gelirdi. Nihâyet (yükü) ağırlaşınca her ikisi de Rab’leri olan Allah’a şöyle dua ettiler: “Eğer bize sağlam bir çocuk verirsen muhakkak ki şükredenlerden oluruz.”
190- Allah, onlara sağlam bir evlat verince de kendilerine verdiği (bu evlat) hakkında O’na ortaklar koşmaya başladılar. Allah onların ortak koştuklarından çok yücedir.
191- Hiçbir şey yaratamayan aksine kendileri yaratılmış olan şeyleri mi (Allah'a) ortak koşuyorlar?
192- Halbuki onlar, onlara hiçbir şekilde yardım edemez, hatta onlar kendilerine bile yardım edemezler.
193- Siz (ey müşrikler) onları doğru yola çağırsanız, size uymazlar. Onları çağırmanız da (çağırmayıp) susmanız da sizin için birdir.
189. “Sizi tek bir candan” yani beşeriyetin atası olan Adem aleyhisselam’dan “yaratan, ondan da kendisinde sükûn bulsun diye eşini” Adem’den zevcesi olan Havva’yı “yaratan O’dur.”Ey yeryüzünde yayılmış bulunan erkekler ve kadınlar! Çokluğunuza ve dört bir yana dağılmış olmanıza rağmen sizin yaratılışınızın aslı budur. Eşinin, sükun bulsun diye kendisinden yaratılmış olmasına gelince, bunun sebebi eşinin de ondan yaratılmış olmasıdır. Böylelikle aralarında bir uyum ve münasebet meydana gelmiştir. Bu ise birinin diğeri ile sükûn bulmasını gerektirmektedir. Böylece onların her biri, diğerine arzu dizgini ile bağlanmış haldedir.“O, eşini örtüp bürüyünce” yani cima için onu sarıp sarmalayınca yaratıcı olan Yüce Allah, o arzudan ve o cimadan bir nesil var edilmesini takdir etti ve o vakit “eşi hafif bir yük yüklendi.”Bu, hamileliğin başlangıcında böyledir. Kadın, bunun farkına bile varmaz ve yükü ona ağırlık vermez.“Nihâyet” bu hali devam edip de karnındakinin büyümesi üzerine “(yükü) ağırlaşınca” işte o vakit her ikisinin kalbinde de yavruya karşı, onun canlı, sağlıklı, herhangi bir sakatlığı olmayan tam bir yavru olarak doğması için bir şefkat belirdi. Bu yüzden “ikisi de Rabbleri olan Allah’a şöyle dua ettiler: Eğer bize sağlam” yani yaratılışı tam ve eksiksiz “bir çocuk verirsen muhakkak ki şükredenlerden oluruz.”
190. “Allah, onlara” isteklerine uygun “sağlam bir evlat verince” ve böylelikle de üzerlerindeki nimet tamamlanınca “kendilerine verdiği” bu çocuk “hakkında O’na ortaklar koşmaya başladılar” yani Allah'ın tek başına var ettiği, nimet olarak onlara ihsan ettiği ve onun sebebi ile anne babasını mutlu ettiği o yavru hakkında Allah’a ortak koştular, onu Allah’tan başkasının kulu haline getirdiler. Bu ise ya Allah’ın kulu olan bu yavruya Abdulharis (Haris’in kulu), Abduluzza (Uzza’nın kulu) ve Abdulka’be (Ka’be’nin kulu) gibi isimler vermeleri ile yahut da Yüce Allah kendilerine bunca lütufları, hiçbir kimsenin sayamayacağı kadar nimetleri ihsan etmiş olmasına rağmen ibadette Allah’a ortak koşmaları ile olmuştur.
Bu buyruklarda özelden genele geçiş şeklinde bir anlatım üslubu vardır. Çünkü ayetlerin baş tarafı, Adem ve Havva ile ilgilidir. Daha sonra ise insan cinsi hakkında genel açıklamalara geçilmiştir. Şüphesiz ki zikri geçen bu tutum, Adem’in zürriyetinde çokça görülür. İşte bu yüzden Yüce Allah hem onların ortak koşmalarından yüce ve münezzeh olduğunu belirtmekte, hem de Yüce Allah’a bu konuda şirk koşmakla -bu şirkleri ister sözlü olsun, ister fiili olsun- en ileri derecede zulme sapmış olduklarını onlara ikrar ettirmektedir. Şöyle ki onları tek bir candan yaratan, o candan da eşini yaratan, onlara kendi nefislerinden eşler yaratan Allah’tır. Daha sonra bu eşler arasında sevgi ve rahmet var etmiştir ki bu yolla birbirleri ile huzur bulurlar, birbirleriyle kaynaşırlar ve birbirlerinden zevk alırlar. Daha sonra Yüce Allah, onları bu arzularını gerçekleştirip zevklerini tatmin edecek hem de onlara çocuk ve nesil sağlayacak yolu göstermiştir. Arkasından annelerinin karınlarında belli bir süre kalacak olan zürriyetleri var etmiştir. Onlar bu zürriyeti dört gözle bekleyip Yüce Allah’tan da onun sağlıklı ve sağlam olarak dünyaya gelmesi için dua ederler. Allah da onlara bu nimeti tam ve eksiksiz ihsan edip onların isteklerini yerine getirir. O halde onların yalnızca O’na ibadet etmeleri, O’na ibadette hiçbir kimseyi ortak koşmamaları ve dinlerini sadece O’na halis kılmaları gerekmez mi? Ancak durum tam aksi olarak ortaya çıkmış ve onlar Allah'a ortak koşmuşlardır.
191-192. Bu uydurma ilahlar, zerre ağırlığı kadar dahi hiçbir şey yaratamadıklarına, bizzat kendileri yaratılmış olduğuna, kendilerine tapanların başına gelecek hoş olmayan herhangi bir şeyi önleyemeyeceklerine, hatta bizzat kendilerinin hoşlanmayacakları bir şeyi bile önleyemeyeceklerine göre nasıl olur da onlar Allah ile birlikte ilah edinilebilir? Şüphesiz ki bu, ancak zulmün en ileri derecesi ve akılsızlığın en uç noktasıdır.
193. “Siz” ey müşrikler “onları” Allah’tan başka kendilerine tapındığınız o putları “doğru yola çağırsanız size uymazlar. Onları çağırmanız da (çağırmayıp) susmanız da sizin için birdir.”
Bu durumda insan, bu putlardan daha üstün bir konumdadır. Çünkü putlar işitmez, görmez, doğru yola iletmez, başkaları vasıtasıyla da doğru yola iletilemezler. Bütün bunları aklı başında bir kimse sadece hatırına getirip düşünecek olsa bile onların ilahlıklarının batıl olduğuna, onlara tapanların da akılsız olduklarına kesinlikle hüküm verir.
È Lui che vi ha plasmati – o uomini e donne – da una sola anima, Ǣdem, pace a lui, e che creò a partire da Ǣdem, pace a lui, sua moglie Eva; la creò dalla sua costola perché gli fosse di compagnia e lo rasserenasse. Quando ebbero rapporti, essa concepì in modo indolore, poiché era all'inizio della gravidanza, e proseguì nelle sue faccende senza avvertire alcuna pesantezza. Quando crebbe il nascituro nel suo ventre, la coppia invocò il loro Dio, dicendo: "Se Tu ci concedi, o nostro Dio, un bambino sano, Ti saremo grati per le tue benedizioni".
The next verse 189 speaks of the most basic belief of Islam that is Tauhid and, at the same time, brings out the falsity of believing in more than one god. In the beginning of the verse Allah سُبحَانہ و تعالیٰ has mentioned the creation of Sayyidna 'Adam and Sayyidah Hawwa' (علیہما السلام) which was a manifestation of His perfect power. The verse said:
هُوَ الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ وَجَعَلَ مِنْهَا زَوْجَهَا لِيَسْكُنَ إِلَيْهَا
"He is the One who has created you from a single soul and from him created his wife, so that he may find comfort in her."
This manifestation of Allah's great Power should have made mankind more grateful to Allah and they must have abstained from associating partners with Allah, but negligent as they were, they acted differently. Their neglectful attitude has been referred to in this verse and in the next, in these words:
فَلَمَّا تَغَشَّاهَا حَمَلَتْ حَمْلًا خَفِيفًا فَمَرَّتْ بِهِ ۖ فَلَمَّا أَثْقَلَت دَّعَوَا اللَّـهَ رَبَّهُمَا لَئِنْ آتَيْتَنَا صَالِحًا لَّنَكُونَنَّ مِنَ الشَّاكِرِينَ ﴿189﴾ فَلَمَّا آتَاهُمَا صَالِحًا جَعَلَا لَهُ شُرَكَاءَ فِيمَا آتَاهُمَا ۚ فَتَعَالَى اللَّـهُ عَمَّا يُشْرِكُونَ ﴿190﴾
"So when he covered her with himself, she carried a light burden and moved about with it. Thereafter, when she grew heavy, they both prayed to Allah, their Lord, "If you bless us with a perfect child, we shall be among the grateful." So, when Allah blessed them with a perfect one, they ascribed partners with Him."
That is to say, at the initial stage of pregnancy the woman feels free to move about, but later when fetus grows heavy in her womb, the parents are anxious about their unborn. They are not sure if they would get a perfect child, because there are occasions when new born is not a normal child or is deaf dumb or blind etc. Having such apprehensions, they start praying for a perfect child and make promises with Allah to be grateful to Him if He favours them with a perfect child. Now, when Allah grants their prayers by giving them a normal and healthy baby, they ascribe partners with Allah, and thus their children, themselves, become the source of their misguidance.
It happens in a variety of ways. Sometimes they are misled by their false belief that their new born is a gift of some holy or godly person. Sometimes, they devote it to some living or dead person and start making offerings in their names. Some people take their children to them and bow their forehead before them. Sometimes, they involve themselves in Shirk شِرک by naming their children like ` Abdullat عبدَاللات ` Abd ul ` Uzza عبد العُزٰی ` Abdul Shams عَبد الشمس or Bandah ` Ali بَندہِ علی etc., assigning their children to false gods, indicating that these children have been created or gifted by these gods or personalities.
All Mankind are the Offspring of Adam
Allah states that He has created all mankind from Adam, peace be upon him, and from Adam, He created his wife, Hawwa' and from them, people started to spread. Allah said in another Ayah,
يأَيُّهَا النَّاسُ إِنَّا خَلَقْنَـكُم مِّن ذَكَرٍ وَأُنْثَى وَجَعَلْنَـكُمْ شُعُوباً وَقَبَآئِلَ لِتَعَـرَفُواْ إِنَّ أَكْرَمَكُمْ عَندَ اللَّهِ أَتْقَـكُمْ
(O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honorable of you with Allah is that (believer) who has Taqwa) 49:13, and,
يَـأَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمُ الَّذِى خَلَقَكُمْ مِّن نَّفْسٍ وَحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا
(O mankind! Have Taqwa of your Lord, Who created you from a single person, and from him He created his wife.)4:1 In this honorable Ayah, Allah said;
وَجَعَلَ مِنْهَا زَوْجَهَا لِيَسْكُنَ إِلَيْهَا
(And (then) He has created from him his wife, in order that he might enjoy the pleasure of living with her.) so that he is intimate and compassionate with her. Allah said in another Ayah,
وَمِنْ ءايَـتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَجاً لِّتَسْكُنُواْ إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً
(And among His Signs is this, that He created for you wives (spouses) from among yourselves, that you may find repose in them, and He has put between you affection and mercy.) 30:21 Indeed, there is no intimacy between two souls like that between the spouses. This is why Allah mentioned that the sorcerer might be able with his trick to separate between a man and his wife thus indicating the difficulty of separating them in normal circumstances. Allah said next,
فَلَمَّا تَغَشَّاهَا
(When he covered her) meaning had sexual intercourses with her.
حَمَلَتْ حَمْلاً خَفِيفًا
(she became pregnant and she carried it about lightly) in reference to the first stage of pregnancy when the woman does not feel pain, for at that time, the fetus will be just a Nutfah (the mixture of the male and female discharge), then becomes an `Alaqah (a piece of thick coagulated blood) and then a Mudghah (a small lump of flesh). Allah said next,
فَمَرَّتْ بِهِ
(and she carried it about), she continued the pregnancy, according to Mujahid. It was reported that Al-Hasan, Ibrahim An-Nakha`i and As-Suddi said similarly. Maymun bin Mahran reported that his father said, "She found the pregnancy unnoticeable." Ayyub said, "I asked Al-Hasan about the Ayah,
فَمَرَّتْ بِهِ
(and she carried it about) and he said, `Had you been an Arab, you would know what it means! It means that she continued the pregnancy through its various stages."' Qatadah said,
فَمَرَّتْ بِهِ
(and she carried it about (lightly).), means, it became clear that she was pregnant. Ibn Jarir commented, "This Ayah means that the liquid remained, whether she stood up or sat down." Al-`Awfi recorded that Ibn `Abbas said, "The semen remained in, but she was unsure if she became pregnant or not,
فَلَمَّآ أَثْقَلَت
(Then when it became heavy), she became heavier with the fetus", As-Suddi said, "The fetus grew in her womb."
دَّعَوَا اللَّهَ رَبَّهُمَا لَئِنْ ءَاتَيْتَنَا صَـلِحاً
(they both invoked Allah, their Lord (saying): "If You give us a Salih child,) if he is born human in every respect. Ad-Dahhak said that Ibn `Abbas commented, "They feared that their child might be born in the shape of an animal!" while Abu Al-Bakhtri and Abu Malik commented, "They feared that their newborn might not be human." Al-Hasan Al-Basri also commented, "If You (Allah) give us a boy."
لَنَكُونَنَّ مِنَ الشَّـكِرِينَ
فَلَمَّآ ءَاتَـهُمَا صَـلِحاً جَعَلاَ لَهُ شُرَكَآءَ فِيمَآ ءَاتَـهُمَا فَتَعَـلَى اللَّهُ عَمَّا يُشْرِكُونَ
(we shall indeed be among the grateful. But when He gave them a Salih child, they ascribed partners to Him (Allah) in that which He has given to them. High be Allah, Exalted above all that they ascribe as partners to Him.) 7:189-190 Ibn Jarir recorded that Al-Hasan commented on this part of the Ayah,
جَعَلاَ لَهُ شُرَكَآءَ فِيمَآ ءَاتَـهُمَا
(they ascribed partners to Him (Allah) in that which He has given to them) "This occurred by followers of some religion, not from Adam or Hawwa'." Al-Hasan also said, "This Ayah refers to those among the offspring of Adam who fell into Shirk,
جَعَلاَ لَهُ شُرَكَآءَ فِيمَآ ءَاتَـهُمَا
(they ascribed partners to Him (Allah) in that which He has given to them.)" Qatadah said, "Al-Hasan used to say that it refers to the Jews and Christians. Allah gave them children, and they turned them into Jews and Christians." The explanations from Al-Hasan have authentic chains of narration leading to him, and certainly, it is one of the best interpretations. This Ayah should therefore be understood this way, for it is apparent that it does not refer to Adam and Hawa', but about the idolators among their offspring. Allah mentioned the person first Adam and Hawwa' and then continued to mention the species mankind, many of whom committed Shirk. There are similar cases in the Qur'an. For cases, Allah said
وَلَقَدْ زَيَّنَّا السَّمَآءَ الدُّنْيَا بِمَصَـبِيحَ
(And indeed We have adorned the nearest heaven with lamps) It is well-known that the stars that were made as lamps in the sky are not the same as the shooting missiles that are thrown at the devils mentioned later in the Ayah. There are similar instances in the Qur'an. Allah knows best.
In short, all the above acts or beliefs are different forms of 'Shirk' ~,. and the worst kind of ungratefulness to Allah, their Lord. The last sentence of this verse confirms misguidance of such people by saying:
فَتَعَالَى اللَّـهُ عَمَّا يُشْرِكُونَ
"So far beyond is Allah than what they associate with Him."
The above interpretation of this verse has made it clear that by referring to the Prophet 'Adam and Hawwa' (Eve) (علیہما السلام) in the first sentence of this verse, the children of 'Adam have been asked to follow him and show their gratefulness to Allah, while the rest of the verse speaks of the misguidance and perversion of their descendants who, instead of being grateful to their Lord ascribed partners to Him.
This makes it clear that the Prophet 'Adam and Hawwa' (علیہما السلام) have nothing to do with those who ascribed partners with Allah. The verse refers to the generations coming after them who were ungrateful to Allah and involved themselves in Shirk. We have adopted this interpretation on the authority of Sayyidna Ibn ` Abbas ؓ reported by Ibn al-Mundhir and Ibn Abi Hatim, in Tafsir al-Durr al-Manthur. The story related by Tirmidhi and Hakim about 'Adam and Hawwa' being deceived by Shaitan has been taken by some scholars as an unauthentic Israelite report which is liable to be rejected. Many Mulhaddithin, the scholars in Hadith have, on the other hand, confirmed it. The above interpretation, however, clears away any possible doubt even if the story is taken to be authentic.
The above verse has provided us with the following points of significant value.
1. The men and women have been created in the same species in order that they may have a natural affinity and perfect understanding with each other, and discharge their duties towards the construction of a good society.
Havoc caused by immodesty
2. The rights and obligations assigned to the married couple basically aim at providing a peaceful environment at home. There are many social behaviours of modern age that are directly opposed to the above objective of creating a peaceful atmosphere. For example, the so called freedom of woman has caused havoc to social peace. The alarming number of divorces and serious altercations are mostly the result of free mixing of men and women in society. By experience we know that the growth of immodest practices in society is proportional to the destruction of social values and deprives man of peace at home and in the society.
3. The third point refers to the naming of one's children. It is prohibited to give names to the children like ` Abdul Shams (The slave of the Sun) or ` Abd al ` Uzza (The slave of ` Uzza) which purport to assign them to entities other than Allah. Giving such names is prohibited even if parents do not really mean it. This practice is a great sin in Islam.
4. The best way of offering our gratitude to Allah is to name our children after the good names of Allah and His Messenger. The Holy Prophet ﷺ has, therefore, recommended the names like ` Abd ur Raliman, and ` Abdullah etc.
It is a pity that, one by one, we are depriving ourselves of all the Islamic manners and values. Firstly, we give our children non Islamic names simply following the fashion of the non-Islamic cultures. In addition, we find that most of the parents abbreviate the names of their children into English initials which makes it all the more difficult to distinguish them as Muslims. specially so, when we have worn the appearance of the non-Muslims, altogether. May Allah favour us with the real understanding of Islam and Islamic values.
Puis lorsqu’Allah exauça leur invocation et leur donna un enfant sain comme ils le Lui demandèrent, ceux-ci attribuèrent à Allah des associés et firent de leur enfant le serviteur d’une autre divinité qu’Allah en l’appelant ‘Abdu l-Ħârithi (serviteur d’Al-Ħârith). Allah est au-dessus de tout associé, Il est le Seul à être le détenteur de l’attribut de la seigneurie et de la divinité.
Pa kada im Allah usliši dovu i da im dobro i zdravo dijete, neki supružnici Allahu druge pridružuju kad je u pitanju to dijete, tako što ga nazovu "Abdulharis - rob el-Harisa", a uzvišen je Allah od svakog sudruga, samo je On Gospodar i Bog.
Lalu tatkala Allah mengabulkan doa mereka berdua dan memberi mereka seorang anak yang baik sebagaimana doa yang mereka panjatkan, tiba-tiba keduanya menyekutukan Allah dengan sembahan-sembahan lain-Nya terkait apa yang Allah berikan kepada mereka berdua. Mereka menjadikan anak mereka sebagai hamba bagi selain Allah dan memberi nama anak mereka 'Abdul-Ḥāriṡ (hamba petani). Mahatinggi Allah dan Mahasuci Dia dari segala sesuatu yang dijadikan sekutu bagi-Nya karena Dialah satu-satu-Nya pemilik sifat rubūbiyyah (ketuhanan) dan ulūhiyyah (keilahian).
But when Allah responds to their prayer, and gives them a healthy child as they asked, they ascribe partners to Allah in what He gave to them when Allah is far above having any partner, and is alone in His divinity.
Quando Allāh esaudì la loro richiesta, donò loro un bambino sano, come chiesero; Allāh inviò loro compagni che condividessero ciò che donò loro; essi indussero il loro figlio ad adorare altri all'infuori di Allāh, e lo chiamarono Abdel Ħāreth. Lungi Allāh da ciò! A Lui solo appartiene l'adorazione.
Pero cuando Al-lah respondió su oración, concediéndoles un niño sano como habían pedido, sus descendientes atribuyeron copartícipes a Al-lah en lo que Él les concedió, cuando Al-lah está muy por encima de tener un socio, y es único en Su divinidad.
Ngunit noong tumugon si Allāh sa panalangin nilang dalawa at nagbigay Siya sa kanilang dalawa ng isang anak na maayos gaya ng ipinanalangin nilang dalawa kay Allāh, gumawa silang dalawa para kay Allāh ng mga katambal kaugnay sa ipinagkaloob Niya sa kanilang dalawa. Nagpangalan silang dalawa sa anak nilang dalawa ng pagkaalipin sa iba pa sa Kanya. Nagpangalan silang dalawa dito ng `Abdul-Ḥārith (Alipin ni Ḥārith), ngunit pagkataas-taas si Allāh at nagpawalang-kinalaman sa bawat katambal sapagkat Siya ay ang namumukod-tangi sa pagkapanginoon at pagkadiyos.
Allah, onların duasına icabet edip, dua ettikleri gibi ikisine salih bir evlat verince, verdiği evlatlarında O'na ortak koşmaya başladılar ve Allah'tan başkasına çocuklarını kul sayıp evlatlarına Abdülharis ismini verdiler. Allah, kendisine ortak koşulan her şeyden yüce ve münezzehtir. O rububiyet ve uluhiyette bir tek olandır.
Thế nhưng, khi Allah đáp lại lời cầu nguyện của hai vợ chồng mà ban cho họ một đứa con thật tốt đẹp giống như lời cầu xin thì họ lại bắt đầu tôn thờ đứa con cùng với Allah, rồi họ còn đặt tên cho con họ tên Abdul Haarith. Bởi vì, Allah là Đấng có địa vị cao nhất của tất cả mọi điều mà họ tổ hợp với Ngài. Quả thật, Ngài Đấng duy nhất tạo hóa vạn vật là Đấng xứng đáng duy nhất để cho bầy tôi thờ phượng.
Gumagawa ba sila sa mga anitong ito at iba pa sa mga ito bilang mga katambal para kay Allāh sa pagsamba samantalang sila ay nakaaalam na ang mga ito ay hindi lumilikha ng anuman para maging karapat-dapat sa pagsamba? Bagkus ang mga ito ay mga nilikha, kaya papaano silang gumagawa sa mga ito bilang mga katambal para kay Allāh?
Há, phải chăng, chúng tạo ra những bức tượng và những thứ khác rồi chúng đem đi tổ hợp với Allah cho việc tôn thờ mà chúng thừa biết những thứ đó chúng tạo ra không hề xứng đáng trong việc thờ phượng. Đúng hơn, những thứ đó chỉ là vô bổ, vậy tại sao chúng phải tạo ra để rồi tổ hợp với Allah ?
Apakah mereka menjadikan berhala-berhala itu dan lainnya sebagai sekutu-sekutu bagi Allah dalam beribadah, sedangkan mereka tahu bahwa berhala-berhala dan yang lainnya itu tidak pernah menciptakan sesuatu yang membuatnya berhak disembah karena berhala-berhala itu adalah makhluk yang diciptakan? Jadi, bagaimana mungkin mereka menjadikan berhala-berhala itu sebagai sekutu-sekutu bagi Allah?!
