Reci, o Poslaniče, svome ummetu: Allah mi je objavio da je moje učenje Kur'ana slušala džinska skupina u dolini Nahle, pa kada su se vratili svome narodu, kazali su im: Mi smo slušali govor veoma jasan, govor koji izaziva divljenje.
"Katakanlah (hai Muhammad), 'Telah diwahyukan kepada-ku bahwasanya
sekumpulan jin telah mendengarkan (al-Qur`an), lalu mereka berkata,
'Sesungguhnya kami telah mendengarkan al-Qur`an yang menakjubkan, (yang)
memberi petunjuk kepada jalan yang benar, lalu kami beriman kepadanya. Dan kami sekali-kali
tidak akan mempersekutukan seorang pun dengan Rabb kami, dan bahwasanya Mahatinggi kebesaran
Rabb kami, Dia tidak beristri dan tidak (pula) beranak. Dan bahwasanya,
orang yang kurang akal dari kami dahulu selalu mengatakan (perkataan)
yang me-lampaui batas terhadap Allah'." (Al-Jin: 1-4).
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(1) Maksudnya, ﴾ قُلۡ ﴿ "katakanlah," wahai Rasul kepada ma-nusia, ﴾
أُوحِيَ إِلَيَّ أَنَّهُ ٱسۡتَمَعَ نَفَرٞ مِّنَ ٱلۡجِنِّ ﴿ "Telah diwahyukan kepadaku bahwasanya sekumpulan jin telah mendengarkan (al-Qur`an)." Allah سبحانه وتعالى mengalih-kan mereka kepada RasulNya untuk mendengarkan tanda-tanda kebesaranNya agar hujjah tegak atas mereka, agar nikmat sem-purna atas mereka dan agar mereka memberi peringatan kepada kaumnya. Allah سبحانه وتعالى memerintahkan RasulNya untuk mengisahkan berita tentang jin tersebut kepada manusia. Yaitu ketika mereka mendekat kepada beliau, lalu mereka berkata, "Diamlah kalian." Ketika mereka menyimak dengan seksama, mereka memahami makna-maknanya dan hakikat-hakikatnya merasuk ke dalam hati mereka, ﴾
فَقَالُوٓاْ إِنَّا سَمِعۡنَا قُرۡءَانًا عَجَبٗا ﴿ "lalu mereka berkata, 'Sesungguhnya kami telah
mendengarkan al-Qur`an yang menakjubkan'," yakni, salah satu keajaiban tinggi dan tuntutan
luhur.
(2) ﴾ يَهۡدِيٓ إِلَى ٱلرُّشۡدِ ﴿ "(Yang) memberi petunjuk kepada jalan yang benar." Petunjuk adalah kata umum untuk segala sesuatu yang mengarahkan manusia pada kebaikan dunia dan Agama mereka. ﴾
فَـَٔامَنَّا بِهِۦۖ وَلَن نُّشۡرِكَ بِرَبِّنَآ أَحَدٗا ﴿ "Lalu kami beriman kepadanya. Dan kami
sekali-kali tidak akan mempersekutukan seorang pun dengan Rabb kami." Me-reka menyatukan antara
keimanan yang mencakup seluruh amal baik dengan ketakwaan yang mencakup meninggalkan keburukan.
Mereka menjadikan faktor yang mendorong mereka pada keimanan dan segala sesuatu yang berkaitan
dengan keimanan yang mereka kerjakan berkat petunjuk-petunjuk al-Qur`an serta segala sesuatu
yang mencakup berbagai kemaslahatan, faidah, dan meninggal-kan bahaya. Hal itu merupakan
tanda-tanda kebesaran dan hujjah pasti bagi orang yang menjadikannya sebagai cahaya dan
petunjuk. Iman yang berguna dan membuahkan berbagai kebaikan ini terba-ngun di atas hidayah
al-Qur`an. Tidak seperti keimanan pengikut tradisi dan persaudaraan, karena keimanan seperti ini
adalah iman ikut-ikutan di bawah bahaya syubhat dan berbagai macam peng-halang.
(3) ﴾ وَأَنَّهُۥ تَعَٰلَىٰ جَدُّ رَبِّنَا ﴿ "Dan bahwasanya Mahatinggi kebesaran Rabb kami," yakni, luhur keagunganNya dan suci nama-namaNya. ﴾
مَا ٱتَّخَذَ صَٰحِبَةٗ وَلَا وَلَدٗا ﴿ "Dia tidak beristri dan tidak (pula) beranak." Mereka me-ngetahui kemuliaan dan keagungan Allah سبحانه
وتعالى yang menunjukkan mereka atas batilnya orang yang mengira bahwa Allah memiliki pendamping
(istri) dan anak, karena Allah سبحانه وتعالى memiliki keagungan dan
keluruhan, setiap sifatNya sempurna. Sedangkan memiliki pasangan dan anak menafikan hal itu,
karena bertentangan dengan sempurnanya keesaanNya (yang tidak memerlukan yang lain).
(4) ﴾ وَأَنَّهُۥ كَانَ يَقُولُ سَفِيهُنَا عَلَى ٱللَّهِ شَطَطٗا ﴿ "Dan
bahwasanya, orang yang kurang akal dari kami dahulu selalu mengatakan (perkataan)
yang me-lampaui batas terhadap Allah," yakni, perkataan lalim dari kebenaran dan menerjang
batas. Yang menyebabkan hal itu adalah kebodohan dan kelemahan akalnya, sebab andai yang
bersangkutan teguh dan tenang, pasti ia memahami apa yang diucapkan.
Mensajero, dile a tu nación: “Al-lah me reveló que un grupo de yinnes escuchó mi recitación del Corán en Batn Najla. Cuando volvieron a su gente, les dijeron: ‘Hemos escuchado un discurso recitado que es impresionante en su claridad y elocuencia.
Sabihin mo, O Sugo, sa kalipunan mo: "Nagkasi si Allāh sa akin na may nakinig sa pagbigkas ko ng Qur'ān na isang pangkat ng jinn sa loob [ng kakahuyan] ng datiles, kaya noong bumalik sila sa mga kalipi nila ay nagsabi sila sa mga iyon: 'Tunay na kami ay nakarinig ng isang pananalitang binibigkas na nagpapahanga sa paglilinaw nito at katatasan nito.
1- De ki:“Bana cinlerden bir topluluğun (benim Kur'ân okuyuşumu) dinledikleri ve şöyle dedikleri vahyolundu: “Gerçekten biz, güzelliğiyle hayrete düşüren bir Kur’ân dinledik.”
2- “O, doğru yolu gösteriyor. Bundan ötürü biz de ona iman ettik. Rabbimize hiçbir kimseyi asla ortak koşmayacağız.”
(Mekke’de inmiştir. 28 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1. Ey peygamber! İnsanlara “de ki: Bana cinlerden bir topluluğun (benim Kur'ân okuyuşumu) dinledikleri ve şöyle dedikleri vahyolundu…”
Yüce Allah, onlara karşı delilin ortaya konulması, üzerlerindeki nimetin tamamlanması ve
kavimleri için uyarıcılar olmaları için Rasûlüne doğru gitmelerini sağlamıştı. Rasûlüne de
onların bu haberini insanlara anlatmasını emretmiştir. Cinler, onun yanına geldiklerinde birbirlerine:
Susup dinleyin, demişlerdi. Onlar Kur’ân’ı dinlediklerinde manalarını anlayıp kavradılar ve onun
hakikatleri de onların kalplerine ulaştı.
“Gerçekten biz güzelliğiyle hayrete düşüren bir Kur’ân dinledik.” Bu,
oldukça hayrete düşürücü, çok üstün ve pek değerli bir Kitaptır.
2. “O yolu gösteriyor.” Doğru yol (rüşd);
insanlığa din ve dünyalarının maslahatlarını göstererek onları irşâd eden her bir şeyi kapsayan
genel bir isimdir.
"Bundan ötürü biz de ona iman ettik. Rabbimize hiçbir kimseyi asla ortak koşmayacağız.”
Böylelikle onlar, bütün hayırlı amellerin kapsamına girdiği iman ile birlikte kötülükleri terk
etmeyi ihtiva eden takvâya bir arada sahip olmuş oldular. Kendilerini imana girmeye ve imana
bağlı olan diğer hususları yerine getirmeye iten sebep olarak da Kur’ân-ı Kerîm’den öğrendikleri
irşâd edici buyruklar ve onun ihtiva ettiği çeşitli maslahatlar, faydalı hususlar ve zararlı
şeylerden kaçınma prensibidir.
Bu, Kur'ân’la aydınlanan, onun hidâyeti ile doğru yolu bulan kimseler için pek büyük bir âyet ve
kesin bir delildir. İşte her türlü hayrı meyve olarak veren ve Kur’ân-ı Kerîm’in hidâyetine
dayalı olan faydalı iman budur.
Böyle bir iman, âdet üzere sahip olunan ve terbiye yolu ile çevreden elde edilen yahut
alışkanlık veya buna benzer yollarla elde edilen bilinçsiz imandan çok farklıdır. Çünkü o,
taklide dayalı ve her zaman için şüphe ve pek çok arızi haller karşısında tehlike ile karşı
karşıya kalabilecek bir imandır.
Bu sûrede yararlı birçok husus vardır. Bunlardan bazıları şöyledir:
1. Cinler vardır, onlar da emir ve yasaklara muhataptırlar ve amellerinin karşılıklarını
göreceklerdir. Nitekim bu sûrede bu husus açıkça ifade edilmektedir.
2. Rasûlullah sallallahu aleyhi ve sellem insanlara peygamber olarak gönderildiği gibi cinlere
de peygamber olarak gönderilmiştir. Çünkü Yüce Allah, Peygamberine vahyolunanları dinleyip
kavimlerine tebliğ etmek üzere cinlerden bir grubu ona doğru yönlendirmiştir.
3. Cinlerin akılları vardır ve hakkı bilirler. Zira onları iman etmeye sevkeden husus Kur’ân-ı
Kerîm’in hidâyetinin kesin olduğunu anlamalarıdır. Ayrıca onlar, hitaplarında edebe riâyet
etmişlerdir.
4. Yüce Allah’ın, Rasûlüne inâyeti ve onun getirdiklerini koruduğu da buradan anlaşılmaktadır.
Çünkü onun peygamberlik müjdeleri görülmeye başlandığında semâ yıldızlarla korunmuş, şeytanlar
yerlerinden kaçarak oturup gözetledikleri yerlerden uzaklaştırılmışlar, Yüce Allah onun
sayesinde yeryüzündeki insanlara değeri ölçülemeyecek çapta büyük bir merhamette bulunmuş ve
onlar hakkında hayır murat etmiştir. Yine dininden, şeriatinden ve marifetinden yeryüzünde öyle
birtakım gerçekleri açığa çıkarmayı irade buyurmuştur ki bunlar sayesinde kalpler neşe ile
dolar, olgun akıl sahipleri onlarla sevinir, bunlar vasıtası ile İslâm’ın şiarları ortaya çıkar
ve putperestler de bu yolla engellenirler.
5. Cinler, Rasûlullah sallallahu aleyhi ve sellem’i dinlemeye son derece özen göstermişler ve
onun etrafında yığılmışlardır.
6. Bu sûre, tevhid emrini ihtiva etmekte ve şirki de yasaklamaktadır. İnsanların da durumunu
açıklamakta, hiçbir kimsenin zerre ağırlığı kadar dahi ibadete layık olamadığını ortaya
koymaktadır. Çünkü Rasûlullah Muhammed sallallahu aleyhi ve sellem’in kendisi hiçbir kimseye
herhangi bir fayda sağlayamadığına, bir zarar veremediğine göre hatta bizzat kendisine karşı
bile durumu böyle olduğuna göre bütün insanların ve yaratılmışların durumunun böyle olduğu da
açık bir gerçek olarak ortaya çıkmaktadır. O halde bu vasıfta olan herhangi bir kimseyi ilâh
edinmek çok büyük bir yanlış ve zulümdür.
7. Gayb bilgisi yalnızca Allah’a mahsustur. Yaratılmışlardan hiç kimse bu bilgiye sahip
değildir. Bundan Allah’ın bilmesine razı olduğu ve ondan ona bir miktar bilme imtiyazını verdiği
kimseler (melekler ve peygamberler) müstesnâdır.
Cin Sûresi’nin tefsiri burada sona ermektedir.
Âlemlerin Rabbi olan Allah’a hamdolsun.
***
Katakan -wahai Rasul- kepada umatmu, “Allah telah mewahyukan kepadaku bahwa sekumpulan jin di lembah an-Nakhlah telah mendengar bacaan Al-Qur`ānku, ketika mereka kembali kepada kaum mereka, mereka berkata, 'Sesungguhnya kami telah mendengarkan perkataan yang dibacakan, keterangan dan kefasihan lafalnya sangat menakjubkan.
Hỡi Thiên Sứ Muhammad, Ngươi hãy nói với cộng đồng của Ngươi: Allah đã mặc khải cho Ta biết rằng đã có một nhóm Jinn lắng nghe Ta đọc Qur'an tại thân cây chà là. Sau khi chúng nghe xong chúng quay về với cộng đồng của chúng và bảo: Quả thật, chúng tôi đã nghe được một cuộc xướng đọc thật tuyệt diệu và lôi cuốn.
Say, O Messenger, to your nation: Allah revealed to me that a group of Jinn listened to my recitation of the Qur’ān in Batn Nakhla. When they went back to their people they said to them: We have heard a recited speech that is impressive in its clarity and eloquence.
Ô Messager, dis à ta communauté: Allah m’a révélé qu’un groupe de djinns qui étaient au lieu surnommé Baṭnu Nakhlah, écouta ma récitation puis lorsqu’ils retournèrent auprès des leurs, ils leur dirent: Nous avons écouté des paroles récitées, merveilleuses dans leur clarté et leur éloquence.
Di', o Messaggero, al tuo popolo: "Allāh mi ha rivelato che, in verità, un gruppo di Jinn ha ascoltato la mia recitazione del Corano in Baţhni Nakhlah. Quando tornarono dal loro popolo, dissero loro: In verità, abbiamo ascoltato una recitazione di parole miracolose per la loro chiarezza e solennità.
-Ey Peygamber!- Ümmetine de ki: "Allah bana, bir cin topluluğunun hurma bahçelerinin olduğu vadide Kur'an okuyuşumu dinlediğini ve kavimlerinin yanına döndükleri zaman da onlara şöyle dediklerini vahyetti: Şüphesiz biz beyan, açık ve düzgün bir dil ile okunan çok beğenilen bir söz işittik.''
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
(In the Name of Allah, the Most Gracious, the Most Merciful.
The Jinns listening to the Qur'an and Their Belief in It
Allah commands His Messenger to inform his people that the Jinns listened to the Qur'an, believed in it, affirmed its truthfulness and adhered to it. So Allah says,
قُلْ أُوحِىَ إِلَىَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِّنَ الْجِنِّ فَقَالُواْ إِنَّا سَمِعْنَا قُرْءَانَاً عَجَباً يَهْدِى إِلَى الرُّشْدِ
(Say: "It has been revealed to me that a group of Jinn listened. They said: `Verily, we have heard a wonderful Recitation! It guides to the right path"') meaning, to what is correct and success.
فَـَامَنَّا بِهِ وَلَن نُّشرِكَ بِرَبِّنَآ أَحَداً
(and we have believed therein, and we shall never join anything with our Lord.) This position (that they took) is similar to what Allah said,
وَإِذْ صَرَفْنَآ إِلَيْكَ نَفَراً مِّنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْءَانَ
(And when We sent towards you a group of the Jinns listening to the Qur'an.) (46:29) We have already presented the Hadiths that have been narrated concerning this, so there is no need to repeat them here. Concerning Allah's statement,
وَأَنَّهُ تَعَـلَى جَدُّ رَبِّنَا
(And He, exalted be the Jadd of our Lord,) `Ali bin Abi Talhah reported from Ibn `Abbas that he said concerning Allah's statement,
جَدُّ رَبِّنَا
(the Jadd of our Lord,) "This means, His actions, His commands and His power." Ad-Dahhak reported from Ibn `Abbas that he said, "Allah's Jadd is His blessings, His power and His favor upon His creation." It has been reported from Mujahid and `Ikrimah that they said, "It (Jadd) is the magnificence of our Lord." Qatadah said, "Exalted is His magnificence, His greatness and His command." As-Suddi said, "Exalted is the command of our Lord." It has been reported from Abu Ad-Darda', Mujahid and Ibn Jurayj that they said, "Exalted is His remembrance (Dhikr)."
The Jinns Affirmation that Allah does not have a Wife and Children
Allah says,
مَا اتَّخَذَ صَـحِبَةً وَلاَ وَلَداً
(He has taken neither a wife nor a son.) meaning, far exalted is He above taking a mate and having children. This means that when the Jinns accepted Islam and believed in the Qur'an they professed Allah's magnificence above having taken a spouse and a child (or a son). Then they said,
وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا عَلَى اللَّهِ شَطَطاً
(And that the foolish among us used to utter against Allah that which was an enormity in falsehood.) Mujahid, `Ikrimah, Qatadah and As-Suddi, all said,
سَفِيهُنَا
(the foolish among us) "They were referring to Iblis."
شَطَطًا
(that which was an enormity in falsehood.) As-Suddi reported from Abu Malik that he said, "This means a transgression." Ibn Zayd said, "A great injustice." The foolish (Safih) also carries the meaning of everyone in the category who claims that Allah has a spouse or a son. This is why Allah says here,
وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا
(And that the foolish among us used to utter) meaning, nd He, eeA ? The Jinns Affirmation that Allah does not have a Wife and Children Allah says,
مَا اتَّخَذَ صَـحِبَةً وَلاَ وَلَداً
(He has taken neither a wife nor a son.) meaning, far exalted is He above taking a mate and having children. This means that when the Jinns accepted Islam and believed in the Qur'an they professed Allah's magnificence above having taken a spouse and a child (or a son). Then they said,
وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا عَلَى اللَّهِ شَطَطاً
(And that the foolish among us used to utter against Allah that which was an enormity in falsehood.) Mujahid, `Ikrimah, Qatadah and As-Suddi, all said,
سَفِيهُنَا
(the foolish among us) "They were referring to Iblis."
شَطَطًا
(that which was an enormity in falsehood.) As-Suddi reported from Abu Malik that he said, "This means a transgression." Ibn Zayd said, "A great injustice." The foolish (Safih) also carries the meaning of everyone in the category who claims that Allah has a spouse or a son. This is why Allah says here,
وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا
(And that the foolish among us used to utter) meaning, before his acceptance of Islam.
عَلَى اللَّهِ شَطَطاً
(against Allah that which was an enormity in falsehood.) meaning, falsehood and a lie. Thus, Allah says,
وَأَنَّا ظَنَنَّآ أَن لَّن تَقُولَ الإِنسُ وَالْجِنُّ عَلَى اللَّهِ كَذِباً
(And verily, we thought that men and Jinn would not utter a lie against Allah.) meaning, `we did not think that humans and Jinns would join each other in lying about Allah by attributing a spouse and a son to Him. So when we heard this Qur'an we believed in it and we knew that they (Jinns and men) had been lying about Allah in this matter.'
Among the Causes of the Transgression of the Jinns were that Humans sought Refuge with Them
Allah says,
وَأَنَّهُ كَانَ رِجَالٌ مِّنَ الإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ الْجِنِّ فَزَادوهُمْ رَهَقاً
(And verily, there were men among mankind who took shelter with the males among the Jinn, but they increased them in Rahaq.) meaning, `we used to think that we had some virtuous status over mankind because they used to seek refuge with us whenever they (men) would settle in a valley or any place in the wilderness, the open country steppes and other places.' This was the custom of the Arabs in the pre-Islamic days of ignorance. They used to seek refuge with the greatest Jinn of a particular place so that no harm or evil would afflict them. Like one would do if he entered into the land of his enemies, in the vicinity of a great and powerful man, he would seek the protection and guardianship of that man. So when the Jinns saw that the humans were seeking refuge with them due to their fear of them, they increased them in Rahaq which means fear, terror and fright. They did this so that the people would be more afraid of them and seek refuge with them even more. As Qatadah said concerning this Ayah,
فَزَادوهُمْ رَهَقاً
(but they increased them in Rahaq.) means, "the Jinns were courageous and increased in insolence against them." As-Suddi said, "A man used to set out with his family (on a journey) until he came to a piece of land where he would settle. Then he would say, `I seek refuge with the master (Jinn) of this valley from the Jinns, or that myself, my wealth, my child or my animals are harmed in it."' Qatadah said, "When they sought refuge with them instead of Allah, the Jinns would overcome them with harm because of that." Ibn Abi Hatim recorded from `Ikrimah that he said, "The Jinns used to fear humans just like humans fear them, or even worse. So whenever humans would come to a valley the Jinns would flee. So the leader of the people would say, `We seek refuge with the leader of the inhabitants of this valley.' So the Jinns said, `We see these people fleeing from us just like we flee from them.' Thus, the Jinns started coming near the humans and afflicting them with insanity and madness." Thus, Allah said,
وَأَنَّهُ كَانَ رِجَالٌ مِّنَ الإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ الْجِنِّ فَزَادوهُمْ رَهَقاً
(And verily, there were men among mankind who took shelter with the males among the Jinn, but they increased them in Rahaq.) meaning, in sin. Abu `Aliyah, Ar-Rabi` and Zayd bin Aslam, all said,
رَهَقاً
(in Rahaq) "This means in fear." Mujahid said, "The disbelievers would increase in transgression." Concerning Allah's statement,
وَأَنَّهُمْ ظَنُّواْ كَمَا ظَنَنتُمْ أَن لَّن يَبْعَثَ اللَّهُ أَحَداً
(And they thought as you thought,) means, "the Jinns were courageous and increased in insolence against them." As-Suddi said, "A man used to set out with his family (on a journey) until he came to a piece of land where he would settle. Then he would say, `I seek refuge with the master (Jinn) of this valley from the Jinns, or that myself, my wealth, my child or my animals are harmed in it."' Qatadah said, "When they sought refuge with them instead of Allah, the Jinns would overcome them with harm because of that." Ibn Abi Hatim recorded from `Ikrimah that he said, "The Jinns used to fear humans just like humans fear them, or even worse. So whenever humans would come to a valley the Jinns would flee. So the leader of the people would say, `We seek refuge with the leader of the inhabitants of this valley.' So the Jinns said, `We see these people fleeing from us just like we flee from them.' Thus, the Jinns started coming near the humans and afflicting them with insanity and madness." Thus, Allah said,
وَأَنَّهُ كَانَ رِجَالٌ مِّنَ الإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ الْجِنِّ فَزَادوهُمْ رَهَقاً
(And verily, there were men among mankind who took shelter with the males among the Jinn, but they increased them in Rahaq.) meaning, in sin. Abu `Aliyah, Ar-Rabi` and Zayd bin Aslam, all said,
رَهَقاً
(in Rahaq) "This means in fear." Mujahid said, "The disbelievers would increase in transgression." Concerning Allah's statement,
وَأَنَّهُمْ ظَنُّواْ كَمَا ظَنَنتُمْ أَن لَّن يَبْعَثَ اللَّهُ أَحَداً
(And they thought as you thought, that Allah will not send any Messenger.) meaning, Allah would never send a Messenger after this long period of time. This was said by Al-Kalbi and Ibn Jarir.