¿Consideran que estos ídolos y otras cosas que asocian como copartícipes de Al-lah son dignos de adoración, cuando saben que estos ídolos no pueden crear nada? Por el contrario, ellos también fueron creados, entonces, ¿cómo pueden considerar que Al-lah comparte Su divinidad con ellos?
Zar višebošci kipove i druge stvari obožavaju pored Allaha, a znaju da ništa ne stvaraju pa da zasluže to obožavanje? Sve je to stvoreno, pa kako da ih onda smatraju ravnim Allahu?
Considerano forse tali idoli alla pari di Allāh nell'adorazione, mentre sanno che essi non creano nulla, e non meritano adorazione; al contrario, essi sono stati creati: Come possono equipararli ad Allāh?!
Associent-ils ces idoles et autres divinités à Allah dans l’adoration? Ayant elles-mêmes été créées, comment peuvent-ils les associer à Allah, le Créateur de toute chose?
Idols do not create, help, or have Power over Anything
Allah admonishes the idolators who worshipped idols, rivals and images besides Him, although these objects were created by Allah, and neither own anything nor can they bring harm or benefit. These objects do not see or give aid to those who worship them. They are inanimate objects that neither move, hear, or see. Those who worship these objects are better than they are, for they hear see and have strength of their own. Allah said,
أَيُشْرِكُونَ مَا لاَ يَخْلُقُ شَيْئاً وَهُمْ يُخْلَقُونَ
(Do they attribute as partners to Allah those who created nothing but they themselves are created) meaning, `Do you associate with Allah others that neither create, nor have power to create anything' Allah said in another Ayah,
يأَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسْتَمِعُواْ لَهُ إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللَّهِ لَن يَخْلُقُواْ ذُبَاباً وَلَوِ اجْتَمَعُواْ لَهُ وَإِن يَسْلُبْهُمُ الذُّبَابُ شَيْئاً لاَّ يَسْتَنقِذُوهُ مِنْهُ ضَعُفَ الطَّالِبُ وَالْمَطْلُوبُ - مَا قَدَرُواْ اللَّهَ حَقَّ قَدْرِهِ إِنَّ اللَّهَ لَقَوِىٌّ عَزِيزٌ
(O mankind! A similitude has been coined, so listen to it (carefully): Verily, those on whom you call besides Allah, cannot create (even) a fly, even though they combine together for the purpose. And if the fly snatches away a thing from them, they will have no power to release it from the fly. So weak are (both) the seeker and the sought. They have not estimated Allah His rightful estimate. Verily, Allah is All-Strong, Almighty) 22:73-74. Allah states that if all false gods of the disbelievers gather their strength, they would not be able to create a fly. Rather, if the fly steals anything from them, no matter how insignificant, and flew away, they would not be able to retrieve it. Therefore, if an object is this weak, how can it be worshipped and invoked for provisions and aid This is why Allah said,
لاَ يَخْلُقُ شَيْئاً وَهُمْ يُخْلَقُونَ
(... who created nothing but they themselves are created) these worshipped objects themselves were created and made. Prophet Ibrahim Al-Khalil proclaimed,
أَتَعْبُدُونَ مَا تَنْحِتُونَ
("Worship you that which you (yourselves) carve") 37:95 Allah said next,
وَلاَ يَسْتَطِيعُونَ لَهُمْ نَصْرًا
(No help can they give them) those who worship them,
وَلاَ أَنفُسَهُمْ يَنصُرُونَ
(nor can they help themselves) nor are they able to aid themselves against those who seek to harm them. For instance, Allah's Khalil, peace be upon him, broke and disgraced the idols of his people, just as Allah said he did,
فَرَاغَ عَلَيْهِمْ ضَرْباً بِالْيَمِينِ
(Then he turned upon them, striking (them) with (his) right hand,) 37:93 and,
فَجَعَلَهُمْ جُذَاذاً إِلاَّ كَبِيراً لَّهُمْ لَعَلَّهُمْ إِلَيْهِ يَرْجِعُونَ
(So he broke them to pieces, (all) except the biggest of them, that they might turn to it.) 21:58 Mu`adh bin `Amr ibn Al-Jamuh and Mu`adh bin Jabal, may Allah be pleased with both of them, were still young when they embraced Islam after the Messenger of Allah ﷺ came to Al-Madinah. So they were attacking the idols of the idolators at night, breaking, disfiguring them and using them as fuel for needy widows. They sought to give a lesson to their people to make them aware of their error. `Amr bin Al-Jamuh, who was one of the chiefs of his people, had an idol that he used to worship and perfume. The two Mu`adhs used to go to that idol, turn it on its head and tarnish it with animal waste. When `Amr bin Al-Jamuh would see what happened to his idol, he would clean it, perfume it and leave a sword next to it, saying, "Defend yourself." However, the two young men would repeat their actions, and he would do the same as before. Once, they took the idol, tied it to a dead dog and threw it in a well while tied to a rope! When `Amr bin Al-Jamuh saw this, he knew that his religion was false and said, "By Allah! Had you been a god who has might, you would not end up tied to a dog on a rope!" `Amr bin Al-Jamuh embraced Islam, and he was strong in his Islam. He was later martyred during the battle of Uhud, may Allah be pleased with him, give him pleasure. and grant him Paradise as his dwelling. Allah said,
وَإِن تَدْعُوهُمْ إِلَى الْهُدَى لاَ يَتَّبِعُوكُمْ
(And if you call them to guidance, they follow you not.) Allah says, these idols do not hear the calls of those who worship them. Therefore, the result is the same, whether calling the idols or shunning them. Ibrahim, peace be upon said,
يأَبَتِ لِمَ تَعْبُدُ مَا لاَ يَسْمَعُ وَلاَ يَبْصِرُ وَلاَ يُغْنِى عَنكَ شَيْئاً
("O my father! Why do you worship that which hears not, sees not and cannot avail you in anything") 19:42 Next, Allah states that the idols were created, just as those who worship them. Rather, the people are better than the idols, because they are able to hear, see and exert harm. The idols, on the other hand, have no such powers. Allah said next,
قُلِ ادْعُواْ شُرَكَآءَكُمْ
(Say: "Call your (so-called) partners (of Allah)) invoke the idols for aid against me and do not give me respite, even for an instant, and give it your best effort,
إِنَّ وَلِيِّىَ اللَّهُ الَّذِى نَزَّلَ الْكِتَـبَ وَهُوَ يَتَوَلَّى الصَّـلِحِينَ
(Verily, my protector is Allah Who has revealed the Book (the Qur'an), and He protects the righteous.) Allah's support is sufficient and He will suffice for me, He is My supporter, I trust in Him and take refuge with Him. He is my protector, in this life and the Hereafter, and the protector of every righteous believer after me. Similarly, the people of Hud said,
إِن نَّقُولُ إِلاَّ اعْتَرَاكَ بَعْضُ ءَالِهَتِنَا بِسُوءٍ قَالَ إِنِّى أُشْهِدُ اللَّهِ وَاشْهَدُواْ أَنِّى بَرِىءٌ مِّمَّا تُشْرِكُونَ - مِن دُونِهِ فَكِيدُونِى جَمِيعًا ثُمَّ لاَ تُنظِرُونِ - إِنِّى تَوَكَّلْتُ عَلَى اللَّهِ رَبِّى وَرَبِّكُمْ مَّا مِن دَآبَّةٍ إِلاَّ هُوَ ءاخِذٌ بِنَاصِيَتِهَآ إِنَّ رَبِّى عَلَى صِرَطٍ مُّسْتَقِيمٍ
("All that we say is that some of our gods have seized you with evil (madness). " Hud replied: "I call Allah to witness, and bear you witness that I am free from that which you ascribe as partners in worship, with Him (Allah). So plot against me, all of you, and give me no respite. I put my trust in Allah, my Lord and your Lord! There is not a moving (living) creature but He has the grasp of its forelock. Verily, my Lord is on a path that is straight) 11:54-56. Ibrahim Al-Khalil proclaimed (to his people),
قَالَ أَفَرَءَيْتُمْ مَّا كُنْتُمْ تَعْبُدُونَ - أَنتُمْ وَءَابَآؤُكُمُ الاٌّقْدَمُونَ - فَإِنَّهُمْ عَدُوٌّ لِى إِلاَّ رَبَّ الْعَـلَمِينَ - الَّذِى خَلَقَنِى فَهُوَ يَهْدِينِ
(Do you observe that which you have been wershipping, You and your ancient fathers. Verily, they are enemies to me, save the Lord of all that exists. Who has created me, and it is He Who guides me.") 26:75-78 He also said to his father and his people,
وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ وَقَوْمِهِ إِنَّنِى بَرَآءٌ مِّمَّا تَعْبُدُونَ - إِلاَّ الَّذِى فَطَرَنِى فَإِنَّهُ سَيَهْدِينِ - وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ لَعَلَّهُمْ يَرْجِعُونَ
("Verily, I am innocent of what you worship. Except Him Who did create me; and verily, He will guide me." And he made it a legacy lasting among his offspring, that they may turn back (to Allah).) 43:26-28 Allah said here,
إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللَّهِ
(Verily, those whom you call upon besides Allah) until the end of the Ayah, reiterating what has been said earlier, but He uses direct speech this time,
لاَ يَسْتَطِيعُونَ نَصْرَكُمْ وَلاَ أَنفُسَهُمْ يَنصُرُونَ
(cannot help you nor can they help themselves.) The Ayah,
وَإِن تَدْعُوهُمْ إِلَى الْهُدَى لاَ يَسْمَعُواْ وَتَرَاهُمْ يَنظُرُونَ إِلَيْكَ وَهُمْ لاَ يُبْصِرُونَ
(And if you call them to guidance, they hear not and you will see them looking at you, yet they see not.) is similar to another Ayah,
إِن تَدْعُوهُمْ لاَ يَسْمَعُواْ دُعَآءَكُمْ
(If you invoke (or call upon) them, they hear not your call.) 35:14. Allah said next,
وَتَرَاهُمْ يَنظُرُونَ إِلَيْكَ وَهُمْ لاَ يُبْصِرُونَ
(and you will see them looking at you, yet they see not.) meaning, they have eyes that stare as if they see, although they are solid. Therefore, the Ayah treated them as if they had a mind saying, Tarahum, instead of Taraha, since they are made in the shape of humans with eyes drawn on them.
Bu putları ve diğerlerini ibadette Allah'a ortak mı kılıyorlar? Onlar bu putların bir şey yaratmaya güçleri olmadığını ve bundan dolayı da ibadet edilmeyi hak etmediklerini çok iyi biliyorlar. Bilakis bunların kendileri yaratılmışlardır. Bunları nasıl Allah'a ortak koşuyorlar?
Do they consider these idols and other things to be partners with Allah being worthy of worship, when they know that these idols create nothing. Rather, they were created themselves, so how can they consider them to be partners with Allah in divinity?
These things that are worshipped instead of Allah cannot help those who worship them, and cannot even help themselves, so worshipping them is clearly foolish and ignorant.
Hâlbuki bu ibadet olunan ilahlar, ne kendilerine ibadet edenlere yardım etmeye güçleri vardır, ne de kendi nefislerine bir yardımda bulunabilirler. Öyleyse bunlara nasıl ibadet ederler?
Estas cosas a las que adoran en lugar de Al-lah no pueden ayudar a quienes las adoran, ni siquiera pueden ayudarse a sí mismas, por lo que adorarlas es claramente necedad e ignorancia.
Questi idoli non sono in grado di sostenere coloro che li adorano, né di sostenere se stessi: Come possono adorarli?!
Hindi nakakakaya ang mga sinasambang ito ng pag-aadya sa mga tagasamba sa mga ito, at hindi nakakakaya sa pag-aadya sa mga sarili ng mga ito, kaya papaanong sumasamba sila sa mga ito?
Những thần linh không hề có quyền năng để giúp mọi người và cũng chẳng có quyền năng giúp chính bản thân chúng. Bởi thế! Làm sao phải thờ phượng chúng cơ chứ?
Božanstva koja obožavaju nisu u stanju pomoći svojim obožavaocima, niti su u stanju sama sebi pomoći, pa kako onda da ih obožavaju?!
Sesembahan-sesembahan selain Allah itu tidak mampu menolong orang yang menyembahnya, bahkan tidak mampu menolong dirinya sendiri. Maka kenapa mereka masih menyembahnya?
Ces idoles adorées n’ont ni le pouvoir de secourir leurs adorateurs ni de se secourir elles-mêmes. Pourquoi les adorent-ils donc?
Ô polythéistes, si vous appelez ces idoles que vous prenez pour des divinités à la place d’Allah vers la guidée, elles ne vous répondront pas favorablement ni ne vous suivront. Que vous les appeliez ou non, le résultat sera le même, elles ne vous répondront pas car ce ne sont que des objets inertes, dénués de raison, d’ouïe et de vision.
And If you call these idols which you take as gods to guidance, they will not respond to what you call them to, nor can they follow you. It is the same whether you call them, or keep silent, because they are just objects, and are not conscious: they do not hear, and they cannot speak.
O višebošci, ako tražite uputu od ovih kipova koje činite božanstvima pored Allaha, oni vam se neće odzvati, niti će vas slijediti, njima je svejedno da li ih vi dozivali ili ne, jer to su neživa bića, ne razumiju, ne čuju, ne govore.
Và nếu các ngươi - này hỡi những tên đa thần - có kêu gọi là những bức tượng mà các ngươi lấy đó làm hướng dẫn ngoài Allah và rồi chúng sẽ không bao giờ đáp lại cho lời kêu gọi của các ngươi, chúng cũng sẽ không làm theo các ngươi. Bởi thế, các ngươi kêu gọi chúng chỉ là bằng thừa hay các ngươi có cố im lặng đi chăng nữa. Quả thật, bọn chúng là những kẻ vô tri, không có đầu óc, những kẻ bị điếc và bị câm.
Se invocate, o voi idolatri, tali idoli, considerandoli come divinità all'infuori di Allāh, affinché vi guidino, non esaudiranno le vostre richieste e non vi compiaceranno. È lo stesso che li invochiate o che taciate, poiché in verità non sono altro che materia che non può ragionare, ascoltare né parlare.
Ey müşrikler! Allah'tan başka ilah edindiğiniz bu putları doğru yola davet etseniz dahi, sizin onları davet ettiğinize icabet edemezler ve size de tabi olmazlar. Sizin, onların yanında dua etmeniz de susmanız da birdir. Çünkü bunlar aklı olmayan, duymayan ve konuşmayan cansız varlıklardır.
Jika kalian -wahai orang-orang musyrik- mengajak berhala-berhala yang kalian jadikan sebagai sembahan selain Allah itu ke jalan yang benar, pasti mereka tidak akan menyambut ajakan kalian dan tidak akan mau mengikuti kemauan kalian. Jadi, akan sama saja bagi mereka antara kalian mengajak mereka atau diam saja karena mereka tidak lebih dari benda-benda mati yang tidak bisa berpikir, mendengar, maupun berbicara.
Si invocan a estos ídolos que toman como dioses para que los guíen, no responderán a sus ruegos. Es lo mismo, ya sea que los llamen o que guarden silencio, porque son solo objetos y no son conscientes: no escuchan y no pueden hablar.
Kung mag-aanyaya kayo, O mga tagapagtambal, sa mga anitong ito na ginagawa ninyo bilang mga diyos bukod pa kay Allāh tungo sa patnubay ay hindi tutugon ang mga ito sa pag-anyaya ninyo at hindi susunod sa inyo sapagkat magkatulad sa ganang mga ito ang pag-anyaya ninyo sa mga ito at ang pananahimik ninyo sa mga ito dahil ang mga ito ay payak na mga walang-buhay: hindi nag-iisip ang mga ito, hindi nakaririnig ang mga ito, at hindi nagsasalita ang mga ito.
O višebošci, oni koje obožavate pored Allaha su Allahova stvorena, u Njegovom posjedu, poput vas, čak ste vi u boljem stanju jer ste živi, govorite, hodite, čujete, vidite, dok to nije slučaj sa kipovima. Dozivajte ih pa neka vam odgovore, ako istinu govorite.
Ey müşrikler! Kuşkusuz sizin Allah'ı bırakıp da ibadet ettikleriniz sizin gibi Allah'ın yarattığı varlıklardır. Hepsi Yüce Allah'ın mülküdür. Bu hususlarda onlar da sizin gibidirler. Bununla beraber siz canlı olduğunuz, konuştuğunuz, yürüdüğünüz, duyduğunuz ve gördüğünüzden dolayı haliniz onların halinden daha üstündür. Hâlbuki putların durumu öyle değildir. O halde iddianızda doğruysanız, onları çağırınız da hadi sizin çağrınıza cevap versinler.
"Sesungguhnya berhala-berhala yang kamu seru selain Allah itu adalah makhluk (yang lemah) yang serupa juga dengan kamu. Maka serulah berhala-berhala itu lalu biarkanlah mereka memper-kenankan permintaanmu, jika kamu memang orang-orang yang benar. Apakah berhala-berhala mempunyai kaki yang dengan itu ia dapat berjalan, atau mempunyai tangan yang dengan itu ia da-pat memegang dengan keras, atau mempunyai mata yang dengan itu ia dapat melihat, atau mempunyai telinga yang dengan itu ia dapat mendengar? Katakanlah, 'Panggillah berhala-berhalamu yang kamu jadikan sekutu Allah, kemudian lakukanlah tipu daya (untuk mencelakakan)ku, tanpa memberi tangguh (kepadaku). Se-sungguhnya pelindungku ialah Allah yang telah menurunkan al-Kitab (al-Qur`an) dan Dia melindungi orang-orang yang shalih'." (Al-A'raf: 194-196).
(194) Ini adalah tantangan kepada orang-orang musyrik penyembah berhala. Allah تعالى berfirman, ﴾ إِنَّ ٱلَّذِينَ تَدۡعُونَ مِن دُونِ ٱللَّهِ عِبَادٌ أَمۡثَالُكُمۡۖ ﴿ "Sesungguhnya berhala-berhala yang kamu seru selain Allah itu adalah makhluk (yang lemah) yang serupa juga dengan kamu." Yakni tiada beda antara kamu dengan mereka, kalian semua adalah hamba yang diatur oleh Allah, jika klaimmu benar bahwa ia berhak disem-bah, ﴾ فَٱدۡعُوهُمۡ فَلۡيَسۡتَجِيبُواْ لَكُمۡ ﴿ "maka serulah berhala-berhala itu lalu biar-kanlah mereka memperkenankan permintaanmu," jika mereka menjawab permohonanmu dan mewujudkan keinginanmu, jika tidak maka jelaslah bahwa klaimmu adalah dusta dan kamu berdusta atas nama Allah dengan kedustaan yang besar.
(195) Ini tidak memerlukan penjelasan padanya karena jika kamu melihat kepadanya, maka bentuknya menunjukkan kepada-mu bahwa ia tidak dapat mendatangkan manfaat sedikit pun. Ia tak berkaki untuk berjalan, tak bertangan untuk bekerja, tak ber-mata untuk melihat, dan tak bertelinga untuk mendengar. Ia tidak memiliki semua kekuatan dan perangkat yang ada pada manusia. Jika ia tidak mampu menjawab seruanmu, maka ia adalah hamba sepertimu, bahkan kamu lebih sempurna dan lebih kuat dari pada-nya dalam banyak hal, maka dengan alasan apa kamu menyembah-nya? ﴾ قُلِ ٱدۡعُواْ شُرَكَآءَكُمۡ ثُمَّ كِيدُونِ فَلَا تُنظِرُونِ ﴿ "Katakanlah, 'Panggillah berhala-ber-halamu yang kamu jadikan sekutu bagi Allah, kemudian lakukanlah tipu daya (untuk mencelakakan)ku, tanpa memberi tangguh (kepadaku)'." Yakni berkumpullah kamu dengan sekutu-sekutumu untuk me-nimpakan kejahatan dan keburukan terhadapku tanpa penundaan dan pengunduran, niscaya kamu tidak akan mampu melakukan itu terhadapku.
(196) Karena waliku (penolongku) adalah Allah yang men-jagaku, Dia-lah yang mendatangkan manfaat bagiku dan menolak mudarat dariku, ﴾ ٱلَّذِي نَزَّلَ ٱلۡكِتَٰبَۖ ﴿ "Yang telah menurunkan al-Kitab (al-Qur`an)." Yang padanya terdapat petunjuk, kesembuhan, dan ca-haya. Ia termasuk perlindungan dan pendidikan diniyahNya yang khusus kepada hamba-hambaNya. ﴾ وَهُوَ يَتَوَلَّى ٱلصَّٰلِحِينَ ﴿ "Dan Dia melin-dungi orang-orang yang shalih", yang niat, amal dan perkataan me-reka adalah baik, sebagaimana Allah تعالى berfirman,
﴾ ٱللَّهُ وَلِيُّ ٱلَّذِينَ ءَامَنُواْ يُخۡرِجُهُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِۖ ﴿
"Allah Pelindung orang-orang yang beriman, Dia mengeluarkan mereka dari kegelapan (kekafiran) kepada cahaya (iman)." (Al-Baqarah: 257).
Ketika orang-orang Mukmin yang shalih mengangkat Rabb mereka menjadi pelindung, dengan takwa dan iman, dan tidak mengangkat selainNya yang tidak mampu mendatangkan manfaat dan menolak mudarat, maka Allah melindungi mereka, menyaya-ngi mereka dan menolong mereka dalam perkara kebaikan dan kemaslahatan dunia dan agama, serta menolak segala keburukan dari mereka semua, dengan iman mereka, sebagaimana Allah تعالى berfirman,
﴾ إِنَّ ٱللَّهَ يُدَٰفِعُ عَنِ ٱلَّذِينَ ءَامَنُوٓاْۗ ﴿
"Sesungguhnya Allah membela orang-orang yang telah beriman." (Al-Hajj: 38).
The Holy Prophet ﷺ has been asked to say to the unbelievers that your false gods are nothing but slaves like you, and being devoid of essential faculties of moving, seeing, hearing and speaking cannot help themselves, far from coming to your help in your need. If you are not sure, then "Call them and they should respond to you," and "Call to your associate-gods, then plot against me and allow me no respite."
194- Allah’ı bırakıp da yalvardıklarınız şüphesiz sizin gibi kullardır. Eğer doğru söylüyorsanız, haydi onları çağırın da size karşılık versinler.
195- Onların yürüyecek ayakları mı var? Yoksa tutacak elleri mi var? Yoksa görecek gözleri yahut işitecek kulakları mı var? De ki:“Ortak koştuklarınızı çağırın, sonra da bana tuzak kurun ve bana göz açtırmayın.”
196- Şüphesiz benim mevlam, Kitab’ı indiren Allah’tır ve O, salihleri dost edinir.
194. Burada putlara tapan müşriklere bir çeşit meydan okuma vardır. Yüce Allah şöyle buyurmaktadır:“Allah’ı bırakıp da yalvardıklarınız şüphesiz sizin gibi kullardır.”Sizinle onlar arasında herhangi bir fark yoktur. Hep Allah’ın kullarısınız, O’nun mülkündensiniz.“Eğer” sizler onların ibadetten azıcık da olsa bir pay hak ettikleri yönündeki iddianızda “doğru söylüyorsanız haydi onları çağırın da size karşılık versinler.” Eğer size karşılık verir, isteklerinizi yerine getirecek olurlarsa mesele yok. Aksi takdirde sizlerin bu iddianızda yalan söylediğiniz, Allah’a en büyük iftirada bulunduğunuz ortaya çıkmış olacaktır.
195. Bu meselenin açıklığa kavuşturulması için ayrıca çalışılmasına da gerek yoktur. Çünkü sizler bunlara bakacak olursanız, onların şekillerinin dahi bu putların herhangi bir fayda sağlayamayacaklarının delil olduğunu görürsünüz. Bunların kendileri ile yürüdükleri bir ayakları yoktur, kendileri ile tuttukları elleri yoktur, kendileri ile gördükleri gözleri yoktur, kendileri ile işittikleri kulakları yoktur. Bu putlar insanda var olan bütün güç ve araçlardan yoksundur. Bu putları çağırdığınız vakit onlar size karşılık veremeyeceklerine göre o halde bunlar da sizin gibi kullardır. Hatta siz onlardan daha mükemmelsiniz. Zira sizin pek çok işe gücünüz yeter. O halde ne diye bunlara tapmaktasınız?“De ki: Ortak koştuklarınızı çağırın, sonra da bana tuzak kurun ve bana göz açtırmayın.” Siz ve ortak koştuğunuz kimseler bana bir kötülük ve hoşuma gitmeyecek işler yapmak için bana hiç süre tanımaksızın ve göz açtırmaksızın toplanıp bir araya gelin. Ama sizler hiçbir zaman bana bir kötülük yapamayacaksınız.
196. “Şüphesiz benim mevlam” işlerimi kendisine havale ettiğim, böylelikle bana faydaları sağlayan ve bana gelebilecek zararları önleyen “Kitab’ı indiren Allah’tır.” O’nun bana indirdiği o Kitapta hidâyet, şifa ve nur vardır. O kitap, Yüce Allah’ın kullarını dost edinmesinin ve onları dini yönden hususi bir şekilde terbiye etmesinin bir tecellisidir. “Ve O, salihleri” niyetleri ile amelleri ile sözleri ile salih olanları “dost edinir.” Nitekim Yüce Allah şöyle buyurmaktadır: “Allah iman edenlerin dostudur, onları karanlıklardan nura çıkarır.”(el-Bakara, 2/257)
Salih mü’minler, iman ve takvâ ile Rab’lerini dost edinip O’nun dışında fayda ve zarar veremeyen şeyleri dost edinmediklerinden dolayı Allah onları dost edinmiş, onlara lütufta bulunmuş, din ve dünyaları hususunda kendileri için hayır ve maslahat bulunan konularda onlara yardım etmiş, imanları sayesinde hoş olmayan her şeyi de onlardan bertaraf etmiştir. Nitekim Yüce Allah şöyle buyurmaktadır:“Muhakkak Allah mü’minleri savunur.”(el-Hac, 22/38)
Those you call upon instead of Allah were created by Allah, and belong to Him, so they are the same as you in that way, although you are better in that you are living, and are able to speak and walk, and hear and see, while your idols are not so. Call on them and let them respond to you if you are telling the truth in what you say about them.
Tunay na ang mga sinasamba ninyo, O mga tagapagtambal, bukod pa kay Allāh ay mga nilikha para kay Allāh, na mga minamay-ari para sa Kaya sapagkat sila ay mga tulad ninyo roon bagamat kayo ay higit na mainam sa kalagayan dahil kayo ay mga buhay na nagsasalita, naglalakad, nakaririnig, at nakakikita samantalang ang mga anito ninyo ay hindi gayon. Kaya dumalangin kayo sa kanila at gumanti sila sa inyo ng sagot kung kayo ay mga tapat sa inaangkin ninyo para sa kanila.
In verità quelli che adorate – o voi idolatri – all'infuori di Allāh, sono creature di Allāh, Suoi sudditi, così come lo siete voi; anzi voi siete in condizioni migliori, poiché siete vivi, parlate e camminate, ascoltate e vedete, mentre i vostri idoli non possono farlo. Invocateli affinché vi esaudiscano, se siete veritieri su ciò che insinuate.
This vast universe itself introduces its Creator. This introduction in no case admits of the concept of polytheism. In the universe countless items or parts are found separately; but all these parts combine and become a harmonious whole. There is no contradiction or clash among them. This perfect harmony could not be possible unless the Creator and Lord of this universe were one and in control of its functioning. Look at the case of man and woman. Man and woman both are born as independent beings. But at the same time both are complementary to each other in the full sense of the word. This harmony is so perfect that each of them feels that he or she was created for the other. This is a most wonderful example of harmony in this world. This harmony is a clear proof that both the male and the female were created by one and the same God. Had there been more than one Being in action in the universe, this perfect harmony between two different and opposite entities would not have been possible.
Sesungguhnya berhala-berhala yang kalian sembah selain Allah itu -wahai orang-orang musyrik- adalah makhluk yang diciptakan dan dimiliki oleh Allah. Jadi, mereka itu adalah makhluk ciptaan Allah seperti kalian, bahkan kondisi kalian lebih baik dari mereka karena kalian adalah makhluk hidup yang bisa berbicara, berjalan, mendengar, dan melihat, sedangkan berhala-berhala kalian itu tidak demikian keadaannya. Sebab itu, cobalah kalian memanggil mereka dan persilakan mereka menjawabnya jika memang benar anggapan kalian tentang mereka.
Ô polythéistes, ceux que vous adorez en lieu et place d’Allah ont été créés par Lui et Lui appartiennent. Ils sont donc comme vous, et même pire, votre condition étant meilleure que la leur, car vous êtes vivants: vous parlez, marchez, entendez et voyez tandis que vos idoles en sont incapables. Invoquez-les donc afin qu’elles vous répondent si vous êtes véridiques dans ce que vous leur attribuez.
Quả thật, những thứ (thần linh) mà các ngươi thờ phượng đó - hỡi những tên đa thần - không phải là Allah mà chúng chính là tạo vật của Allah, mọi thứ đều thuộc về Ngài, chúng cũng giống như các ngươi. Nhưng, mà các ngươi tốt đẹp hơn chúng. Bởi vì, các ngươi có được sự sống, biết nói, biết đi, biết nghe và nhìn thấy, còn chúng là những bức tượng vô tri còn các ngươi thì không. Bởi thế, hãy cầu xin chúng đi rồi chúng sẽ đáp lại cho các ngươi và nếu các ngươi chắc chắn đó là sự thật cho những lời cầu xin các ngươi.
Aquellos a los que invocan en lugar de Al-lah fueron creados por Al-lah y Le pertenecen a Él, de modo que en eso son como ustedes, aunque ustedes son superiores a ellos ya que están vivos, y pueden hablar, caminar, escuchar y ver, mientras que sus ídolos no lo están. Invóquenlos y que les respondan, si es verdad lo que dicen sobre ellos.
Há! Phải chăng những thần linh bằng bức tượng mà các ngươi tôn thờ: Chúng có cái chân bước đi cho nhu cầu cần thiết như các ngươi ư? Hay chúng có cánh tay để nắm chặt như các ngươi chăng? Hoặc chúng có đôi mắt để quan sát để rồi nói lại cho các ngươi á? Hoặc chúng có lỗ tai để nghe những chuyện thầm kín để rồi dạy lại cho các ngươi biết chăng? Quả thật, mọi thứ đó đều không có, bởi thế tại sao các ngươi thờ phượng chúng? Phải chăng, chúng mang lại cho các ngươi điềm lành hoặc điềm gỡ chăng? Hãy bảo chúng - hỡi Thiên Sứ - này những tên đa thần: "Các ngươi hãy kêu gọi những ai mà cho là ngang hàng với Allah, sao đó để cho chúng toan tính lên kế hoạch chống đối lại với TA và các ngươi chớ để TA đợi quá lâu."
¿Tienen estos ídolos, que ustedes toman como dioses, pies para caminar, o manos para tomar? ¿O tienen ojos para ver, u oídos para escuchar? Si son incapaces de hacer estas cosas, ¿cómo pueden adorarlos, esperando obtener un beneficio de ellos, o que los protejan de cualquier mal? Di, Mensajero: “Convoquen a todos sus ídolos y conspiren lo que quieran contra mí, y no me den respiro”.
İlah edinmiş olduğunuz bu putların yürüyecekleri ayakları mı var ki, sizin ihtiyaçlarınızı yerine getirmek için çabalayabilsinler? Yoksa sizleri savunacak elleri mi var ki, güçleriyle sizleri savunabilsinler? Yoksa onların gözleri mi var ki sizin göremedikleriniz gaybı size haber verebilsinler? Yoksa duyan kulakları mı var ki, duyamadıklarınız hakkında size bilgi verebilsinler? Madem onlar bu organlara sahip değiller, bir menfaat sağlamak veya bir zararı gidermek umuduyla onlara nasıl ibadet ediyorsunuz? Ey Resul! Bu müşriklere de ki: "Allah'a eş kıldıklarınızı çağırın; sonra da bana tuzak kurun ve bana hiç fırsat bırakmayın."
Ces idoles que vous considérez comme des divinités, ont-elles des pieds qui leur permettent de marcher et vaquer à leurs occupations? Ont-elles des mains puissantes qu’elles utilisent pour vous défendre? Ont-elles des yeux qui voient ce qui vous est invisible et vous en font part? Ont-elles des oreilles qui entendent ce qui vous est inaudible pour le porter à votre connaissance? Si elles ne disposent de rien de tout cela, les adorez-vous donc afin qu’elles vous fassent tirer profit d’un avantage ou repoussent de vous une nuisance? Ô Messager, dis à ces polythéistes: Invoquez ceux que vous pensez égaux à Allah et usez de ruse contre moi sans m’accorder de répit.
Da li ti kipovi koje ste uzeli za božanstva pored Allaha imaju noge kojima idu da vam ispune potrebe? Da li imaju ruke kojima vas mogu braniti? Da li imaju oči kojima vide ono što vam je nedokučivo pa da vas obavijeste? Da li imaju uši kojima čuju ono što vi ne čujete pa da vas obavijeste? Ako ništa od toga nemaju, kako ih možete obožavati i nadati se da će vam pribaviti korist ili od vas odagnati štetu? O Poslaniče, reci tim višebošcima: "Dozivajte one koje ste učinili ravnim Allahu, pa neka mi naude, bez odlaganja!"
Apakah berhala-berhala yang kalian jadikan sembahan itu mempunyai kaki untuk berjalan guna memenuhi kebutuhan kalian? Apakah mereka mempunyai tangan untuk melindungi kalian dengan kekuatannya? Apakah mereka mempunyai mata untuk melihat sehingga mampu memberitahukan hal yang tidak bisa kalian lihat? Atau apakah mereka mempunyai telinga untuk mendengar hal yang tersembunyi dari kalian lantas menyampaikannya kepada kalian? Jika memang semuanya itu tidak berfungsi, bagaimana mungkin kalian menyembahnya dengan harapan kalian akan mendapatkan manfaat dan terhindar dari mudarat? Katakanlah -wahai Rasul- kepada orang-orang musyrik itu, “Panggillah berhala-berhala yang kalian anggap setara dengan Allah, kemudian buatlah rekayasa untuk mencelakakanku, dan jangan memberiku kesempatan untuk menghindar.
Do these idols which they take as gods have feet to walk with, or hands to act with and strike? Or do they have eyes to see with, or ears to hear with? If they are incapable of doing these things, how can you worship them, hoping for benefit from them, or to protect yourself from harm? Say O Messenger: 'Call upon your partners all together, and plot whatever you will against me, and give me no respite.'
Questi idoli che avete preso come divinità possiedono forse gambe per camminare, così che esaudiscano le vostre richieste, oppure mani, così che possano difendervi con la forza, oppure occhi per vedere ciò che non vedete, così che vi informino, oppure orecchie per ascoltare ciò che vi è nascosto, così che vi raggiunga? Se tutto ciò non è valido, come potete adorarli sperando che vi portino benefici e allontanino da voi il male?!" Di', o Messaggero, a questi idolatri: "Invocate coloro che avete associato ad Allāh, poi tramate per farmi del male e non datemi tregua".
Ang mga anitong ito na ginawa ninyong mga diyos ay mayroon bang mga paang naglalakad sila sa pamamagitan ng mga ito saka nagtatrabaho sila para sa mga pangangailangan ninyo? O mayroon silang mga kamay na tumutulak sila sa inyo sa pamamagitan ng mga ito nang may lakas? O mayroon silang mga matang nakakikita sila sa pamamagitan ng mga ito ng nakalingid sa inyo kaya nagpapabatid sila sa inyo? O mayroon silang mga taingang nakaririnig sila sa pamamagitan ng mga ito ng nakakubli sa inyo kaya nagpaparating sila ng kaalaman dito para sa inyo? Kaya kung ang mga ito ay mga inutil doon sa kabuuan niyon, papaanong sumasamba kayo sa mga ito sa pag-asang magtamo ng pakinabang at magtulak ng pinsala? Sabihin mo, O Sugo, sa mga tagapagtambal na ito: "Dumalangin kayo sa mga ipinantay ninyo kay Allāh. Pagkatapos manggulang kayo para makapinsala sa akin at huwag kayong magpalugit sa akin."
But how surprising it is that in this world, where there are so many arguments in favour of one God, man makes polytheism his religion. By this miraculous harmony between two human beings, a child is born. Now some hold the belief that this has happened due to the blessing of some living or dead saint, some attribute it to certain supposed deities; some say that it was the result of some action and reaction between certain blind forces of matter, while others thought that it was the result of their own striving that had come to them in the shape of a beautiful baby. Behind the idols of stone or metal set up by polytheists is the ‘philosophy’ that these are external manifestations and in them their alleged god has become incarnate. By this token, the worship of these manifestations amounts to the worship of the god whom they are supposed to represent. However, at the level of the common people, polytheism takes the shape of people considering these idols themselves as holy. These idols are not capable of walking or talking or seeing or hearing, but superstitious man presumes they will be of use to him and will fulfil his needs.
Şüphesiz ki, Allah beni destekleyendir, bana yardım edendir ve O, beni koruyandır. O'ndan başka bir kimseden bir beklentim/ümidim de yoktur. Putlarınızın hiçbir şeyinden de korkmuyorum. İnsanlara hidayet olan Kur'an'ı bana indiren O'dur. O, salih olan kullarını dost edinmiştir. Onları korur ve onlara yardım eder.
Tunay na ang Mapag-adya sa akin at ang Tagatulong sa akin ay si Allāh na nangangalaga sa akin kaya hindi ako umaasa sa iba pa sa Kanya at hindi ako nangangamba sa anuman sa mga anito ninyo sapagkat Siya ay ang nagbaba sa akin ng Qur'ān bilang patnubay para sa mga tao at Siya ay ang tumatangkilik sa mga maayos kabilang sa mga lingkod Niya saka nag-iingat sa kanila at nag-aadya sa kanila.
In verità, Colui che mi sostiene, che mi aiuta e che mi protegge è Allāh: Non imploro altri all'infuori di Lui e non ho timore dei vostri idoli. Lui è Colui che mi ha rivelato il Corano, guida per la gente; Lui è colui che tutela i Suoi sudditi pii, li protegge e li sostiene.
" Quả thật, Allah luôn hậu thuẫn và trong chừng Ta, Ngài là Đấng bảo vệ Ta, bởi vì ngoài Ngài ra Ta không tìm ra ai khác để đặt niềm tin vào, và Ta không hề khiếp sợ bất cứ thứ gì từ những pho tượng của các ngươi. Bởi vì, Ngài đã ban cho Ta Thiên Kinh Qur'an dùng để chỉ dẫn nhân loại; Ngài là Đấng che chở cho những người ngoan đạo tôn thờ, Ngài cũng là Đấng bảo vệ và là Đấng hằng giúp đỡ họ."
Celui qui me secourt et m’aide est Celui-là même qui me préserve. Je n’espère donc pas être secouru par autre que Lui ni ne crains l’une de vos idoles. Il est Celui qui me révéla le Coran, une guidée pour les gens et Il est Celui qui se charge de préserver et de secourir Ses serviteurs pieux.
The verse 196 has said:
إِنَّ وَلِيِّيَ اللَّـهُ الَّذِي نَزَّلَ الْكِتَابَ ۖ وَهُوَ يَتَوَلَّى الصَّالِحِينَ ﴿196﴾
"Surely my protector is Allah who has revealed the Book and who does protect the righteous."
The Arabic word ولی rendered here as 'protector' also means helper. The word ~ISJI (The Book) here refers to the Holy Qur'an, and the word صَلِحِین (the righteous), according to Sayyidna Ibn ` Abbas J.II L, , here refers to all those who do not take any one equal to Allah, including the prophets and other faithful Muslims:
The Holy Prophet ﷺ has been asked to declare that he was not fearful of their opposition in the least since Allah, who had revealed the Qur'an to Him was his protector and helper. It may be noted that out of all the divine attributes of Allah, this verse spoke specially of His revelation to the Holy Prophet ﷺ . It is because the only reason of their hostility to the Holy Prophet was his invitation to the message of the Holy Qur'an. He was therefore, sure to have been helped and protected by Allah. The next sentence provides us with a general rule that Allah does not only help and protect His messengers, who have special favours of Allah, but also helps and protects all the Muslims who are righteous.
The last sentence وَ ھوَ یَتَوَلَّی اَلصَّلحِین "He helps and protects the righteous" has given us a general principle that in addition to helping the prophets who hold the highest status among all the people, Allah helps and protects all the Muslims who act righteously. Therefore, the opposition or hostility of any one does not harm a true Muslim in the real sense of the word. Most often he is made to triumph over his enemies in this very world. If, for some good reason, he does not overcome and is apparently defeated, this, too, does not go to damage his real objective. His failure in this world is, in fact, his success in true sense, because the main objective of his life is to seek Allah's pleasure and to obey Him in each and every activity of his life. His failure, being from Allah draws him nearer to his objective of seeking Allah's pleasure.
Ciertamente, mi protector es Al-lah, Quien me mantiene a salvo, de modo que no necesito a nadie más que a Él. No tengo temor de sus ídolos, porque Al-lah envió el Libro como guía, y es Él quien protege a los que hacen el bien, manteniéndolos seguros y sustentándolos.
Truly, my protector is Allah, Who keeps me safe, so that I need no one besides Him. I fear nothing from your idols, because Allah sent down the Book as a guidance to people; and it is He Who protects those who do good among His creation, keeping them safe and helping them.
Doista je moj pomagač i čuvar Allah, ni u koga mimo Njega ne polažem svoje nade, niti se bojim vaših kipova. Allah mi je objavio Kur'an, koji je uputa ljudima, i On čuva i pomaže Svoje dobre robove.
Sesungguhnya penolongku adalah Allah yang senantiasa menjagaku, sehingga aku tidak pernah berharap kepada selain Allah dan aku tidak takut sedikit pun pada berhala-berhala kalian karena Allahlah yang telah menurunkan Al-Qur`ān kepadaku sebagai petunjuk bagi umat manusia. Dia pulalah yang melindungi orang-orang saleh di antara hamba-hamba-Nya, serta menjaga dan menolong mereka."
O višebošci, kipovi kojima se molite ne mogu vam pomoći, niti sebi mogu pomoći. Oni su nemoćni, pa zašto im se molite pored Allaha?
E gli idoli che voi invocate, o idolatri, non possono sostenervi, né possono sostenere se stessi; essi sono impotenti: Come potete invocarli all'infuori di Allāh?!
197- Sizin O’nun dışında yalvardıklarınız ise size yardım edemezler, hatta onlar kendilerine bile yardım edemezler.
198- Onları hidâyete çağırsanız duymazlar. Onların sana baktığını görürsün, halbuki onlar görmezler.
197-198. Bu buyruklar da yine müşriklerin Allah’tan başka tapındıkları o putların, ibadet namına hiçbir şeyi hak etmediklerini açıklamaya yöneliktir. Çünkü bu putların ne kendilerine yardım konusunda ne de kendilerine ibadet edenlere yardım sağlama hususunda herhangi bir güç ve kudretleri yoktur. Akletme güçleri de kendilerine yapılan duaları kabul edip istekleri yerine getirebilme güçleri de yoktur.
Bu putları hidâyete davet edecek olsan hidâyet bulamazlar. Çünkü onlar cansız suretlerden ibarettir. Sana baktıklarını görürsün. Gerçekte ise onlar seni görmemektedirler. Çünkü onlara tapanlar, bu putları insan veya insandan başka canlı birtakım varlıkların suretinde şekillendirmişlerdir. Bunlara göz ve organ yapmışlardır. Onları gördüğün vakit “Bunlar canlıdır” dersin. Yakından tetkik edersen cansız, hareketsiz ve hayat sahibi olmayan varlıklar olduklarını anlarsın. O halde müşrikler hangi görüşe dayanarak bunları Allah ile birlikte ilah edinmişlerdir? Hangi maslahatı veya faydayı umarak bunların huzurunda eğilmişlerdir? Ne diye bunlara çeşitli ibadetlerle yakınlaşmaya çalışmışlardır?
Bunun böyle olduğu açıkça anlaşıldığına göre artık müşriklerin de tapındıkları ilahların da bir araya gelip gökleri ve yeri yoktan var edenin dost edindiği ve aynı zamanda durumlarını düzeltmeyi üzerine aldığı salih kullarına herhangi bir zarar vermeleri imkânsızdır. Onlara tuzak kurmak için bir araya gelecek olsalar dahi zerre ağırlığınca bir zarar veremezler. Çünkü onlar, son derece acizdirler. Buna karşılık, Allah’ın güç ve iktidarı da kemâl derecesindedir. O’nun celal ve azametinin himayesine giren ve O’na tevekkül edenler de bu güçle güçlenir.
Yüce Allah’ın:“Onların sana baktığını görürsün, halbuki onlar görmezler” buyruğundaki zamirlerin Allah Rasûlü’nü yalanlayan müşriklere ait olduğu da söylenmiştir. Yani ey Allah’ın Rasûlü, sen o müşriklerin sana kimin doğru kimin yalan söylediğini ortaya çıkaracak bir ibret nazarı ile baktıklarını zannedersin. Oysa onlar, senin gerçek durumunu görmedikleri gibi gerçekten ibretle bakanların sende gördükleri güzellikleri, kemal ve doğruluğu da görmezler.
Those you call upon O idolators from amongst these idols, are not able to help you, and are not able to help themselves. For they are utterly incapable, unable to do anything. So how can you call upon them instead of calling upon Allah?
Ey Müşrikler! Allah'ı bırakıp da dua/ibadet ettiğiniz bu putlar, ne size yardım etmeye ve ne de kendi nefislerine yardım etmeye güçleri vardır. Onlar acizdir. Nasıl Allah'ı bırakıp onlara dua/ibadet ediyorsunuz?
Ang mga dinadalanginan ninyo, O mga tagapagtambal, kabilang sa mga anitong ito ay hindi nakakakaya sa pag-adya sa inyo at hindi nakakakaya sa pag-adya sa mga sarili nila sapagkat sila ay mga walang-kakayahan. Kaya papaanong dumadalangin kayo sa kanila bukod pa kay Allāh?
"Dan berhala-berhala yang kamu seru selain Allah tidaklah sanggup menolongmu, bahkan tidak dapat menolong dirinya sen-diri. Dan jika kamu sekalian menyeru (berhala-berhala) untuk memberi petunjuk, niscaya berhala-berhala itu tidak dapat men-dengarnya. Dan kamu melihat berhala-berhala itu memandang kepadamu padahal ia tidak melihat." (Al-A'raf: 197-198).
(197-198) Ayat ini juga merupakan penjelasan tentang tidak berhaknya berhala-berhala yang mereka sembah selain Allah untuk disembah, karena berhala-berhala itu tidak memiliki kemampuan dan kekuatan dalam membantu dirinya sendiri apalagi membantu para penyembahnya. Ia tidak memiliki kekuatan akal dan kemam-puan menjawab. Jika kamu menyerunya kepada petunjuk, ia tidak bisa menjawab. Ia hanyalah gambar tanpa kehidupan. Kamu me-lihatnya memandangmu padahal ia sama sekali tidak melihatmu, karena merekalah yang membentuknya dalam bentuk makhluk hidup, seperti manusia dan lain-lain. Mereka memberinya mata dan anggota badan. Jika kamu melihatnya, kamu melihatnya se-perti ia hidup. Jika kamu mengamatinya maka terbukti bahwa ia adalah benda mati yang tak bergerak dan tak hidup. Lalu dengan dasar apa orang-orang musyrik itu menjadikannya sebagai tuhan bersama Allah? Demi kebaikan dan kemaslahatan apa mereka ber-i'tikaf di depannya dan mendekatkan diri dengan berbagai macam ibadah kepadanya.