Commentary
Preliminary Remarks
It seems necessary to know a few facts before the start of the study of the Surah, which are as follows:
Fact [ 1]
Before the advent of the Holy Prophet ﷺ the devils used to go up to the heavens and eavesdrop on the conversations of the angels. After his advent, they were pelted with a piercing flame if they attempted to go up and eavesdrop. It is mentioned in Surah Al-Ahqaf that a group of jinn went up to the Holy Prophet to investigate the reason for this new phenomenon.
Fact [ 2]
It was customary in the Days of Ignorance that when people halted in a jungle or valley in the course of a journey, they uttered the following words:
اعوذ بعزیز ھذا الودی من شر سفھاء قومہ
"I seek refuge in the leader of this valley from the foolish mischief-makers of his nation" - believing that the leader of the valley (a Jinn) would protect them.
Fact [ 3]
A terrible famine held Makkah in its grip for several years as a result of the Holy Prophet's ﷺ prayer.
Fact [ 4]
When the Holy Prophet ﷺ called the pagans towards Islam, they opposed him tooth and nail. The first two incidents are taken from Tafsir Durr Manthur and the last two incidents are taken from Tafsir Ibn Kathir.
نَفَرٌ مِّنَ الْجِنِّ (...a group from Jinn....72:1). The word nafar is used for a group consisting of three to ten people. The Jinn referred to here are said to be a group of nine Jinns from a place called Nasibin.
Reality of Jinn
Jinn is one of the Divine creatures. They have body and soul. They, like human beings, have intellect and senses, but they are hidden from human eyes. This species of creation is called 'Jinn' because it literally means 'hidden' or 'invisible'. They, like human beings, are created from the four primal elements: dust, water, air and fire, but the element of fire predominates in them, whereas in man the element of dust predominates. They, like human beings, are males and females; and they, like human beings, marry and procreate. Apparently, the word shaitan [ pl. shayatin ] 'Shaitan' refers to the 'arrogant mischief-making Jinn'. The existence of Jinn and angels is established by conclusive and incontestable evidence in the Qur'an and Sunnah, the denial or rejection of which amounts to disbelieving the Qur'an. [ Tafsir Mazhari ].
قُلْ أُوحِيَ إِلَيَّ Say, (It has been revealed to me 72:1). This shows that the Holy Prophet ﷺ did not see the group of Jinn who heard him recite the Qur'an. Allah informed him by the revelation of Surah Al-Jinn.
Circumstances of Revelation
Sayyidna Ibn ` Abbas ؓ narrates, as recorded in Sahih of Bukhari, of Muslim, and in Tirmidhi and other collections, that Allah's Messenger ﷺ did not by deliberate design make the Jinn listen to the Qur'an, nor did he see them. The true story is that the Holy Prophet ﷺ ، with his Companions, was going to the marketplace of ` Ukaz. This incident took place at a time when the devils were barred from going to the skies and eavesdropping on the conversations of the angels by being pelted with piercing flames. When the Jinn realised that they were no longer free to eavesdrop, they discussed among themselves that the incident could not be coincidental. There must be a genuine reason for that. So they divided themselves into groups and each group went in different direction to investigate the cause of the new phenomenon. One of the groups arrived at a place called Nakhlah in Tihamah where Hijaz is situated. At that juncture, the Holy Prophet ﷺ was leading the Sahabah in Fajr salah and the Jinn had the opportunity to hear the Qur'an. When this group of Jinn heard the Qur'an, they listened to it very attentively and concluded on oath that it was the Qur'an that prevented them from eavesdropping in the heavens. Then they returned to their fellow Jinns and recounted to them the entire episode, which is mentioned in the following verse:
فَقَالُوا إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا (...and said [ to their people ], Indeed we have heard an amazing Recital [ Qur'an ]....72:1). Allah informed His Messenger about the entire incident of the Jinn in the verses under discussion.
Abu Talib's Death and the Holy Prophet's ﷺ Journey to Ta'if
Most commentators say that after the death of Abu Talib the Holy Prophet ﷺ felt lonely, having no friend or supporter in Makkah. So, he undertook a journey to Ta'if where he approached Banu Thaqif for assistance against the hostility and persecution of his people. According to Muhammad Ibn Ishaq's narration, when the Holy Prophet ﷺ arrived in Ta'if, he approached the three brothers of Banu Thaqif. They were recognized as the leaders and honorable members of the tribe. The three brothers were ` Umair's sons, their names being ` Abd Yalil, Sa’ ud and Habib. They had a Quraishite lady in their house. Allah's Messenger ﷺ invited them to the call of Islam and mentioned about his people's hostility and persecution and asked for help. But they responded very harshly and did not speak to him about anything.
Allah's Messenger ﷺ saw that these three people were the most respected leaders of Banu Thaqif, from whom he expected a favourable response, but he was disappointed. He said to them that if they did not wish to help him, they should at least keep his arrival and request for help confidential and not tell his people; because if they came to know about it, they would persecute him even more harshly. But the oppressors did not concede to this either. On the contrary, they let loose on him foolish hooligans, slaves and hoodlums, so that they may revile him and make violent noises in public places against him. When they made violent noises, more hoodlums and young violent criminal elements joined in. In order to save himself from the mischief of the hooligans and hoodlums, the Holy Prophet ﷺ took refuge in a vineyard which belonged to two brothers, namely ` Utbah and Shaibah. The brothers themselves were in the vineyard at the time. The hooligans and hoodlums left him and went back. The two brothers were watching him, and they also watched how violently the foolish people behaved towards him. Just then the Quraishite lady, who was in the house of the oppressors, came to the Holy Prophet ﷺ . He complained to her how her in-laws persecuted him.
When the Holy Prophet ﷺ felt a bit settled in the vineyard, he prayed to Allah. The wordings of the supplication are unusual and on no other occasion such wordings are recorded:
اللَّھُمَّ اِنِّی اَشکُوا الَیکَ ضُعفَ قُوَّتِی وَ قِلَّۃَ حِیلَتِی وَ ھَوَانِی عَلَی النَّاسِ وَ اَنتَ اَرحَمُ الرَّاحِمِینَ وَ اَنتَ رَبُّ المُستضعفِینَ فَاَنتَ رَبِّی اَلیٰ مَن تَکِلنِی اِلیٰ بَعِیدِ یَتَھَجَّمُنِی اَو اِلیٰ عَدُوِّ مَّلَّکتَہ اَمرِی اِن لَّم تَکُن سَاخِطاً عَلَیَّ فَلَآ اُبالِی وَ لٰکِنَّ عَافِیَتَکَ ھِیَ اَوسعُ لِی۔ اَعُوذُ بِنُورِ وَجھِکَ الَّذِیُ اَشرَقَت لَہُ الظُّلُمَاتُ وَ صَلُحَ عَلَیہِ اَمرُ الدُّنیَا وَ الاٰخِرَۃِ مِن ۔ (مظھری باختصار)
"0 Allah, I complain to you the weakness of my strength and the shortage of my options, and lack of respect for me in the sight of people. You are the Most Merciful of all, and You are the Cherisher and Sustainer of the weaklings. You are my Cherisher. To whom are You handing me over? - to a stranger who would attack me? Or to an enemy whom You have given control over me (so that he may do as he wishes)? If You are not angry with me, I do not care. Your caring about me is better (which I pray for). I seek refuge in the light of Your blessed Being which dispels all darkness and on the foundation of which all matters related to this world and the next world are set a right. If You send down Your wrath on us, our task is to exert ourselves until we gain Your good pleasure. And there is neither strength nor power except through You." [ condensed from Mazhari ].
When Rabi` ah's sons ` Utbah and Shaibah saw this, they felt compassion for him in their heart. They called one of their Christian slaves, ` Addas by name, and asked him to break a bunch of grapes, place it in a plate and give it to that person and ask him to eat. Complying with the instructions, ` Addas kept the plate of grapes in front of the Holy Prophet ﷺ . He recited bismil-lah 'In the name of Allah' and stretched his hand towards it. ` Addas was watching all this and said: By Allah! this speech [ referring to the formula of basmalah ] is not used by the inhabitants of this city. The Holy Prophet ﷺ asked him as to where he was from and what his religion was. He replied that he was a Christian and hailed from Nineveh. Then the Holy Prophet ﷺ said to him that this means 'you are from the village of Yunus Ibn Matta علیہ السلام . He asked: "What do you know about Yunus Ibn Matta." The Holy Prophet ﷺ replied: "He was my brother. He was Allah's Prophet. I too am Allah's Prophet." At this, ` Addas fell to the Holy Prophet's ﷺ feet. He kissed the blessed head of the Holy Prophet ﷺ and his hands and legs. ` Utbah and Shaibah watched the whole incident. One of them said to the other: "I hope he has not set our slave awry." When 'Addas returned to them, they asked him: "What has happened? You were kissing his hands and feet?" He replied: "My masters, at this time there is no person better than he on the face of the earth. He has taught me something which none other than a Prophet can teach." They said: "You miserable wretch, may it not happen that this man turns you away from your religion, because your religion in any case is better than his." When the Holy Prophet ﷺ was completely despaired of Thaqif’ s assistance, he returned from Ta'if to Makkah. On his way back, he halted at Nakhlah and towards the latter part of the night he performed salat-ut-tahajjud. The delegation of Jinns of Nasibin of Yemen had also gone there. They heard the Qur'an and embraced the faith. They went back to their people and recounted to them the whole incident which Allah has mentioned in the verses under comment. [ Mazhari ]
A Jinn Companion of the Holy Prophet
Ibn Jauzi, in his book Sifat-us-Safwah, through his own chain of authorities, reports from Sahl Ibn ` Abdullah ؓ that he saw an old Jinn, in a place, who was performing salah in the direction of Ka'bah. He was wearing a woolen cloak that looked beautiful on him and in which he looked graceful. After he completed his prayer, Sayyidna Sahl ؓ greeted him. Replying to his greeting, he said: 'You seem to be admiring the beauty of this cloak. This cloak is on my body for seven hundred years. I have met Holy Prophet ` Isa (علیہ السلام) in this cloak, and in the same cloak I met Holy Prophet Muhammad ﷺ and I am from among those Jinns about whom Surah Al-Jinn was revealed.' According to the Hadith narratives that recount the incident of the 'Night of Jinn', (i.e. the night in which the Jinns visited the Holy Prophet ﷺ ، Sayyidna ` Abdullah Ibn Masud ؓ was with the Holy Prophet ﷺ ، and the Holy Prophet ﷺ met the Jinns in a valley near Makkah for the specific purpose of inviting them to the call of Islam and making them hear the Qur'an by deliberate design. Apparently, this incident occurred after the incident mentioned in Surah AI-Jinn. ` Allamah Khafaji has said that reliable Ahadith confirm that the Jinn delegations met the Holy Prophet ﷺ six times. Thus there is no contradiction between the two versions of the incident, because they are two separate incidents. The Holy Prophet ﷺ was not even aware of the incident of the Jinn's coming to him and listening to the Qur'an that is mentioned in Surah Jinn. He only learnt about it later through revelation. This incident happened at Nakhlah on his way back from Taif. The other narratives from which we gather that the Holy Prophet ﷺ met the Jinn by deliberate design in a valley near the city of Makkah to preach to them and make them hear the Qur'an - is a separate incident which took place after that.
Bu işittiğimiz söz; itikatta, sözde ve amelde doğruluğa irşat ediyor. Biz de ona iman ettik. Bunu indiren Rabbimize asla hiç kimseyi ortak koşmayacağız.
Những lời mà chúng tôi đã nghe từ cuộc đọc xướng (Qur'an) dẫn chúng tôi đến với chân lý về niềm tin, lời nói và hành động. Vì thế, chúng tôi đã tin nơi những lời đó và chúng tôi sẽ không bao giờ tổ hợp bất cứ một thần linh nào cùng với Thượng Đế của chúng tôi, Đấng đã ban những lời đó xuống.
Ang pananalitang ito na narinig namin ay gumagabay sa katumpakan sa paniniwala, pagsasalita, at paggawa, kaya sumampalataya kami rito at hindi na kami magtatambal ng isa man sa Panginoon namin na nagpababa nito.
Ucapan yang kami dengar ini menunjukkan kepada keyakinan, ucapan, dan perbuatan yang benar, sebab itu kami mengimaninya dan sekali-kali kami tidak akan menyekutukan Tuhan kami yang menurunkannya dengan seorang pun.
Ovaj govor koji smo slušali vodi ka ispravnom uvjerenju, riječima i djelima, pa smo u njega povjerovali i više nećemo našem Gospodaru nikoga kao sudruga pripisivati.
Ces paroles orientent vers la droiture dans la croyance, les paroles et les actes. Nous y croyons et n’associerons jamais rien à notre Seigneur qui les révéla.
This speech that we heard guides to the correct belief, statements and actions, so we believed in it and we will not associate any partner with our Lord Who revealed it.
Queste parole che abbiamo ascoltato mostrano la Rettitudine nella fede, nelle parole e nelle azioni; vi crediamo e non associamo nessuno al Nostro Dio, Colui che le ha rivelate.
Esta recitación que escuchamos guía a las creencias, palabras y acciones más correctas, por lo que creímos en ella y no atribuiremos ningún copartícipe a nuestro Señor.
Sumampalataya Kami na Siya – pagkataas-taas ang kadakilaan ng Panginoon namin at kapitaganan Niya – ay hindi nagkaroon ng asawa ni anak, gaya ng sinasabi ng mga tagapagtambal.
Chúng tôi tin Thượng Đế của chúng tôi là Đấng Tối Cao và Vĩ Đại nhất, Ngài không có vợ và con cái giống như những kẻ thờ đa thần đã khẳng định.
Kami beriman bahwa Dia Yang Mahatinggi keagungan dan kekuasaan-Nya tidak mempunyai istri maupun anak sebagaimana yang dikatakan oleh orang-orang musyrik.
We have believed that He - exalted be the grandeur and majesty of our Lord - has not taken any wife nor child as the idolaters say.
E crediamo che Egli, in verità, Allāh sia lungi, gloria Sua, dal prenderSi una moglie o un figlio come dicono gli idolatri,
Şüphesiz Onun -Rabbimizin azameti ve şanı pek yücedir- müşriklerin iddia ettiği gibi, O'nun bir hanım ve çocuk edinmediğine iman ettik.
Povjerovali smo i da naš Gospodar, neka je slavljen i uzvišen, nema ni supruge ni djeteta, kao što to smatraju mnogobošci.
Nous croyons, -que l’éminence et la majesté de notre Seigneur soient exaltées-, qu’Allah n’a ni épouse ni enfant.
3- “Doğrusu Rabbimizin şanı çok yücedir. O ne bir zevce edinmiştir, ne de bir evlât.”
4- “Demek içimizdeki akılsız (İblis) Allah’a karşı batıl sözler söylüyormuş.”
3. “Doğrusu Rabbimizin şanı çok yücedir.” Azameti, şanı çok yüce,
isimleri pek mukaddestir. “O ne bir zevce edinmiştir, ne de bir evlât.”
Onlar, Allah’ın yücelik ve azametini anladıkları için Allah’ın zevcesi yahut evlâdı olduğunu
iddia edenlerin bu kanaatlerinin batıl olduğunu da anladılar. Çünkü O, bütün kemâl sıfatlarında
azamet ve celâle sahiptir. Zevce ve evlât edinmek ise buna aykırıdır. Çünkü bu, mutlak ve kemâl
derecesindeki Ğanî oluşa (hiçbir şeye/kimseye muhtaç olmayışa) zıttır.
4. “Demek içimizdeki akılsız (İblis) Allah’a karşı batıl sözler”
haktan alabildiğine uzak, haddi alabildiğine aşan sözler “söylüyormuş.”
Onu buna iten ise akılsızlığından başka bir şey değildir. Yoksa o aklı başında, kalbi iman ile
mutmain birisi olsaydı, ne söylediğini bilirdi.
Hemos creído que Él (exaltada sea la grandeza y la majestad de nuestro Señor) no ha tomado ninguna esposa ni hijo como dicen los idólatras.
وَأَنَّهُ تَعَالَىٰ جَدُّ رَبِّنَا (and [ then the Jinns started talking to each other ] that exalted is the Glory of our Lord;....72:3). The word jadd means 'majesty/glory' used for Allah. Instead of saying .jadduhu' with a third person pronoun referring to Allah, the attributive name 'rabb' 'Lord' is expressly retained which indicates the exalted position of Allah. The Being who is the Cherisher and sustainer of His creation must, of necessity, occupy the lofty position. Commentators have discussed the grammatical conjunctive construction 'wa annahu' at length in this verse. It might be of no interest to the general readers.
وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا عَلَى اللَّـهِ شَطَطًا ﴿4﴾ وَأَنَّا ظَنَنَّا أَن لَّن تَقُولَ الْإِنسُ وَالْجِنُّ عَلَى اللَّـهِ كَذِبًا ﴿5﴾
...and that the fools among us used to attribute to Allah extremely wrong things, and that we thought that the humans and the Jinn would never tell a lie about Allah, [ therefore, we had followed them in shirk under this impression ]. (72:5)
The word shatat means 'vile words, extravagant or exorbitant or enormous lies'. The word also means 'to transgress or act wrongfully, unjustly or exceed the legitimate bounds'. The believers from amongst Jinn used to put forward their excuse for being involved in disbelief and idolatry thus: The foolish people from amongst their nation uttered vile slander against Allah, whilst they did not think it possible for a human being or a Jinn to impute a lie to Allah. They were thus far caught up in the foolish people's vile words and committed kufr and shirk, but they had now heard the Qur'an and the reality had later opened up.
Nous croyons aussi que `Iblîs dit sur Allah des paroles déviantes lorsqu’il Lui attribue une épouse et une progéniture.
Sesungguhnya Iblis telah mengatakan perkataan yang menyimpang terhadap Allah -Subḥānahu-, yaitu dengan menisbahkan adanya istri dan anak kepada-Nya.
Quả thật, kẻ điên rồ trong chúng tôi - Iblis - đã nói cho Allah những điều quá đáng về Ngài, y nói rằng Allah có vợ và con cái (nhưng Ngài tối cao và vĩ đại vượt xa những điều đó).
And that Iblis made an errant statement about Allah by attributing a wife and child to Him, may He be glorified.
Na laging si Satanas ay nagsasabi laban kay Allāh ng isang sinasabing nalilihis na pag-uugnay ng asawa at anak sa Kanya – kaluwalhatian sa Kanya.
Iblis je govorio o Allahu ono što nije tačno, pripisujući mu suprugu i dijete.
İblis, Allah –Subhanehu ve Teâlâ-'ya eş ve çocuk nispet ederek doğruluktan uzak sözler söylüyordu.
e che, in verità, Iblīs pronunciava parole deviate sul conto di Allāh, gloria Sua, attribuendoGli moglie e figlio;
Y que Iblís hizo una declaración falsa acerca de Al-lah al atribuirle una esposa y un hijo.
Na kami ay nag-akala na ang mga tagapagtambal kabilang sa tao at jinn ay hindi nagsasabi ng kasinungalingan nang sila noon ay nag-aangkin na mayroon Siyang asawa at anak kaya nagpatotoo naman kami sa sabi nila bilang paggaya-gaya sa kanila.
Và chúng tôi cứ tưởng rằng những kẻ thờ đa thần từ loài người và loài Jinn không bao giờ nói lời dối gian cho Allah khi mà họ đã khẳng định rằng Ngài có người bạn đời và con cái nên chúng tôi đã tin lời nói của họ và đi theo họ.
e noi pensavamo che gli idolatri tra gli uomini e i Jinn non dicessero menzogne quando affermavano che Allāh avesse una moglie e un figlio, e abbiamo creduto alle loro parole, imitandoli.
Y pensábamos que los idólatras humanos y yinnes no mentían cuando afirmaban que Él tenía esposa e hijo, así que aceptamos ciegamente sus palabras y los seguimos.
5- “Halbuki biz, insanların da cinlerin de Allah’a karşı asla yalan söylemeyeceklerini sanmıştık.”
5. “Halbuki biz insanların da cinlerin de Allah’a karşı asla yalan söylemeyeceklerini sanmıştık.”
Yani bizler, bundan önce aldanmışız. Cin ve insanların ileri gelenleri, efendileri bizi
aldattılar. Biz onlara hüsn-ü zan beslemiş, onların Allah’a karşı yalan söyleme cesaretini
göstermeyeceklerini zannetmiştik. Bundan dolayı önceden biz onların yolundan giderdik. Bugün ise
hak, bizim için açıklık kazandığına göre artık hakkın yolunu izlemeye koyulduk, ona boyun eğdik.
Hidâyete aykırı, onunla bağdaşmayan hiçbir kimsenin sözüne artık aldırış etmiyoruz.
Nous pensions que les polythéistes humains et djinns ne mentaient pas lorsqu’ils prétendaient qu’Allah a une compagne et une progéniture. C’est pourquoi nous avons cru leurs paroles et avons suivi leurs traces.
Mi smo smatrali da mušrici među ljudima i džinima nisu govorili laž, kada su tvrdili da On ima ženu i dijete, pa smo im, slijepo slijedeći, povjerovali.
Şüphesiz biz, O'nun hanımının ve çocuğunun olduğunu iddia ettikleri zaman; insan ve cinlerden olan müşriklerin yalan söylemediklerini zannettik. Biz de onları taklit ederek sözlerini tasdik ettik.
Sesungguhnya Kami dahulu mengira bahwa orang-orang yang musyrik dari golongan manusia dan jin tidak berkata bohong ketika mereka mengklaim bahwa Allah mempunyai istri dan anak, sehingga kami membenarkan ucapan mereka karena taklid terhadap mereka'."
And that we thought that the idolaters from among mankind and the jinn were not speaking lies when they claimed that He had a wife and child, so we accepted their statement blindly following them.