Jika ini telah diketahui, maka diketahuilah bahwa orang-orang musyrik dengan sesembahan-sesembahannya, jika mereka berkumpul dan ingin menimpakan keburukan kepada orang yang dilindungi oleh Pencipta langit dan bumi, yang melindungi hamba-hambaNya yang shalih, niscaya mereka tidak akan mampu menim-pakan keburukan sekecil apa pun, karena sempurnanya ketidak-mampuan mereka dan sesembahan mereka, dan sempurnanya ke-kuatan dan kemampuan Allah serta kekuatan orang yang berlin-dung di bawah perlindunganNya dan bertawakal kepadaNya.
Ada yang menyatakan bahwa makna FirmanNya, ﴾ وَتَرَىٰهُمۡ يَنظُرُونَ إِلَيۡكَ وَهُمۡ لَا يُبۡصِرُونَ ﴿ "Dan kamu melihat berhala-berhala itu memandang ke-padamu padahal ia tidak melihat", bahwa dhamir (kata ganti) kem-bali kepada orang-orang musyrik yang mendustakan Rasulullah ﷺ. Kamu mengira mereka melihat kepadamu ya Rasulullah dengan mata perenungan yang dengannya dibedakan antara orang yang benar dan orang yang dusta, padahal sebenarnya mereka tidak melihat hakikatmu. Mereka tidak melihat keindahan, kebenaran, dan kesempurnaanmu.
Những kẻ mà các ngươi đang cầu nguyện - hỡi những tên đa thần - chúng chỉ là những pho tượng chẳng có quyền hạn gì giúp đỡ các ngươi và cũng chẳng làm hại được các ngươi, vì chúng là những kẻ vô tri! Bởi thế, tại sao các ngươi phải cầu nguyện chúng mà không phải là Allah ?
Ô polythéistes, celles que vous adorez parmi ces idoles n’ont ni le pouvoir de vous secourir ni le pouvoir de se secourir elles-mêmes. Elles sont par conséquent impuissantes. Pourquoi les invoquez-vous en lieu et place d’Allah?
Berhala-berhala yang kalian berdoa kepadanya selain Allah itu -wahai orang-orang musyrik- tidak kuasa menolong kalian dan tidak mampu menolong diri mereka sendiri. Mereka lemah tak berdaya. Lalu bagaimana mungkin kalian berdoa kepada mereka selain Allah?!
Idólatras, aquellos a los que invocan entre sus ídolos, no pueden ayudarlos y no pueden ayudarse siquiera a sí mismos. Porque son completamente incapaces de hacer nada. Entonces, ¿cómo pueden invocarlos en lugar de invocar a Al-lah?
Jika kalian -wahai orang-orang musyrik- mengajak berhala-berhala yang kalian sembah selain Allah itu ke jalan yang benar mereka pasti tidak mendengar ajakanmu, dan kalian akan melihat mereka menyambutmu dengan mata buatan yang mati dan tidak bisa melihat. Dahulu mereka membuat patung-patung dalam bentuk manusia atau hewan. Patung-patung buatan mereka itu mempunyai tangan, kaki, dan mata. Tetapi, patung-patung itu tetap benda mati yang tidak hidup dan tidak bisa bergerak.
Ô polythéistes, si vous appeliez les idoles que vous adorez en lieu et place d’Allah à la droiture, elles ne vous entendraient pas. Elles vous feraient face avec des yeux façonnés mais inertes et incapables de voir. En effet, les polythéistes fabriquaient des statues de formes humaines ou animales, leur façonnaient des mains, des pieds et des yeux mais ces statues restaient malgré tout inertes, sans vie et sans mouvement.
Si invocan a sus ídolos que adoran en lugar de a Al-lah para que los guíen al camino correcto y la perseverancia, no oirán sus palabras. ¡Los ven frente a ustedes con ojos pintados, objetos que no pueden ver! Porque son estatuas en forma de personas y animales, con manos, pies y ojos, pero solo son objetos inanimados e incapaces de actuar.
Và nếu như các ngươi kêu gọi - hỡi những tên đa thần - những bức tượng mà các ngươi coi là xứng đáng thờ phượng mà không phải là Allah để đạt đến con đường ngay chính thì chúng chẳng nghe được lời kêu gọi của các ngươi, Ngươi thấy chúng đối diện với Ngươi bằng đôi mắt đứng trơ ra nhưng nó không hề thấy gì cả. Bởi thế, chúng chỉ là những pho tượng được tạo ra dưới hình dạng của con cháu Adam hay những loài động vật, chúng có tay, có chân, có mắt, thế nhưng bị đơ cứng chẳng có chút sức sống và cũng chẳng cử động được.
O višebošci, ako se molite vašim kipovima, koje obožavate pored Allaha, da bi vam dali uputu - pa oni vaše molitve ne čuju. Vidiš kako gledaju napravljenim očima, a ustvari su neživa materija koja ne vidi. Višebošci su pravili kipove u vidu ljudi ili životinja, tako da su imali ruke, noge i oči, ali su statični, nemaju života niti se kreću.
If you call your idols which you worship instead of Allah to the right path and steadfastness, they will not hear you calling them. You see them facing you with painted eyes, objects that cannot see! For they used to make statues in the form of people and animals, with hands, feet and eyes, but they were just objects, inanimate and unable to move.
Se invocate, o voi idolatri, gli idoli che adorate all'infuori di Allāh per ottenere la buona guida, essi non ascolteranno le vostre suppliche e vedrai che possiedono occhi plasmati, ma si tratta di materia che non può vedere. Essi fabbricavano statue della forma di figli di Ǣdem o di animali; esse hanno braccia, gambe e occhi, ma sono rigide e prive di vita.
Ey Müşrikler! Eğer Allah'tan başka ibadet etmiş olduğunuz putlarınızı hidayete davet etseniz, onlar sizi duymazlar. Onlar cansız gözleri ile karşınızda öylece dururlar. Müşrikler insan ve hayvan şeklinde putlar yaparlardı. Bu putlarda el, ayak ve gözler olurdu. Fakat onlar hayatı ve hareketi olmayan birer cansız varlıklardır.
Kung mag-aanyaya kayo, O mga tagapagtambal, sa mga anito ninyo na sinasamba ninyo bukod pa kay Allāh, tungo sa pagpapakatuwid ay hindi sila makaririnig sa paanyaya ninyo. Nakakikita ka sa kanila na humaharap sa iyo nang may mga matang iginuhit, na mga walang-buhay na hindi nakakikita, sapagkat sila nga noon ay niyayari bilang mga rebulto ayon sa anyo ng mga anak ni Adan o ng mga hayop. Ang mga ito ay may mga kamay, mga paa, at mga mata, subalit ang mga ito ay walang-kaluluwa, na walang buhay at walang pagkilos.
However, this is not restricted only to known types of idols. This is the condition of all things—things which are given the status of objects of worship—from one’s native country and community to personalities, whether dead or alive, to whom those feelings are attached, whereas in reality, these feelings should be attached to the one and only God. All come into the same category (that is, it amounts to according them the status of God.) What is the reality of all these things? None has its own power; none of them has legs, hands or eyes of its own making. Every ‘leg-owner’ has been given a leg; if this limb is snatched away, he cannot make another leg again. Every ‘hand owner’ has been given a hand; if this hand does not remain with him, he cannot make another hand. Every ‘eye-owner’ has had an eye gifted to him; if this eye is lost, it is not possible for him to make another eye for himself. God alone is man’s Sustainer and Saviour. In this world He remains invisible but in the world of the Hereafter, He will reveal Himself, then man will see with his own eyes that it was God who alone was the provider and the sustainer of human beings. It was only because of his foolishness that he had attributed this to other supposed deities. These associates have no power of their own to take care even of themselves, so what can they do for others? It is God alone who helps His servants in this world and it is He who will also help His faithful servants in the world to come.
Tumanggap ka, O Sugo, mula sa mga tao, ng ipinahintulot ng mga sarili nila at ng naging madali sa kanila na mga gawain at mga kaasalan. Huwag kang mag-atang sa kanila ng hindi ipinahihintulot ng mga kalikasan nila sapagkat tunay na iyon ay maglalayo ng loob nila. Mag-utos ka ng bawat pananalitang maganda at gawaing mahusay. Umayaw ka sa mga mangmang kaya huwag mong harapin sila sa kamangmangan nila. Ang sinumang nanakit sa iyo ay huwag mong saktan. Ang sinumang nagkait sa iyo ay huwag mong pagkaitan.
Showing Forgiveness
`Abdur-Rahman bin Zayd bin Aslam commented on Allah's statement,
خُذِ الْعَفْوَ
(Show forgiveness) "Allah commanded Prophet Muhammad ﷺ to show forgiveness and turn away from the idolators for ten years. Afterwards Allah ordered him to be harsh with them." And more than one narration from Mujahid says, "From the bad behavior and actions of the people, of those who have not committed espionage." And Hashim bin `Urwah said that his father said, "Allah ordered Allah's Messenger ﷺ to pardon the people for their behavior." And in one narration, "pardon what I have allowed you of their behavior. In Sahih Al-Bukhari it is recorded that Hisham reported from his father `Urwah from his brother `Abdullah bin Az-Zubayr who said; "The Ayah;
خُذِ الْعَفْوَ
(Show forgiveness) was only revealed about the peoples bad character." There is a narration from Mughirah from Hisham from his father from Ibn `Umar; and another from Hisham from his father from `A'ishah, both of whom said similarly. And Allah knows best. Ibn Jarir and Ibn Abi Hatim recorded that Yunus said that Sufyan bin `Uyaynah narrated that Umay said, "When Allah, the Exalted and Most Honored, revealed this Ayah,
خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِض عَنِ الْجَـهِلِينَ
(Show forgiveness, enjoin Al-`Urf (what is good), and turn away from the foolish) to His Prophet, the Messenger of Allah ﷺ asked,
«مَا هَذَا يَا جِبْرِيل»
(`What does it mean, O Jibril) Jibril said, `Allah commands you to forgive those who wronged you, give to those who deprived you, and keep relations with those who cut theirs with you."' Al-Bukhari said, "Allah said,
خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِض عَنِ الْجَـهِلِينَ
(Show forgiveness, enjoin Al-`Urf and turn away from the ignorant). `Al-`Urf', means, righteousness." Al-Bukhari next recorded from Ibn `Abbas that he said, "`Uyaynah bin Hisn bin Hudhayfah stayed with his nephew Al-Hur bin Qays, who was among the people whom `Umar used to have near him, for `Umar used to like to have the reciters of the Qur'an (who memorized it) near him and would listen to their opinion, regardless of whether they were old or young men. `Uyaynah said to his nephew, `O my nephew! You are close to this chief (`Umar), so ask for permission for me to see him.' Al-Hur said `I will ask him for you,' and he asked `Umar for permission for `Uyaynah to meet him, and `Umar gave him permission. When `Uyaynah entered on `Umar, he said, `O Ibn Al-Khattab! You neither give to us sufficiently nor rule with justice between us.' `Umar became so angry that he almost punished `Uyaynah. However, Al-Hur said, `O Chief of he Faithful! Allah, the Exalted, said to His Prophet ,
خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِض عَنِ الْجَـهِلِينَ
(Show forgiveness, enjoin Al-`Urf, and turn away from the foolish) Verily this man (`Uyaynah) is one of the fools!' By Allah, `Umar did not do anything after he heard that Ayah being recited, and indeed, he was one who adhered to the Book of Allah, the Exalted and Most Honored." Al-Bukhari recorded this Hadith. Some scholars said that people are of two kinds, a good-doer, so accept his good doing and neither ask him more than he can bear nor what causes him hardship. The other kind is the one who falls in shortcomings, so enjoin righteousness on him. If he still insists on evil, becomes difficult and continues in his ignorance, then turn away from him, so that your ignoring him might avert his evilness. Allah said in other instances,
ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ السَّيِّئَةَ نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ - وَقُلْ رَّبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيـطِينِ - وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ
(Repel evil with that which is better. We are best-acquainted with the things they utter. And say: "My Lord! I seek refuge with You from the whisperings (suggestions) of the Shayatin (devils). And I seek refuge with You, My Lord! lest they should come near me.")23:96-98 and,
وَلاَ تَسْتَوِى الْحَسَنَةُ وَلاَ السَّيِّئَةُ ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ فَإِذَا الَّذِى بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِىٌّ حَمِيمٌ - وَمَا يُلَقَّاهَا إِلاَّ الَّذِينَ صَبَرُواْ وَمَا يُلَقَّاهَآ إِلاَّ ذُو حَظِّ عَظِيمٍ
(The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better, then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient -- and none is granted it except the owner of the great portion in this world.) 41:34-35 in reference to the advice contained in these Ayat,
وَإِمَّا يَنزَغَنَّكَ مِنَ الشَّيْطَـنِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ
(And if an evil whisper from Shaytan tries to turn you away (from doing good), then seek refuge in Allah. Verily, He is the All-Hearer, the All-Knower) 41:36. Allah said in this honorable Suah,
وَإِمَّا يَنَزَغَنَّكَ مِنَ الشَّيْطَـنِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ إِنَّهُ سَمِيعٌ عَلِيمٌ
(And if an evil whisper comes to you from Shaytan, then seek refuge with Allah. Verily, He is All-Hearer, All-Knower.) 7:200 These three instances in the Qur'an, in Surahs Al-A`raf, Al-Mu'minun and As-Sajdah, are uinque in the Qur'an. Allah encourages lenient treatment of evil doers, for this might deter them from persistence in their evil, Allah willing,
فَإِذَا الَّذِى بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِىٌّ حَمِيمٌ
(then verily he, between whom and you there was enmity, (will become) as though he was a close friend) 41:34. Allah also encourages seeking refuge with Him from the devils of the Jinns. The devil will not be deterred if one is lenient with him, because he seeks your destruction and total demise. The devil to you, O mankind, is an open enemy, just as he was for your father before you. Ibn Jarir said, while explaining Allah's statement,
وَإِمَّا يَنَزَغَنَّكَ مِنَ الشَّيْطَـنِ نَزْغٌ
(And if an evil whisper comes to you from Shaytan), "If the devil lures you to get angry, thus directing you away from forgiving the ignorant and towards punishing him
فَاسْتَعِذْ بِاللَّهِ
(then seek refuge with Allah.) Allah commands here to seek refuge with Him from the devil's whispers,
إِنَّهُ سَمِيعٌ عَلِيمٌ
(Verily, He is All-Hearer, All-Knower.) Allah hears the ignorance that the fools subject you to, your seeking refuge with Him from the devil's whispers, and the rest of the speech of His creation; none of it escapes His knowledge. He knows what drives the lures of the devil away from you, as well as, the rest of what His creatures do." We mentioned the Hadiths concerning Isti`adhah (seeking refuge with Allah) in the beginning of this Tafsir, so we do not need to repeat them here.
Accetta, o Messaggero, da parte della gente ciò che ti compiace e le azioni ed i comportamenti che sono loro più agevoli, e non costringerli a compiere cose contrarie ai loro costumi, poiché ciò li indurrà ad allontanarsi da te; e ordina di usare le migliori parole e di compiere le migliori azioni, e non curarti degli ignoranti: Trascura la loro ignoranza. Chi ti fa del male e ti priva di qualcosa, tu non privarlo di nulla.
The Ideal Manifesto of Qur'anic Ethics
The above verse provides us with a perfect code and model discipline of moral excellences. It was through this discipline that the Holy Prophet ﷺ was trained and then was conferred with the title of صاحِب خُلق عظیم (The manifestation of all moral excellences) which is unique to him out of the whole mankind. After giving a description of obstinate ignorance, and immoral behaviour of the adversaries of Islam in the foregoing verses, the Holy Qur'an, in contrast to the above, provides the Holy Prophet ﷺ with some moral teachings. The first is خُذِ الْعَفْوَ (Take to forbearance). The Arabic word عَفْوَ has many significations. Each of them can be taken to mean here. This is why the experts in the exegesis of the Qur'an have presented varied comments on this verse. The most agreed interpretation of this word is that it is an act which can be done with ease or without any difficulty. The first sentence therefore, shall mean "Accept what people can do easily," implying that, in the matter of Islamic obligations, the Holy Prophet ﷺ should not demand high standard of deeds from the people. Rather, he should accept the degree of perfection which can be achieved easily by the people.
To make it more clear, let us take the example of Salah (the prayer) which in true sense means to isolate oneself from all the worldly thoughts and actions and stand before his Lord in perfect veneration. He is supposed to present his praise to his Lord directly as though he is addressing his Lord and making his supplications to Him directly with nothing and no one between him and His Lord.
This state of mind shows itself in a worshipper by some expressive signs like خُشُوع و خُضُوع (submission and humbleness), which are achieved only by a few fortunate worshippers. This degree of veneration and love cannot be expected from all the worshippers. This verse has therefore, asked the Holy Prophet ﷺ not to demand the high standard of performance from the people, and to accept what degree of perfection they can achieve easily in their deeds.
The above interpretation has been reported in Sahih al-Bukhari on the authority of Sayyidna ` Abdullah ibn Zubair ؓ . Another report cited by Ibn Kathir, has said that the Holy Prophet ﷺ ، at the time of the revelation of this verse, said, "I have been commanded (by Allah) to accept common or unexceptional obedience from the people in their worships and behaviour. I have, therefore, decided to do the same as long as I am in their company." A large number of the exegetes of the Holy Qur'an like Sayyidna ` Abdullah Ibn ` Umar, ` Abdullah ibn Zubair, Sayyidah ` A'ishah رضی اللہ تعالیٰ عنہم and the scholar Mujahid have confirmed the same meaning of this Qur'anic phrase.
Another meaning of the word is to pardon or to forgive. Some of the exegetes have adopted this meaning here. According to them this Qur'anic phrase has asked the Holy Prophet ﷺ to pardon the errors and shortcomings of the people.
Imam Ibn Jarir al-Tabari, the great exegete of the Holy Qur'an has reported that at the time of revelation of this verse the Holy Prophet ﷺ asked the Archangel Jibra'il (علیہ السلام) about the implication of this verse. The Archangel after confirming the meaning from Allah answered that you have been commanded to pardon the one who does you wrong, and to be generous to the one who gives you nothing, and to continue your relation with one who breaks off his connections with you.
Under the comment on this verse Ibn Marduwaih has reported, on the authority of Sayyidna Sa'ad ibn ` Ubadah ؓ ، that this verse was revealed when, in the battle of Uhud, Sayyidna Hamzah ؓ was martyred and parts of his body were savagely cut off. The Holy Prophet ﷺ ، seeing his body in such miserable condition, said, "I shall behave to seventy of their people the way they have behaved with Hamzah." This verse was revealed to him implying that it does not suit his dignified position. He should pardon and forgive people.
This is supported by another Hadith reported by Imam Ahmad (رح) on the authority of 'Uqbah ibn ` Amir ؓ saying that the Holy Prophet ﷺ had instructed him of the same. That is, to pardon the one who does wrong to him, to keep relation with one who cuts off his relation with him and to give the one who deprives him. Bayhaqi also has reported from Sayyidna ` Ali ؓ that the Holy Prophet ﷺ said to him. 'I teach you the manners better than the manners of all the early and the later people, that you should give the one who deprives you, pardon the one who does wrong to you and continue your relation with one who breaks off with you.
The above two meanings of the word عفو hough, are different from each other but the purest essence of both is one and the same, that is, he should not demand the high standard of worship and deeds from the people and pardon them for their errors, and should not take revenge of their wrongs, and be generous to them with no regard to receiving any return from them.
The authentic records of the life of the Holy Prophet ﷺ have shown that he demonstrated the truest picture of the above Qur'anic model of deeds and morals. This model appeared in full bloom when Makkah was conquered and his sworn enemies were at his mercy. At that time, he set all of them free saying that 'far from any thoughts of seeking any revenge against them for their injustices, he would not even blame them in any way for what had happened between them in the past.'
The second sentence of this manifesto or testament reads: وَأْمُرْ بِالْعُرْفِ (and bid the Fair - 199). The word: 4 (` عُرْفِ ) meaning 'recognized' refers to everything done in a way which is good and praiseworthy. The sense is that he should not seek to avenge the oppressive treatment meted out to him by his enemies, rather, he should forgive them but, along with it, he should also continue to ask them to do what was good and beneficial. Thus, he would not only be repaying evil with good and injustice with justice alone, in fact, he would be repaying them for all that by a higher degree of favor and grace - that of Ihsan.
In the third sentence, it was said: وَأَعْرِضْ عَنِ الْجَاهِلِي (and ignore the ignorant). It means that he should, no doubt, forgo revenge against injustice, deal with his enemies having goodwill and concern for them, and softly explain the truth of the matter to them. But, in this process, there will be those ignorant diehards who would not still be impressed or affected by this highly gentle moral response. They would, in spite of that, display more of their ignorance and harshness. If so, he was advised not to be affected by their heart-rending comments and rustic challenges, offer no response in their terms, instead, stay away from and ignore them.
Tafsir Ibn Kathir has said that 'to ignore' also means that he should not repay evil with evil. It does not mean that he should stop giving good advice to them, for this would not be befitting in terms of the standing mission a prophet and messenger of Allah is charged with.
At this stage, according to an event reported in the Sahih of al-Bukhari from Sayyidna ` Abdullah ibn ` Abbas ؓ ، it was during the period of the Khilafah of Sayyidna ` Umar ؓ that ` Uyaiynah ibn Hisn came to Madinah and stayed there as a guest of his nephew, Hurr ibn Qays. Sayyidna Hurr ؓ was among the learned men of Madinah who used to attend the advisory council of Sayyidna ` Umar ؓ . ` Uyaiynah said to his nephew, Hurr ibn Qays, you are close to the Amir al-Mu'minin. Take an appointment for me to see him.' Sayyidna Hurr ibn Qays requested Sayyidna ` Umar ؓ that his uncle, ` Uyaiynah wanted to meet him. He gave the permission.
But, once ` Uyaiynah was in the company of Sayyidna ` Umar al-Faruq ؓ ، he spoke to him in a manner that was uncivilized and contrary to facts while complaining that he neither gave them their full rights nor treated them with justice and equity. Sayyidna ` Umar ؓ was angry. Thereupon, Sayyidna Hurr ibn Qays submitted, 'ya Amir al-Mu'minin, Allah Ta` ala has said: خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِينَ (Take to forbearance, and bid the Fair and ignore the ignorant - 199) and this person too is one of the ignorant ones.' Hearing this verse, his anger subsided and he said nothing to him. This habit of Sayyidna ` Umar ؓ was well known. About him it was said: کَانَ وَ قَّافاً عندَ کِتابِ اللہِ عَسَّوَجَلَّ (He readily mellowed before the commandments of the Book of Allah, the Mighty, the Exalted).
This verse carries a comprehensive statement of noble traits of character. Some scholars have explained these briefly by saying that there are two kinds of people: (1) Those who are good in deeds and (2) those who are evil and unjust. This verse tells us to treat both kinds nobly. As for those who do good, accept what they offer as such. Do not investigate too much and do not be unnecessarily inquisitive. Do not demand good at its highest from them and accept what they come up with as sufficient. As for the evildoing, the instruction given is: Teach them to do what is good. Show them the way of righteousness. If they do not accept it and choose to stick to their straying and error and talk haughtily and aggressively, the appropriate course is to stay away from them and avoid responding to their ignorant comments. It is hoped that this approach may bring them round at some stage when they may realize their error.