"Dan kami mengira, bahwa manusia dan jin sekali-kali tidak akan mengatakan perkataan yang dusta
atas nama Allah." (Al-Jin: 5).
(5) Maksudnya, kami sebelumnya tertipu. Dan yang menipu kami adalah para
penguasa dan pemimpin dari kalangan jin dan manusia. Kami berbaik sangka pada mereka dan kami
mengira mereka tidak akan berani berdusta atas nama Allah سبحانه وتعالى, karena itu-lah kami
mengikuti mereka sebelumnya. Maka pada hari ini, karena kebenaran telah jelas bagi kami, kami
mengikuti Nabi Muhammad a, kami taat pada beliau dan kami tidak mempedulikan perkataan siapa pun
yang bertentangan dengan petunjuk.
وَأَنَّهُ كَانَ رِجَالٌ مِّنَ الْإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ الْجِنِّ فَزَادُوهُمْ رَهَقًا ﴿6﴾
(...and that some people from human beings used to seek refuge with some peoples of the Jinn, and thus they increased them (the Jinns) in arrogance, [ 72:6] '
This verse describes the situation that it was customary for people in the Days of Ignorance that when they halted in a valley in the course of a journey, they sought refuge in the Jinn leader of that valley from the foolish mischief-makers of his nation believing that the leader of the valley will protect them. This made the Jinn think that they are better than human beings. That is why, they seek refuge in their leader but this increased the wickedness of the Jinn.
Rafi` Ibn ` Umair's ؓ Islam on account of the Jinn
Mazhari cites in his Tafsir that it is reported in Hawatif-ul-Jinn through his chain of narrators on the authority of Sayyidna Said Ibn Jubair ؓ that the Holy Prophet's ﷺ Companion Rafi` Ibn ` Umair ؓ recounts an incident of his embracing the Islamic faith, thus:
'One night I was travelling in a desert. Suddenly I was overcome by sleep. So, I alighted from my camel, and before I went off to sleep I uttered the following formula in keeping with the custom of my people:
انِّی اعوذ بعظیم ھٰذا الوادی من الجنّ
"I seek refuge in the leader of the Jinn of this valley from the foolish mischief-makers of his nation."
I saw in my dream that there is a sword in a person's hand who wants to place it on my camel's chest. I woke up in a shock and looked around in all directions, but found nothing. So, I said to myself that this was some Shaitanic nightmare. It was not a true dream and fell back into deep sleep and became completely oblivious to my surrounding. I experienced the same dream again. I got up and looked all around the camel, but found nothing. This time, however, I found the camel shivering. I went back to my place and slept away and saw the same dream. I awoke and found my camel tossing about restlessly. Then I saw a youngster in whose hand was a weapon. This was the same person whom I had seen attacking the camel the first time. I saw he was holding the hand of an old man who is stopping him from attacking the camel. Just then three wild zebras appeared. The old man said to the youngster, 'Choose any one of these zebras, and let go this man's camel.' The youngster took one of the zebras and took leave. The old man then looked at me and said, 'You fool, when you seek refuge in a valley, and you fear any danger from the jinn or devils, recite thus:'
اعوذ باللہ ربِّ محمّد من ھول ھٰذا الوادی
"I seek refuge in Allah, the Lord of Muhammad, from the horrors of this valley. Do not seek refuge in any Jinn because that time is gone when human beings used to seek refuge in Jinn."'
I asked him who that person was. He replied that he was the Arabian Holy Prophet ﷺ ، neither eastern nor western. He was raised with his Prophetic mission on a Monday. I asked him where he lived. He replied that he lived in Yathrib which is an area where dates grow abundantly. As soon as the morning dawned, I set for Madinah and urged my mount to move faster and faster until I reached Madinah. When the Holy Prophet ﷺ saw me, he recounted to me the entire episode before I could tell him anything. He invited me to the call of Islam and I embraced the Islamic faith.
Having narrated this story, Sayyidna Said Ibn Jubair ؓ said that the following verse was revealed in this connection. وَأَنَّهُ كَانَ رِجَالٌ مِّنَ الْإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ الْجِنِّ (and that some people from human beings used to seek refuge with some people of the Jinn…72:6)
Na noon sa Panahon ng Kamangmangan ay may mga lalaki ng tao na nagpapakalinga sa mga lalaki ng jinn kapag tumutuloy ang mga ito sa isang lugar na pinangangambahan saka nagsasabi ang isa sa kanila: 'Nagpapakupkop ako sa amo ng lambak na ito laban sa kasamaan ng mga hunghang ng mga kalipi nito,' kaya nadagdagan ang mga lalaki ng tao ng pangamba at hilakbot sa mga lalaki ng jinn.
U doba džahilijjeta bilo je ljudi koji su zaštitu i utočište tražili kod džinna, kada bi odsjedali u nekom opasnom mjestu, pa bi jedan među njima govorio: "Tražim zaštitu od poglavara ove doline i utičem mu se od maloumnika iz njegova naroda", pa bi ljudi osjećali još veći strah od džinna.
Sesungguhnya dahulu di zaman jahiliah ada beberapa laki-laki dari golongan manusia meminta perlindungan kepada sekelompok laki-laki dari golongan jin saat mereka singgah di suatu tempat yang angker. Salah seorang di antara mereka berkata, “Aku berlindung kepada penguasa lembah ini dari kejahatan kaumnya yang bodoh.” Maka, hal ini menambah rasa takut segolongan dari manusia terhadap segolongan jin.
"Dan bahwasanya ada beberapa orang laki-laki di antara manusia meminta perlindungan kepada
beberapa laki-laki di antara jin, maka jin-jin itu menambah bagi mereka dosa dan kesalahan."
(Al-Jin: 6).
(6) Maksudnya, orang-orang biasa meminta perlindungan pada jin ketika
merasa takut dan gentar. Mereka menyembahnya sehingga manusia semakin membuat jin bersalah
karena melam-paui batas dan takabbur ketika jin melihat manusia menyembah dan meminta
perlindungan pada mereka.
Kemungkinan kata ganti kembali pada ﴾ ٱلۡجِنِّ ﴿ "jin," artinya jin semakin menambah takut
manusia ketika melihat manusia meminta perlindungan pada mereka agar mendorong mereka untuk
berlin-dung pada jin dan berpegang teguh di atas cara itu. Itulah sebab-nya, dulu bila ada
seseorang melintasi lembah yang menakutkan, ia berkata, "Aku berlindung pada penguasa lembah ini
dari oknum-oknum bodoh dari kaumnya."
Quả thật trong thời Jahiliyah, có những đàn ông loài người đã cầu xin những đàn ông loài Jinn phù hộ mỗi khi họ dừng chân tại một điểm nào đó mà họ cảm thấy sợ hãi. Một trong số họ thường nói "Tôi cầu xin vị đứng đầu của thung lũng này phù hộ tránh khỏi điều xấu từ những kẻ thô lỗ trong cộng đồng của ngài!". Tuy nhiên, việc làm đó chỉ làm cho những đàn ông loài người tăng thêm nỗi sợ hãi trước những đàn ông loài Jinn.
6- “Doğrusu insanlardan bazı kimseler, cinlerden bazı kimselere sığınırlardı da bu suretle
onların azgınlıklarını/korkularını artırırlardı.
6. “Doğrusu insanlardan bazı kimseler, cinlerden bazı kimselere sığınırlardı da bu suretle onların azgınlıklarını/korkularını artırırlardı.”
Yani insanlar, korku ve dehşet hallerinde cinlere sığınıyorlar, onlara ibadet ediyorlardı.
Böylelikle insanlar, cinlerin azgınlıklarını ve büyüklenmelerini artırmış oldular. Çünkü onlar,
insanların kendilerine ibadet ettiklerini ve tehlikelerden kendilerine sığındıklarını görünce
böyle bir azgınlığa sürüklendiler.
Buradaki mana şöyle de olabilir: Cinler, insanların kendilerine sığınmakta olduklarını görünce, onların
kendilerine daha çok sığınmalarını ve izlemekte oldukları bu yola daha bir yapışmalarını
sağlamak için onların korku ve dehşetlerini daha da artırdılar. Zira herhangi bir insan, tehlikeli bir vadide konakladı mı:“Ben bu vadideki kavmin sefillerinden vadinin (cinlerden olan) efendisine sığınırım” derdi.
Durant l’époque préislamique, certains humains mâles recherchaient la protection de djinns mâles lorsqu’ils arrivaient dans un lieu effrayant. L’un d’eux disait par exemple: Je cherche refuge auprès du maître de cette vallée contre le mal des faibles d’esprit de son peuple. C’est ainsi que les humains devinrent plus effrayés et terrifiés par les djinns.
Y que, en el período de la ignorancia, algunos hombres solían buscar protección en los yinnes cuando llegaban a un lugar aterrador. Uno de ellos diría: “Busco protección en el yinn de este valle del mal de los malvados de su pueblo”. Como resultado, los seres humanos se volvieron más temerosos de los yinnes.
Cahiliye döneminde insanlardan bazı kimseler ürkütücü bir mekânda konakladıkları zaman cinlerden bazılarına sığınıyordu ve içlerinden biri şöyle diyordu: "Kavminin sefihlerinin şerrinden bu vadinin efendisine sığınırım!" Böylece oradaki insanların cinlerden korkusu ve paniği artıyordu.
And that in the period of ignorance, some men from mankind used to seek protection in the jinn when they came to a frightening place. One of them would say: I seek protection in the leader of this valley from the evil of the foolish ones of his people. As a result, human beings became more afraid and terrified of the jinn.
E, in verità, vi erano, ai tempi dell'ignoranza, degli uomini che chiedevano aiuto a dei Jinn quando andavano in qualche luogo che incuteva loro timore. Qualcuno di loro diceva: “Cerco rifugio nel Signore di questa valle, dal male dei licenziosi del suo popolo”, e questo fatto non fece altro che aumentare il terrore che gli uomini avevano dei Jinn.
7- “O insanlar da sizin inandığınız gibi Allah’ın hiç kimseyi diriltmeyeceğini inanmışlardı.”
7. “O insanlar da sizin sandığınız gibi Allah’ın hiç kimseyi diriltmeyeceğini sanmışlardı.”
Yani öldükten sonra dirilişi inkâr etmeleri üzerine şirk ve azgınlığa yönelmişlerdi.
I ljudi su smatrali, kao i vi, o džinni, da Allah nikoga nakon smrti neće oživjeti, te s njim račun svoditi i dati mu zasluženo.
Và loài người đã nghĩ giống như suy nghĩ của các ngươi - hỡi loại Jinn - rằng Allah sẽ không bao giờ dựng sống lại một ai sau khi đã chết cho việc phán xét và thưởng phạt.
Les humains croyaient, tout comme vous, ô Djinns, qu’Allah ne ressusciterait personne une fois mort afin de rendre des comptes et d'être rétribué.
Sesungguhnya manusia menyangka sebagaimana kalian -wahai para jin- juga menyangka bahwa Allah sekali-kali tidak akan membangkitkan seseorang setelah kematiannya untuk perhitungan amalnya dan pembalasan.
Na ang tao ay nagpalagay gaya ng ipinagpalagay ninyo, O mga jinn, na si Allāh ay hindi magbubuhay ng isa man, matapos ng kamatayan nito, para sa pagtutuos at pagganti.
"Dan bahwa mereka (jin) menyangka sebagaimana persang-kaan kamu (orang-orang kafir Makkah), bahwa Allah sekali-kali tidak akan
membangkitkan seorang (rasul) pun, dan bahwa kami telah mencoba
mengetahui (rahasia) langit, maka kami mendapati-nya penuh dengan
penjagaan yang kuat dan panah-panah api, dan bahwa kami dahulu dapat menduduki beberapa tempat
di langit itu untuk mendengar-dengarkan (berita-beritanya). Tetapi
seka-rang barangsiapa yang (mencoba) mendengar-dengarkan (seperti itu), tentu akan menjumpai panah api yang mengintai (untuk membakarnya)." (Al-Jin: 7-9).
(7) Maksudnya, ketika mereka mengingkari Hari Kebang-kitan, mereka
melakukan kesyirikan dan tindakan yang melampaui batas.
(8-9) ﴾ وَأَنَّا لَمَسۡنَا ٱلسَّمَآءَ ﴿ "Dan bahwa kami telah mencoba mengeta-hui (rahasia) langit," yakni, mendatanginya dan kami mencobanya, ﴾
فَوَجَدۡنَٰهَا مُلِئَتۡ حَرَسٗا شَدِيدٗا ﴿ "maka kami mendapatinya penuh dengan pen-jagaan yang kuat," untuk bisa mencapai tepi dan mendekatinya sekalipun, ﴾
وَشُهُبٗا ﴿ "dan panah-panah api" dilemparkan pada jin yang mencuri pendengaran. Hal ini bertentangan dengan kebiasaan kami sebelumnya. Dulu kami mampu untuk mencapai berita langit, dan ﴾
كُنَّا نَقۡعُدُ مِنۡهَا مَقَٰعِدَ لِلسَّمۡعِۖ ﴿ "kami dahulu dapat menduduki beberapa tempat di langit itu untuk mendengar-dengarkan (berita-beritanya)," sehingga kami pun banyak menukil berita-berita langit. ﴾
فَمَن يَسۡتَمِعِ ٱلۡأٓنَ يَجِدۡ لَهُۥ شِهَابٗا رَّصَدٗا ﴿ "Tetapi sekarang barangsiapa yang
(mencoba) mendengar-dengar-kan (seperti itu),
tentu akan menjumpai panah api yang mengintai (untuk membakarnya),"
yakni mengintai dan siap untuk membinasakan dan membakarnya.
Dan ini merupakan sesuatu yang besar dan berita yang agung. Mereka memastikan bahwa Allah سبحانه
وتعالى menghendaki suatu kejadian besar di muka bumi, baik kejadian buruk ataupun baik. Karena
itu para jin itu berkata,
-Ey cinler!- Şüphesiz insanlar da sizin zannettiğiniz gibi, Allah’ın hiç kimseyi ölümünün ardından hesap sormak ve karşılığını vermek için yeniden diriltmeyeceğini zannettiler.
Y los seres humanos pensaron como los yinnes, que Al-lah no resucitará a nadie después de su muerte para el juicio y la retribución.
And that humans thought as you did, O jinn, that Allah will not resurrect anyone after his death for the reckoning and recompense.
E, in verità, gli uomini pensarono, come voi, o Jinn, che, in verità, Allāh non riporterà nessuno in vita, dopo la morte, per il Rendiconto e la Retribuzione.
In this world, in addition to human beings and angels, there is another set of creatures known as jinn. Human beings cannot see them but, in the Quran, they have been mentioned at several places. These verses show that among the jinn also there are guided and misguided types. Just as there are foolish leaders who misguide the common people, similarly there are foolish leaders among the jinn, who go on misguiding them with deceitful utterances. So far as the angels are concerned, they are not being put to the test, and thus do not have free will. They simply follow the commands given by God.
Và chúng tôi đã từng đi lên tầng trời hạ giới (tầng trời của trần gian) để nghe trộm thông tin nhưng chúng tôi đã thấy trên đó đầy những cảnh vệ binh hung tợn từ các Thiên Thần đang canh gác nghiêm ngặt cùng với những ngôi sao lửa dùng để ném bất cứ ai tiếp cận.
Doğrusu biz semanın haberlerini öğrenmek istedik ve onu, eskiden yapıyor olduğumuz kulak misafirliğine karşı semayı bekleyen meleklerden güçlü bekçiler ve semaya yaklaşan herkese atılan tutuşturulmuş ateşlerle dolu bulduk.
Buscamos noticias en el cosmos y lo encontramos lleno de guardianes severos, ángeles que lo protegían del espionaje que solíamos hacer, con llamas de fuego que eran lanzadas a los yinnes que se acercaran.
8- “Gerçekten biz, göğü yokladık da onun, güçlü bekçilerle ve alevli ateşlerle doldurulmuş olduğunu gördük.”
9- “Halbuki (bundan önce) biz, (göğün haberlerini) dinlemek için orada birtakım yerlere oturuyor idik. Şimdi ise kim dinlemeye kalksa kendisini bekleyen alevli bir ateş buluyor.”
8. “Gerçekten biz, göğü yokladık”; oraya gittik ve oradan haber almaya
kalkıştık “da” köşe bucağına ulaşmak ve ona yaklaşmayı engellemek üzere “güçlü bekçilerle ve alevli ateşlerle doldurulmuş olduğunu gördük.”
Bu ateşler, kulak hırsızlığı yoluyla bir şeyler işitmeye çalışanlara atılıyor.
9. Bu ise bizim daha önce alışageldiğimize duruma aykırıdır. Çünkü bizler daha önce semâdan haber alma imkânını buluyorduk:“Halbuki (bundan önce) biz, (göğün haberlerini) dinlemek için orada birtakım yerlere oturuyor idik.”
Ve Allah’ın dilediği kadarı ile semâdaki haberlerden bir şeyler kapıp öğreniyorduk. “Şimdi ise kim dinlemeye kalksa kendisini bekleyen alevli bir ateş bulur.”
Bu alevli ateş, onu beklemekte, onu telef etmek ve yakmak için hazır bulunmaktadır.
Yani bu durumun, çok büyük bir sebebi ve pek muazzam bir haberi olmalıdır. Böylelikle onlar,
Yüce Allah’ın, yeryüzünde hayır ya da şer türünden pek büyük bir olay meydana getirmeyi murat
ettiğine kesin kanaat getirmişlerdi. Bundan dolayı şunları söylediler:
And that we sought the news of the heaven and we found the sky full of stern guards, who were the angels, who guarded it from the eavesdropping that we used to do, and full of flaming fires thrown at everyone who comes close to the sky.
Nous cherchions à connaître les nouvelles du Ciel, mais nous le trouvâmes gardé par des anges solides, qui nous empêchaient d’écouter, et par des projectiles enflammés jetés contre tout ce qui s’en approche.
The Jinns stealing Information from the Sky before the the Messenger ﷺ was sent and striking Them with flaming Fire after His Coming.
Allah informs about the Jinns when He sent His Messenger Muhammad ﷺ and revealed the Qur'an to him. Among the ways He protected it (the Qur'an) was by filling sky with stern guards guarding it from all of its sides. The devils were then expelled from the places where they used to sit prior to that. This was so that they could not steal anything from the Qur'an and tell it to the soothsayers, thereby causing matters to be confused and mixed up. If this happened it would not be known who was being truthful. Allah did this out of His kindness to His creation, His mercy upon His servants and His protection of His Mighty Book (the Qur'an). This is why the Jinns said,
وَأَنَّا لَمَسْنَا السَّمَآءَ فَوَجَدْنَـهَا مُلِئَتْ حَرَساً شَدِيداً وَشُهُباً - وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَـعِدَ لِلسَّمْعِ فَمَن يَسْتَمِعِ الاٌّنَ يَجِدْ لَهُ شِهَاباً رَّصَداً
(And we have sought to reach the heaven; but found it filled with stern guards and flaming fires. And verily, we used to sit there in stations, to (steal) a hearing, but any who listens now will find a flaming fire watching him in ambush.) meaning, whoever would like to steal some information by listening, he will find a flaming fire waiting in ambush for him. It will not pass him or miss him, but it will wipe him out and destroy him completely.
وَأَنَّا لاَ نَدْرِى أَشَرٌّ أُرِيدَ بِمَن فِى الاٌّرْضِ أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَداً
(And we know not whether evil is intended for those on earth, or whether their Lord intends for them guidance.) meaning, `we do not know if this -- the matter which has occurred in the sky -- is intended for those who are in the earth or if their Lord intends some guidance for them.' They stated this in such a manner out of their etiquette in phrasing their speech, because they did not attribute the doing of evil to anyone and they attributed the good to Allah. Verily, it has been recorded in the Sahih,
«وَالشَّرُّ لَيْسَ إِلَيْك»
(And evil is not attributed to You (Allah).) It used to be that shooting stars (meteors) occurred before this, however it did not happen much, rather only occasionally. As was reported in the Hadith of Ibn `Abbas when he said, "While we were sitting with the Messenger of Allah ﷺ a shooting star flashed in the sky. So the Prophet said,
«مَا كُنْتُمْ تَقُولُونَ فِي هَذَا؟»
(What did you all used to say about this) We replied, "We used to say that a great person has been born and a great person has died." The Prophet said,
«لَيْسَ كَذَلِكَ، وَلَكِنَّ اللهَ إِذَا قَضَى الْأَمْرَ فِي السَّمَاء»
(This is not so, rather whenever Allah decrees a matter in the heaven...)" and then he went on to narrate the rest of the Hadith which we have already mentioned in its entirety in Surah Saba'. This is what caused them to seek the reason for this occurrence. So they set out searching in the east and the west. Then they found the Messenger of Allah ﷺ reciting (the Qur'an) while leading his Companions in prayer. Thus, they knew that this Qur'an was the reason for the sky being guarded. Therefore, some among them believed in it and the others became more rebellious in their transgression. A discussion of this has preceded in a Hadith of Ibn `Abbas concerning Allah's statement in Surat Al-Ahqaf,
وَإِذْ صَرَفْنَآ إِلَيْكَ نَفَراً مِّنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْءَانَ
(And (remember) when We sent towards you (Muhammad ﷺ) a group of the Jinn (quietly) listening to the Qur'an.) (46:29) There is no doubt that when so many shooting stars began appearing in the sky, it horrified humans and Jinns alike. They were very disturbed and alarmed by it. They thought that it was the destruction of the world. As-Suddi said, "The sky was never guarded except if there was a Prophet in the earth or the religion of Allah was victorious and dominant in the earth." So the devils before the time of Muhammad ﷺ had taken sitting stations for themselves in the heaven of this world and they would listen to the matters that occurred in the heaven. But when Allah sent Muhammad ﷺ as a Prophet and Messenger, they were suddenly pelted one night (with the flaming, shooting stars). So the people of Ta'if were frightened because of this and they began to say, `The dwellers of the sky have been destroyed.' This was because they saw the severe fires in the sky and the shooting flames. They began freeing their servants and abandoning their luxuries. So `Abd Yalayl bin `Amr bin `Umayr said to them and he was referred to for judgement among them "Woe to you O people of Ta'if! Hold on to your wealth and look at these guiding stars in the sky.If you see them remaining in their place, then the dwellers of the sky have not been destroyed, rather this has happened because of Ibn Abi Kabshah (-- meaning Muhammad ﷺ). And if you look and see that you can no longer see these stars, then verily the dwellers of the sky have been destroyed." So, they looked and saw that the stars still remained, and thus, they kept their wealth. The devils also were frightened during that night. They went to Iblis and informed him of what happened to them. So he (Iblis) said, "Bring me a handful of dirt from every land so that I may smell it." So they brought it and he smelled it and said, "It is your friend in Makkah." Then he sent a group of seven Jinns to Makkah, and they found the Prophet of Allah standing in prayer in Al-Masjid Al-Haram while reciting the Qur'an. They drew near to him eager to hear the Qur'an, until their chests almost pressed against him. Then they accepted Islam and Allah revealed their matter to His Messenger . We have mentioned this chapter in its entirety in the first section of the Kitab As-Sirah with lengthy discussion. Allah knows best and unto Him is all praise and blessings.