Terimalah -wahai Rasul- perbuatan dan perangai yang mampu dan mudah dilakukan oleh manusia. Jangan membebani mereka dengan sesuatu yang sulit diterima oleh tabiat mereka karena hal itu akan membuat mereka menjauh darimu. Berikanlah mereka perintah dengan kata-kata yang sangat lembut dan tindakan yang baik dan abaikanlah orang-orang yang bodoh; jangan membalas kebodohan mereka dengan tindakan serupa. Siapa yang menyakitimu jangan kamu balas dengan menyakitinya dan siapa yang kikir kepadamu jangan kamu balas dengan kikir kepadanya.
Mensajero, acepta de las personas lo que son capaces de hacer, las acciones y conductas que son fáciles para ellas, y no les exijas que hagan cosas que son demasiado difíciles para ellas, porque eso las alejará. Ordénales que hablen con gracia y que hagan buenas acciones, y aléjate de los necios y no los enfrentes en su ignorancia, pagando mal por mal. No lastimes a quien te haga mal, y si te niegan algo, no les niegues nada a ellos.
Hãy chấp nhận chúng - hỡi Thiên Sứ - rồi thứ lỗi cho bản thân chúng, hãy dùng sự phóng khoáng dễ dãi trước những hành động và thái độ của chúng, và chớ nên để chúng làm ảnh hưởng về những bản chất thối nát của chúng. Quả thật, những điều đó không đáng trách chúng mà hãy dùng lời lẽ tốt đẹp khuyên can cùng với những việc làm đức hạnh cảm hóa chúng đến với con đường đúng đắn và hãy lánh xa những việc làm ngu muội và không chấp nhận việc làm đần độn của chúng. Thế những ai làm tổn hại Ngươi thì chớ nên oán thù và còn ai câm ghét Ngươi thì chớ nên oán hận chúng.
"Jadilah engkau pemaaf dan suruhlah orang mengerjakan yang ma'ruf, serta berpalinglah dari orang-orang yang bodoh." (Al-A'raf: 199).
(199) Ayat ini mengumpulkan kebaikan akhlak dengan ma-nusia dan apa yang harus dilakukan dalam bergaul dengan mereka. Perkara yang selayaknya dijadikan pedoman dalam bergaul dengan manusia adalah memberi maaf, yakni perangai yang disukai oleh diri mereka, serta merupakan perbuatan dan akhlak yang mudah atas mereka. Jangan membebani mereka dengan apa yang tidak sesuai dengan tabiat mereka, akan tetapi berterima kasihlah kepada setiap orang atas apa yang dia dapatkan darinya dalam bentuk ucapan dan perbuatan baik, memaklumi kelalaian dan memaafkan kekurangan mereka. Tidak menyombongkan diri kepada yang lebih kecil karena kecilnya, atau kepada orang bodoh karena kebodohan-nya, atau kepada orang miskin karena kemiskinannya, akan tetapi dia bergaul dengan semuanya dengan lemah lembut dan perlakuan yang sesuai dengan kondisi, dengan dada yang lapang. ﴾ وَأۡمُرۡ بِٱلۡعُرۡفِ ﴿ "Dan suruhlah orang mengerjakan yang ma'ruf." Yakni mengerjakan semua ucapan dan perbuatan yang baik dan akhlak yang sempurna, baik kepada orang yang dekat maupun kepada orang yang jauh. Jadikanlah sesuatu yang kamu berikan kepada manusia, dalam bentuk pengajaran ilmu atau dorongan kepada kebaikan, berupa silaturahim, berbuat baik kepada kedua orang tua, mendamaikan perselisihan di antara manusia, memberi nasihat yang berguna, memberi pendapat yang benar, tolong-menolong dalam kebaikan dan takwa, melarang yang buruk, atau memberi petunjuk kepada kemaslahatan agama dan dunia. Karena gangguan dari orang bo-doh adalah suatu keniscayaan, maka Allah تعالى memerintahkan agar menyikapinya dengan berpaling darinya dan tidak membalas ke-bodohannya. Barangsiapa menyakitimu dengan ucapan dan per-buatannya, maka janganlah kamu menyakitinya. Barangsiapa tidak memberimu, maka kamu jangan tidak memberinya. Barangsiapa memutuskanmu, maka kamu jangan memutuskannya, dan barang-siapa menzhalimimu, maka bersikap adillah kepadanya.
Adapun sikap yang layak diberikan oleh seorang hamba ke-pada setan, maka Allah berfirman,
Ô Messager, accepte des gens ce qu’ils peuvent t’offrir ainsi que les œuvres et les vertus qu’ils sont capables d’accomplir et ne les charge pas de ce que leurs natures ne peuvent supporter, car cela les rebuterait. Ordonne les bonnes paroles et les actes agréables. Détourne-toi des ignorants et ne répond pas à leur ignorance par une ignorance égale à la leur. Ainsi, n’offense pas celui qui t’offense et ne prive pas celui qui te prive.
Ey Resul! İnsanların gönül rızası ile kolaylarına gelerek verdikleri mal ve sundukları güzel ahlakı onlardan kabul et. Mizaçlarının katlanamayacağı şeylerle onları sorumlu tutma. Çünkü bu onların hoşuna gitmez. Onlara hep güzel söz ve güzel fiili emret ve cahil olanlardan yüz çevir. Cahillikleri sebebiyle onlara karşılık verme. Onlardan kim sana eziyet ederse, sen ona eziyet etme. Onlardan kim seni mahrum bırakırsa, sen onu mahrum bırakma.
O Poslaniče, prihvati od ljudi ono što mogu da urade od dobrih djela i nemoj ih zaduživati onim što njihove prirode ne podnose, jer će ih to otjerati. Naređuj im lijepa djela i lijepe riječi, a ostavi se neznalica i nemoj se osvrtati na njihovo neznanje niti im uzvraćaj. Ko tebe uznemiri - ti nemoj njega uznemiravati, a ko tebi uskrati, ti nemoj njemu uskratiti.
Accept from people O Messenger what they are able to do, the actions and conduct that is easy for them, and do not require them to do things that are too difficult for them, because that will drive them away. Instruct them to speak in a beautiful way and to do good actions, and turn away from those who are foolish and do not face them in their ignorance, returning like for like. Whoever harms you, do not harm them; and whoever denies you something, do not deny them.
199- Sen af yolunu tut, marufu emret ve cahillerden yüz çevir.
199. Bu âyet-i kerime, insanlara karşı gösterilecek güzel ahlakî davranışları, onlarla ilişkilerde takınılması gereken tutumları kapsamlı bir şekilde açıklamaktadır. İnsanlara davranırken “af yolunu” tutulması, yani insanların müsamaha ile karşılayacakları ve onlara uygun düşecek davranışlarda bulunmak ve güzel ahlakı elden bırakmamak gerekir. Onları tabiat itibariyle kaldıramayacakları birtakım şeylerle mükellef tutmamalıdır. Diğer taraftan herkese yaptığı güzel davranış, söylediği güzel söz hatta bundan da daha aşağı güzellikleri dolayısı ile teşekkür etmeli, kusurlarını affedip eksikliklerini görmezlikten gelmelidir. Küçüğe karşı küçüklüğü dolayısı ile kıt akıllıya aklının eksikliği, fakire de fakirliği dolayısı ile büyüklenmemelidir. Aksine herkese nazikçe davranmalı ve duruma uygun olarak gönüllerini hoş tutacak şekilde karşılık vermelidir.
“Marufu emret.” Uzağa da yakına da her güzel sözü, her güzel davranışı ve mükemmel ahlakı emret. Senin insanlara ulaştıracağın şeyler ya bir bilgiyi öğretmek, ya akrabalık bağını gözetmek, ya anne-babaya iyilikte bulunmak gibi bir hayra teşvik etmek olmalıdır yahut insanların arasını düzeltmek, faydalı bir öğüt vermek, isabetli bir görüş belirtmek, iyilik ve takvâ üzere yardımlaşmak, çirkin bir şeyden alıkoymak yahut da dinî ya da dünyevî bir maslahatın elde edilmesinin yolunu göstermek olmalıdır.
Cahilin eziyet vermesi kaçınılmaz olduğundan dolayı Yüce Allah, cahile de ondan yüz çevirmek şeklinde mukabele edilmesini, cahilliğine cahillikle karşılık verilmemesini emretmektedir:“cahillerden yüz çevir.” Söz yahut davranışı ile seni rahatsız eden bir kimseye rahatsızlık verme, seni mahrum edeni mahrum bırakma, seninle bağlarını koparanla bağlarını koparma, sana zalimlik edene de adaletle davran.
Kulun, cin şeytanlarına karşı nasıl davranması gerektiğine gelince Yüce Allah bu konuda bize şöyle yol göstermektedir:
Jika kamu -wahai Rasul- merasa bahwa setan menggodamu atau menghalang-halangimu agar tidak berbuat baik maka berlindunglah kepada Allah karena Dia Maha Mendengar ucapanmu dan Maha Mengetahui usahamu untuk meminta perlindungan, sehingga Dia akan melindungimu dari gangguan setan.
And If you feel that Satan is bringing you an evil suggestion or stopping you from doing good, then ask Allah for protection and seek refuge with Him. He hears whatever you say, and is aware of you when you seek protection, and He will protect you from him.
O Poslaniče, ako osjetiš da ti šejtan unosi vesvese ili te odvraća od činjenja dobrih djela, ti se prikloni Allahu i od Njega traži zaštitu, jer On čuje ono što govoriš i zna tvoje pribjegavanje Njemu, pa će te zaštititi od šejtana.
Ô Messager, lorsque tu sens que tu subis de Satan une insufflation ou une démotivation à faire le bien, cherche refuge auprès d’Allah et cramponne-toi à Lui car Il est Celui qui entend ce que tu dis et sait lorsque tu cherches refuge auprès de Lui. Par conséquent, Il te protégera de Satan.
E se avverti – o Messaggero – i sussurri di Satana, o sconforto nel compiere il bene, cerca rifugio presso Allāh e affidati a Lui: In verità, Lui è Ascoltatore di ciò che dici, Consapevole del fatto che ti sei rifugiato presso di Lui; Egli ti proteggerà da Satana.
200- Sana şeytandan bir vesvese gelirse hemen Allah’a sığın. Çünkü O, her şeyi işiten ve bilendir.
201- Takva sahiplerine şeytandan bir vesvese geldiğinde onlar iyice düşünürler, bakarsın ki onlar (doğruyu) görmüşler bile!
202- Şeytanların kardeşlerine gelince şeytanlar, onları sapıklığa sürükler, sonra da yakalarını bırakmazlar.
200. Her ne vakit ve her ne durumda “sana şeytandan bir vesvese gelirse” onun sana vesvese verdiğini, seni hayırdan alıkoymak istediğini hisseder yahut seni kötülüğe teşvik edip ona doğru ittiğini fark edersen “hemen Allah’a sığın” O’na sarıl ve O’nun himayesine sığın! “Çünkü O” senin söylediğin “her şeyi işiten ve” senin niyetini, zayıflığını, ona ne kadar güçlü bir şekilde sığındığını “bilendir.” O, seni şeytanın fitnesinden koruyacak, vesvesesine karşı muhafaza edecektir. Nitekim Yüce Allah bize (Nas Sûresi’nde): “De ki; sığınırım insanların rabbine...” diyerek kendisine sığınmayı emretmektedir.
201. Kulun gaflete düşmesi, sürekli olarak gaflete düşeceği anı gözetleyip duran şeytandan zarar görmesi kaçınılmaz olduğundan dolayı Allah, takvâ sahibi olan kimseleri azgın ve haddi aşan kimselerden ayırt eden bir alameti söz konusu etmektedir. Bu da şudur: Takva sahibi eğer bir günah işleme isteği hisseder de şeytandan ona bir vesvese geldiğinden dolayı haram olan bir fiili işlemek yahut da farz olan bir işi terk etmek suretiyle günah işleyecek olursa hemen o vesveseye nereden kapıldığını düşünür ve şeytanın kendisine hangi kapıdan yaklaştığını tespit eder. Allah’ın kendisine neyi farz kıldığını, sahip olduğu imanın kendisine ne gibi sorumluluklar yüklediğini düşünüp hatırlar. Böylece gerçeği basiretle görür, Yüce Allah’tan mağfiret diler, samimi bir tevbe eder ve pek çok iyilikler işlemek sureti ile de kusurunu telafi eder. Böylelikle şeytanın kendisine vermiş olduğu bütün zararları telafi etmiş, oyunlarını bozmuş olarak, onun hor, hakir ve eliboş dönmesini sağlar.
202. Şeytanların kardeşleri ve onların dostları olanlara gelince bunlar, günaha düşecek olurlarsa şeytanlar ardı arkasına günahlar işleterek azgınlıklarında devam etmelerini sağlarlar ve bu konuda ellerini onların yakalarından çekmezler. Çünkü şeytanlar, onları azdırmakta sınır tanımazlar, belli bir yerde durmazlar. Zira şeytanlar onların dizginlerini ellerine kolaylıkla aldıklarını ve kötülük işlemekten de hiç geri durmadıklarını görünce onlardan yaa iyice ümitlenirler.
In the second verse, it was said: وَإِمَّا يَنزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّـهِ ۚ إِنَّهُ سَمِيعٌ عَلِيمٌ (And if you are stricken with a strike from the Shaitan, seek refuge with Allah - 200).
This verse too is really a complement of the subject taken up in the first verse which instructs that the error made by the unjust and the ignorant should be forgiven and the evil done by them should not be answered by counter evil. This is heavy duty. In fact, doing something like this is most irksome and hard on human temperament. Particularly on occasions such as this, the Shaitan is there to coax someone very normal into anger and somehow gets his client all set to fight. Therefore, in the second verse, it has been suggested that in case emotions of anger seem to be flaring up on such an occasion where your patience is under test, one should promptly figure out that this instigation is coming from the Shaitan. It has a standard treatment - seek refuge with Allah.
It appears in Hadith that two men were quarreling before the Holy Prophet ﷺ and one of them was getting out of control in his fit of anger. He looked at him and said, 'I know some words which, if this person were to say, his rage will go away.' Then, he said, 'here are the words: اعوذ باللہ من الشیطان الرجیم seek refuge with Allah from the Shaitan, the Accursed). When this person heard the Holy Prophet ﷺ reciting it, he immediately said it after him. Suddenly, his anger was all gone.
An Unusual Coincidence
At this stage, the great Tafsir Ibn Kathir has written about an unusual coincidence. He says that there are three verses in the entire Qur'an that appear as an embodiment of high moral teaching - and all three of them conclude with the need to seek refuge from the Shaitan. One of these is this very verse of Surah al-A` raf we are talking about. The second one is the following verse of Surah al-Mu'minun:
ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ السَّيِّئَةَ ۚ نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ ﴿96﴾ وَقُل رَّبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيَاطِينِ ﴿97﴾ وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ ﴿98﴾
"Repel the evil with what is good. We know best what they keep saying and you say: '0 my Lord, I seek refuge with You against the urgings of the Shaitans, and 0 my Lord, I seek refuge with You from that they be with me - 23:96:98."
The third verse appears in Surah Ha Mim as-Sajdah (also referred to as Surah Fussilat):
وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ۚ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ ﴿34﴾ وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ ﴿35﴾ وَإِمَّا يَنزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّـهِ ۖ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ ﴿36﴾
(And good and bad deeds are not equal. Repel with that which is better, whereupon he - between whom and you there was enmity - will be as if a fast friend. [ 34] And this quality is granted to none but those who observe patience, and this quality is granted to none but he who is endowed with a great fortune. [ 35] And if you are stricken with a strike from the Shaitan, then, seek refuge with Allah. Surely, He is the All-Hearing, the All-Knowing. [ 36] - 41:34-36)
In these three verses, instruction has been given to forgo and forgive people who incite anger, to return evil with good and, along with it, to seek refuge from the Shaitan. This tells us that the Shaitan takes special interest in human quarrels. Give them any opportunity where a quarrel is on, the Shaitans converge on it as their favorite hunting ground. No matter how sedate and forbearing someone happens to be, they would still incite him into anger and try to make them cross the limits.
There is a treatment for it. When a person sees his anger getting out of control, he should know that Shaitan is winning against his better self. He should then turn to Allah Ta` ala and seek refuge with Him. This makes noble traits of character flourish at their best. Therefore, additional stress has been laid on the need to seek the protection of Allah against the Shaitan in the third (201) and fourth (202) verses as well.
Kapag nakadama ka, O Sugo, na ang demonyo ay nagpatama sa iyo ng isang panunulsol o isang pagsagabal sa paggawa ng kabutihan, dumulog ka kay Allāh at mangunyapit ka sa Kanya sapagkat tunay na Siya ay Madinigin sa anumang sinasabi mo, Maalam sa pagdulog mo kaya magtatanggol Siya sa iyo laban sa demonyo.
Và nếu như Ngươi có cảm thấy - hỡi Thiên Sứ - lũ Shaytan đang cám dỗ hay thấy nản lòng thì hãy nâng tay cầu nguyện với Allah xin Ngài che chở Ngươi. Quả thật, Ngài nằng nghe những lời cầu nguyện đó, Ngài hằng biết Ngươi cần điều gì và Ngài sẽ bảo vệ Ngươi tránh khỏi lũ Shaytan.
Ey Resul! Eğer şeytanın sana bir vesvese verdiğini hissedersen veya hayır işlerinden seni alıkoyar yahut yavaşlatırsa, hemen Yüce Allah'a sığın ve tutun. Çünkü O, kuşkusuz söylediklerini işitir, O'na sığındığını bilir ve seni şeytandan koruyup, himaye eder.
Si sientes que Satanás te sugiere algo malo o te impide hacer el bien, entonces pide a Al-lah que te proteja y busca refugio en Él. Él escucha lo que ruegas, sabe que buscas protección, y te protegerá de él.
"Dan jika kamu ditimpa sesuatu godaan setan, maka berlin-dunglah kepada Allah. Sesungguhnya Allah Maha Mendengar lagi Maha Mengetahui. Sesungguhnya orang-orang yang bertakwa bila mereka ditimpa was-was dari setan, mereka ingat kepada Allah, maka ketika itu juga mereka melihat kesalahan-kesalahannya. Dan teman-teman mereka (orang-orang kafir dan fasik) membantu setan-setan dalam menyesatkan dan mereka tidak henti-hentinya (menyesatkan)." (Al-A'raf: 200-202).
(200) Yakni kapan pun dan dalam kondisi apa pun, ﴾ يَنزَغَنَّكَ مِنَ ٱلشَّيۡطَٰنِ نَزۡغٞ ﴿ "kamu ditimpa sesuatu godaan setan." Yakni kamu mera-sakan godaannya, membuatmu malas berbuat baik atau mendorong-mu dan memacumu berbuat buruk, ﴾ فَٱسۡتَعِذۡ بِٱللَّهِۚ ﴿ "maka berlindunglah kepada Allah." Yakni berlindunglah kepada naungan perlindungan Allah, karena Dia Maha Mendengar apa yang kamu ucapkan. ﴾ عَلِيمٌ ﴿ "Mengetahui" niatmu, kelemahanmu, dan kebutuhanmu akan per-lindunganNya, maka Dia akan melindungimu dari fitnahnya dan menjagamu dari godaannya, sebagaimana Firman Allah تعالى,
﴾ قُلۡ أَعُوذُ بِرَبِّ ٱلنَّاسِ 1 مَلِكِ ٱلنَّاسِ 2 إِلَٰهِ ٱلنَّاسِ 3 مِن شَرِّ ٱلۡوَسۡوَاسِ ٱلۡخَنَّاسِ 4 ٱلَّذِي يُوَسۡوِسُ فِي صُدُورِ ٱلنَّاسِ 5 مِنَ ٱلۡجِنَّةِ وَٱلنَّاسِ 6 ﴿
"Katakanlah, 'Aku berlindung kepada Rabb (yang memelihara dan menguasai) manusia, Raja manusia, sembahan manusia, dari kejahatan (bisikan) setan yang biasa bersembunyi, yang membisikkan (kejahatan) ke dalam dada manusia, dari (golongan) jin dan manusia." (An-Nas: 1-6).
(201) Karena hamba pasti lalai dan setan berhasil menipu-nya karena ia terus bersiap siaga menantikan kelengahan dan ke-lalaiannya, maka Allah تعالى menyebutkan tanda-tanda orang-orang yang bertakwa dan orang-orang yang menyimpang. Adapun orang yang bertakwa, jika dia merasakan dosa dan gangguan dari setan, lalu dia melakukan dosa, dengan melakukan yang haram atau me-ninggalkan yang wajib, maka dia segera sadar dari mana setan da-tang dan dari pintu mana setan masuk kepadanya, dia menyadari apa yang diwajibkan Allah atasnya dan apa yang menjadi tuntutan iman, maka dia memohon ampun kepada Allah, dia menambal apa yang terlewatkan dengan taubat nasuha dan kebaikan yang banyak, maka dia berhasil mengusir setannya dengan hina dina dan mem-porak porandakan apa yang setan dapatkan darinya.
(202) Adapun teman-teman dan wali-wali setan, maka me-reka apabila terjatuh ke dalam dosa, mereka terus berada di dalam kesesatan. Mereka melakukan satu dosa kepada dosa yang lain. Bahkan tidak hanya sebatas itu, setan tiada henti-hentinya menye-satkan, karena ia berambisi kepada mereka manakala mereka adalah orang-orang yang mudah dikendalikan dan tiada henti melakukan perbuatan jahat.
Quienes temen a Al-lah, siguiendo lo que Él ordena y alejándose de lo que ha prohibido, cuando Satanás les sugiere hacer algo malo, recuerdan el poder de Al-lah y Su castigo para los pecadores así como Su recompensa para los que hacen el bien. Se apartan de la desobediencia rogando a Al-lah por Su perdón, para que así puedan hacer lo correcto, vean con claridad el mal que hacían, y eviten hacerlo.
Quả thật, những ai kính sợ Allah trước những mệnh lệnh của Ngài và tránh xa những điều mà Ngài nghiêm cấm và lỡ may bị lũ Shaytan cám dỗ làm điều tội lỗi; thì hãy suy ngẫm đến sự vĩ đại của Allah và sự trừng trị cho việc làm tội lỗi và ban thưởng cho việc khuất phục. Bởi thế, hãy ăn năn xám hối về tội lỗi và tỏ ra hối hận trước Thượng Đế. Và nếu như thật sự họ muốn hướng đến con đường ngay thẳng đúng đắn để tìm ra chân lý và từ bỏ mọi hành động trước đây thì hãy chấm dứt ngay.
The Whispering of Shaytan and the People of Taqwa
Allah mentions His servants who have Taqwa, obeying His orders, and avoid what He forbade:
إِذَا مَسَّهُمْ
(when comes to them) an evil thought, or anger, or the whispers of Shaytan cross their mind, or intend to err, or commit an error,
تَذَكَّرُواْ
(they remember) Allah's punishment, as well as, His tremendous reward. They remember Allah's promises and threats, then repent, go back to Him, seek refuge with Him and ask for forgiveness before death,
فَإِذَا هُم مُّبْصِرُونَ
(and (indeed) they then see (aright)) they become aright and aware of the error of their ways.
A Brethren of Devils among Mankind lure to Falsehood
Allah said next,
وَإِخْوَنُهُمْ يَمُدُّونَهُمْ
(But (as for) their brothers they plunge them deeper) in reference to the devils' brothers among mankind. Allah said in another Ayah,
إِنَّ الْمُبَذرِينَ كَانُواْ إِخْوَنَ الشَّيَـطِينِ
(Verily, the spendthrifts are brothers of the Shayatin) 17:27 for they are followers of the Shayatin, who listen to them and obey their orders.