وَأَنَّا لَمَسْنَا السَّمَاءَ فَوَجَدْنَاهَا مُلِئَتْ حَرَسًا شَدِيدًا وَشُهُبًا (...and that we sought [ to reach ] the sky, but we found it filled with stern guards and flames....72:8). The word sama' is used in two different senses: 'sky' as well as 'cloud'. It would appear that here the word is used in the latter sense.
The Jinn Used to Go only up to the Clouds to Eavesdrop, Not to the Sky
The Jinn and the devils used to go up to the sky means that they used to go to the 'clouds', take up positions there to sit and eavesdrop. The proof of this is found in Sahih of Bukhari on the authority of Sayyidah ` A'ishah ؓ عنہا who reports:
سمعت رسول اللہ ﷺ یقول ان الملایٔکۃ تنزل فی العَنَان و ھو السحاب فتذکر الامر الذی قضی فی السماء فتسترق الشّیاطین السمع فتسمعہ فتتوجّہ الی الکُھّان فیکذبون معھا مایٔۃ کذبۃ من عند انفسھم (اس مظھری)
" I have heard the Messenger of Allah say that the angels descended in the 'anan of sama' meaning the 'cloud'. There they discussed the decisions Allah has issued in the sky. The devils listened to their private conversations without them knowing about it and passed the information to the soothsayers, mixing it with a hundred lies from their side."' [ Mazhari ].
A narration is record in Sahih of Bukhari on the authority of Sayyidna Abu Hurairah ؓ and in Muslim on the authority of Sayyidna Ibn ` Abbas رضی اللہ تعالیٰ عنہما to the following effect:
When Allah issues an order in the sky, the angels flap their wings in readiness to obey the order. When the issuance of the order is over, they discuss among themselves. The devils eavesdrop on this discussion, and pass the information to the soothsayers, admixing it with many lies.
This Hadith apparently contradicts the narration of Sayyidah ` A'ishah ؓ but in actual fact, there is no conflict between the two narratives. This narrative does not prove that the devils go inside the sky to eavesdrop. Probably, when the order is issued in the first instance by Allah, it filters down to the angels from the upper level to the lower level, until the angels come down to the cloud where they discuss it. The devils steal the information from here as mentioned by Sayyidah ` A'ishah ؓ [ Mazhari ].
At any rate, before the advent of the Holy Prophet ﷺ the Jinn and devils had free access to the heavenly information. They used to position themselves in the cloud and eavesdrop on the conversations of the angels and pass the information to the soothsayers. At the advent of the Holy Prophet ﷺ ، there arose the need to protect the heavenly revelation. As a result, the access of devils to the upper region was stopped in such a way that if a devil attempted to go up, he would be repelled by piercing flames. This was the new phenomenon that excited the curiosity of the devils and Jinn and, dividing themselves into groups, they went to the east and to the west to investigate. One of the groups arrived at a place called Nakhlah where its members heard the Qur'an and embraced the faith of Islam as mentioned in Surah Al-Jinn.
Meteors Existed Since the Inception of Time, but were not Used to Repel the Devils before the Advent of the Holy Prophet ﷺ . It happened only after his Advent
A doubt that may arise here is that the existence of Meteors, which in common parlance are called inqidad-ul-kaukab the 'falling stars', is not a new phenomenon. This verse, however, indicates that they showed up to repel the devils as if they are new-age phenomena of the Holy Prophet ﷺ . In response, it may be stated that there is no denying that the meteors did exist since the inception of time and space before the advent of the Holy Prophet ﷺ ، and that there is no contradiction between what humanity experienced since the beginning of the world, scientific explanations and the Qur'anic statement. Philosophers and scientists explain that the meteors may originate from the earth or stars or disintegrating planets, and wander in space at enormous speeds and fall to the earth. Some fiery matter may arise from the surface of the earth and heat up at some point, or the speed of the meteors makes them glow and burn, or a flame emits from a star - and this may have habitually continued ever since. These flames, however, were not used to serve a particular purpose before the advent of the Holy Prophet ﷺ ; they were merely a natural phenomena. After the advent of the Holy Prophet ﷺ ، meteoric flames were used to serve the purpose of shooting the devils if they attempted to go up and listen furtively the conversation of the angels. See also Ma` ariful Qur’ an, Vol. 5/pp 303-305, under [ 15:17-18].
Mi smo pokušavali da dobijemo neke informacije sa nebesa, pa smo uvidjeli da je ono puno snažnih meleka koji čuvaju i ne daju da prisluškujemo, a i puno je plamena koji bi se bacao na svakog ko bi se nebu približio.
Para jin berkata lagi, "Sesungguhnya kami telah mencari kabar langit, lalu kami dapati langit itu penuh dengan penjaga-penjaga yang kuat dari golongan malaikat yang menjaganya dari curi dengar yang kami lakukan dan juga dipenuhi dengan panah api yang dilemparkan kepada siapa saja yang mendekati langit.
E, in verità, cercammo di ottenere notizie dal Cielo, e trovammo il Cielo colmo di potenti guardie angeliche che impedivano che qualche notizia venisse origliata, come facevamo in precedenza; è stato riempito di fuoco ardente che viene lanciato contro chiunque si avvicini al Cielo.
Na kami ay naghanap ng ulat ng langit ngunit natagpuan namin na ang langit ay pinuno ng mga tanod na malakas kabilang sa mga anghel na nagtatanod doon laban sa pagnanakaw ng pakikinig na dati naming isinasagawa, at pinuno ng apoy na nagliliyab na ipinapampukol sa bawat sinumang lumalapit sa langit.
Mi bismo na nebesima zauzimali mjesta i položaje kako bismo čuli šta se među melekima priča, pa bismo o tome kazivali vračarima na Zemlji, ali se to promijenilo, pa ko sada pokuša da nešto čuje, pogodila bi ga plamteća vatra pripremljena za njega. Kada bi se neko približio, vatra bi na njega bila poslana i on bi bio spaljen.
Na kami noong una ay gumagawa mula sa langit ng mga puwestong makikinig kami mula sa mga iyon ng pinagpapasahan ng mga anghel saka magpapabatid kami nito sa mga manghuhula ng mga naninirahan sa lupa. Nagbago na ang lagay sapagkat ang sinumang makikinig kabilang sa amin sa ngayon ay makatatagpo ng apoy na nagliliyab na nakahanda para sa kanya saka kapag lumapit siya ay ipadadala iyon sa kanya saka susunog iyon sa kanya.
And that we in the past used to assume positions in the sky from where we could hear what the angels were deliberating, and then we would convey this to the fortune-tellers on earth. Now things have changed. Anyone of us who now tries to listen finds a flaming fire ready for him. When he goes near, it is released on him and he is burnt by it.
En el pasado solíamos ocupar posiciones en espacio desde donde podíamos escuchar lo que los ángeles deliberaban, y luego transmitíamos esto a los adivinos de la Tierra. Ahora las cosas han cambiado. Cualquiera de nosotros que trata de escuchar encuentra que un meteorito le es lanzado y lo destruye.
Şüphesiz biz geçmişte semada meleklerin konuştukları şeyleri dinlediğimiz yerler ediniyorduk ve bunları yeryüzü halkından kâhinlere haber veriyorduk. Şimdi ise bu durum değişti. Şimdi bizden kim dinlemek isterse, kendisini hedef alan, tutuşturulmuş bir ateş yakalıyor. Eğer yaklaşırsa ateş ona gönderiliyor ve onu yakıyor.
Dans le passé, nous prenions place dans le Ciel afin d’écouter ce que les anges se disaient puis nous en informions les devins sur la Terre, mais cela a changé. En effet, quiconque parmi nous essaie d’écouter trouvera un feu déjà apprêté et dès qu’il s’approche, il est lancé contre lui et le consume.
E, in verità, nel passato ci appostavamo in un luogo per origliare ciò che gli angeli dicevano, e così informavamo i sacerdoti della gente della terra, ma le cose sono cambiate: chi ascolta ora troverà un fuoco ardente pronto per lui; se si avvicina, gli verrà lanciato contro e verrà bruciato.
Trước đây, chúng tôi đã từng thường lên tầng trời hạ giới và thượng chọn lấy một chỗ ngồi trên đó để nghe lén tin tức mà các Thiên Thần truyền cho nhau và về lại trái đất mách cho các tên thầy bói của loài người. Nhưng bây giờ, sự việc đã thay đổi, ai trong chúng tôi lên đó nghe trộm thì sẽ bắt gặp những ngôi sao lửa đang mai phục, hễ ai tiếp cận y sẽ bị ném bởi những ngôi sao lửa đó và bị thiêu cháy.
Padahal, kami dahulu mengambil beberapa tempat di langit untuk mendengarkan apa yang diperbincangkan oleh para malaikat, lalu kami mengabarkan hal itu kepada para dukun yang ada di bumi. Namun, sekarang keadaan sudah berubah karena barang siapa dari kami sekarang ini yang mencuri dengar maka ia akan mendapati api membara yang dipersiapkan untuknya, jika ia mendekat, api tersebut akan dilemparkan kepadanya hingga membakarnya.
Và quả thật, chúng tôi không còn biết Allah muốn điều xấu cho cư dân trái đất hay muốn điều tốt cho họ qua việc tầng trời hạ giới được canh gác nghiêm ngặt như thế, vì tất cả thông tin trên trời giờ đây đã bị cắt đứt hoàn toàn khỏi chúng tôi.
10- “Doğrusu biz yeryüzündekiler için şer mi murat edildi yoksa Rableri onlar hakkında hayır mı murat etti, bilemiyoruz.”
10. Yani bunlardan birisinin murat edilmiş olması kaçınılmaz bir şeydir. Çünkü onlar, mevcut
durumda çok önemli bir değişiklik olduğunu, alışkın olmadıkları bir hal ile karşılaştıklarını
gördüler. Kavrayışları ile bunun, Allah’ın yeryüzünde gerçekleştirmeyi murat ettiği bir iş
dolayısı ile olduğunu anladılar.
Bu ifadede onların konuşmadaki edebi de açıklanmaktadır. Çünkü hayrı açıktan Allah’a nispet
ettikleri halde şerri Allah hakkındaki edebleri gereği O’na nispet etmediler.
Nous ne savons quelle est la raison d’une telle garde. Veut-on aux habitants de la Terre du mal ou Allah leur veut-il du bien en empêchant que des nouvelles ne nous parviennent du Ciel?
Mi ne znamo razlog ovakvog čuvanja, tj. da li se time želi zlo ili dobro onima koji žive na Zemlji. Nama su prestale dolaziti obavijesti sa nebesa.
Sesungguhnya kami tidak mengetahui sebab penjagaan yang ketat ini; apakah keburukan yang dikehendaki bagi penduduk bumi ataukah Allah menghendaki kebaikan bagi mereka karena kabar langit telah terputus dari kami?!
وَأَنَّا لَا نَدْرِي أَشَرٌّ أُرِيدَ بِمَن فِي الْأَرْضِ أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَدًا (and that we do not know whether it is a bad end that is intended for those on earth, or their Lord has intended for them a right thing,....72:10). The Jinn and devils were barred from having access to heavenly news. In this case it would be a punishment for the inhabitants of the earth. However, if Allah intends them to be rightly guided, He has barred the Jinn and Shaitan from having access to the heaven, so that they do not interfere with Divine revelation. Therefore, they expressed their reservations about this to the effect that they had no idea as to whether it was a bad end that was intended for the inhabitants of the earth or whether Allah intended them to be rightly guided.
In verità, non sappiamo il motivo di questa severa guardia, forse perché vi è in serbo qualche male per la gente della terra, oppure, in verità, Allāh ha in serbo del bene? Non abbiamo più potuto origliare dal Cielo.
Biz, bu çetin bekçiliğin sebebini bilmiyoruz. Yeryüzü halkı için bir kötülük mü isteniyor? Yoksa Allah, onlar için bir hayır mı murat etti? Kesinlikle semanın haberi bizden kesildi.
Na kami ay hindi nakaaalam kung ano ang dahilan ng pagtatanod na matinding ito kung may ninais ba na isang kasamaan sa mga naninirahan sa lupa, o na si Allāh ay nagnais sa kanila ng isang kabutihan sapagkat naputol sa amin ang ulat ng langit.
"Dan kami tidak mengetahui (dengan adanya penjagaan itu) apakah
keburukan yang dikehendaki bagi orang yang di bumi ataukah Rabb mereka menghendaki kebaikan bagi
mereka. Dan di antara kami ada orang-orang yang shalih dan di antara kami ada (pula)
yang tidak demikian halnya. Kami menempuh jalan yang berbeda-beda." (Al-Jin: 10-11).
(10) Maksudnya, pasti ini atau itu yang akan terjadi karena mereka
melihat adanya perubahan besar. Mereka mengetahui bahwa hal ini dikehendaki dan akan
diberlakukan Allah سبحانه وتعالى di atas muka bumi dengan kepintaran mereka.
Dalam ayat ini terdapat penjelasan tentang etika sopan santun mereka ketika mereka menyandarkan
kebaikan kepada Allah سبحانه وتعالى sedangkan mereka tidak menyebutkan subyek keburukan sebagai
wujud etika terhadap Allah سبحانه وتعالى.
(11) ﴾ وَأَنَّا مِنَّا ٱلصَّٰلِحُونَ وَمِنَّا دُونَ ذَٰلِكَۖ ﴿ "Dan di antara kami ada orang-orang yang shalih dan di antara kami ada (pula) yang tidak demikian hal-nya," yaitu jin-jin fasik, keji dan kafir. ﴾
كُنَّا طَرَآئِقَ قِدَدٗا ﴿ "Kami menempuh jalan yang berbeda-beda." Yakni, kaum yang
berbeda-beda dan ke-inginan yang beraneka ragam. Masing-masing bangga atas kelom-poknya sendiri.
And that we do not know what is the cause of this stern guard, is it that evil is intended for those on earth, or does Allah intend good for them. News of the sky has been cut off from us.
No sabemos cuál es la causa de esta guardia severa, si es que el mal está destinado a los que están en la Tierra, o Al-lah tiene la intención de enviar algo bueno para ellos. Se nos ha privado de acceder a las noticias que provienen del cielo.
Y nosotros (los yinnes): algunos somos temerosos de Al-lah y justos, mientras que algunos de nosotros son incrédulos y pecadores. Somos de diferentes tipos y de diversas convicciones.
Sesungguhnya di antara kami -golongan jin- ada yang bertakwa lagi baik dan ada yang kafir lagi fasik. Kami terdiri dari golongan yang bermacam-macam dan mempunyai hasrat yang berbeda-beda.
Biz -cin topluluğu- içimizde takva sahibi iyi kimseler de var, kâfir ve günahkâr olanlar da var. Biz farklı türler ve farklı arzulara sahibiz.
E, in verità, tra noi Jinn vi sono devoti e pii, e tra di noi vi sono dei miscredenti e dei licenziosi. Eravamo diverse fazioni in quanto ad abitudini e desideri.
Na kami, ang kapisanan ng mga jinn, ay kabilang sa amin ang mga tagapangilag sa pagkakasala na mga mabuting-loob at kabilang sa amin ay mga tagatangging sumampalataya at mga suwail; kami dati ay mga uring nagkakaiba-iba at [may] mga pithayang nagkakalayuan.
And that we - the group of jinn-: some of us are Allah-conscious and righteous whilst some of us are disbelievers and sinners. We are of different types and of diverse persuasions.
Và trong chúng tôi - tập thể loài Jinn - có kẻ ngoan đạo và đức hạnh nhưng có kẻ vô đức tin và tội lỗi. Chúng tôi gồm nhiều nhóm phái khác nhau và đi theo những con đường khác nhau.
The Jinns testify that among Them there are Believers, Disbelievers, Misguided and Guided
Allah says that the Jinns said about themselves,
وَأَنَّا مِنَّا الصَّـلِحُونَ وَمِنَّا دُونَ ذَلِكَ
(There are among us some that are righteous, and some the contrary;) meaning, other than that.
كُنَّا طَرَآئِقَ قِدَداً
(We are groups having different ways.) meaning, on numerous differing paths and having different thoughts and opinions. Ibn `Abbas, Mujahid and others have said,
كُنَّا طَرَآئِقَ قِدَداً
(We are groups having different ways.) "This means among us are believers and among us are disbelievers." Ahmad bin Sulayman An-Najjad reported in his (book of) Amali that he heard Al-A`mash saying, "A Jinn came to us, so I said to him, `What is the most beloved food to your kind' He replied, `Rice.' So we brought them some rice and I saw the morsels being lifted but I did not see a hand lifting it. So I asked him, `Do you have these desires (religious innovations) among your kind as we have among ours' He replied, `Yes.' Then I said, `Who are the Rafidah among you' He said, `They are the worst of us."' I presented this chain of narration to our Shaykh, Al-Hafiz Abi Al-Hajjaj Al-Mizzi and he said its chain is authentic to Al-A`mash.
The Jinns confess to Allah's Perfect Power
Concerning Allah's statement,
وَأَنَّا ظَنَنَّآ أَن لَّن نُّعْجِزَ اللَّهَ فِى الاٌّرْضِ وَلَن نُّعْجِزَهُ هَرَباً
(And we think that we cannot escape Allah in the earth, nor can we escape Him by flight.) meaning, `we know that the power of Allah is decisive over us and that we cannot escape Him in the earth. Even if we try to flee, we know that He has complete control over us and that none of us can escape Him.'
وَأَنَّا لَمَّا سَمِعْنَا الْهُدَى ءَامَنَّا بِهِ
(And indeed when we heard the Guidance, we believed therein,) They were proud of this, and it is something for them to be proud of, as well as a great honor for them and a good characteristic. Concerning their statement,
فَمَن يُؤْمِن بِرَبِّهِ فَلاَ يَخَافُ بَخْساً وَلاَ رَهَقاً
(and whosoever believes in his Lord shall have no fear, either of a decrease in the reward of his good deeds or an increase in the punishment for his sins.) Ibn `Abbas, Qatadah and others said, "This means, he should not fear that the reward for his good deeds will be decreased or that he will be burdened with anything other than his sins." This is as Allah says,
فَلاَ يَخَافُ ظُلْماً وَلاَ هَضْماً
(Then he will have no fear of injustice, nor of any curtailment.) (20:112)
وَأَنَّا مِنَّا الْمُسْلِمُونَ وَمِنَّا الْقَـسِطُونَ
(And of us some are Muslims, and of us some are Al-Qasitun.) meaning, `among us there is the Muslim and the Qasit.' The Qasit is he who behaves unjustly with the truth and deviates from it. This is the opposite of the Muqsit, the one who is just.
فَمَنْ أَسْلَمَ فَأُوْلَـئِكَ تَحَرَّوْاْ رَشَداً
(And whosoever has embraced Islam, then such have sought the right path.) meaning, they sought salvation for themselves.
وَأَمَّا الْقَـسِطُونَ فَكَانُواْ لِجَهَنَّمَ حَطَباً
(And as for the Qasitun, they shall be firewood for Hell.) meaning, fuel, for they will be used to kindle it (the Fire). Concerning Allah's statement,
وَأَلَّوِ اسْتَقَـمُواْ عَلَى الطَّرِيقَةِ لاّسْقَيْنَـهُم مَّآءً غَدَقاً لِنَفْتِنَهُمْ فِيهِ
(If they had believed in Allah, and went on the way, We would surely have bestowed on them water in abundance. That We might try them thereby.) The commentators have differed over the explanation of this. There are two views concerning it. The First View That if the deviant ones would stand firmly upon the path of Islam, being just upon it and remaining upon it,
لاّسْقَيْنَـهُم مَّآءً غَدَقاً
(We would surely have bestowed on them water in abundance.) meaning, a lot. The intent behind this is to say that they would be given an abundance of sustenance. With this, the meaning of Allah's statement,
لِنَفْتِنَهُمْ فِيهِ
(That We might try them thereby.) is that, `We will test them.' As Malik reported from Zayd bin Aslam, he said, "That We might try them - means, so that We may test them to see who will remain upon the guidance from those who will turn back to sin."
Mentioning Those Who held this View
Al-`Awfi reported similar to this from Ibn `Abbas, and likewise said Mujahid, Sa`id bin Jubayr, Sa`id bin Al-Musayyib, `Ata, As-Suddi, Muhammad bin Ka`b Al-Qurazi, Qatadah and Ad-Dahhak. Muqatil said, "This Ayah was revealed about the disbelievers of the Quraysh when they were deprived of rain for seven years." The Second View
وَأَلَّوِ اسْتَقَـمُواْ عَلَى الطَّرِيقَةِ
(If they had believed in Allah, and went on the way,) meaning, of misguidance.
لاّسْقَيْنَـهُم مَّآءً غَدَقاً
(We would surely have bestowed on them water in abundance.) meaning, `then We would have increased their sustenance to allow a gradual respite.' As Allah says,
فَلَمَّا نَسُواْ مَا ذُكِّرُواْ بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَىْءٍ حَتَّى إِذَا فَرِحُواْ بِمَآ أُوتُواْ أَخَذْنَـهُمْ بَغْتَةً فَإِذَا هُمْ مُّبْلِسُونَ
(So, when they forgot that with which they had been reminded, We opened for them the gates of everything, until in the midst of their enjoyment in that which they were given, all of a sudden, We took them, and lo! They were plunged into destruction with deep regrets and sorrows. ) (6:44) Allah also says,
أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِى الْخَيْرَتِ بَل لاَّ يَشْعُرُونَ
(Do they think that in wealth and children with which We expand them. We hasten unto them with good things. Nay, but they percieve not.) (23:55,56) This is the view of Abu Mijlaz and it agrees with the opinion of Ibn Humayd. For verily, he (Ibn Humayd) said concerning Allah's statement,
وَأَلَّوِ اسْتَقَـمُواْ عَلَى الطَّرِيقَةِ
(If they had believed in Allah, and went on the way,) "This means the path of misguidance." Ibn Jarir and Ibn Abi Hatim both recorded this. Al-Baghawi also mentioned it from Ar-Rabi` bin Anas, Zayd bin Aslam, Al-Kalbi and Ibn Kaysan. It seems that he (Al-Baghawi) took this position. And it is supported by Allah's saying, "That We might try them thereby." Concerning Allah's statement,
وَمَن يُعْرِضْ عَن ذِكْرِ رَبِّهِ يَسْلُكْهُ عَذَاباً صَعَداً
(And whosoever turns away from the Reminder of his Lord, He will cause him to enter in a Sa`ad torment.) meaning, a harsh, severe, agonizing and painful punishment. Ibn `Abbas, Mujahid, `Ikrimah, Qatadah and Ibn Zayd, all said,
عَذَاباً صَعَداً
(in a Sa`ad torment.) "This means harsh having no relaxation in it." It has also been reported from Ibn `Abbas that he said, "It is a mountain in Hell." It has been related from Sa`id bin Jubayr that he said, "It is a well in Hell."
11- “Gerçekten bizim içimizde salih kimseler de var, bundan aşağıda olanlar da var. Biz farklı farklı yollara ayrılmışız.”
11. “Gerçekten bizim içimizde salih kimseler de var, bundan aşağıda olanlar da var.”
Yani kimimiz fâsık, kimimiz fâcir, kimimiz de kâfirdir.
"Biz farklı farklı yollara ayrılmışız.” Çeşitli fırkalar, farklı görüşler arkasından gitmişiz.
Her bir grup da sahip olduğu yolundan memnundur.
Među nama džinima ima bogobojaznih dobročinitelja, a ima nas i nevjernika i griješnika. Ima nas raznih vrsta i ideologija.
Parmi nous autres les djinns, il y a des gens pieux et vertueux, des mécréants et des pervers. Nous sommes en effet divisés en différentes catégories et en tendances opposées.
"Dan kami mengetahui, bahwa kami sekali-kali tidak akan dapat melepaskan diri (dari kekuasaan)
Allah di muka bumi dan sekali-kali tidak (pula) dapat melepaskan diri
(dari)Nya dengan lari. Dan kami tatkala mendengarkan petunjuk (al-Qur`an) ter-sebut, kami beriman kepadanya. Barangsiapa beriman kepada
Rabbnya, maka ia tidak takut akan pengurangan pahala dan tidak (takut pula) akan penambahan dosa dan kesalahan. Dan di antara kami ada
orang-orang yang taat dan ada (pula) orang-orang yang menyimpang dari
kebenaran. Barangsiapa yang taat, maka mereka itu benar-benar telah memilih jalan yang lurus."
(Al-Jin: 12-14).
(12) Maksudnya, dan bahwasanya kami saat sekarang ini, telah jelas bagi
kami akan sempurnanya Kuasa Allah سبحانه وتعالى dan lemah-nya kami. Ubun-ubun kami berada di
Tangan Allah سبحانه وتعالى. Karena itu sekali-kali kami tidak akan dapat melepaskan diri dari
kekuasaan Allah سبحانه وتعالى di muka bumi, sekali-kali pula tidak dapat melepaskan diri dariNya
dan menguasakan berbagai sebab untuk dapat lari serta terlepas dari KuasaNya. Tidak ada tempat
berlindung kecuali kepadaNya.
(13) ﴾ وَأَنَّا لَمَّا سَمِعۡنَا ٱلۡهُدَىٰٓ ﴿ "Dan kami tatkala mendengarkan petun-juk (al-Qur`an) tersebut," yakni, al-Qur`an yang mulia yang menun-jukkan ke jalan yang lurus, kami mengetahui petunjuknya, mem-pengaruhi hati kami dan kami beriman padanya. Selanjutnya para jin menyebutkan apa yang mendorong orang beriman, ﴾
فَمَن يُؤۡمِنۢ بِرَبِّهِۦ فَلَا يَخَافُ بَخۡسٗا وَلَا رَهَقٗا ﴿ "Barangsiapa beriman kepada
Rabbnya, maka ia tidak takut akan pengurangan pahala dan tidak (takut pula) akan penambahan dosa dan kesalahan," yakni, siapa pun yang
beriman kepadaNya de-ngan benar, pahalanya tidak akan dikurangi dan tidak akan disakiti oleh apa
pun. Ketika selamat dari keburukan, ia mendapatkan ke-baikan. Iman adalah faktor yang mendorong
untuk mendapatkan berbagai kebaikan dan menafikan segala keburukan.
(14) ﴾ وَأَنَّا مِنَّا ٱلۡمُسۡلِمُونَ وَمِنَّا ٱلۡقَٰسِطُونَۖ ﴿ "Dan di antara kami ada orang-orang yang taat dan ada (pula) orang-orang yang menyimpang dari kebe-naran," yakni lalim dan menyimpang dari jalan yang haq, ﴾
فَمَنۡ أَسۡلَمَ فَأُوْلَٰٓئِكَ تَحَرَّوۡاْ رَشَدٗا ﴿ "barangsiapa yang taat, maka mereka itu
benar-benar telah memilih jalan yang lurus," artinya mereka menempuh jalan lurus yang
menghantarkan mereka ke surga dengan segala kenikmatannya.
Mi smo uvjereni da ne možemo umaći ako Allah želi da nam se nešto desi, niti od toga možemo pobjeći, jer On nas sve obuhvata.
Sesungguhnya kami meyakini bahwa kami tidak mungkin melepaskan diri dari Allah -Subḥānahu- jika Dia menghendaki suatu perkara dari kami dan tidak mungkin melarikan diri dari-Nya karena Allah meliputi kami semua.
Estamos seguros de que no podemos escapar de Al-lah, glorificado sea, cuando Él tiene destinado algo para nosotros. Nunca podremos escapar o huir de Él porque Él nos alcanza con su poder.
Và chúng tôi đã tin chắc rằng chúng tôi không bao giờ có thể cản trở được Allah về bất cứ điều gì một khi Ngài đã muốn nó xảy đến với chúng tôi và chúng tôi cũng không bao giờ có thể chạy trốn được Ngài một khi Ngài đã vây hãm chúng tôi.
And that we are certain that we cannot escape Allah, may He be glorified, when He intends some matter for us. We will never be able to escape Him by fleeing because He surrounds us.
Eğer Allah -Subhanehu ve Teâlâ-, bize bir şey yapmak isterse ondan kurtulamayacağımızı çok iyi biliyoruz. Bizi kuşatmış olması sebebiyle kaçarak onu geçip gidemeyiz.
12- “Şunu kesinlikle anladık ki biz, yeryüzünde Allah’ı asla âciz bırakamayız. Kaçmakla da O’ndan kurtulamayız.”
12. Biz, şu anda Yüce Allah’ın kudretinin kemâlini, buna karşılık bizim de aczimizin en ileri
derecede olduğunu açıkça anladık. Bizim idaremiz, tamamı ile Allah’ın elindedir. Yeryüzünde onu
asla âciz bırakamayız. Kaçacak olsak da yine O’ndan asla kurtulamayız. Bizim O’nun kudretinden
kaçmak, kudretinin dışına çıkmak için birtakım yollara ve sebeplere başvurmamızın da bir faydası
yoktur. O’ndan kurtulmak için yine O’na sığınmaktan başka çaremiz yok.
In verità, siamo certi che non potremmo ostacolare Allāh, gloria Sua, se avesse qualche piano per noi, e non potremmo ostacolarLo fuggendo lontano da Lui, poiché Allāh ci circonda.
Na kami ay nakatiyak na kami ay hindi makalulusot kay Allāh – kaluwalhatian sa Kanya – kapag nagnais Siya sa amin ng isang bagay, at hindi makalulusot sa Kanya sa isang pagtakas dahil sa pagkakasaklaw Niya sa amin.
Nous étions persuadés que nous ne prendrions jamais Allah de court s’Il nous réservait quelque sort et que nous ne saurions Lui échapper, puisqu’Il nous cerne.
Quả thật, khi chúng tôi nghe Qur'an, một nguồn Chỉ Đạo đến với điều chân lý, thì chúng tôi đã tin nơi Nó. Và tin nơi Thượng Đế của y thì y sẽ không lo sợ bị giảm mất phần ân phước của mình và cũng không lo sợ phải tăng thêm tội lỗi.
Sesungguhnya kami saat mendengarkan Al-Qur`ān yang menunjukkan kepada jalan yang lurus, kami langsung mengimaninya. Oleh sebab itu, barang siapa beriman kepada Tuhannya, niscaya ia tidak khawatir kebaikannya akan dikurangi dan tidak takut ditambahkan kepadanya dosa atas dosa-dosanya yang telah lalu.
I mi smo, kada smo Kur’an, koji vodi jedinom pravom putu, čuli, u njega povjerovali; a onaj ko se boji svoga Gospodara, ne treba da se boji umanjivanja svojih dobrih djela, niti dodavanja grijeha na prethodne grijehe.
Na kami, noong nakarinig kami sa Qur'ān na nagpapatnubay sa siyang pinakaangkop, ay sumampalataya rito; saka ang sinumang sumampalataya sa Panginoon niya ay hindi mangangamba ng isang kakulangan para sa mga magandang gawa niya ni ng isang kasalanan na idadagdag sa mga kasalanan niyang nauna.
13- “Gerçekten biz, hidâyeti/Kur'ân’ı işittiğimizde ona iman ettik. Kim Rabbine iman ederse O, (mükafatının) eksiltilmesinden de zulme uğramaktan da korkmaz.”
14- “Gerçekten bizim içimizde müslüman olanlar da var, haktan sapan zalimler de var. Müslüman olanlara gelince onlar, doğrunun peşinde olanlardır.”
13. “Gerçekten biz hidâyeti” yani dosdoğru yola ileten Kur’ân-ı Kerîm’i
“işittiğimizde” onun hidâyet ve irşadını öğrendiğimizde o, kalplerimize
oldukça etki etti ve “ona iman ettik.”
Sonra mü’min kimselerin iman şevkini artıran bir hususu söz konusu ederek şöyle dediler: “Kim Rabbine iman ederse O, (mükafatının) eksiltilmesinden de zulme uğramaktan da korkmaz.”
Yani kim samimi olarak iman ederse, onun mükâfatı eksik verilmez. Ona herhangi bir eziyet
erişmez, kötülükten esenliğe kavuştuğunda da hayrı elde etti demektir. İman, her türlü hayra
götüren ve her türlü şerri ortadan kaldıran bir sebeptir.
14. “Gerçekten bizim içimizde müslüman olanlar da var, haktan sapan zalimler”
dosdoğru yoldan uzaklaşmış, haksızlık yapan kimseler “de var.”
“Müslüman olanlara gelince onlar, doğrunun peşinde olanlardır.” Kendilerini cennete ve cennet nimetlerine
ulaştıracak olan doğru yolu arayıp bulmuş kimselerdir.
And that when we heard the Qur’ān that guides to what is most upright we had faith in it. Whoever has faith in his Lord will not fear any loss of his good deeds and nor any sin that will be added to his prior sins.
Lorsque nous avons entendu le Coran, qui guide vers ce qui est le plus droit, Nous y crûmes. Quiconque croit en son Seigneur ne doit pas craindre que ses bonnes actions soient diminuées ni qu’un péché soit ajouté à ses péchés passés.
Cuando escuchamos el Corán, entendimos que guía a lo que es más recto, y creímos en él. Quien crea en su Señor no temerá que sea injusto con él rechazando sus buenas obras o agregando pecados a su registro de acciones.
Biz, dosdoğru yola hidayet eden bu Kur’an’ı işittiğimizde ona iman ettik. Her kim de Rabbine iman ederse, iyiliklerinin eksik gelmesinden de, geçmiş günahlarının üzerine bir günah eklenmesinden de korkmaz.
فَمَن يُؤْمِن بِرَبِّهِ فَلَا يَخَافُ بَخْسًا وَلَا رَهَقًا (...so if one believes in his Lord, he will have no fear of either any curtailment [ in his reward ] or any excess [ in his punishment ]...72:13). The ward bakhs, with ba' carrying fatha ] and kha' carrying sukun, means 'to reduce the right' and the word rahaq means 'disgrace'. In other words, anyone who believes in Allah need fear neither curtailment in the reward of his good deeds, nor disgrace by excess in his punishment in the Hereafter.
E, in verità, quando ascoltammo il Corano, che guida alla Via più Retta, vi credemmo; chi crede nel suo Dio non deve temere che gli vengano sottratte opere buone né che vengano aggiunti peccati ai suoi peccati precedenti".
And that some of us submit and follow Allah by obeying Him, and some of us go astray from the path of moderation and steadfastness. Those who submit to Allah by following him and doing righteous actions, they are the ones who have sought after guidance and the right way.
Và quả thật, trong chúng tôi có người quy phục Allah nhưng cũng có người là những kẻ bất tuân Ngài và đi lạc khỏi con đường chính đạo của Ngài. Bởi thế, những ai hạ mình quy phục Allah và làm những việc làm thiện tốt thì họ là những người thực sự đã hướng tới sự chỉ đạo và chân lý.
Među nama ima muslimana koji su pokorni i poslušni Allahu, a ima nas i zalutalih s pravog puta. Oni ko se pokore Allahu, i rade dobra djela, na pravom su putu i upućeni su.
Şüphesiz aramızdan Allah’a itaat ederek itaatkâr olanlar da var, içimizden maksadından ve doğruluk yolundan sapmış olanlar da var. Kim itaat ederek ve salih amel işleyerek Allah’a boyun eğerse; işte onlar hidayeti ve doğru yolu hedeflemiş kimselerdir.
Sesungguhnya di antara kami ada yang pasrah dan tunduk kepada Allah dengan melakukan ketaatan dan di antara kami ada yang meyimpang dari jalan lurus dan istikamah. Barang siapa tunduk kepada Allah dengan melakukan ketaatan dan amal saleh maka mereka itulah orang-orang yang menuju petunjuk dan kebenaran."
Il y a parmi nous des gens pacifiques soumis à Allah et des injustes ayant dévié du chemin de la modération et de la droiture. Quiconque se soumet à Allah en Lui obéissant et en accomplissant de bonnes œuvres est celui qui recherche la guidée et se conforme à ce qui est correct.
Algunos de los yinnes nos sometemos y obedecemos a Al-lah, pero otros se desvían del camino de la moderación y la rectitud. Aquellos que se someten a Al-lah realizando buenas obras, son los que han buscado la guía y el camino correcto.
In verità, tra di noi vi sono dei musulmani sottomessi ed obbedienti ad Allāh, e vi sono gli ingiusti, coloro che sono sviati dalla Rettitudine; coloro che si sottomettono ad Allāh obbedendo e compiendo buone azioni sono coloro che si sono indirizzati alla Retta Via e alla Rettitudine.
Na kami, kabilang sa amin ang mga tagapagpasakop na mga nagpapaakay kay Allāh sa pamamagitan ng pagtalima, at kabilang sa amin ang mga tagaliko palayo sa daan ng pagkakatamtaman at pagpapakatuwid; saka ang sinumang nagpasailalim kay Allāh sa pamamagitan ng pagtalima at gawang maayos, ang mga iyon ay ang lumayon ng kapatnubayan at katumpakan.
Aquellos que se desvíen del camino de la moderación y la constancia, serán la leña que se usará para encender el fuego del Infierno junto con otros seres humanos como ellos’”.
The jinn who heard the Quran not only accepted it immediately, but also became its propagators. This shows that whenever a true discourse reaches the ears of living people, it creates a two-fold effect—first, an open-hearted admission of its truth and second, a willingness to propagate its teachings.
Oni koji su skrenuli s pravog puta biće gorivo u Džehennemu, kao i slični njima među ljudima
Quanto agli ingiusti sviati dalla Rettitudine, essi saranno il combustibile dell'Inferno assieme ai loro simili umani.
Those who go astray from the path of moderation and steadfastness, they will be firewood that will be used to light the fire of Hell together with other human beings like them.
Ngược lại, đối với những kẻ đi lạc khỏi con đường chính đạo thì vào Ngày Phán Xét họ sẽ trở thành củi đốt nơi Hỏa Ngục.
Adapun orang-orang yang menyimpang dari jalan yang lurus dan istikamah maka mereka dan orang-orang semisal mereka dari kalangan manusia akan menjadi kayu bakar bagi neraka Jahanam yang dengannya neraka itu dinyalakan.
Quant aux injustes qui ont dévié du chemin de la modération et de la droiture, ils seront le combustible de l’Enfer, au même titre que leurs semblables parmi les humains
"Adapun orang-orang yang menyimpang dari kebenaran, maka mereka menjadi kayu (bahan bakar)
bagi Neraka Jahanam. Dan bahwasanya jikalau mereka tetap berjalan lurus di atas jalan itu (agama Islam), benar-benar Kami akan memberi minum kepada mereka air yang
segar (rizki yang banyak). Untuk Kami beri cobaan kepada mereka padanya.
Dan barangsiapa yang ber-paling dari peringatan Rabbnya, niscaya akan dimasukkanNya ke dalam
azab yang amat berat." (Al-Jin: 15-17).
(15-17) ﴾ وَأَمَّا ٱلۡقَٰسِطُونَ فَكَانُواْ لِجَهَنَّمَ حَطَبٗا ﴿ "Adapun orang-orang yang menyimpang dari kebenaran, maka mereka menjadi kayu (bahan bakar) bagi Neraka Jahanam." Hal itu sebagai balasan atas amal perbuatan mereka dan bukan kezhaliman Allah سبحانه وتعالى, sebab sesungguhnya, ﴾
وَأَلَّوِ ٱسۡتَقَٰمُواْ عَلَى ٱلطَّرِيقَةِ لَأَسۡقَيۡنَٰهُم مَّآءً غَدَقٗا ﴿ "jikalau mereka tetap berjalan lurus di atas jalan itu (agama Islam), benar-benar Kami akan memberi minum kepada mereka air yang segar (rizki yang banyak)," yakni, lezat dan luas (banyak). Tidak ada yang menghalangi mereka dari hal itu selain kezhaliman dan permusuhan mereka. ﴾
لِّنَفۡتِنَهُمۡ فِيهِۚ ﴿ "Untuk Kami beri cobaan kepada mereka padanya," yakni, agar Kami menguji mereka di dalamnya agar terlihat jelas siapa yang benar dan siapa yang ber-dusta. ﴾
وَمَن يُعۡرِضۡ عَن ذِكۡرِ رَبِّهِۦ يَسۡلُكۡهُ عَذَابٗا صَعَدٗا ﴿ "Dan barangsiapa yang berpaling
dari peringatan Rabbnya, niscaya akan dimasukkanNya ke dalam azab yang amat berat," yakni
barangsiapa yang berpaling dari peringatan Allah سبحانه وتعالى yaitu (yang tertuang dalam)
KitabNya dan tidak mengikuti-nya, justru melalaikannya, niscaya Allah akan memasukkannya ke
dalam siksaan yang amat berat.
Fakat orta yoldan ve doğruluk yolundan sapmış olanlara gelince, onlar insanlardan benzerleriyle beraber cehennem için tutuşturulan odun olurlar.
15- “Haktan sapan zalimlere gelince onlar da cehenneme odun olurlar.”
16- Eğer o (kafirler, İslam) yolunda dosdoğru yürüselerdi Biz elbette
onlara bol su verirdik.
17- Böylece onları sınardık. Kim Rabbinin Zikrinden/Kur'ân’dan yüz çevirirse O, onu çetin bir
azaba sokar.
15. “Haktan sapan zalimlere gelince onlar da cehenneme odun olurlar.” Bu
da amellerinin bir karşılığıdır. Allah’ın onlara zulmetmesinin bir sonucu değildir.
16. “Eğer o (kafirler, İslam) yolunda” o
mükemmel yolda “dosdoğru yürüselerdi Biz elbette onlara” afiyetle
“bol su verirdik.” Ancak bundan onları alıkoyan sadece zulüm ve
haksızlıklarıdır.
17. “Böylece onları sınardık.” Kimin doğru, kimin yalancı olduğunu
ortaya çıkarmak maksadı ile onları sınayalım diye böyle yapardık.
“Kim Rabbinin Zikrinden/Kur'ân’dan yüz çevirirse O, onu çetin bir azaba sokar.”
Yani kim Allah’ın Kitabı demek olan Zikrinden, öğüdünden yüz çevirip de ona uymaz, ona itaat
etmezse, aksine onu bırakıp başka şeylerle oyalanır, ondan gafil kalırsa Allah, onu son
derece çetin ve ağır bir azaba sokar.
15. “Haktan sapan zalimlere gelince onlar da cehenneme odun olurlar.” Bu
da amellerinin bir karşılığıdır. Allah’ın onlara zulmetmesinin bir sonucu değildir.
16. “Eğer o (kafirler, İslam) yolunda” o
mükemmel yolda “dosdoğru yürüselerdi Biz elbette onlara” afiyetle
“bol su verirdik.” Ancak bundan onları alıkoyan sadece zulüm ve
haksızlıklarıdır.
17. “Böylece onları sınardık.” Kimin doğru, kimin yalancı olduğunu
ortaya çıkarmak maksadı ile onları sınayalım diye böyle yapardık.
“Kim Rabbinin Zikrinden/Kur'ân’dan yüz çevirirse O, onu çetin bir azaba sokar.”
Yani kim Allah’ın Kitabı demek olan Zikrinden, öğüdünden yüz çevirip de ona uymaz, ona itaat
etmezse, aksine onu bırakıp başka şeylerle oyalanır, ondan gafil kalırsa Allah, onu son
derece çetin ve ağır bir azaba sokar.
Tungkol naman sa mga tagaliko palayo sa daan ng pagkakatamtaman at pagpapakatuwid, sila para sa Impiyerno ay magiging mga panggatong na ipangniningas kasama sa mga tulad nila na tao.'
Kao što smo mu objavili da su neki od džina slušali Kur'an, tako smo mu objavili i da ćemo onim džinima i ljudima, koji ustraju u islamu, radeći ono što se u islamu traži, velike količine vode dati i raznovrsnim blagodatima ih opskrbiti.
Así como Al-lah le reveló al Profeta que un grupo de yinnes escucharon el Corán, también le reveló que si los seres humanos y los yinnes se hubieran mantenido firmes en el camino del Islam, y hubieran practicado lo que este enseñaba, Al-lah les habría dado suficiente agua y bendiciones.
Tout comme Il révéla au Prophète qu’un groupe de djinn l’écoutait, Allah lui révéla également que si les djinns et les humains se maintenaient dans la voie de l’Islam et œuvraient selon ce qu’elle implique, Allah les abreuveraient d’une eau abondante et leur ferait don de bienfaits divers.