يَمُدُّونَهُمْ فِى الْغَىِّ
(They plunge them deeper into error) the devils help them commit sins, making this path easy and appealing to them
ثُمَّ لاَ يُقْصِرُونَ
(and they never stop short) for the devils never cease inciting mankind to commit errors. `Ali bin Abi Talhah reported that Ibn `Abbas commented on Allah's statement,
وَإِخْوَنُهُمْ يَمُدُّونَهُمْ فِى الْغَىِّ ثُمَّ لاَ يُقْصِرُونَ
(But (as for) their brothers they plunge them deeper into error, and they never stop short.) "Neither mankind stop short of the evil that they are doing nor the devils stop short of luring them. " Therefore,
لاَ يُقْصِرُونَ
(they never stop short) refers to the devils getting tired or stopping their whispering. Allah said in another Ayah,
أَلَمْ تَرَ أَنَّآ أَرْسَلْنَا الشَّيَـطِينَ عَلَى الْكَـفِرِينَ تَؤُزُّهُمْ أَزّاً
(See you not that We have sent Shayatin against the disbelievers to push them to do evil) 19:83 persistently luring the disbelievers to commit evil, according to Ibn `Abbas and others.
Kada onima koji se čuvaju Allahove kazne činjenjem naređenog i klonjenjem zabranjenog dođe šejtanova vesvesa pa učine grijeh - sjete se Allahovog veličanstva i Njegove kazne za grješnike i nagrade za pokorne, pa se pokaju za svoje grijehe i vrate svome Gospodaru. Tada se vrate istini i probude se iz svog nemara, prestajući griješiti.
Tunay na ang mga nangilag magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya, kapag may tumama sa kanila na isang panunulsol mula sa demonyo, kaya nagkasala sila, ay nagsasaalaala sila sa kadakilaan ni Allāh, parusa Niya para sa mga tagasuway, at gantimpala Niya para sa mga tagatalima, saka nagbabalik-loob sila mula sa mga pagkakasala nila at nagsisisi sila sa Panginoon nila, kaya biglang sila ay nagpakatatag na sa katotohanan, natauhan mula sa dati nilang lagay, at tumigil.
Lorsqu’ils subissent une insufflation de Satan et commettent un péché, ceux qui craignent Allah se conforment à Ses commandements et délaissent Ses interdits, se rappellent de l’éminence d’Allah, du châtiment qu’Il réserve aux désobéissants et de la récompense qu’Il réserve aux obéissants. Ils se repentent alors et reviennent à leur Seigneur, à la vérité, reprennent conscience et cessent de commettre ce qu’ils commettaient.
Sesungguhnya orang-orang yang bertakwa kepada Allah dengan menjalankan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya apabila mereka tergoda oleh bisikan setan kemudian berbuat dosa niscaya mereka akan teringat pada kebesaran Allah, hukuman yang akan diberikan oleh-Nya kepada orang-orang yang durhaka, dan ganjaran yang disediakan-Nya bagi orang-orang yang taat kepada-Nya. Kemudian mereka akan bertobat dari dosa-dosa dan kembali ke jalan Tuhan mereka, lalu tiba-tiba mereka istikamah di jalan yang benar, menyadari kesalahan yang telah mereka perbuat, dan berhenti melakukannya.
Şüphesiz Allah'ın emirlerine uyarak yasaklarından sakınan takvalı kimselere şeytandan bir vesvese isabet eder de günah işlerlerse, Allah'ın yüceliğini, asilere olan cezasını ve itaat edenlere de sevabını hatırlarlar, günahlarından tövbe ederler ve Rablerine dönerler. Bir de bakarsın hak üzere dosdoğru olurlar. İçinde bulundukları günahtan uyanıp onu terk ederler.
Those who are mindful of Allah, following what He instructs and staying away from what He has prohibited, when an evil suggestion comes to them from Satan to do something wrong, they remember the might of Allah and His punishment for the wrongdoers and His reward for those who do good. They turn away from their disobedience, turning to Allah asking for forgiveness, so that they do the right thing, seeing clearly what they were doing wrong, and hold back from doing it.
In verità, coloro che temono Allāh obbedendo ai Suoi ordini e rispettando i Suoi divieti, se vengono afflitti dai sussurri di Satana e commettono peccato, rammentano la grandezza di Allāh e la Sua punizione nei confronti dei disobbedienti, e la Sua ricompensa nei confronti degli obbedienti, così si pentono dei loro peccati e si rivolgono al loro Dio, ed eccoli percorrere la Retta Via, abbandonare le condizioni in cui versavano e cessare di compiere ciò che compievano.
E i compagni dei demoni, tra malfattori e miscredenti, vengono indotti alla perdizione dai demoni stessi, commettendo peccati su peccati, e Satana non cessa di indurli alla perdizione, né i malfattori tra gli uomini cessano di sottomettersi e compiere azioni malvagie.
Teman-teman setan yaitu orang-orang jahat dan orang-orang kafir senantiasa dibantu oleh setan untuk terus berada di dalam kesesatan dengan perbuatan dosa demi dosa, tidak akan menyerah. Setan-setan tidak pernah berhenti menyesatkan, sedangkan orang-orang jahat tidak pernah berhenti tunduk kepada setan dan berbuat jahat.
Los secuaces de los demonios, que cometen inmoralidades y no creen, son atraídos por los demonios a un mal mayor, cometiendo pecado tras pecado. No se detienen en sus esfuerzos: ni los demonios con su extravío ni los que son inmorales y que los siguen, cometiendo el mal.
Những phe đảng của lũ Shaytan trong đám người hư đốn và vô đức tin, lũ Shaytan tiếp tục gia tăng họ trong sự lầm lạc với tội lỗi này đến tội lỗi khác. Cả hai không hề dừng lại, lũ Shaytan không dừng việc cám dỗ và xúi giục đến với sự lầm lạc, còn những kẻ vô đức tin thì không chịu dừng lại hành vi xấu xa.
Ang mga kapatid ng mga demonyo kabilang sa mga masamang-loob at mga tagatangging sumampalataya ay hindi nagpapatigil sa mga demonyo sa pagdagdag sa kanila ng pagkaligaw dahil sa isang pagkakasala matapos ng isang pagkakasala. Hindi nagpipigil ang mga demonyo sa paglilisya at pagliligaw, ni ang mga masamang-loob kabilang sa tao sa pagpapaakay at paggawa ng kasamaan.
Quant aux pervers et aux mécréants frères des démons, ceux-ci ne cessent de rajouter, péché après péché, à leur égarement. Les démons ne cessent de tromper et d’égarer les pervers parmi les humains, de leur obéir et de commettre le mal.
Şeytanlar dalalet üzerinde kalmaları için kâfir ve facirlerden olan kardeşlerine, peş peşe günahlar işletirler. Ne Şeytanlar saptırmaktan, yoldan çıkarmaktan geri durur, ne de insanoğlundaki facirler onlara boyun eğmekten ve kötülükler işlemekten geri kalırlar.
Svojoj braći: grješnicima i nevjernicima, šejtan neprestano povećava zabludu, podstičući ih da čine grijeh za grijehom, i niti šejtan odustaje od odvođenja u zabludu, niti oni prestaju sa pokornošću njemu i činjenjem zla.
The brothers of the satans, who commit immorality and disbelieve, are drawn by the satans into greater error, committing sin after sin. They do not stop in their efforts: neither the satans with their misguidance nor those who are immoral and who follow them, committing evil.
Ey Resul! Onlara bir mucize getirdiğin zaman ondan yüz çevirip seni yalanladılar. Onlara bir mucize getirmediğin zaman ise: "Kendinden icat edip uyduramaz mıydın?" derler. Ey Resul! Onlara de ki: "Ben kendi nefsimden bir mucize getirmeye yetkili değilim. Ben ancak Yüce Allah'tan bana vahyolunana uyarım. Size okumuş olduğum bu Kur'an, sizi yaratan ve bütün işlerinizi idare eden Yüce Allah tarafından gönderilmiş bir delil ve hüccettir. Mümin kulları için de bir rahmet ve yol göstericidir. Müminlerin dışındakiler ise sapık ve bedbahttırlar.
Ô Messager, lorsque tu apportes un miracle, ils te démentent et se détournent de toi mais si tu ne leur apportes pas de miracle, ils disent: Pourquoi n’inventes-tu pas toi-même un miracle? Ô Messager, dis-leur: Je ne suis pas Celui qui décide ou non d’apporter un miracle. Je ne fais que suivre ce qu’Allah m’a révélé, à savoir ce Coran que je vous récite, dont les versets sont des arguments et des preuves provenant d’Allah votre Créateur et le Gestionnaire de vos affaires, et une orientation et une miséricorde pour Ses serviteurs croyants. Quant aux non croyants, ils sont égarés et malheureux.
Kapag naghatid ka, O Sugo, ng isang tanda ay nagpapasinungaling sila sa iyo at umaayaw roon. Kung hindi ka naglahad sa kanila ng isang tanda ay magsasabi sila: "Bakit kasi hindi ka umimbento ng isang talata mula sa ganang iyo at lumikha-likha nito." Sabihin mo sa kanila, O Sugo: "Hindi ukol sa akin na maglahad ng isang talata mula sa pagkukusa ng sarili ko at wala akong sinusunod kundi ang ikinakasi ni Allāh sa akin, itong Qur'ān na binibigkas ko sa inyo bilang mga katwiran at mga patotoo mula kay Allāh, ang Tagalikha ninyo at ang Tagapangasiwa ng mga kapakanan ninyo, at bilang paggagabay at awa para sa mga mananampalataya kabilang sa mga lingkod Niya. Tungkol naman sa mga hindi mananampalataya naman, sila ay mga ligaw at mga miserable."
And If you O Messenger come with a sign, they reject it and turn away from it; and if you do not come to them with a sign, they ask why he did not produce one. Say to them O Messenger: 'It is not up to me to just come with a sign. Rather, I only follow what was revealed to me from Allah: the Qur’ān which I recite to you, an evidence and proof from Allah your Creator, the arranger of your lives, a guidance and mercy for the believers among His creation. As for those who do not have faith, then they are lost and wretched.'
Idolators ask to witness Miracles
`Ali bin Abi Talhah reported that Ibn `Abbas commented on Allah's statement,
قَالُواْ لَوْلاَ اجْتَبَيْتَهَا
(they say, "Why have you not brought it") "They say, `Why have you not received a miracle"', or, "Why have you not initiated or made it" Ibn Jarir reported that, `Abdullah bin Kathir said that Mujahid said about Allah's statement,
وَإِذَا لَمْ تَأْتِهِم بِـَايَةٍ قَالُواْ لَوْلاَ اجْتَبَيْتَهَا
(And if you do not bring them a miracle, they say: "Why have you not brought it") "They say, `Produce a miracle of your own."' Qatadah, As-Suddi, `Abdur-Rahman bin Zayd bin Aslam and Ibn Jarir agreed with this. Allah said next,
وَإِذَا لَمْ تَأْتِهِم بِـَايَةٍ
(And if you do not bring them an Ayah) a miracle or a sign. Similarly, Allah said,
إِن نَّشَأْ نُنَزِّلْ عَلَيْهِمْ مِّنَ السَّمَآءِ ءَايَةً فَظَلَّتْ أَعْنَـقُهُمْ لَهَا خَـضِعِينَ
(If We will, We could send down to them from the heaven a sign, to which they would bend their necks in humility.) 26:4 The pagans asked the Prophet, why did you not strive hard to bring us an Ayah (miracle) from Allah so that we witness it and believe in it. Allah said to him,
قُلْ إِنَّمَآ أَتَّبِعُ مَا يِوحَى إِلَىَّ مِن رَّبِّى
(Say: "I but follow what is revealed to me from my Lord.") I do not ask such things of my Lord. I only follow what He reveals and commands me. Therefore, if Allah sends a miracle, I will accept it. Otherwise, I will not ask for it unless He allows me. Certainly, Allah is Most Wise, the All-Knower. Allah next directs the servants to the fact that this Qur'an is the most powerful miracle, clearest evidence and most true proof and explanation, saying,
هَـذَا بَصَآئِرُ مِن رَّبِّكُمْ وَهُدًى وَرَحْمَةً لِّقَوْمٍ يُؤْمِنُونَ
(This (the Qur'an) is nothing but evidences from your Lord, and a guidance and a mercy for a people who believe.)
O Poslaniče, ako dođeš sa ajetom - oni te utjeraju u laž ili se okrenu od njega, a ako im ne dođeš sa ajetom kažu: "Zašto ne izmisliš ajet od sebe?" Reci im: "Nije moje da od sebe dolazim sa ajetima, ja slijedim samo ono što mi Allah objavljuje. Ovaj Kur'an kojeg vam učim sadrži dokaze od Allaha, vašeg Stvoritelja i Upravitelja, i sadrži milost i uputu za vjernike, dok su nevjernici nesrećni i zabludjeli."
E se porti, o Messaggero, un Segno, essi ti rinnegano e sono avversi a ciò che dici; mentre se non porti loro un segno, dicono: "Non puoi portare un versetto inventato da te?!" Di' loro, o Messaggero: "Non mi si addice portarvi un segno da me inventato; devo seguire solo ciò che mi viene ispirato da Allāh, ovvero questo Corano che vi recito e che contiene prove da parte di Allāh, vostro Creatore e Amministratore dei vostri affari, e Guida e Misericordia per i Suoi sudditi credenti; tuttavia, coloro che non credono sono gli sviatori licenziosi.
Calling people to monotheism, the Hereafter, a virtuous life and justice is to call people to good (‘urf). That is, it is calling people to those good deeds, the goodness of which can be verified by reason. But people have found leading an upright life most difficult. The desire for immediate gain makes them opt for worldly gain. Very often they exploit religion to achieve their worldly interests. In such a state of affairs when the call for pure Truth is given to them, they are afraid that their interests will be affected so they oppose it with all their might. What should a preacher (da‘i) do in such a situation? The only right response from him on such occasions, is avoidance. That is, he should continue spreading the message without stirring up any clash or confrontation. If he fails to do so, ‘dawah’ will be turned into debate. His time and energies will be wasted in debating with his addressees. That is why, in order to preserve the purity of the call, it is essential that the da‘i exercise patience in all unpleasant situations and continue his work along positive lines. However, in this present world, no one is exempt from the attacks of self and Satan. What saves him on all such occasions is the fear of God. Fear of God makes one extremely sensitive. It is this sensitivity which is man’s greatest shield in this world of trial. Whenever any evil thought comes to his mind, or he is afflicted by a negative psychology, it is his sensitivity which immediately alerts him against it. Instantly his eyes are opened and he seeks God’s forgiveness and resolves never to commit such perverse acts again. On the contrary, those whose hearts are free from the fear of God are never on guard against Satan’s attacks. Satan leads them on and on to the pit of destruction without their ever being conscious of it. Sensitivity is man’s greatest shield. While insensitivity renders one defenceless against Satan’s attacks.
Commentary
Mentioned in the verses cited above is the proof that the Holy Prophet ﷺ the true Messenger of Allah. Also answered there are doubts raised by his antagonists. Then, as a corollary, some religious injunctions have been taken up.
To prove that they are Messengers of Allah, all prophets, may peace be upon them all, are given miracles. It was in consonance with it that the Holy Prophet ﷺ the foremost among prophets, was blessed with so many miracles which exceed the number of those given to past prophets and which are clear too.
The miracles of the Holy Prophet ﷺ as proved from the Qur'an, and authentic Hadith reports, are fairly numerous. Muslim religious scholars have written separate books about them. ` Allamah Jalalud-Din as-Suyuti's book, al-Khasais a1-Kubra, in two volumes, is a well-known work on this subject.
But, despite the manifestation of so many miracles, his opponents stuck to their unreasonable demands asking for ever-new miracles of their choice. This has also been mentioned earlier in this very Surah.
The first of the two verses cited above provides an answer to their demand as a matter of principle. To put it briefly, the miracle of a prophet is a testimony and proof of his mission as a Messenger of Allah. Take the example of the claim of a plaintiff that stands proved by some trustworthy evidence. The other party has not challenged it in any way. If so, no court in the world would give this party the right to demand from the plaintiff that it would accept the claim only when he produces its evidence from a number of particularly specified people. And that the said party would, without challenging the present evidence, not accept it. Therefore, after having seen so many manifest miracles, the antagonists had no right to say that they would take him to be a Messenger of Allah only if he were to show their custom-ordered miracles. This is nothing but a hostile demand that no court of justice would accept as valid.
So, in the first verse (203), it was said when he does not show them the miracle specified by them, they use it as a pretext to deny that he was a Messenger of Allah. Had he been one, he would have shown them the miracle of their choice! The Holy Prophet ﷺ has been asked to tell them that his mission does not call for the showing of miracles on his own. Instead, his basic mission was to follow the injunctions sent to him by his Lord through the medium of Wahy (revelation) and it included the task of their preaching as well. Therefore, he was busy doing what he was assigned to do. As for the verification of his status as a Messenger of Allah, the miracles already manifested before them were more than enough for that purpose. Now that they have already seen those, the demand for some particular miracle is nothing but an exercise in hostility that is not worth noticing.
Then, out of the miracles shown, the Qur'an by itself is a great miracle. It has challenged the whole world to come up with a small Surah the like of it and it has failed to do so. This, then, is an open sign that the Qur'an is no human word, instead, is the inimitable Word of Allah, the most exalted.
For this reason, it was said: هَـٰذَا بَصَائِرُ مِن رَّبِّكُمْ (This is (a Book of) insights from your Lord). It means that this Qur'an has come from your Lord as a compendium of many proofs and miracles. Whoever deliberates into it, even summarily, could not part with it without believing that it was nothing but the Word of Allah, the most exalted, and that nothing created has anything to do with it. After that, it was said: وَهُدًى وَرَحْمَةٌ لِّقَوْمٍ يُؤْمِنُونَ (and a guidance and mercy for a people who believe). It means that, no doubt, this Qur'an is a proof of what is true for the whole world, but it is an escort to the purpose of life and a medium of deserving the mercy of Allah Ta` ala only for those who believe in it.
"Dan apabila kamu tidak membawa suatu ayat al-Qur`an kepada mereka, mereka berkata, 'Mengapa tidak kamu buat sen-diri ayat itu?' Katakanlah, 'Sesungguhnya aku hanya mengikuti apa yang diwahyukan dari Rabbku kepadaku. Al-Qur`an ini adalah bukti-bukti yang nyata dari Rabbmu, petunjuk dan rah-mat bagi orang-orang yang beriman." (Al-A'raf: 203).
(203) Yakni, orang-orang yang mendustakanmu itu senan-tiasa berada di dalam kesombongan dan pengingkaran, meskipun kamu hadir kepada mereka dengan ayat-ayat yang membuktikan hidayah dan jalan lurus. Jika kamu membawa ayat kepada mereka yang menunjukkan kebenaranmu, maka mereka tidak akan tunduk. ﴾ وَإِذَا لَمۡ تَأۡتِهِم بِـَٔايَةٖ ﴿ "Dan apabila kamu tidak membawa suatu ayat", dari ayat-ayat yang mereka usulkan dan tentukan, ﴾ قَالُواْ لَوۡلَا ٱجۡتَبَيۡتَهَاۚ ﴿ "mereka berkata, 'Mengapa tidak kamu buat sendiri ayat itu?'" Yakni mengapa kamu tidak memilih-milih (suatu kalimat yang bisa dijadikan se-bagai) ayat, sehingga ia pun menjadi ayat atau mukjizat tertentu, seolah-olah kamulah yang menurunkan ayat yang mengatur selu-ruh makhluk. Padahal sebenarnya sedikit pun kamu tidak memiliki urusan apa pun dalam hal ini. Atau (maknanya) adalah, mengapa kamu tidak membuatnya sendiri dari dirimu. ﴾ قُلۡ إِنَّمَآ أَتَّبِعُ مَا يُوحَىٰٓ إِلَيَّ مِن رَّبِّيۚ ﴿ "Katakanlah, 'Sesungguhnya aku hanya mengikuti apa yang diwahyukan dari Rabbku kepadaku'." Aku hanyalah seorang hamba yang meng-ikuti lagi diatur, Allah تعالى-lah yang menurunkan ayat dan mengi-rimkannya sesuai dengan tuntutan kebesaranNya dan hikmahNya yang agung. Jika kamu menginginkan ayat yang tidak tergusur oleh waktu dan hujjah yang tidak luruh dalam segala kesempatan maka ayat tersebut adalah al-Qur`an yang agung yang merupakan dzikir yang penuh hikmah.
﴾ بَصَآئِرُ مِن رَّبِّكُمۡ ﴿ "Al-Qur`an ini adalah bukti-bukti yang nyata dari Rabbmu", yang dijadikan sebagai penerang dalam seluruh tuntutan ilahiyah dan tujuan insaniyah. Ia adalah dalil dan bukti. Barang-siapa yang merenungkan dan memikirkannya, maka dia mengeta-hui bahwa ia turun dari Dzat Yang Mahabijaksana lagi Mahamulia, tiada kebatilan yang hadir dari depannya atau dari belakangnya. Dengannya hujjah menjadi tegak atas semua orang yang menge-tahuinya, akan tetapi kebanyakan manusia tidak beriman, karena barangsiapa yang beriman maka ia adalah ﴾ وَهُدٗى ﴿ "petunjuk", bagi-nya dari kesesatan ﴾ وَرَحۡمَةٞ ﴿ "dan rahmat", baginya dari kesengsaraan. Seorang Mukmin yang mengikuti al-Qur`an dan mengambil petun-juk darinya, dia akan berbahagia di dunia dan akhiratnya. Adapun orang yang tidak beriman kepadanya, maka dia akan sesat dan sengsara di dunia dan akhirat.
Apabila kamu -wahai Rasul- datang dengan membawa ayat, mereka mendustakannya dan berpaling darinya. Namun, apabila kamu datang tanpa membawa ayat, mereka berkata, “Mengapa kamu tidak membuat ayat sendiri?” Katakanlah kepada mereka -wahai Rasul-, “Aku tidak berhak membuat ayat menurut kemauanku sendiri. Aku hanya mengikuti apa yang Allah wahyukan kepadaku. Al-Qur`ān yang kubacakan kepada kalian ini adalah hujah dan bukti yang berasal dari Allah, pencipta kalian dan pengatur urusan kalian, serta petunjuk dan rahmat bagi hamba-hamba-Nya yang beriman, sedangkan orang-orang yang tidak beriman adalah orang-orang yang sesat dan celaka.”
203- Onlara bir mucize getirmediğin zaman:“Onu kendin uydurup getirseydin ya!” derler. De ki:“Ben, ancak Rabbimden bana vahyolunana uyarım. Bu (Kur'ân), Rabbinizden gelen basiretlerdir, iman eden bir toplum için de hidâyet ve rahmettir.”
203. Yani seni yalanlayan bu kimseler inatlaşmaya devam ederler ve işleri yokuşa sürmeyi sürdürürler. İsterse doğruluğu ve hidâyeti gösteren ayet ve mucizeler onlara gelmiş olsun, fark etmez. Sen bunlara doğruluğuna delil olan âyet ve mucizeleri getirecek olsan da yine bunlara boyun eğmezler. Diğer taraftan “onlara bir mucize getirmediğin zaman” onların tayin edip gösterilmesini istedikleri bir mucize göstermezsen: “Onu kendin uydurup getirseydin ya, derler.” Sanki mucizelerin sen indiriyormuşsun ve bütün mahlukatın işlerini sen idare ediyormuşsun gibi “O mucizeyi sen seçmeli, böylelikle filan mucize ve falan mucizeyi kendin göstermeli değil miydin? derler. Halbuki onlar senin kendiliğinden hiçbir şey yapma gücüne sahip olmadığını bilmiyorlar. Bu buyruğun şu manada olması da muhtemeldir: Sen bu mucizeyi kendiliğinden uydurup getirmeli değil miydin? demek isterler.