Just as I revealed to him that a group of the jinn listened to him, I revealed to him that if human beings and the jinn remained steadfast on the path of Islam, and practiced on what it contained, then Allah would have given them plenty water to drink and provided them with various blessings.
Cinlerden bir topluluğun onu dinlediğini vahyettiği gibi, eğer cinler ve insanlar İslam yolu üzerine dosdoğru olurlarsa ve içindekilerle amel ederlerse, Allah’ın da onları bolca su vererek sulayacağını ve onlara çeşit çeşit nimetlerle yardım edeceğini de vahyetti.
E così come gli venne rivelato che, in verità, un gruppo di Jinn ascoltò ciò che gli venne rivelato, ovvero che se i Jinn e gli uomini avessero seguito la Retta Via dell'Islam e applicato i suoi precetti, li avrebbe fatti dissetare con molta acqua e avrebbe concesso loro varie grazie,
Kung paanong nagkasi [si Allāh] sa kanya na may nakinig na isang pangkat ng jinn, nagkasi sa kanya na kung sakaling nagpakatuwid ang jinn at ang tao sa daan ng Islām at gumawa sila ayon sa nasaad dito ay talaga sanang nagpatubig si Allāh sa kanila ng tubig na marami at nag-ayuda sa kanila ng mga biyayang pinasarisari,
Sebagaimana Allah telah mewahyukan kepadanya bahwa sekelompok jin mendengarkan bacaannya, maka Allah juga mewahyukan padanya bahwa seandainya jin dan manusia bersikap istikamah di atas jalan Islam dan menjalankan apa yang ada dalam agama Islam, niscaya Allah memberikan kepada mereka air yang banyak dan berbagai macam kenikmatan.
Nếu nhóm Jinn đã nghe được những lời mặc khải rồi đi ngay thẳng trên con đường chính đạo Islam và làm đúng theo con đường đó thì sẽ được Allah ban cho cơn mưa dồi dạo cùng với nhiều ân huệ khác.
Da bismo ih ispitali hoće li biti zahvalni na blagodatima ili ne. Onoga ko se od Kur'ana i njegovih poruka okrene, Gospodar njegov će u tešku patnju koju neće moći podnositi, uvesti.
To test them in that, are they thankful for Allah’s favours or are they ungrateful for them? Whoever turns away from the Qur’ān and the admonitions it contains, His Lord will enter him into a difficult punishment that he will not be able to bear.
li metteremo alla prova: saranno grati ad Allāh per le Sue grazie oppure le rinnegheranno? Chi è avverso al Corano e ai moniti che contiene, il suo Dio gli infliggerà una dolorosa punizione che non potrà sopportare.
Để thử thách họ xem họ có tri ân hay vô ơn với các ân huệ của Allah? Và ai quay lưng với Qur'an và với những lời khuyên răn trong Nó thì Thượng Đế của y sẽ đày y vào sự trừng phạt với cơn đau đớn tột cùng.
¿Están agradecidos con los favores de Al-lah o son desagradecidos? A quien se aleje del Corán y de las advertencias que contiene, Su Señor lo castigará con un castigo que no podrá soportar.
“Allah’ın nimetlerine şükür mü ediyorlar? Yoksa onları inkâr mı ediyorlar?” diye orada muhakkak onları imtihan ederiz. Kim Kur’an’dan ve içinde bulunan öğütlerden yüz çeviriyorsa, Rabbi onu tahammül edemeyeceği ağır bir azaba sokar.
Ceci, afin de les éprouver: seront-ils reconnaissants pour le bienfait d’Allah ou le renieront-Il? Quiconque se détourne de ce Coran et des exhortations qu’il contient, son Seigneur lui infligera un châtiment pénible qu’il ne pourra supporter.
Hal itu untuk Kami uji mereka dengannya, apakah mereka mensyukuri nikmat Allah ataukah mengufurinya? Barang siapa berpaling dari Al-Qur`ān dan nasihat-nasihat yang ada di dalamnya, niscaya Tuhannya akan memasukkannya ke dalam siksa yang berat, yang dia tidak mampu menahannya.
upang sumulit sa kanila dito kung magpapasalamat ba sila sa biyaya ni Allāh o tatangging magpasalamat dito. Ang sinumang aayaw sa Qur'ān at sa nasaad dito na mga pangaral ay magpapapasok sa kanya ang Panginoon niya sa isang pagdurusang mahirap na hindi niya makakayang batahin.
The Command to worship Allah Alone and shun Shirk
Allah commands His servants to single Him out alone for worship and that none should be supplicated to along with Him, nor should any partners be associated with Him. As Qatadah said concerning Allah's statement,
وَأَنَّ الْمَسَـجِدَ لِلَّهِ فَلاَ تَدْعُواْ مَعَ اللَّهِ أَحَداً
(And the Masjids are for Allah, so invoke not anyone along with Allah.) "Whenever the Jews and Christians used to enter their churches and synagogues, they would associate partners with Allah. Thus, Allah commanded His Prophet to tell them that they should single Him out alone for worship." Ibn Jarir recorded from Sa`id bin Jubayr that he said concerning this verse,
وَأَنَّ الْمَسَـجِدَ لِلَّهِ فَلاَ تَدْعُواْ مَعَ اللَّهِ أَحَداً
(And the Masjids are for Allah, so invoke not anyone along with Allah.) "The Jinns said to the Prophet of Allah , `How can we come to the Masjid while we are distant - meaning very far away - from you And how can we be present for the prayer while we are far away from you' So Allah revealed this Ayah,
وَأَنَّ الْمَسَـجِدَ لِلَّهِ فَلاَ تَدْعُواْ مَعَ اللَّهِ أَحَداً
(And the Masjids are for Allah, so invoke not anyone along with Allah.)" The Jinns crowding together to hear the Qur'an Allah said,
وَأَنَّهُ لَّمَا قَامَ عَبْدُ اللَّهِ يَدْعُوهُ كَادُواْ يَكُونُونَ عَلَيْهِ لِبَداً
(And when the servant of Allah stood up invoking Him in prayer they just made round him a dense crowd as if sticking one over the other.) Al-`Awfi reported from Ibn `Abbas, "When they heard the Prophet reciting the Qur'an they almost mounted on top of him due to their zeal. When they heard him reciting the Qur'an they drew very near to him. He was unaware of them until the messenger (i.e., Jibril) came to him and made him recite,
قُلْ أُوحِىَ إِلَىَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِّنَ الْجِنِّ
(Say: "It has been revealed to me that a group of Jinn listened.") (72:1) They were listening to the Qur'an." This is one opinion and it has been reported from Az-Zubayr bin Al-`Awwam. Ibn Jarir recorded from Ibn `Abbas that he said, "The Jinns said to their people,
لَّمَا قَامَ عَبْدُ اللَّهِ يَدْعُوهُ كَادُواْ يَكُونُونَ عَلَيْهِ لِبَداً
(when the servant of Allah stood up invoking Him in prayer they just made round him a dense crowd as if sticking one over the other.) )" This is the second view and it has also been reported from Sa`id bin Jubayr. Al-Hasan said, "When the Messenger of Allah ﷺ stood up and said none has the right to be worshipped except Allah, and he called the people to their Lord, the Arabs almost crowded over him together (against him)." Qatadah said concerning Allah's statement,
وَأَنَّهُ لَّمَا قَامَ عَبْدُ اللَّهِ يَدْعُوهُ كَادُواْ يَكُونُونَ عَلَيْهِ لِبَداً
(when the servant of Allah stood up invoking Him in prayer they just made round him a dense crowd as if sticking one over the other.) "Humans and Jinns both crowded together over this matter in order to extinguish it. However, Allah insisted upon helping it, supporting it and making it victorious over those who opposed it." This is the third view and it has also been reported from Ibn `Abbas, Mujahid, Sa`id bin Jubayr and Ibn Zayd. It was also the view preferred by Ibn Jarir. This view seems to be the most apparent meaning of the Ayah due to Allah's statement which follows it,
قُلْ إِنَّمَآ أَدْعُو رَبِّى وَلاَ أُشْرِكُ بِهِ أَحَداً
(Say: "I invoke only my Lord, and I associate none as partners along with Him.") meaning, when they harmed him, opposed him, denied him and stood against him in order to thwart the truth he came with, and to unite against him, the Messenger ﷺ said to them
إِنَّمَآ أَدْعُو رَبِّى
(I invoke only my Lord,) meaning, `I only worship my Lord alone, and He has no partners. I seek His help and I put my trust in Him.'
وَلاَ أُشْرِكُ بِهِ أَحَداً
(and I associate none as partners along with Him.)
The Messenger ﷺ does not have Power to harm or give Guidance
Concerning Allah's statement,
قُلْ إِنِّى لاَ أَمْلِكُ لَكُمْ ضَرّاً وَلاَ رَشَداً
(Say: "It is not in my power to cause you harm, or to bring you to the right path.") meaning, `say: I am only a man like you all and I have received revelation. I am only a servant among the servants of Allah. I have no control over the affairs of your guidance or your misguidance. Rather all of these things are referred to Allah.' Then he (the Prophet) says about himself that no one can save him from Allah either. This means, `if I disobey Allah, then no one would be able to rescue me from His punishment.'
وَلَنْ أَجِدَ مِن دُونِهِ مُلْتَحَداً
(and nor can I find refuge except in Him.) Mujahid, Qatadah and As-Suddi all said, "No place to escape to."
It is only obligatory upon the Messenger ﷺ to convey the Message
Concerning Allah's statement,
إِلاَّ بَلاَغاً مِّنَ اللَّهِ وَرِسَـلَـتِهِ
((Mine is) but conveyance from Allah and His Messages,) This is an exception related to the previous statement,
لَن يُجِيرَنِى مِنَ اللَّهِ أَحَدٌ
(None can protect me from Allah's punishment,) meaning, `nothing can save me from Him and rescue me except my conveyance of the Message that He has obligated me to carry out.' This is as Allah says,
يَـأَيُّهَا الرَّسُولُ بَلِّغْ مَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ
(O Messenger! Proclaim which has been sent down to you from your Lord. And if you do not, then you have not conveyed His Message. Allah will protect you from mankind.) (5:67) Then Allah says,
وَمَن يَعْصِ اللَّهَ وَرَسُولَهُ فَإِنَّ لَهُ نَارَ جَهَنَّمَ خَـلِدِينَ فِيهَآ أَبَداً
(and whosoever disobeys Allah and His Messenger, then verily, for him is the fire of Hell, he shall dwell therein forever.) meaning, `I will convey unto you all the Messages of Allah, so whoever disobeys after that, then his reward will be the fire of Hell wherein he will abide forever.' This means, they will not be able to avoid it nor escape from it. Then Allah says,
حَتَّى إِذَا رَأَوْاْ مَا يُوعَدُونَ فَسَيَعْلَمُونَ مَنْ أَضْعَفُ نَاصِراً وَأَقَلُّ عَدَداً
(Till, when they see that which they are promised, then they will know who it is that is weaker concerning helpers and less important concerning numbers.) meaning, until these idolators from the Jinns and humans see what has been promised to them on the Day of Judgement. Then on that day, they will know who's helpers are weaker and fewer in number -- them or the believers who worship Allah alone. This means that the idolators have no helper at all and they are fewer in number than the soldiers of Allah.
Na ang mga masjid ay ukol kay Allāh – kaluwalhatian sa Kanya – hindi sa iba pa sa Kanya, kaya huwag kayong manalangin kasama sa Kanya sa isa man para kayo ay maging tulad ng mga Hudyo at mga Kristiyano sa mga simbahan nila at mga sinagoga nila.
Las mezquitas Le pertenecen a Al-lah y a nadie más. Así que no invoquen a nadie junto con Al-lah adorando ídolos y santos.
وَأَنَّ الْمَسَاجِدَ لِلَّـهِ فَلَا تَدْعُوا مَعَ اللَّـهِ أَحَدًا (...and that masajid (mosques) belong to Allah; so, do not invoke anyone along with Allah....72:18). The word masajid is the plural of masjid. Here the word could be taken in its popular sense, that is, mosques or places of worship dedicated for the performance of prayers. In this case, it would mean that all mosques belong to Allah, dedicated to His sole worship and therefore we are not permitted to call on anyone else besides Allah, like the Jews and Christians commit shirk in their places of worship. In sum, the mosques must be kept clear of all false beliefs and vile deeds.
The word masajid could also have another sense. It could be the plural of masjad, with the letter jim carrying fath, in which case it would be masdar mimi 'infinitivity' and mean 'to prostrate or prostration'. The verse in this sense would signify that worship is reserved exclusively for Allah. It is not permitted to prostrate to anyone, because if he calls on anyone else for help, it is as though he is prostrating to him which must be avoided.
Şüphesiz mescitler, başkasına değil sadece Allah -Subhanehu ve Teâlâ-'ya aittir. Bu yüzden oralarda onunla beraber başka hiç kimseye dua etmeyin! Yoksa Yahudi ve Hristiyanların kiliselerinde ve sinagoglarında olduğu gibi olursunuz.
Les mosquées ne sont dédiées qu’à Allah Seul et non à autre que Lui. N’y invoquez donc personne avec Allah, afin de ne pas être semblables aux juifs et aux chrétiens dans leurs synagogues et leurs églises.
Džamije pripadaju Allahu i nikom drugom mimo Njega, pa stoga , pored Allaha nikome se nemoje moliti, kako ne biste bili poput Jevreja i kršćna u njihovim crkvama i bogomoljama.
18- Şüphesiz mescidler Allah’a mahsustur. Onun için Allah ile birlikte hiç kimseye dua/ibadet
etmeyin.
19- Allah’ın kulu (Muhammed) O’na dua/ibadet etmek için kalktığı zaman
neredeyse (cinler, izdihamdan dolayı) onun etrafında keçe (gibi) oldular.
20- De ki:“Ben, ancak Rabbime dua/ibadet ederim ve O’na hiç kimseyi ortak koşmam.”
21- De ki:“Şüphesiz ben, sizden bir zararı savma imkânına da size bir hayır ulaştırma imkânına da sahip değilim.”
22- De ki:“Gerçek şu ki (eğer ben Allah'a isyan edersem) beni Allah’tan kimse kurtaramaz ve ben, O’ndan başka sığınacak birini de bulamam.”
23- “Ben ancak Allah tarafından gönderilenleri tebliğ ederim. Kim Allah’a ve Rasûlüne isyan ederse, hiç şüphesiz onun için cehennem ateşi vardır. Onlar orada ebediyen kalacaklardır.”
24- Nihâyet onlar tehdit edildikleri (azabı) gördükleri vakit, kimin
yardımcısının daha zayıf ve sayısının daha az olduğunu anlayacaklardır.
25- De ki:“Tehdit edildiğiniz (o azap) yakın mıdır yoksa Rabbim onun için uzun bir süre mi tayin eder, bilemem.”
26- O, gaybı bilendir; ama gaybından hiç kimseyi haberdar etmez.
27- Ancak seçmiş olduğu rasul/elçi bunun dışındadır. O, onun önünden ve ardından da koruyucular
gönderir (ki onu korusunlar).
28- Bu da o (rasulün, geçmiş rasullerin) Rablerinin gönderdiklerini
(olduğu gibi) tebliğ ettiklerini, Allah'ın onların yanında olan her şeyi
kuşattığını ve her şeyi tek tek kaydettiğini bilmesi içindir.
18. Ne ibadet anlamı ile dua, ne de dilekte bulunma anlamı ile dua, Allah’tan başkasına
yapılmamalıdır. İbadetin en önemli yerleri olan mescitlerin esası, ibadeti yalnızca Allah’a
ihlâsla yapmak, O’nun azametinin önünde eğilmek ve O’nun izzetinin karşısında boyun bükmek için
kurulmuştur.
19. “Allah’ın kulu (Muhammed) O’na dua/ibadet etmek” O’ndan dilekte bulunmak, O’na
ibadet etmek ve Kur’ân okumak “için kalktığı zaman neredeyse” cinler
kalabalık bir şekilde onun etrafında toplandıklarından dolayı “keçe” gibi “oldular.”
Onun getirdiği hidâyeti ve Kur'ân’ı dinlemeye ileri derecedeki rağbet ve isteklerinden dolayı
keçe gibi üst üste yığılmışlardı.
20. Ey peygamber! Kendisine çağırdığın şeyin gerçek mahiyetini açıklamak üzere onlara “de ki: Ben, ancak Rabbime dua/ibadet ederim ve O’na hiç kimseyi ortak koşmam.”
Ben, O’nu tevhid ederim, O’na hiçbir kimseyi ortak koşmaksızın yalnızca O’na ibadet ederim.
O’nun dışındaki ortaklardan, putlardan ve müşriklerin O’nun dışında edindikleri her bir şeyden
de uzağım.
21. Yani ben sadece bir kulum. Benim elimde yetki namına bir şey yoktur, kendiliğimden en ufak
bir tasarrufta da bulunamam.
22. “De ki: “Gerçek şu ki (eğer ben Allah'a isyan edersem) beni Allah’tan kimse kurtaramaz.”
Allah’ın azabından beni kurtarması için kendisine sığınabileceğim hiçbir kimse yoktur.
Mahlukatın en mükemmeli olan o yüce Rasûl dahi, herhangi bir zarar veya iyilik konusunda
yetkili olmadığına, eğer Allah kendisi hakkında bir kötülük dileyecek olursa kendisi bile bu
kötülüğü önleyemeyeceğine göre başka bir yaratılmışın bu durumda olması öncelikle söz
konusudur.
"Ve ben O’ndan başka sığınacak” barınacak, yardımını alacak “birini de bulamam.”
22. “De ki: “Gerçek şu ki (eğer ben Allah'a isyan edersem) beni Allah’tan kimse kurtaramaz.”
Allah’ın azabından beni kurtarması için kendisine sığınabileceğim hiçbir kimse yoktur.
Mahlukatın en mükemmeli olan o yüce Rasûl dahi, herhangi bir zarar veya iyilik konusunda
yetkili olmadığına, eğer Allah kendisi hakkında bir kötülük dileyecek olursa kendisi bile bu
kötülüğü önleyemeyeceğine göre başka bir yaratılmışın bu durumda olması öncelikle söz
konusudur.
"Ve ben O’ndan başka sığınacak” barınacak, yardımını alacak “birini de bulamam.”
23. “Ben ancak Allah tarafından gönderilenleri tebliğ ederim.” Benim
insanlardan bir ayrıcalığım yoktur. Tek ayrıcalığım, Yüce Allah’ın bana verdiği mesajları tebliğ
etmekten ve insanları da buna davet etmekten ibarettir. Bu yolla da insanlara karşı Allah’ın
delili ortaya konmuş olur.
"Kim Allah’a ve Rasûlüne isyan ederse hiç şüphesiz onun için cehennem ateşi vardır. Onlar orada
ebediyen kalacaklardır.” Burdaki isyandan kasıt, diğer muhkem nasların kayıt getirdiği şekilde
küfür anlamındaki isyandır. Küfür derecesine ulaşmayan isyana gelince bu, cehennem ateşinde
ebedî kalmayı gerektirmez. Nitekim pek çok Kur’ân âyeti ve Peygamber sallallahu aleyhi ve
sellem’den gelmiş olan hadisler buna delil olduğu gibi ümmetin selefi ve imamları da bunu icma
ile kabul etmişlerdir.
24. “Nihâyet onlar tehdit edildikleri (azabı)”
gözleri ile “gördükleri” ve artık onunla karşılaşacaklarına kesin
inanacakları “vakit kimin yardımcısının daha zayıf ve sayısının daha az olduğunu”
kesinlikle ve gerçek anlamı ile “anlayacaklardır.” Çünkü o vakit,
başkalarının kendilerine yardımcı olamadığını, kendilerinin de kendilerine yardım edemediklerini
göreceklerdir. Çünkü artık ilk olarak yaratıldıkları şekilde yine tek başlarına diriltilip
mahşere getirilmişlerdir.
25.
Eğer onlar sana: Bu tehdit ettiğin azap ne zaman gerçekleşecek? diye
soracak olurlarsa
“de ki: Tehdit edildiğiniz (o azap) yakın mıdır yoksa Rabbim onun için uzun bir süre mi tayin eder”
buna daha uzun bir süre mi var
“bilemem.” Buna dair bilgi, yalnız Allah’ın nezdindedir.
26. “O gaybı bilendir; ama gaybından hiç kimseyi haberdar etmez” yaratıklardan kimseye bildirmez. Aksine
kalplerin içerisindeki sırları ve gaybleri bilmek, yalnız O’na mahsustur.
26. “O gaybı bilendir; ama gaybından hiç kimseyi haberdar etmez” yaratıklardan kimseye bildirmez. Aksine
kalplerin içerisindeki sırları ve gaybleri bilmek, yalnız O’na mahsustur.
27. “Ancak seçmiş olduğu rasul bunun dışındadır.” Ona hikmetinin haber
vermeyi gerektirdiği kadarını haber verir. Çünkü peygamberler başkaları gibi değildir. Allah,
onları hiçbir varlığı desteklemediği yollarla desteklemiştir. Onlara bildirdiği vahiyleri gerçek
anlamı ile tebliğ etmeleri için de korumuştur. Şeytanların o vahye yaklaşmalarına, ona bir
şeyler katmalarına ya da eksiltmelerine imkân vermemiştir. Bundan dolayı şöyle buyurmuştur:“O, onun önünden ve ardından da koruyucular gönderir (ki onu korusunlar).”
Yani Allah’ın emri ile onu korurlar.
28. “Bu da o (rasulün, geçmiş rasullerin) Rablerinin gönderdiklerini”
bu maksatla onlara vermiş olduğu sebepler aracılığı ile “ettiklerini, Allah'ın onların yanında olan her şeyi”
gizleyip açıkladıklarını “kuşattığını ve her şeyi tek tek saydığını bilsmesi içindir.”
Các Masjid đều là của Allah chứ không phải của ai khác, bởi vậy, các ngươi không được phép cầu xin ai (vật gì) ngoài Ngài. Nếu các ngươi làm như thế thì các ngươi đã hành động giống như hành động của những người Do Thái và Thiên Chúa trong các nhà thờ của họ.
Sesungguhnya masjid-masjid itu hanya milik Allah semata, bukan milik selain-Nya, sebab itu janganlah kalian menyeru seorang pun selain Allah di dalamnya sehingga kalian seperti orang-orang Yahudi dan Nasrani di sinagog dan gereja mereka.
In verità, le Moschee appartengono a Lui (Masājidٱلۡمَسَٰجِدَ لِلَّهِ), gloria Sua e a nessun altro. Non invocate nessuno assieme ad Allāh e non siate come gli Ebrei o i Nazareni nelle loro chiese e sinagoghe.
And that the mosques belong to Him (may He be glorified) and not to anyone else. So do not call on anyone together with Allah and become like the Jews and the Christians in their synagogues and churches.
"Dan bahwasanya masjid-masjid itu adalah kepunyaan Allah, maka janganlah kamu berdoa kepada
seseorang pun (di dalamnya) di samping (berdoa kepada) Allah. Dan bahwasanya tatkala hamba Allah (Muhammad) berdiri menyembahNya (me-ngerjakan ibadah), hampir saja jin-jin itu desak-mendesak
menge-rumuninya. Katakanlah, 'Sesungguhnya aku hanya berdoa kepada Rabbmu dan aku tidak
mempersekutukan sesuatu pun denganNya.' Katakanlah, 'Sesungguhnya aku tidak kuasa mendatangkan
se-suatu kemudaratan pun kepadamu dan tidak (pula) sesuatu
ke-manfaatan.' Katakanlah, 'Sesungguhnya aku sekali-kali tiada se-orang pun yang dapat
melindungiku dari (azab) Allah dan sekali-kali tiada akan memperoleh
tempat berlindung selain dariNya. Akan tetapi (aku hanya) menyampaikan
(peringatan) dari Allah dan risalahNya.' Dan barangsiapa yang
mendurhakai Allah dan Rasulnya, maka sesungguhnya baginyalah Neraka Jahanam, me-reka kekal di
dalamnya selama-lamanya. Sehingga apabila mereka melihat azab yang diancamkan kepada mereka,
maka mereka akan mengetahui siapakah yang lebih lemah penolongnya dan lebih sedikit bilangannya.
Katakanlah, 'Aku tidak mengetahui, apakah azab yang diancamkan kepadamu itu dekat ataukah Rabbku
menjadikan bagi (kedatangan) azab itu, masa yang panjang.' (Dia adalah Rabb) Yang Mengetahui yang ghaib, maka Dia tidak
mem-perlihatkan kepada seorang pun tentang yang ghaib itu. Kecuali kepada rasul yang
diridhaiNya, maka sesungguhnya Dia menga-dakan penjaga-penjaga (malaikat) di muka dan di belakangnya. Supaya Dia mengetahui, bahwa
rasul-rasul itu sungguh telah me-nyampaikan risalah-risalah Rabbnya, sedang (sebenarnya)
ilmu-Nya meliputi apa yang ada pada mereka, dan Dia menghitung segala sesuatu satu-persatu."
(Al-Jin: 18-28).
(18) ﴾ وَأَنَّ ٱلۡمَسَٰجِدَ لِلَّهِ فَلَا تَدۡعُواْ مَعَ ٱللَّهِ أَحَدٗا
﴿ "Dan bahwasanya masjid-masjid itu adalah kepunyaan Allah. Maka janganlah kamu menyembah
seseorang pun di dalamnya di samping (menyembah) Allah." Yakni, tidak
doa ibadah dan bukan pula doa permohonan karena masjid-masjid adalah tempat paling agung untuk
beribadah yang dibangun di atas keikhlasan karena Allah سبحانه وتعالى semata serta tunduk pada
ke-agungan dan keperkasaanNya.
(19) ﴾ وَأَنَّهُۥ لَمَّا قَامَ عَبۡدُ ٱللَّهِ يَدۡعُوهُ ﴿ "Dan bahwasanya tatkala hamba Allah (Muhammad) berdiri menyembahNya," memohon dan menyembah-Nya serta membaca al-Qur`an, karena terlalu banyaknya mereka, ﴾
كَادُواْ يَكُونُونَ عَلَيۡهِ لِبَدٗا ﴿ "hampir saja jin-jin itu desak-mendesak mengerumuni-nya,"
yakni saling berdesakan untuk mendengarkan petunjuk yang ada di dalamnya.
(20) ﴾ قُلۡ ﴿ "Katakanlah" kepada mereka wahai rasul, seraya menjelaskan hakikat apa yang kau serukan, ﴾
إِنَّمَآ أَدۡعُواْ رَبِّي وَلَآ أُشۡرِكُ بِهِۦٓ أَحَدٗا ﴿ "Sesungguhnya aku hanya berdoa
kepada Rabbmu dan aku tidak mem-persekutukan sesuatu pun denganNya." Yakni, aku mengesakanNya
semata, yang tidak ada sekutu bagiNya. Aku berlepas diri dari segala sekutu dan berhala, serta
segala sesuatu yang dijadikan se-sembahan oleh kaum musyrikin selain Allah سبحانه وتعالى.
(21-22) ﴾ قُلۡ إِنِّي لَآ أَمۡلِكُ لَكُمۡ ضَرّٗا وَلَا رَشَدٗا ﴿ "Katakanlah, 'Sesungguhnya aku tidak kuasa mendatangkan sesuatu kemudaratan pun kepadamu dan tidak (pula) sesuatu kemanfaatan'." Yakni, aku hanyalah seorang hamba, aku tidak memiliki kuasa untuk mengatur dan bertindak atas segala sesuatu pun. ﴾
قُلۡ إِنِّي لَن يُجِيرَنِي مِنَ ٱللَّهِ أَحَدٞ ﴿ "Katakanlah, 'Sesung-guhnya aku sekali-kali tiada seorang pun yang dapat melindungiku dari (azab) Allah'," yakni, tidak ada seorang pun yang bisa aku mintai perlindungan yang bisa menyelamatkanku dari siksaan Allah سبحانه وتعالى. Bila seorang rasul yang merupakan manusia terbaik tidak kuasa menimpakan bahaya dan memberi manfaat serta tidak bisa me-nangkal sesuatu keburukan dari Allah سبحانه وتعالى jika memang dikehen-daki, maka orang yang bukan rasul tentu lebih tidak bisa, ﴾
وَلَنۡ أَجِدَ مِن دُونِهِۦ مُلۡتَحَدًا ﴿ "dan sekali-kali tiada akan memperoleh tempat
berlindung selain dariNya," yakni tempat perlindungan dan memohon pertolongan.
(23) ﴾ إِلَّا بَلَٰغٗا مِّنَ ٱللَّهِ وَرِسَٰلَٰتِهِۦۚ ﴿ "Akan tetapi (aku hanya) menyampaikan (peringatan) dari Allah dan risalahNya," aku tidak memiliki keistime-waan atas manusia selain hanya karena Allah سبحانه وتعالى mengkhususkanku untuk menyampaikan risalah-risalahNya dan mendakwahi para hambaNya kepada Allah. Dengan demikian, tegaklah hujjah atas manusia. ﴾
وَمَن يَعۡصِ ٱللَّهَ وَرَسُولَهُۥ فَإِنَّ لَهُۥ نَارَ جَهَنَّمَ خَٰلِدِينَ فِيهَآ أَبَدًا ﴿
"Dan barangsiapa yang mendurhakai Allah dan Rasulnya, maka sesungguhnya baginyalah Neraka
Jahanam, mereka kekal di dalamnya selama-lamanya." Yang di-maksud adalah maksiat kekufuran
sebagaimana dibatasi oleh nash-nash tegas lainnya. Sedangkan kemaksiatan saja tidaklah membuat
pelakunya kekal di dalam neraka sebagaimana ditunjukkan oleh ayat-ayat al-Qur`an dan
hadits-hadits Nabi a, serta berdasarkan ijma' as-Salaf ash-Shalih dan para imam umat ini.
(24) ﴾ حَتَّىٰٓ إِذَا رَأَوۡاْ مَا يُوعَدُونَ ﴿ "Sehingga apabila mereka melihat azab yang diancamkan kepada mereka," yakni menyaksikan dengan mata kepala dan memastikan akan menimpa mereka, ﴾
فَسَيَعۡلَمُونَ ﴿ "maka mereka akan mengetahui," pada saat itu dengan sebenar-benarnya, ﴾
مَنۡ أَضۡعَفُ نَاصِرٗا وَأَقَلُّ عَدَدٗا 24 ﴿ "siapakah yang lebih lemah penolongnya dan lebih
sedikit bilangannya," ketika tidak ditolong oleh yang lain bah-kan dirinya sendiri tidak
mendapatkan pertolongan kala mereka digiring seorang demi seorang sebagaimana mereka diciptakan
pertama kalinya.
(25-26) ﴾ قُلۡ ﴿ "Katakanlah" kepada mereka bila mereka ber-tanya padamu tentang kapankah terjadinya ancaman itu, ﴾
إِنۡ أَدۡرِيٓ أَقَرِيبٞ مَّا تُوعَدُونَ أَمۡ يَجۡعَلُ لَهُۥ رَبِّيٓ أَمَدًا ﴿ "Aku tidak mengetahui, apakah azab yang diancamkan kepadamu itu dekat ataukah Rabbku menjadikan bagi (keda-tangan) azab itu, masa yang panjang," yakni, jarak waktu yang pan-jang. Pengetahuan mengenai hal itu hanya ada di sisi Allah سبحانه وتعالى. ﴾
عَٰلِمُ ٱلۡغَيۡبِ فَلَا يُظۡهِرُ عَلَىٰ غَيۡبِهِۦٓ أَحَدًا ﴿ "(Dia adalah Rabb) Yang Mengetahui yang ghaib, maka Dia tidak
memperlihatkan kepada seorang pun tentang yang ghaib itu," hanya Allah سبحانه وتعالى sendiri
yang mengetahui isi hati, rahasia, dan hal-hal ghaib.
(27) ﴾ إِلَّا مَنِ ٱرۡتَضَىٰ مِن رَّسُولٖ ﴿ "Kecuali kepada rasul yang diridhai-Nya," Allah سبحانه وتعالى memberitahunya sesuai tuntutan hikmahNya untuk memberitahukan, sebab rasul tidak seperti manusia lainnya. Allah سبحانه وتعالى meneguhkan mereka dengan penguat yang tidak diberikan pada orang lain dan Allah سبحانه وتعالى menjaga wahyu yang disampaikan padanya hingga para rasul bisa menyampaikannya pada manusia dengan sebenarnya tanpa didekati oleh para setan sehingga mereka me-ngurangi atau menambahi wahyu. Karena itu Allah سبحانه وتعالى berfirman, ﴾
فَإِنَّهُۥ يَسۡلُكُ مِنۢ بَيۡنِ يَدَيۡهِ وَمِنۡ خَلۡفِهِۦ رَصَدٗا ﴿ "Maka sesungguhnya Dia
mengadakan penjaga-penjaga (malaikat) di muka dan di belakangnya,"
menjaganya berdasarkan perintah Allah سبحانه وتعالى.
(28) ﴾ لِّيَعۡلَمَ ﴿ "Supaya Dia mengetahui" dengan hal itu, ﴾
أَن قَدۡ أَبۡلَغُواْ رِسَٰلَٰتِ رَبِّهِمۡ ﴿ "bahwa rasul-rasul itu sungguh telah menyampaikan risalah-risalah Rabbnya," dengan menjadikan sebab-sebab pada mereka, ﴾
وَأَحَاطَ بِمَا لَدَيۡهِمۡ ﴿ "sedang (sebenarnya) ilmuNya meliputi apa yang ada pada mereka," yakni apa saja yang ada pada mereka dan apa pun yang mereka rahasiakan dan tampakkan, ﴾
وَأَحۡصَىٰ كُلَّ شَيۡءٍ عَدَدَۢا ﴿ "dan Dia meng-hitung segala sesuatu satu-persatu."
Dalam surat ini terdapat beberapa faidah:
Pertama: Keberadaan jin dan mereka adalah makhluk mu-kallaf yang juga diperintah dan dilarang,
serta akan diberi balasan atas perbuatan mereka sebagaimana disebutkan secara jelas dalam surat
ini dan surat lain.
Kedua: Rasulullah a juga diutus kepada bangsa jin sebagai-mana beliau juga diutus kepada manusia. Allah سبحانه
وتعالى mengalihkan segolongan jin untuk mendengarkan wahyu yang disampaikan padanya dan agar
mereka menyampaikannya pada kaum mereka.
Ketiga: Kecerdasan jin serta kemampuan mereka mengetahui kebenaran, dan bahwa yang mendorong mereka untuk beriman
adalah petunjuk al-Qur`an dan etika baik dalam berbicara yang mereka wujudkan.
Keempat: Perhatian Allah سبحانه وتعالى terhadap RasulNya a dan penjagaanNya atas wahyu yang dibawa. Ketika berita
kenabian Rasulullah a dimulai, langit dijaga oleh bintang-bintang, para setan lari dari tempat
mereka dan terhalang untuk mengintai. Dengan al-Qur`an, Allah سبحانه وتعالى merahmati penduduk
bumi dengan rahmat yang tidak terkira dan Allah سبحانه وتعالى menghendaki petunjuk pada mereka.
Allah سبحانه وتعالى hendak menampakkan sebagian dari AgamaNya, syariat dan ma'rifat tentangNya
yang dapat menggelorakan hati, yang membuat orang-orang berakal gembira, dan syiar-syiar Islam
nam-pak dan para penyembah patung serta berhala terpuruk.
Kelima: Begitu semangatnya para jin untuk mendengarkan al-Qur`an dari Rasulullah a serta berkerumunnya mereka
untuk itu.
Keenam: Surat ini mencakup perintah bertauhid, larangan menyekutukan Allah سبحانه وتعالى, penjelasan tentang
kondisi makhluk, tidak seorang pun berhak disembah sekecil apa pun, karena Rasulullah Muhammad a
sendiri tidak kuasa untuk menolong dan memba-hayakan seorang pun, bahkan tidak kuasa atas
dirinya sendiri, se-hingga dapat diketahui bahwa seluruh manusia juga sama. Adalah salah dan
zhalim menjadikan orang yang sifatnya seperti ini seba-gai sembahan-sembahan lain.
Ketujuh: Pengetahuan-pengetahuan ghaib hanya diketahui Allah سبحانه وتعالى semata. Tidak ada seorang pun yang
mengetahuinya kecuali orang yang diridhai dan dikhususkan untuk mengetahui sebagian darinya.
Selesai tafsir Surat al-Jin. Segala puji hanya bagi Allah, Rabb semesta alam.
Sesungguhnya tatkala hamba Allah, Muhammad -ṣallallāhu 'alaihi wa sallam- berdiri untuk menyembah Tuhannya di lembah an-Nakhlah, hampir saja jin-jin itu tumpang tindih di hadapannya karena berdesak-desakan saat mereka mendengar bacaan Al-Qur`ānnya.
Lorsque le serviteur d’Allah, Muħammad, s’est mis debout pour adorer son Seigneur au lieu dénommé Baṭnu Nakhlah, les djinns affluèrent vers lui massivement et manquèrent de se piétiner les uns les autres, attirés par sa récitation du Coran.
Cuando el siervo de Al-lah, Mujámmad r se puso de pie para adorar a Su Señor en Batn Najla, los yinnes se amontonaron en gran multitud casi encima de él cuando lo escucharon recitar el Corán.
Và khi người bề tôi của Allah - Muhammad - đứng thờ phượng Thượng Đế của Y tại thân cây chà là thì một nhóm đông đảo Jinn chen nhau lắng nghe Y đọc Qur'an.
Kada je Allahov rob Muhammed, sallallahu alejhi ve sellem, stao da obožava Allaha u dolini Nahle, skoro su se svi džini u velikim gužvama oko njega okupili kako bi slušali njegovo učenje Kur'ana.
E, in verità, quando Muħammed, suddito di Allāh, pace e benedizione di Allāh su di lui ﷺ, si innalzò in Baţhni Nakhlah per adorare il suo Dio, i Jinn si affollarono attorno a lui quando ascoltarono la recita del Corano.
And that when Allah’s servant, Muhammad (peace be on him) stood up to worship His Lord in Batn Nakhla, the jinn were almost piled on top of him because of the huge crowd when they heard him reciting the Qur’ān.
Na noong tumindig ang lingkod ni Allāh na si Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – habang sumasamba sa Panginoon niya sa loob [ng kakahuyan] ng datiles, halos ang mga jinn ay nagiging mga nagkakapatungan sa kanya dahil sa tindi ng siksikan sa sandali ng pakikinig nila sa pagbigkas niya ng Qur'ān."
Allah’ın kulu Muhammed -sallallahu aleyhi ve sellem- hurma ağacının altında Rabbine dua etmek üzere ayağa kalktığında, Kur'an okumasını dinledikleri esnadaki kalabalığın yoğunluğundan, cinler neredeyse üzerine yığılacaklardı.
¡Mensajero! Diles a estos idólatras: “Solo invoco a mi Señor y no asocio a nadie más como compañero en la adoración, sea quien sea”.
-Ey Peygamber!- O müşriklere de ki: "Şüphesiz ben bir tek Rabbime dua ederim. Kim olursa olsun, ibadetlerde O'na bir başkasını ortak koşmam.''
Katakan -wahai Rasul- kepada orang-orang musyrik itu, “Sesungguhnya aku hanya berdoa kepada Tuhanku semata dan aku tidak menyekutukan-Nya dengan sesuatu apa pun dalam menyembah-Nya, siapa pun dia.”
O Poslaniče, reci ovim mušricima: Ja se molim samo Allahu, svome Gospodaru i nikog Mu, bez obzira ko on bio, ne smatram ravnim.
Ô Messager, dis à ces polythéistes: Je n’invoque que mon Seigneur Seul et ne Lui associe rien, quel qu’il soit, dans l’adoration.
Hỡi Thiên Sứ Muhammad, Ngươi hãy nói với những kẻ thờ đa thần này: quả thật Ta chỉ cầu nguyện một mình Thượng Đế của Ta và không tổ hợp với Ngài bất kỳ ai (vật) ngoài Ngài.
Di', o Messaggero, a questi idolatri: "In verità, invoco solo il mio Dio e non associo altri a Lui quando Lo adoro, chiunque esso sia".
O Messenger! Say to these idolaters: I only call unto my Lord alone and I do not associate anyone else as partner to Him in worship, whoever he may be.
Sabihin mo, O Sugo, sa mga tagapagtambal na ito: "Dumadalangin ako sa Panginoon ko lamang at hindi ako nagtatambal sa Kanya ng iba pa sa Kanya sa pagsamba maging sinuman ito."
Ngươi - Thiên Sứ Muhammad - hãy nói với họ: quả thật Ta không sở hữu bất kỳ quyền năng để ngăn cản điều xấu khi Ngài muốn nó xảy đến cho các ngươi và Ta cũng không có quyền năng mang lại lợi ích cho các ngươi nếu Ngài đã muốn ban cho các ngươi.
Say to them: I do not have any power to ward off any harm that Allah has decreed for you, nor do I have any power to draw any benefit that Allah has withheld from you.
Katakan kepada mereka, ”Sesungguhnya aku tidak mampu menolak madharat yang telah ditakdirkan oleh Allah terjadi pada kalian dan tidak pula mampu mendatangkan manfaat yang telah ditolak oleh Allah dari kalian.”
Diles: “No tengo ningún poder para evitar algún daño que Al-lah haya decretado para ustedes, ni para proporcionar ningún beneficio que Al-lah les haya negado”.
Dis-leur: Je ne possède pas le pouvoir d’éloigner de vous un mal qu’Allah vous a prédestiné ni de vous attirer un bien dont Allah vous a privés.
Di' loro: "In verità io non posso allontanare un male che Allāh ha decretato per voi, né posso portarvi qualche beneficio che Allāh vi ha impedito di ottenere".
Onlara de ki: "Şüphesiz Allah’ın sizin için takdir ettiği bir zararı uzaklaştırmaya benim gücüm yetmez, Allah’ın sizden alıkoyduğu bir faydayı tedarik etmeye de gücüm yetmez.''
Reci im: Ja vas ne mogu zaštiti zla kojeg je Allah odredio za vas, niti vam mogu kakvu korist priuštiti, ako On to ne želi.
Sabihin mo sa kanila: "Tunay na ako ay hindi nakapagdudulot sa inyo ng pagtulak sa isang pinsala na itinakda ni Allāh sa inyo ni nakapagdudulot ng pagtamo ng isang pakinabang na ipinagkait sa inyo ni Allāh."
Di' loro: "Nessuno potrebbe salvarmi da Allāh se Gli disobbedissi e non troverò alcun rifugio in cui rifugiarmi all'infuori di Lui".
Ngươi - Muhammad - hãy nói với họ: không một ai có thể cứu Ta thoát khỏi sự trừng phạt của Allah nếu Ta trái lệnh Ngài và Ta cũng không bao giờ tìm thấy bất cứ ai ngoài Ngài để Ta nương thân.
Katakanlah kepada mereka, “Sekali-kali tidak ada seorang pun yang bisa menyelamatkaku dari siksa Allah apabila aku durhaka kepada-Nya dan tidak pula aku mendapatkan tempat yang aku gunakan untuk berlindung selain daripada-Nya.
Diles: “Nadie puede salvarme de Al-lah si me opongo a Él, y nunca encontraré refugio fuera de Él”.
Reci im: Ako se ja ogriješim prema Allahu, niko me neće moći od Njega spasiti i ni kod koga, osim kod Njega, neću moći utočište naći.
Dis-leur également: Personne ne me sauvera d’Allah si je Lui désobéis et je ne trouverai pas de refuge en dehors de Lui.
Sabihin mo sa kanila: "Hindi makapagliligtas sa akin laban kay Allāh ang isa man kung sumuway ako sa Kanya, at hindi ako makatatagpo bukod pa sa Kanya ng isang pinagkakandilian na magpapakandili ako roon,
Say to them: No one can save me from Allah if I go against Him, and I will never find any place of refuge to take refuge in besides Him.
Onlara de ki: "Eğer Allah'a karşı gelirsem, beni O'ndan hiç kimse kurtaramaz ve O'nun dışında kendisine sığınabileceğim başka bir sığınak da bulamam.''
Ono što sam u stanju jeste da vam dostavim ono što mi je Allah naredio da dostavim i da vam poslanicu prenesem. Onaj ko bude griješio prema Allahu i Njegovom Poslaniku, završit će vječno u Vatri i nikada iz nje neće izići.
subalit ang maidudulot ko ay na magpaabot ako ng ipinag-utos sa akin ni Allāh na ipaabot sa inyo at ng pasugo Niya na ipinadala Niya ako dahil doon sa inyo." Ang sinumang sumusuway kay Allāh at sa Sugo Niya ay tunay na ang kahahantungan niya ay ang pagpasok sa Impiyerno bilang mananatiling pananatilihin doon, na hindi makalalabas mula roon magpakailanman.
Fakat benim sahip olduğum yalnızca Allah Teâlâ’nın size bildirmemi emrettiklerini ve benimle size göndermiş olduğu mesajını size tebliğ etmektir. Her kim, Allah’a ve resulüne karşı gelirse; onun varacağı yer sonsuza kadar devamlı olarak cehennem ateşine girmek olacaktır. Oradan asla çıkamayacaktır.