“De ki: Ben ancak Rabbimden bana vahyolunana uyarım.” Ben tâbi olan, işleri Allah tarafından idare edilen bir kulum. Âyetleri ve mucizeleri dolayısıyla hamdedilmesi gereken ve onları nihaî hikmetine göre indiren ve gönderen Allah’tır. Eğer sizler zaman geçince yok olmayacak bir mucize, bütün çağlar boyunca çürütülemeyecek bir delil istiyorsanız hiç şüphesiz “bu”, Kur’an-ı Azim’dir. O hikmet dolu zikir “Rabbinizden gelen basiretlerdir” kendisi vasıtası ile bütün ilâhi isteklerin ve insani maksatların basiretle yerine getirildiği delillerdir. O hem delil, hem medlüldür. Onun üzerinde iyice düşünen kimse, onun hikmet sahibi ve hamde layık olan Allah'tan indirilmiş olduğunu anlar. Önünden de ardından da batıl ona erişemez. Bu Kur’an kime ulaşırsa ona karşı ilâhi delil de konmuş demektir. Fakat insanların çoğu iman etmezler. Oysa “iman eden” kimseler için bu Kur’an “hidâyet ve” yine o kimseler için bedbahtlıktan kurtaran bir “rahmettir.” Mü’min kimse Kur’an-ı Kerim ile hidâyet bulur, ona uyar, böylece dünya ve âhiretinde mutluluğa kavuşur. Ona iman etmeyen ise dünyada da âhirette de sapar ve bedbaht olur.
Si tú, Mensajero, te presentas con una señal, la rechazan y se apartan de ella, y si no te presentas con una señal, te preguntan por qué no la produces. Diles, Mensajero: “No depende solo de mí presentarme con una señal. Solo sigo lo que Al-lah me reveló: el Corán que les recito, una prueba y evidencia de Al-lah, su Creador, una guía y misericordia para los creyentes. En cuanto a los que no tienen fe, están en la perdición”.
Và nếu như Ngươi mang đến - hỡi Thiên Sứ - một dấu hiệu mà chúng cho là dối trá rồi ngoảnh mặt làm ngơ, thế rồi khi Ngươi không mang một dấu hiệu nào đến cho chúng thì chúng lại bảo:" Tại sao Ngươi không sáng kiến ra một dấu hiệu nào đó từ Ngươi hoặc một giả thiết nào đó? Hãy bảo chúng - hỡi Thiên Sứ - các dấu hiệu đó không phải của bản thân Ta mà rồi Ta mang đến cho các ngươi, Ta không hề mang đến bất cứ điều gì ngoại trừ những lời mặc khải của Allah, đó là Thiên Kinh Qur'an mà Ta đã xướng đọc lên cho các ngươi vì đó là những lập luận cùng với bằng chứng của Allah Đấng đã tạo hóa các ngươi, Đấng ngự trị và chi phối các ngươi, cũng là Đấng chỉ dẫn, Đấng Nhân Từ với đám bầy tôi chung kiên của Ngài và ngược lại còn đối với những kẻ không có đức tin chúng sẽ đi vào con đường lạc lối.
Cuando el Corán sea recitado, escuchen cómo se recita: no hablen, y no se ocupen de otra cosa, para que Al-lah tenga misericordia de ustedes.
Lorsque l’on récite le Coran, écoutez, ne parlez pas et ne vous préoccupez pas d’autre chose, peut-être Allah vous fera-t-Il miséricorde?
The Order to listen to the Qur'an
After Allah mentioned that this Qur'an is a clear evidence, guidance and mercy for mankind, He commanded that one listen to the Qur'an when it is recited, in respect and honor of the Qur'an. This is to the contrary of the practice of the pagans of Quraysh, who said,
لاَ تَسْمَعُواْ لِهَـذَا الْقُرْءَانِ وَالْغَوْاْ فِيهِ
("Listen not to this Qur'an, and make noise in the midst of its (recitation)") 41:26. Ibn Jarir reported that Ibn Mas`ud said; "We would give Salams to each other during Salah. So the Ayah of Qur'an was revealed;
وَإِذَا قُرِىءَ الْقُرْءَانُ فَاسْتَمِعُواْ لَهُ
(When the Qur'an is recited, then listen to it.)
Kada se uči Kur'an - pomno slušajte njegovo učenje i nemojte pričati niti se zanimati nečim drugim, kako bi vam se Allah smilovao.
204- Kur’an okunduğu zaman onu dinleyin ve susun ki rahmete nail olasınız.
204. Bu, Allah’ın Kitabı’nın okunduğunu işiten herkese yönelik umumî bir emirdir. O kitabın okunduğunu işiten herkes, “istimâ/dinlemek” ve “insat/susmak” ile emrolunmuştur. İstimâ’ ile insat arasındaki farka gelince; insat konuşmayı terk etmek yahut da onu dinlemekten alıkoyan meşguliyetleri bırakmak ile olur. İstimâ’ ise kişinin kulak vermekle birlikte kalbinin uyanık olması ve duyduklarını düşünüp tefekkür ederek dinlemesi ile olur.
Yüce Allah’ın Kitabı okununca bu iki emri (yani onu dinleme ve susma emirlerini) yerine getiren bir kimse pek çok hayra nail olur, pek çok ilim elde eder. Sürekli ve yenilenip duran bir imana, devamlı artan bir hidâyete ve dininde basirete sahip olur. Bundan dolayı Yüce Allah bu iki emrin yerine getirilmesi halinde ilâhi rahmete nail olunacağını bildirmiştir. Bu da yanında Allah’ın Kitabı okunduğu halde onu dinlemeyen ve susmayan kimsenin, ilâhi rahmetten payına düşenden mahrum kalacağına ve pek çok hayrı elden kaçırmış olacağına delildir.
Kur’an dinleyen kimseye yönelik en kesin emirlerden birisi de cehrî (sesli kıraat yapılan) namazlarda susup uyduğu imamın okuduğu Kur’an’ı dinlemesidir. Çünkü kişi, bu durumda Kur’an’ı dinlemekle emrolunmuştur. Hatta alimlerin çoğunluğu şöyle demiştir: İmama uyan kimsenin susup dinlemekle meşgul olması, Fatiha’yı da başka bir sureyi de okumasından daha uygundur.
Kapag binigkas ang Qur’ān ay makinig kayo sa pagbigkas dito, huwag kayong magsalita, at huwag kayong magpakaabala sa iba pa rito, sa pag-asang maawa sa inyo si Allāh.
"Dan apabila dibacakan al-Qur`an, maka dengarkanlah baik-baik, dan perhatikanlah dengan tenang agar kamu menda-pat rahmat." (Al-A'raf: 204).
(204) Perintah ini berlaku umum bagi semua orang yang mendengar al-Qur`an, kitabullah dibaca, dia diperintahkan untuk diam dan mendengarkan. Dan perbedaan di antara keduanya adalah bahwa diam secara zahir adalah dengan meninggalkan pembi-caraan atau tidak menyibukkan diri dengan sesuatu yang membuat-nya tidak mendengar. Adapun mendengar, maka maksudnya ada-lah menyimak dengan membuka hati dan merenungkan apa yang didengar. Barangsiapa yang memegang kedua perkara ini ketika kitabullah dibaca, maka dia akan mendapatkan kebaikan yang ba-nyak, ilmu yang melimpah, iman yang terus diperbarui, petunjuk yang selalu bertambah, dan bashirah dalam agamanya. Oleh karena itu Allah mengaitkan diraihnya rahmat dengan kedua perkara ter-sebut. Hal ini menunjukkan bahwa barangsiapa yang dibacakan al-Qur`an kepadanya, lalu dia tidak mendengar dan tidak diam, maka dia tidak akan meraih bagian rahmat, dan dia telah kehila-ngan kebaikan yang melimpah.
Di antara perintah yang ditekankan kepada pendengar al-Qur`an adalah hendaknya dia mendengarkan dan diam untuknya dalam shalat jahriyah ketika imamnya membaca al-Qur`an, dalam kondisi ini dia diperintahkan untuk diam, bahkan kebanyakan ulama berkata bahwa diamnya adalah lebih baik daripada dia mem-baca al-Fatihah atau lainnya.
Và một khi Thiên Kinh Qur'an được xướng đọc lên thì các ngươi hãy lắng nghe, chớ thì thầm to nhỏ và chớ bận tâm một điều gì khác ngoài Nó; may ra các ngươi sẽ nhận được sự thương xót từ Allah.
When the Qur’ān is recited, listen to it being recited: do not talk, and do not busy yourself with something else, so that Allah may have mercy on you.
Kur'an okunduğu zaman onu dinleyiniz, konuşmayınız ve başka bir şeyle meşgul olmayınız. Umulur ki Yüce Allah, size merhamet eder.
Apabila Al-Qur`ān dibaca maka dengarkanlah bacaannya dengan seksama, jangan berbicara atau menyibukkan diri dengan hal lain agar kalian mendapatkan rahmat Allah.
E quando viene letto il Corano ascoltate la sua recitazione e non parlate, e non curatevi di nient'altro, affinché Allāh vi avvolga con la Sua Misericordia.
In the second verse (204), we have been told that the Holy Qur'an has come as mercy for the believers. But, in order to benefit from this mercy, there are some conditions and rules of conduct. These have been delineated in the form of a general address as: وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنصِتُوا (And when the Qur'an is recited, listen to it and be silent).
There are different reports about the background of these verses and about whether this injunction has appeared about the recitation of the Qur'an in Salah, or in Khutbah, or relates to the recitation of the Qur'an in an absolute sense, be it in Salah or Khutbah or in some other condition. But, according to the majority of commentators, the correct position is that the way the words of the verse are general, so the rule laid down therein too is generally applicable to all conditions - except some particular occasions.
Therefore, the followers of Hanafi School have taken this verse to prove that the persons offering their prayer behind an Imam (i.e. the muqtadis) should not recite. Even Muslim jurists who have directed the muqtadis to recite Alfatihah behind the Imam, they too, having kept this verse in view have suggested that a muqtadi should recite only in an interval when the Imam is silent. However, this is not the appropriate occasion to take up this debate. Those interested may refer to standard works, brief or detailed, written by scholars on the issue.
The main subject of the verse is not but that the people for whom the Qur'an has been declared to be mercy should realize the condition that they have to recognize the etiquette and respect aligned with the Qur'an and observe it literally in practice. Then, the cardinal etiquette of the Qur'an is that listeners should lend their ears to it when recited and remain silent.
The sense of lending ears to it not only includes listening to it but also obeying it and making the effort of acting in accordance with its injunctions. (Maharl and Qurtubi) Then, by saying: لَعَلَّكُمْ تُرْحَمُونَ (so that you may be blessed) at the end of the verse, a clear hint is given that the mercy of Qur'an depends on the observance of rules of etiquette mentioned above.
Some important rules relating to listening and remaining silent when Qur'an is being recited
In contrast with what has been said above, it is obvious that whoever flouts these rules and shows disrespect to the Qur'an will deserve Divine wrath, not mercy.
As for listening to the recitation of the Qur'an in the Salah and remaining silent therein, Muslims generally know about it - though, they do fall short in practice. Some of them would not even be aware of the Surah recited by the Imam. For such people, it is imperative that they should realize the greatness of the Qur'an, and listen to it attentively. This Islamic legal norm applies to the Khutbah of Jumu'ah etc. In addition to this verse, the Holy Prophet ﷺ has particularly said about the Khutbah:
اَذا خرجَ الاِمَام فَلَا صلٰوۃ وَ لَا کَلَام
When the Imam comes out (for Khutbah), then, there is no Surah and no conversation.
And it also appears in a Hadith that no one should say anything to anyone during Khutbah, not even a verbal advice is allowed to be given to another person to keep silence (if it has to be done, making a sign by hand should be enough). The objective is to emphasize that, during the Khutbah, no conversation of any kind, tasbih, durud or Salah or acts of similar nature are permissible.
Muslim jurists have said that the rule which applies to the Khutbah of Jumu'ah applies to the Khutbah of the two ` Eid prayers and that of Nikah (marriage) for, at that time, listening to it and remaining silent is obligatory (wajib).
However, in case someone is reciting on his own under usual conditions other than Salah and Khutbah, the question arises: Will others be required to be silent and listen to it? Whether or not would it be obligatory (wajib) on them? The positions taken by Muslim jurists in this matter differ. Some consider listening and remaining silent in this condition too as wajib and doing against it a sin. It is for this reason that they have ruled that it is not permissible for anyone to recite the Qur'an in a loud voice at places where people are busy doing their chores or are resting. They have also said that anyone who recites the Qur'an in a loud voice in such surroundings shall be a sinner. This is as it appears in Khulasatu 1-Fatawa and other juristic works.
But, some other jurists have distinguished different situations from one another by saying that listening attentively is wajib only on occasions where the Qur'an is being recited for the express purpose of being listened to - such as, in Salah and Khutbah etc. And should it be that someone is reciting on his own, or some people are doing their own recitation at one place, then, it is not wajib to listen and be silent. The reason is that it stands proved on the authority of sound Ahadith that the Holy Prophet ﷺ used to recite the Qur'an in his nightly prayers in a raised voice. At that time, his blessed wives would be sleeping. At times, his voice could also be heard from outside his roomette.
There is a Hadith in al-Bukhari and Muslim. It says that the Holy Prophet ﷺ made a stop on his journey and when morning came he said, 'I recognized my Ash'arite companions by the voices of their recitation of Qur'an during the darkness of the night and was able to pinpoint the direction and location of their tents - though, I had no idea during the day as to where they stay.
This event shows that the Holy Prophet ﷺ never asked these Asharite companions as to why they were reciting the Qur'an in a loud voice, nor did he tell those sleeping that they all had to get up and listen to the Qur'an when it was being recited.
As based on narratives such as these, jurists have given some leeway in the case of recitation outside Salah. But, they all consider it better and preferable to listen and be silent when the sound of the recitation of the Qur'an comes from somewhere - even if it is outside the Salah. For this reason, in places where people are resting or working, it is not appropriate to recite the Qur'an in a loud voice.
This exposes the error of people who turn their radios to full volume at the time some program of recitation from the Qur'an comes on the air, particularly at places and gatherings where the crowd would not listen to it attentively. Similarly, the practice of relaying the recitation of the Qur'an from the public address systems of mosques late at night, in a manner that the sound goes out and disturbs the sleep of the sleeping or the work of the working, is not correct.
` Allamah ibn al-Humam has written that, at the time the Imam in Salah, or the Khatib in Khutbah, is reciting something about the Jannah or Jahannam, then, at that time, it is not permissible even to pray for Jannah or seek refuge from Jahannam. The reason is that, according to this verse, the promise of mercy from Allah Ta` ala is for the person who remains silent when the Qur'an is being recited - and whoever does not remain silent, to him the promise does not apply.
Yes, if one supplicates voicelessly after the recitation of such verses during his na f Z prayers, it is an act proved by Sunnah, and is worthy of reward as well. (Mazhari)
Commentary
That the Holy Qur'an should be listened to and that due etiquette should be observed when doing so was the subject in previous verses. Described in the present two verses, as held by the majority of commentators, is the injunction to remember Allah, in an absolute sense, as well as its attending etiquette - which includes the recitation of the Qur'an. However, according to Sayyidna ` Abdullah ibn ` Abbas ؓ the word: ذِکر (dhikr: remembrance) as it appears in this verse means the Qur'an, and the rules of etiquette enunciated therein are also related to its recitation. But, this does not make much of a difference because according to the consensus of all, other modes of remembrance (adhkar: plural of dhikr), in addition to the Qur'an, are governed by the same injunction and the same rules of etiquette.
In short, in this verse, human beings have been commanded to remember Allah and told when to do it and how to do it.
Rules of Voiced and Voiceless Remembrance [ Dhikr ]
The first rule of etiquette relates to the doing of Dhikr in a lowered or loud voice. The Holy Qur'an has given two choices about that in this verse. It can be made secretly and voicelessly and it can be made openly and loudly. About the voiceless Dhikr, it was said: وَاذْكُر رَّبَّكَ فِي نَفْسِكَ which has been translated here literally as 'and remember your Lord in yourself (or, in your heart). This too would, take two forms: (1) That one does not move his tongue and simply thinks of Allah and His attributes in his heart that is known as al-dhikr-al-khafiyy (Dhikr of the heart) or tafakkur (pondering). (2) That one brings his tongue in alignment with what is happening in the deep recesses of his heart, lowers his voice and renders the letters carrying Divine names. The most preferred form of doing it is to first understand the sense of what is being said. Then, in synchronization with it, let him do two things simultaneously: Be fully conscious of its presence in his heart with his span of attention riveted to it and then, verbalize it too. The reason is that this is a form in which the tongue also joins in the Dhikr along with the heart. And if someone were to remain devoted to the thought within his heart alone, without uttering any word from his tongue, that too is a reward-worthy act in its own place. However, the lowest degree of it would be uttering the words of Dhikr but the heart stays denuded with it, even heedless towards it. About a Dhikr like that, the great sage, Rumi said:
بر زبان تسبیح و در دل گا ؤخَر ایں چنییں تسبیح کے دارد اثر
On the tongue, glory to God، Cow and donkey in the heart!
What remembrance is it? How effective will it be?
What sage Rumi means is that Dhikr made through a heedless heart brings no vestiges and blessings of the genuine act of Dhikr. It does not rule out the reward and benefit that may issue forth from what may be a bland verbal Dhikr because there are occasions when this very verbal Dhikr becomes the channel, source and cause of the Dhikr of the heart. The constant utterance of the tongue starts affecting the heart as well. In case that does not materialize, no less is the satisfaction that there is at least one part of the body busy with the Dhikr of Allah. If so, that too is not devoid of its benefits and rewards. Therefore, people who fail to experience peace, attention and sense of presence in their Dhikr and Tasbih (act of remembrance and glorification of Allah) should not abandon it as something useless. They should, rather, continue with it and keep trying to attain the required degree of attention.
The second method of Dhikr has been given within this verse by saying: وَدُونَ الْجَهْرِ مِنَ الْقَوْلِ (and without speaking loudly). It means that it has to be in a lowered voice as compared to a raised voice. In other words, the person who is engaged in the Dhikr of Allah does have the option of doing a voiced Dhikr but its etiquette demands that one should not do it too loudly reaching the outer limits of shouting and screaming. Doing it in an average voice with due regard for the reverence-worthy nature of the activity is better. The fact is that doing the Dhikr of Allah and the recitation of the Qur'an very loudly is a sign of disrespect one has in his heart for the addressee. Is it not that one cannot naturally speak up in a loud voice before someone he reveres by heart? Therefore, when the usual Dhikr of Allah or the recitation of the Qur'an is made vocally, one has to be careful not to let the voice be raised any more than necessary.
To sum up, three methods of the Dhikr of Allah and the recitation of the Qur'an come out of this verse. (1) Concentrate on the Dhikr of the heart only, that is, consider it sufficient to imagine and deliberate on the meanings of the Qur'an, and Dhikr, while keeping the tongue totally unmoved. (2) Also move the tongue along with the Dhikr of the heart, without raising the voice to the level of being heard by others. Both these methods are included under the Divine command of: وَاذْكُر رَّبَّكَ فِي نَفْسِكَ (And remember your Lord in yourself). (3) The third method of Dhikr is that, alongwith attention by heart, there is a movement of tongue with voice, but it should not be raised any higher than necessary, in fact, it should be limited to the average level. This method has been proposed in the Qur'anic statement: وَدُونَ الْجَهْرِ مِنَ الْقَوْلِ (and without speaking loudly). Another verse of the Qur'an has explained it further by saying: وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا وَابْتَغِ بَيْنَ ذَٰلِكَ سَبِيلًا . It commands the Holy Prophet ﷺ that he should not recite the Qur'an in a voice rising too high nor in a voice lowered too much. Instead, he should maintain a middle level between the two - [ 17:110].
This was the instruction given by the Holy Prophet ﷺ to Sayyidna Abu Bakr and Sayyidna ` Umar ؓ about the recitation of the Qur'an in Sa1ah.
According to an authentic Hadith, once the Holy Prophet ﷺ came out of the house late at night. When he reached the house of Sayyidna Abu Bakr ؓ he saw him busy with Salah but he was reciting in a lowered voice. Then he reached the house of Sayyidna ` Umar, ؓ عنہ and saw that he was reciting in a raised voice. When these two companions came to the Holy Prophet ﷺ in the morning, he said to Sayyidna Abu Bakr 'when I went to you last night, I noticed that you were reciting in a lowered voice.' Sayyidna Abu Bakr submitted, 'ya rasiiallah, the One I was reciting for has heard it. That is sufficient.' Similarly, he said to Sayyidna ` Umar, 'you were reciting in a raised voice.' He submitted, 'By raising my voice in the recitation, I intended to drive away sleep and Shaitan both.' Giving his verdict, the Holy Prophet ﷺ instructed Sayyidna Abu Bakr ؓ عنہ to raise his voice a little bit and asked Sayyidna ` Umar ؓ to somewhat lower it. (Abu Dwud)
According to a report in Tirmidhi, some Companions asked Sayyidah ` A'ishah ؓ about the recitation of the Holy Prophet ﷺ whether he did it in a raised voice or a lowered voice. She said, 'at times he would do it loudly and at others, in a lowered voice. He recited both ways.'
Some early elders have favored reciting loudly during nafl Salah at night and in recitations outside the Salah, while some others have preferred reciting softly in a lowered voice. Therefore, Imam Abu Hanifah (رح) has said that the person reciting has the choice of reciting either way. However, it is unanimously agreed that reciting loudly has some conditions to it. Firstly, there should be no apprehension of showing off in doing so. Secondly, the voice of the person reciting should not cause any inconvenience or pain to others. For example, it should not interfere in the Salah or recitation being made by others, or in their work, or rest. Under such eventualities, reciting in a low voice is more meritorious as unanimously held by all.
Then, the rule that applies to the recitation of the Qur'an also applies to other Adhkar and Tasbihat in that these could be made in a voice loud or low. It is permissible to do it either way - subject to the condition that the voice should not be so loud as to be against the norms of humbleness of heart and the formal etiquette of spiritual devotion. In addition to that, the voice of the person so engaged in remembering Allah and glorifying Him should cause no disruption in the activities of people working or resting.
As to what is more meritorious - loud or low - it depends on who is doing it and under what conditions. The verdict differs. For some, loud is better, for others, low. Then, there are times when loud is better and there are other times when keeping it low or voiceless is beneficial. (Tafslr Mazhari, Ruh al-Bayan etc.)
The second rule of etiquette mentioned in the verse under discussion requires that Tilawah and Dhikr should be made humbly which is the outcome of one's realization that Allah Ta` ala is great and most exalted and that one keeps the meaning and sense of what he or she is saying in sight.
The third rule of etiquette comes out from the word: خُفْيَةً (khifah: fear) in this very verse (205). Here, we have been told that one should be in a state of awe and fear while reciting or making Dhikr. As for fear, it means the fear of not being able to do justice to the great task of worshipping Allah and recognizing His greatness - perhaps, we may fall short or do something contrary to His reverence due on us. In addition to that, we have to be actively conscious of our sins and be fearful of His punishment, fearful of what would happen to us in the end for we do not know what and how it will be. So then, Dhikr and Tilawah have to be done in the manner of a person who has been subdued by an aura of awe and fear.
These rules have also appeared in an earlier verse of this very Surah al-A'raf where they relate to prayer: ادْعُوا رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً (Supplicate to your Lord humbly and secretly - 7:55). Here, instead of خُفْيَةً (kh 'fah: fear), the word: خُفْيَةً (khufyah: secretly) has been used which means saying it softly in a low voice - as though, it is also a rule of etiquette that Dhikr and Tilawah should be done softly in a lowered voice. But, this verse makes it clear at the same time that doing voiced Dhikr is not prohibited, however, it is subject to the condition that one does not raise his voice more than necessary, definitely not so high as would cause the state of fear and humbleness to disappear.
Given towards the end of the verse are the timings of Dhikr and Tilawah - that it should be done in the mornings and evenings. It could also mean that one should be busy with the remembrance of Allah at least twice a day in the morning and the evening. And it is also possible that by saying mornings and evenings, the reference is to all timings of the day and night on the analogy of saying East and West and thereby meaning the whole world. If so, the verse would mean that one must remain committed to Dhikr and Tilawah always, under all conditions. Sayyidah ` A'ishah ؓ says that the Holy Prophet ﷺ was devoted to the remembrance of Allah at all times and under all conditions.
At the end of the verse, it was said: وَلَا تَكُن مِّنَ الْغَافِلِين is (and do not be among the heedless) which means that abandoning the remembrance of Allah and joining the heedless is a great loss.
The last verse (206) depicts the particular state and style of those close to Allah so that others may learn their lesson from it. It is said that those who are close to Allah Ta` ala show no arrogance against worshipping Him. Being 'with' Allah Ta` ala means being among those approved of and accepted by Him. This includes all angels and all blessed prophets and the most righteous men and women of the Muslim community. As for the sense of arrogance in this context, it means that they do not assume airs and do not fall short in their acts of worship on the false assumption of being big and special. Instead of doing anything of that sort, they take themselves to be weak and needy before Allah and keep devoting themselves to His remembrance, worship and glorification showing their ultimate humility by pros-trating before their Lord in sajdah.
From here, we also learn that people who are blessed with the ability to engage in perpetual worship and remembrance of Allah are blessed with the sign that they are ` with' Allah all the time and fortunate to have His company.
Và hãy tưởng nhớ Allah - hỡi Thiên Sứ - Thượng Đế của Ngươi sâu thẩm trong tâm trí và sự khép nép lẫn sự kính cẩn Ngài. Rồi Ngươi hãy từ tốn cầu nguyện bằng giọng tương đối không to cũng không nhỏ vào buổi sáng và buổi xế tàn vì đó là hai khoảng thời gian thật tốt đẹp và rồi Người chớ là một Người mất tập trung trong lúc tụng niệm Allah Tối Cao.
Ey Resul! Rabbin olan Allah'ı boyun eğerek, tevazu ve korku içinde zikret. Günün ilk vaktinde ve sonunda bu iki vaktin faziletini elde etmek için dua ederken ne sesini yükselt, ne de alçalt. Allah Teâlâ'yı zikretmekten gafil olma.
Sebutlah -wahai Rasul- nama Allah, Tuhanmu, dengan khusyuk, rendah hati, dan disertai rasa takut, dan panjatkanlah doamu dengan suara yang sedang, antara keras dan lirih di pagi hari dan petang hari, mengingat keutamaan dua waktu ini, serta janganlah kamu termasuk orang-orang yang lalai dari mengingat Allah -Ta'ālā-.
E menziona, o Messaggero, Allāh, il tuo Dio, con umiltà, modestia e timore; e fa in modo di mantenere un tono medio, né alto né basso, durante la tua preghiera all'inizio del giorno e al suo termine, a causa del prestigio di questi due momenti. Non essere tra coloro che non si curano di invocare Allāh l'Altissimo.
Remembering Allah in the Mornings and Afternoons
Allah ordains that He be remembered more often in the mornings and the afternoons. Just as He ordered that He be worshipped during these two times when He said,
وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ
(And glorify the praises of your Lord, before the rising of the sun and before (its) setting.) 50:39 Before the night of Isra', when the five daily prayers were ordained, this Ayah was revealed in Makkah ordering that Allah be worshipped at these times, Allah said next,
تَضَرُّعًا وَخِيفَةً
(humbly and with fear) meaning, remember your Lord in secret, not loudly, with eagerness and fear. This is why Allah said next,
وَدُونَ الْجَهْرِ مِنَ الْقَوْلِ
(and without loudness in words). Therefore, it is recommended that remembering Allah in Dhikr is not performed in a loud voice. When the Companions asked the Messenger of Allah ﷺ, "Is our Lord close, so that we call Him in secret, or far, so that we raise our voices" Allah sent down the verse,
وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ
(And when My servants ask you concerning Me, then (answer them), I am indeed near (to them by My knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor).) 2:186 In the Two Sahihs, it is recorded that Abu Musa Al-Ash`ari said, "The people raised their voices with Du`a' (invoking Allah) while travelling. The Prophet said to them,
«يَا أَيُّهَا النَّاسُ ارْبَعُوا عَلَى أَنْفُسِكُمْ، فَإِنَّكُمْ لَا تَدْعُونَ أَصَمَّ وَلَا غَائِبًا إِنَّ الَّذِي تَدْعُونَهُ سَمِيعٌ قَرِيبٌ أَقْرَبُ إِلَى أَحَدِكُمْ مِنْ عُنُقِ رَاحِلِته»
(O people! Take it easy on yourselves, for He Whom you are calling is not deaf or absent. Verily, He Whom you are calling is the All-Hearer, close (by His knowledge), closer to one of you than the neck of his animal.)" These texts encourage the servants to invoke Allah in Dhikr often, especially in the mornings and afternoons, so that they are not among those who neglect remembering Him. This is why Allah praised the angels who praise Him night and day without tiring,
إِنَّ الَّذِينَ عِندَ رَبِّكَ لاَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِهِ
(Surely, those who are with your Lord (i.e., angels) are never too proud to perform acts of worship to Him) Allah reminded the servants of this fact so that they imitate the angels in their tireless worship and obedience of Allah. Prostration, here, upon the mention that the angels prostrate to Allah is legitimate. A Hadith reads;
«أَلَا تَصُفُّونَ كَمَا تَصُفُّ الْمَلَائِكَةُ عِنْدَ رَبِّهَا يُتِمُّونَ الصُّفُوفَ الْأُوَلَ فَالْأُوَلَ وَيَتَرَاصُّونَ فِي الصَّف»
(Why not you stand in line (for the prayer) like the angels stand in line before their Lord They continue the first then the next lines and they stand close to each other in line. ) This is the first place in the Qur'an where it has been legitimized -- according to the agreement of the scholars -- for the readers of the Qur'an, and those listening to its recitation, to perform prostration.
Recuerda a Al-lah, tu Señor, humildemente, en sumisión y con temor y asombro. Invócalo en un tono moderado, sin alzar la voz, al comenzar y al finalizar el día, debido a las cualidades especiales de estas horas, y no seas como los negligentes que no se acuerdan de Al-lah en sus corazones.
"Dan sebutlah (nama) Rabbmu dalam hatimu dengan me-rendahkan diri dan rasa takut, dan dengan tidak mengeraskan suara, di waktu pagi dan petang, dan janganlah kamu termasuk orang-orang yang lalai. Sesungguhnya malaikat-malaikat yang ada di sisi Rabbmu tidaklah merasa enggan menyembah Allah dan mereka mentasbihkanNya dan hanya kepadaNya-lah me-reka bersujud." (Al-A'raf: 205-206).
(205) Dzikir kepada Allah تعالى bisa dengan hati, bisa dengan lisan, bisa dengan keduanya, dan ia adalah bentuk dzikir yang paling sempurna. Allah memerintahkan hamba dan RasulNya Muhammad dan orang-orang yang mengikutinya agar mengingat Allah pada dirinya, yakni dengan ikhlas dan dalam keadaan sendiri, ﴾ تَضَرُّعٗا ﴿ "dengan merendahkan diri", dengan lisanmu, mengulang-ulang ma-cam-macam dzikir, ﴾ وَخِيفَةٗ ﴿ "dan rasa takut", di dalam hatimu, di mana kamu takut kepada Allah, hatimu khawatir dan cemas terha-dap amalmu yang mungkin tidak diterima. Bukti rasa takut terse-but adalah kesungguhan dan keseriusan dalam menyempurnakan, memperbaiki dan mengikhlaskan amal. ﴾ وَدُونَ ٱلۡجَهۡرِ مِنَ ٱلۡقَوۡلِ ﴿ "Dan de-ngan tidak mengeraskan suara." Yakni ambillah jalan tengah. Jangan-lah kamu mengeraskan doamu dan jangan pula menyamarkannya, dan carilah jalan tengah di antara itu. ﴾ بِٱلۡغُدُوِّ وَٱلۡأٓصَالِ ﴿ "Di waktu pagi dan petang." Dua waktu ini memiliki keistimewaan dan keutamaan untuk berdzikir kepada Allah. ﴾ وَلَا تَكُن مِّنَ ٱلۡغَٰفِلِينَ ﴿ "Dan janganlah kamu termasuk orang-orang yang lalai." Yaitu orang-orang yang melupakan Allah lalu Allah menjadikan mereka melupakan diri mereka sendiri. Mereka itu adalah orang-orang yang diharamkan untuk mendapat-kan kebaikan dunia dan akhirat. Mereka berpaling dari Dzat di mana kebahagiaan dan keberuntungan didapat dengan mengingatNya dan beribadah kepadaNya, dan justru menghadap kepada sesuatu di mana kerugian dan kesengsaraan adalah karena menyibukkan diri dengannya.
Ini termasuk adab yang semestinya dijaga oleh seorang hamba dengan sebaik-baiknya, yaitu memperbanyak dzikrullah di siang dan malam hari, khususnya di awal dan akhir siang, dengan ikhlas, khusyu', merendahkan diri, menundukkan diri, tenang, hati dan lisannya saling mendukung dengan penuh adab, ketenangan, dan berkonsentrasi kepada doa dan dzikir, serta hati yang fokus kepa-danya, dan tidak lalai darinya, karena Allah tidak menerima doa dari hati yang kosong lagi lalai.
(206) Kemudian Allah تعالى menyebutkan bahwa Dia memi-liki hamba-hamba yang selalu beribadah kepadaNya dan melaya-niNya, yaitu para malaikat. Ketahuilah bahwa Allah tidak ingin memperkaya diri dengan ibadahmu karena kemiskinan dan tidak pula memuliakan diri dari kehinaan. Akan tetapi Dia ingin mem-berimu manfaat dan agar kamu beruntung dengan keberuntungan yang berlipat ganda atas apa yang kamu kerjakan. Dia berfirman, ﴾ إِنَّ ٱلَّذِينَ عِندَ رَبِّكَ ﴿ "Sesungguhnya malaikat-malaikat yang ada di sisi Rabb-mu", para malaikat yang dekat dan para pengusung Arasy yang setia, ﴾ لَا يَسۡتَكۡبِرُونَ عَنۡ عِبَادَتِهِۦ ﴿ "tidaklah merasa enggan menyembah Allah." Bahkan mereka menundukkan diri kepadaNya dan menaati segala perintah Rabb mereka. ﴾ وَيُسَبِّحُونَهُۥ ﴿ "dan mereka mentasbihkanNya", di siang dan malam hari tiada henti. ﴾ وَلَهُۥ ﴿ "dan hanya kepadaNya-lah", semata tanpa sekutu bagiNya, ﴾ يَسۡجُدُونَۤ۩ ﴿ "mereka bersujud." Maka hendaknya para hamba meneladani para malaikat yang mulia itu. Hendaknya mereka menyembah Maha Raja Yang Maha Mengeta-hui secara terus menerus.
Selesai tafsir surat al-A'raf. Segala puji dan syukur hanya ke-pada Allah Rabb semesta alam, shalawat dan salam semoga tercu-rah kepada Muhammad, keluarga dan sahabatnya
And remember Allah your Lord, humbly, with lowliness before Him, and with fear and awe. Call upon him in a moderate manner, not too loudly, at the beginning and end of the day, because of the special qualities of these times, and do not be among those who neglect the remembrance of Allah the Exalted.
Ô Messager, évoque Allah, ton Seigneur, avec humilité, soumission et crainte. Fais en sorte, que ton invocation soit prononcée d’un ton médian, entre la voix haute et la voix basse, en début et en fin de journée en raison du mérite de ces deux horaires, et ne sois pas du nombre de ceux qui sont inattentifs à l’évocation d’Allah.
O Poslaniče, spominji Allaha, tvog Gospodara, ponizno i strahujući, i uči dovu umjerenim glasom na početku i kraju dana, zbog vrijednosti ta dva vremena, i nemoj biti nemaran prema spominjanju Allaha Uzvišenog.
Alalahanin mo, O Sugo, si Allāh, ang Panginoon mo, habang nagpapakaaba na nagpapakumbaba na nangangamba. Gawin mo ang panalangin mo na katamtaman sa pagitan ng pagtataas ng tinig at pagbaba nito sa simula ng maghapon at katapusan nito dahil sa kainaman ng dalawang oras na ito. Huwag kang maging kabilang sa mga nalilingat sa pag-alaala kay Allāh – pagkataas-taas Siya.
205- Rabbini içinden, yalvararak, korkarak ve yüksek olmayan bir sesle sabah-akşam an ve gafillerden olma.
206- Şüphe yok ki Rabbinin katındakiler, O’na ibadet etmekten asla büyüklenmezler. O’nu tesbih ederler ve yalnız O’na secde ederler.
205. Yüce Allah’ın anılması hem kalple, hem dille hem de her ikisi ile birlikte olur. Zikrin en mükemmel türü ve hali bu sonuncusudur. Yüce Allah, kulu ve Rasûlü Muhammed’e asaleten, onun dışındakilere de ona tâbi olarak şu emri vermektedir:“Rabbini içinden”, yani ihlasla ve yalnız başına iken, “yalvararak” yakarıp dili ile çeşitli zikir türlerini tekrarlayarak, “korkarak” kalbinden de Allah’tan korkup ameli kabul edilmez diye kalbi titreyip endişe ederek -ki korkmanın alameti amelini tam yapmak, güzel ve salih olması için gayret etmek ve samimi bir niyete sahip olmaktır- “ve yüksek olmayan bir sesle” yani (ne kısık ne yüksek) orta bir yol tutarak; “Namazında yüksek sesle okuma, onda sesini fazla da kısma, bu ikisinin arası bir yol tut.”(el-İsra, 17/110)“sabah” günün başında “akşam” günün sonunda “an!” Bu iki vakitte yapılan zikrin, diğer vakittekilere göre bir üstünlüğü ve bir meziyeti vardır.
“Ve gafillerden” Allah’ı unutan, bu yüzden Allah’ın da kendilerine bizzat kendilerini unutturduğu kimselerden “olma!” Çünkü bu kimseler, dünya ve âhiret hayırlarından mahrum kalmışlardır. O’nu anmak ve O’na ubudiyette bulunmak ile ele geçecek her türlü mutluluk ve kurtuluştan yüz çevirmişler; buna karşılık kendisi ile uğraşmak bedbahtlık olan ve ziyana götüren şahıs ve işlere yönelmişlerdir.
İşte bunlar kulun hakkı ile riâyet etmesi gereken adabın bir bölümüdür: Gece ve gündüzün bütün vakitlerinde, özellikle de günün iki ucunda Yüce Allah’ı ihlas ile itaat ile yalvarıp yakararak, zilletini arz ederek, sükunet içerisinde, kalbi ve dili uyumlu olarak, tam bir edep ve vakar içinde dua ve zikre yönelmek, kalp huzuru ile ve gaflete düşmeksizin -Çünkü Allah, gafil kalbin duasını kabul etmez- çokça Allah’ı anmak.
206. Daha sonra Yüce Allah devamlı kendisine ibadet eden, O’na hizmeti sürekli olan kullarından yani meleklerden söz etmektedir ki bu da şu anlama gelmektedir: Allah’ın sizin ibadetinizle kendisine yapılan az ibadeti artırmak, zelil olduğu için de o ibadet sayesinde güçlenmek gibi bir isteği yoktur. O, bununla ancak sizin fayda görmenizi ve sizin bu yolla yaptığınız amellerin mükafatını kat kat fazlasıyla elde ederek kâra geçmenizi istemektedir.” İşte bunu anlatmak üzere Allah şöyle buyurmaktadır:“Şüphe yok ki Rabbinin katındakiler” mukarreb, Arş’ı taşıyan ve Kerrubi melekler, “O’na ibadet etmekten asla büyüklenmezler.” Aksine itaatle boyun eğerler, Rablerinin emirlerine gönülden bağlı kalırlar. Gece-gündüz aralıksız olarak “O’nu tesbih ederler ve yalnız” O’na hiçbir kimseyi ortak koşmaksızın “secde ederler.” O halde kullar da bu Melaike-i Kirama uysunlar ve mutlak egemen ve her şeyi bilen Allah'a ibadeti aralıksız sürdürsünler.
Âraf suresinin tefsiri burada sona ermektedir.
Hamd, şükür ve sena yalnız Allah’adır. Allah, Muhammed sallallahu aleyhi ve sellem’e aile halkına ve ashabına salat ve selam eylesin.
***
Tunay na ang mga nasa piling ng Panginoon mo, O Sugo, na mga anghel ay hindi nagmamataas [sa pagtanggi] sa pagsamba sa Kanya – kaluwalhatian sa Kanya – bagkus nagpapaakay doon habang mga nagpapakumbaba nang hindi nananamlay habang sila ay nagpapawalang-kapintasan kay Allāh sa gabi at araw sa anumang hindi naaangkop sa Kanya, at sa Kanya lamang nagpapatirapa.
The angels who are with your Lord are never too proud to worship Him, Glory be to Him. Rather, they devote themselves to worship with dedication, never tiring, glorifying Him day and night, and prostrating to Him.
Sesungguhnya para malaikat yang ada di sisi Tuhanmu -wahai Rasul- tidak segan untuk beribadah kepada Allah -Subḥānahu-. Bahkan mereka senantiasa tunduk dan patuh kepada-Nya tanpa henti. Mereka terus menyucikan-Nya dari segala sesuatu yang tidak pantas bagi-Nya siang dan malam dan hanya kepada-Nya mereka bersujud.
O Poslaniče, meleki koji su kod tvog Gospodara ne zaziru od toga da Ga obožavaju, već su Mu predati i neumorni u obožavanju, slave Allaha noću i danju, uzdižući Ga iznad svega što Mu ne dolikuje, i samo Njemu sedždu čine.
Sajdah: Some merits and rules
Sajdah (prostration) as a unit of the Islamic ` Ibadah of Salahhas been mentioned here exclusively since it occupies a distinct place among the rest of the units of Salah.
It appears in Sahih Muslim that a person asked Sayyidaa Thawban ؓ 'tell me about something I should do that will take me to Paradise.' Sayyidna Thawban remained silent. He repeated the question. He still remained silent. When he came up with the question the third time, he said, 'I had asked the same question from the Holy Prophet ؓ and he had ordered me to make sajdah repeatedly because for every sajdah you do, Allah Ta` ala increases a rank and forgives a sin.' This person says that following his meeting with Sayyidna Thawban ؓ he met Sayyidna Abu al-Darda' ؓ . He put the same question to him and he was given the same answer.
Again in Sahih Muslim, but on the authority of Sayyidna Abu Hurairah ؓ ، it has been reported that the Holy Prophet ؓ said, 'a servant of Allah is closest to his Lord when in sajdah.
Therefore, when you are in a state of sajdah, pray most ardently, for it is strongly hoped that it will be answered. 1'
1. It should be borne in mind that supplication in sajdah should be in nafl salah and using the Arabic prayers either mentioned in the Holy Qur'an or in the sunnah of the Holy Prophet . However, in a sajdah meant for supplication only, one can pray in whatever language he wishes (Muhammad Taqi Usmani)
Let us bear in mind that Sajdah, by itself, is not a recognized act of ` Ibadah. Therefore, according to Imam Abu Hanifah, prostrating in Sajdah abundantly means that one should offer nafl Salah abundantly. An increased number of nafl Salah would naturally result in an increased number of Sajdahs.
But, if a person were to go in Sajdah alone and supplicate after that, it really does not matter. As for the instruction to supplicate in Sajdah, it is particular to Nafl Salats. It is not mandatory.
Surah al-A` raf ends here. Its last verse is an Ayah of Sajdah (requiring the person reciting and the person listening to prostrate in Sajdah). According to a report from Sayyidna Abu Hurairah al appearing in Sahih Muslim, the Holy Prophet ﷺ said, ` when a son of Adam recites a verse of Sajdah and then prostrates in Sajdah, the Shaitan runs crying. He says: Alas, man was asked to prostrate in Sajdah and when he obeyed, Paradise became his home, and I was asked to prostrate in Sajdah and when I disobeyed, Hell became my home.'
Los ángeles que están con tu Señor nunca son impedidos por la soberbia a adorarlo, Glorificado sea. Por el contrario, se dedican a adorarlo con dedicación, sin fatigarse jamás, glorificándolo día y noche, postrándose ante él.
Quả thật, những ai ở cận kề bên Thượng Đế Ngươi - hỡi Thiên Sứ - điển hình như là các Thiên Thần chẳng bao giờ đắc chí trong lúc thờ phường Ngài, Đấng Hiển Vinh. Ngược lại, chúng luôn hạ mình phục tùng Allah, họ luôn tụng niệm Allah cả ngày lẫn đêm bằng lời lẽ phù hợp và xứng đáng với Ngài và họ cúi đầu quỳ lạy Ngài.
Ô Messagers, les anges qui se trouvent auprès de ton Seigneur ne dédaignent pas Son adoration. Au contraire, ils s’y soumettent pleinement sans éprouver d’ennui. Ils n’attribuent jamais à Allah ce qui ne Lui sied pas et devant Lui Seul, ils se prosternent.
Ey Resul! Rabbin katındaki melekler her noksanlıktan münezzeh olan Yüce Allah'a ibadet etmede büyüklenmezler. Bilakis itaat eder, gevşeklik göstermeden ve ihmal etmeden sürekli ibadete yönelirler. Onlar, Yüce Allah'ı layık olmayan şeylerden gece gündüz tenzih eder ve yalnızca O'na secde ederler.
The Makkans used to ask the Prophet that if he was a Prophet of God why he did not bring miracles from God. It would indeed have been very easy for God to send His messenger with miracles. But if the Prophet had come with miracles, the real purpose of his coming would have been defeated. For instance, let’s suppose he was given a modern car with loudspeakers fixed to it in order to facilitate the communication of his message. One thousand five hundred years ago such a car would surely be a breathtaking miracle. Had this been so, people’s attention would have been diverted from the message. The real purpose of the coming of the prophet was that God’s word should serve to produce deep thinking in the people so that they might use their mental faculties to give deep thought to the words of God in order to purify their souls and establish contact with God. But given miracles, their attention would have been diverted, and they would have been lost in miracles instead of in God. True religion consists of paying attention to the word of God, in order to establish a profound relation with God. The devotee’s heart is softened. He becomes one who always remembers God. His heart and mind are overwhelmed with God’s majesty, making him truly modest and fearful of God. We are told to develop an angelic character in order that we may find the company of angels in the next life. When man frees himself from arrogance, he is so engrossed with God’s marvels expressed in creation that he cannot but remember God always from the innermost recesses of his heart. He attains the level of angels. The highest point for human achievement in his world is that, being a human being, one comes to develop an angelic character.
In verità gli angeli che sono presso il tuo Dio, o Messaggero, non si pongono al di sopra della Sua adorazione, gloria Sua: al contrario, si sottomettono con umiltà senza mai stancarsi, allontanando da Lui tutte le calunnie, notte e giorno, e solo a Lui si prosternano.