But that which is in my power is to convey to you what Allah has instructed me to convey to you, and His message that He sent with me to you. Whoever goes against Allah and His messenger, his fate is entry into the fire of Hell to remain their forever and never come out.
En revanche, j’ai le pouvoir de vous transmettre ce qu’Allah m’a ordonné de vous transmettre et le message qu’Il m’envoya vous apporter. Quiconque désobéit à Allah et à Son Messager, entrera dans le Feu de l’Enfer et y demeurera éternellement sans jamais en sortir.
Ma tutto ciò che posso fare è comunicarvi ciò che Allāh mi ha ordinato di comunicarvi e di portarvi il Suo Messaggio, rivolto a voi, che mi ha affidato. Il destino di chi disobbedisce ad Allāh e al Suo Messaggero è restare nel Fuoco dell'Inferno per l'eternità, senza mai uscirne.
Akan tetapi, yang aku sanggupi hanyalah menyampaikan kepada kalian apa yang diperintahkan Allah kepadaku untuk menyampaikannya dan menyampaikan risalah-Nya yang aku diutus dengannya kepada kalian. Namun, barang siapa yang durhaka kepada Allah dan Rasul-Nya maka tempat kembalinya adalah masuk ke dalam neraka, ia kekal selamanya di dalamnya, tidak akan pernah keluar darinya.”
Pero lo que está en mi poder es transmitirles lo que Al-lah me ha revelado. Quien rechace a Al-lah y a Su Mensajero, su destino será entrar en el fuego del infierno donde permanecerá por toda la eternidad.
The entire system of the present world has been formulated with the aim of putting human beings to the test. Therefore reality is revealed here solely to the extent of conveying the divine message. Had there been no human trial to be considered, and had the concealing veils been removed, the people would have seen that, from the angels to the righteous among the jinn, all acknowledge the god-head of God and the whole universe testifies to this.
Ta không dám trái lệnh Ngài mà ngược lại Ta phải truyền đạt những gì Ngài ra lệnh và Bức Thông Điệp mà Ngài cử Ta mang đến cho các ngươi. Ai trái lệnh Allah và Thiên Sứ của Ngài thì quả thật điểm đến cuối cùng của y là Hỏa Ngục, nơi mà y sẽ vào sống trong đó đời đời kiếp kiếp, không bao giờ có ngày trở ra.
Orang-orang kafir tetap saja dalam kekufuran mereka hingga mereka melihat pada hari Kiamat siksa yang dijanjikan kepada mereka di dunia. Pada saat itulah mereka akan mengerti siapa yang lebih lemah penolongnya dan lebih sedikit jumlah penolongnya.
Dünyada kendilerine vadedilen azabı kıyamet günü açıkça gözleriyle görünceye dek kâfirler, küfürlerine devam ederler. O zaman, kimin yardımcısının daha zayıf ve kimin taraftarlarının daha az olduğunu bilecekler.
E i miscredenti persevereranno nella loro miscredenza, fino al Giorno della Resurrezione, la punizione che è stata loro promessa in vita; in quel momento sapranno chi ha meno sostenitori e chi sarà meno aiutato.
The disbelievers will persist in their disbelief until when they see on the day of judgment the punishment that they were warned of in the world. At that time, they will come to know who has the weaker protector and they will come to know who has less helpers.
Les mécréants ne cesseront de mécroire jusqu’à ce qu’ils voient de leurs yeux, le Jour de la Résurrection, le châtiment qu’on leur promettait dans le bas monde. Dès lors, ils sauront qui a les secours les plus faibles et qui a le moins d’aides.
Và những kẻ vô đức tin vẫn ở trên sự vô đức tin của họ cho tới khi vào Ngày Phục Sinh họ đối mặt với sự trừng phạt mà họ đã được hứa trên thế gian. Lúc đó, họ sẽ biết ai mới là kẻ yếu thế và ai mới là kẻ ít được sự giúp đỡ hơn.
Hindi titigil ang mga tagatangging sumampalataya sa kawalang-pananampalataya nila hanggang sa kapag nakita nila sa Araw ng Pagbangon ang ipinangako dati sa kanila sa Mundo na pagdurusa. Sa sandaling iyon ay makaaalam sila kung sino ang higit na mahina sa tagapag-adya at makaaalam sila kung sino ang higit na kaunti sa mga tagatulong.
Nevjernici će biti ustrajni u svome nevjerovanju sve dok na Sudnjem danu ne vide kaznu koja im je na dunjaluku obećana. Tada će saznati ko ima slabije pomagače i čiji su pomogači u manjem broju.
Los incrédulos persistirán en su incredulidad hasta que, en el Día del Juicio, vean el castigo del que fueron advertidos en este mundo. En ese momento, sabrán quién está protegido y quién está abandonado.
The Messenger of Allah ﷺ does not know when the Hour will be
Allah commands His Messenger to say to the people that he has no knowledge of when the Hour will be and he does not know whether its time is near or far.
قُلْ إِنْ أَدْرِى أَقَرِيبٌ مَّا تُوعَدُونَ أَمْ يَجْعَلُ لَهُ رَبِّى أَمَداً
(Say: "I know not whether which you are promised is near or whether my Lord will appoint for it a distant term.") meaning, a long period of time. In this noble Ayah is an evidence that the Hadith that many of the ignorant people often circulate, which says that the Prophet will not remain under the earth more than one thousand years (i.e., the Hour will be before that period) is a baseless lie. We have not seen it in any of the Books (of Hadith). Verily, the Messenger of Allah ﷺ was asked about the time of the Hour and he would not respond. When Jibril appeared to him in the form of a bedouin Arab, one of the questions he asked the Prophet was, "O Muhammad! Tell me about the Hour" So the Prophet replied,
«مَا الْمَسْؤُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِل»
(The one questioned about it knows no more than the questioner.) On another occasion when a bedouin Arab called out to the Prophet in a loud voice saying, "O Muhammad! When will be the Hour" The Prophet said,
«وَيْحَكَ إِنَّهَا كَائِنَةٌ، فَمَا أَعْدَدْتَ لَهَا؟»
(Woe unto you. Verily, it will occur so what have you prepared for it) The man replied, "I have not prepared much for it of prayers and fasting, but I love Allah and His Messenger." The Prophet then replied,
«فَأَنْتَ مَعَ مَنْ أَحْبَبْت»
(Then you will be with whomever you love.) Anas said, "The Muslims were not happier with anything like they were upon (hearing) this Hadith." Concerning Allah's statement,
عَـلِمُ الْغَيْبِ فَلاَ يُظْهِرُ عَلَى غَيْبِهِ أَحَداً إِلاَّ مَنِ ارْتَضَى مِن رَّسُولٍ
(The All-Knower of the Unseen, and He reveals to none His Unseen. Except to a Messenger) This is similar to Allah's statement,
وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَآءَ
(And they will never compass any thing of His knowledge except that which He wills.) (2:255) Similarly, Allah says here that He knows the unseen and the seen and that no one of His creation can attain any of His knowledge except that which Allah allows him to have. Thus, Allah says,
عَـلِمُ الْغَيْبِ فَلاَ يُظْهِرُ عَلَى غَيْبِهِ أَحَداً إِلاَّ مَنِ ارْتَضَى مِن رَّسُولٍ
(The All-Knower of the Unseen, and He reveals to none His Unseen. Except to a Messenger whom He has chosen,) This includes the angelic Messenger and the human Messenger. Then Allah says,
فَإِنَّهُ يَسْلُكُ مِن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَداً
(and then He makes a band of watching guards to march before him and behind him.) meaning, He particularly gives him additional guardian angels who protect him by the command of Allah and they accompany him with that which is with him of Allah's revelation. Thus, Allah says,
لِّيَعْلَمَ أَن قَدْ أَبْلَغُواْ رِسَـلَـتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَى كُلَّ شَىْءٍ عَدَداً
(Till he knows that they have conveyed the Messages of their Lord. And He surrounds all that which is with them, and He keeps count of all things.) The pronoun `he' which is in His statement,
لِيَعْلَمَ
(Till he knows) refers to the Prophet . Ibn Jarir recorded from Sa`id bin Jubayr that he said concerning the Ayah,
عَـلِمُ الْغَيْبِ فَلاَ يُظْهِرُ عَلَى غَيْبِهِ أَحَداً - إِلاَّ مَنِ ارْتَضَى مِن رَّسُولٍ فَإِنَّهُ يَسْلُكُ مِن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَداً
(The All-Knower of the Unseen, and He reveals to none His Unseen. Except to a Messenger whom He has chosen, and then He makes a band of watching guards to march before him and behind him.) "These are four guardians among the angels along with Jibril,
لِيَعْلَمَ
(Till he knows) This means Muhammad ﷺ,
أَن قَدْ أَبْلَغُواْ رِسَـلَـتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَى كُلَّ شَىْءٍ عَدَداً
(that they have conveyed the Messages of their Lord. And He surrounds all that which is with them, and He keeps count of all things.)" This was recorded by Ibn Abi Hatim. It has also been reported by Ad-Dahhak, As-Suddi and Yazid bin Abi Habib. `Abdur-Razzaq reported from Ma`mar, from Qatadah,
لِّيَعْلَمَ أَن قَدْ أَبْلَغُواْ رِسَـلَـتِ رَبِّهِمْ
(Till he knows that they have conveyed the Messages of their Lord.) "So that the Prophet of Allah would know that the Messengers had conveyed their Messages from Allah and that the angels have protected them and defended them." This has also been reported by Sa`id bin Abi `Arubah from Qatadah, and Ibn Jarir preferred this interpretation. Al-Baghawi said, "Ya`qub recited it as, (لِيُعْلَمَ) (in order to be known) this means, so that the people may know that the Messengers had conveyed the Message." It also could carry the meaning that the pronoun refers to Allah (i.e., So that He (Allah) may know). This opinion has been mentioned by Ibn Al-Jawzi in Zad Al-Masir. The meaning of this is that He protects His Messengers through His angels so that they will be able to convey His Messages. He protects what He reveals to them of revelation so that He will know that they have indeed conveyed the Messages of their Lord. This is like His statement,
وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِى كُنتَ عَلَيْهَآ إِلاَّ لِنَعْلَمَ مَن يَتَّبِعُ الرَّسُولَ مِمَّن يَنقَلِبُ عَلَى عَقِبَيْهِ
(And We made the Qiblah which you used to face, only that We know who followed the Messenger from those who would turn on their heels.) (2:143) Allah also said,
وَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ ءَامَنُواْ وَلَيَعْلَمَنَّ الْمُنَـفِقِينَ
(Verily, Allah knows those who believe, and that He knows the hypocrites.) (29:11) It should be added to these examples that from Allah's knowledge is that He knows all things before they occur, and this is something definite and certain. Therefore, He says after this,
وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَى كُلَّ شَىْءٍ عَدَداً
(And He surrounds all that which is with them, and He keeps count of all things.) This is the end of the Tafsir of Surat Al-Jinn, and all praises and thanks are due to Allah.
Katakan -wahai Rasul- kepada orang-orang musyrik yang mengingkari kebangkitan, “Aku tidak tahu apakah siksa yang dijanjikan kepada kalian itu sudah dekat ataukah siksa itu masih lama, tidak ada yang tahu kecuali Allah.
Ô Messager, dis à ces polythéistes qui rejettent la réalité de la Ressuscitation: Je ne sais si le châtiment qu’on vous promet dans le bas monde est proche ou s’il a une date que nul ne connaît en dehors d’Allah.
-Ey Peygamber!- Yeniden dirilişi inkâr eden o müşriklere de ki: "Size vadedilen azap yakın mı? Yoksa Allah’tan başka hiç kimsenin bilmediği belli bir müddeti mi var, bilmiyorum.''
¡Mensajero! Diles a estos idólatras que desmienten la resurrección: No sé si el castigo del que se les advierte está cerca, o si está lejano el plazo fijado que solo Al-lah conoce.
Sabihin mo, O Sugo, sa mga tagapagtambal na mga tagapagkaila na ito sa pagbubuhay: "Hindi ako nakababatid kung malapit ba ang ipinangako sa inyo na pagdurusa o mayroon itong taning na walang nakaaalam kundi si Allāh."
Hỡi Thiên Sứ Muhammad, Ngươi hãy nói với những kẻ thờ đa thần phủ nhận Ngày Phục Sinh: Ta không biết sự trừng phạt được hứa với các ngươi đã đến gần hay chưa hoặc Ta cũng không biết liệu Allah có trì hoãn nó lâu hơn nữa hay không?
Di', o Messaggero, a questi idolatri che negano la Resurrezione: "Non so se la punizione che vi è stata promessa sia vicina o se è stata fissata a un termine che solo Allāh conosce".
O Messenger! Say to these idolaters who reject the resurrection: I do not know whether the punishment you are warned of is near, or whether it has a fixed time that only Allah knows.
Ruling
By common consent of the scholars, prostration to anyone other Allah is totally forbidden. According to some scholars, it is tantamount to
قُلْ إِنْ أَدْرِي أَقَرِيبٌ مَّا تُوعَدُونَ أَمْ يَجْعَلُ لَهُ رَبِّي أَمَدًا عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا
(Say, I do not know whether that which you are promised is near, or my Lord has appointed for it a distant term. [ He is the ] Knower of the Unseen. So He does not let anyone know His Unseen....72:25-26)
The non-believers demanded that the Holy Prophet ﷺ should show them the exact time and date when the Resurrection will occur. In verse [ 25] he is enjoined to say to them that it was not for him to say when the threatened punishment would come, but come it must.
O Poslaniče, reci ovim mušricima koji negiraju proživljenje: Ja ne znam da li je kazna koju Allah obećava blizu ili ju je odgodio do roka koji samo On zna.
He (may He be glorified) is the knower of the Ghaib, all of it. Nothing of it is hidden from Him. He does not disclose His Ghaib to anyone, but keeps it in His exclusive knowledge.
Egli, gloria Sua, è Sapiente di tutto l'Ignoto, nulla di tutto ciò Gli è nascosto, non rivela nulla dell'Ignoto ad alcuno; al contrario, la Sua Sapienza è riservata a Lui solo,
Dialah Allah -Subḥānahu- Yang Maha Mengetahui segala yang gaib, tidak ada sesuatu pun dari hal itu yang luput dari-Nya, dan Dia tidak menampakkan yang gaib itu kepada seorang pun, tapi tetap menjadikannya khusus di dalam ilmu-Nya,
O Allah -Subhânehu ve Teâlâ- bütün gaybı bilir. O hususta hiçbir şey O'na gizli kalmaz. O'nun sırlarına da hiç kimseyi muttali kılmaz. Bilakis sadece O'nun ilmine mahsus olarak kalırlar.
Al-lah es el conocedor de lo oculto. Nada está escondido de él. Él no lo revela a nadie, sino que lo mantiene en Su conocimiento exclusivo.
Allah mới là Đấng biết rõ những gì của thế giới vô hình, không một điều gì có thể che giấu được Ngài, bởi thế, Ngài không tiết lộ cho ai về điều vô hình của Ngài và những điều vô hình là của riêng Ngài.
Siya – kaluwalhatian sa Kanya – ay ang Nakaaalam sa Lingid sa kabuuan nito: walang nakakukubli sa Kanya mula rito na anuman, saka hindi Siya nagpapabatid sa Lingid Niya sa isa man, bagkus nananatili ito na natatangi sa kaalaman Niya,
On, neka je Uzvišen, zna sav duhovni svijet i ništa Mu nije skriveno. Niko ne može da sazna ono što je On sakrio, jer to je isključivo u Njegovom znanju.
Verse [ 26] is the proof of the preceding verse. The Holy Prophet ﷺ does not know whether the promised day is close or whether a longer time is appointed for it, because Allah alone is the knower of the Unseen. That is His exclusive characteristics, and therefore He does not divulge His Unseen to anyone. The definite article alif lam in al-ghaib 'the Unseen' is grammatically referred to as alif lam for istighraq lil jins 'the article encompassing and indicating the entire genus' [ as stated in Ruh with reference to Radi, that is, He is Omniscient - knowing every species of the Unseen and all genera of the Unseen. In the idafah [ possessive case ] construction ghaibihi 'His Unseen', the possessive pronoun refers to 'Allah' and reinforces His predominance over the Unseen. Allah's knowledge comprehends and encompasses every infima species [ species of species ] and every summum genus [ genus of genera ] of His creation. This is a specialized attribute of Allah. He does not divulge His Unseen to anyone indiscriminately, so that he may store and retrieve the secrets of the unknown world as and when he wishes.
The purport of the verse under comment is to affirm the totality of Allah's knowledge of the Unseen so that He alone is fully aware of every particle of His creation, and to negate such total knowledge of the Unseen for anyone other than Allah. It was possible that an unintelligent person might surmise that the Holy Prophet ﷺ did not have any knowledge of the Unseen - so, how can he be a Messenger? Allah reveals to a Messenger thousands of secrets of the Unseen. Anyone to whom no revelation comes down cannot be a Prophet or a Messenger. Thus the following verse makes an exception:
إِلَّا مَنِ ارْتَضَىٰ مِن رَّسُولٍ فَإِنَّهُ يَسْلُكُ مِن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَدًا ﴿27﴾
(...except a messenger whom He chooses [ to inform through revelation ], and then He appoints [ angels as ] watching guards before him and behind him, [ so that devils may not tamper with the divine revelation,].... 72:27)
Il connaît tout ce qui est Invisible et rien ne Lui échappe. Il ne dévoile Son mystère à personne et en reste le Connaisseur exclusif.
Difference between 'Knowledge of the Unseen' and 'Reports of the Unseen Events'
The exception made here is the response to the doubt raised by unintelligent people. The negation of the total knowledge of the Unseen does not necessarily entail absolute negation of every unknown secret. For the office of risalah, a Messenger needs a certain amount of knowledge of unseen things which Allah grants him through revelation. When Allah sends down the revelation to His Holy Prophet ﷺ ، He sends it down under His special protection, and is completely secure against being distorted or tampered with by devils. First of all, the word rasul [ Messenger ] determines the type of knowledge granted to a Prophet or a Messenger. Evidently, it is the knowledge of the sacred laws and injunctions in its totality, and of the unseen events according to the exigency of time. The next statement states the heavily protected manner in which the unseen knowledge is granted. It is sent down through angels around whom are posted other angels as sentinels. This explanation clarifies the point that the exceptive sentence that affirms the unseen knowledge granted to a Holy Prophet ﷺ and a Messenger is a specialized unseen knowledge which is essential and relevant to the proper functioning of a Prophetic office.
Technically, this 'exception', in Arabic grammar, is referred to as istithna' munqati` which may be defined as the exceptive sentence in which the exception is severed from, or wholly different in kind from, the general description given before. In this sense, whilst the basic sentence negated total Unseen Knowledge in general terms for anyone besides Allah, the exceptive sentence does not affirm it. It merely affirms specialized acquaintance with some reports of the unseen events which the Qur'an frequently describes as anba'ul ghaib أَنبَاءِ الْغَيْبِ , thus, for instance:
تِلْكَ مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ
'These are some reports from the unseen [ events ] which We reveal to you. [ 11:49] '
Some unintelligent people do not grasp the distinction between 'Knowledge of the Unseen' and 'reports of the unseen events'. As a result, they attempt to prove 'total knowledge of the Unseen' for the Prophets of Allah, especially for the Last Prophet ﷺ . They believe that the Holy Prophet ﷺ ، like Allah, is omniscient - having knowledge of every particle of the universe. This is clearly shirk - assigning to the Holy Prophet ﷺ the status of Godhead, God forbid! If any person discloses a secret to a friend of his, of which no one else has that piece of knowledge or information, such a friend cannot be described as omniscient. Likewise, Allah has granted thousands of pieces of information of the unseen world through revelation to His Holy Prophets ﷺ ، but it is not true to say that they are omniscient. The ignorant laity do not understand the difference between the concepts. When they are told that the Holy Prophet ﷺ is not omniscient, they understand this statement to imply that the Holy Prophet ﷺ [ God forbid!] did not have any information about anything unseen. No believer in the world ever holds such a belief, nor can he ever do so because if anyone does so the whole structure of nubuwwah and risalah would come crumbling down. It is not possible for any believer to behave in this way.
Ngoại trừ vị Thiên Sứ nào mà Ngài đã hài lòng thì Ngài mới tiết lộ cho Y biết theo ý muốn của Ngài và Ngài cử phái các Thiên Thần làm cảnh vệ ở đằng trước và đằng sau cho Y để thông tin không bị tiết lộ với ai khác ngoài Y.
Salvo a un Mensajero a quien Él escoja y luego le revele lo que Él desee. Envía ángeles guardianes para que vayan delante del Mensajero y lo protejan a fin de que nadie, además del Mensajero, tenga acceso a este conocimiento.
Ancak Allah -Subhanehu ve Teâlâ-'nın razı olduğu peygamberler bundan müstesnadır. Şüphesiz O, rasûllerinden dilediğine bunları bildirir ve rasûlleri dışında hiç kimsenin haberdar olmaması için rasûlün önünden ve arkasından onu muhafaza eden koruyucu meleklerden elçiler gönderir.
kecuali atas rasul yang Dia ridai karena Dia menampakkan hal gaib kepadanya sekehendak-Nya dan Dia mengirimkan di depan dan di belakang rasul para penjaga dari kalangan malaikat yang menjaga hal gaib itu agar selain rasul tidak ada yang mengetahuinya.
tranne i Suoi Messaggeri che vuole, gloria Sua, rivelando loro ciò che vuole, e invia assieme al messaggero guardie angeliche che lo proteggono finché non comunica il messaggio agli altri non messaggeri,
Exception faite des messagers qu’Il agrée et à qui Il dévoile ce qu’Il veut. Il fait alors précéder ces messagers de gardes parmi les anges qui les préservent afin que ceux qui ne sont pas messagers ne prennent pas connaissance de ce qu'Il a dévoilé.
Except for a messenger whom He, may He be glorified, selects and then discloses to him what He wishes. He sends guards from the angels to go before the messenger and protect him so that no one besides the messenger gains access to this.
maliban sa sinumang kinalugdan Niya – kaluwalhatian sa Kanya – na isang sugo sapagkat tunay na Siya ay nagpapatalos niyon sa sinumang niloob Niya at nagsusugo mula sa harapan ng sugo at likuran nito ng mga tanod kabilang sa mga anghel na mag-iingat dito upang hindi makatalos niyon ang iba pa sa Sugo.
On to otkriva samo onima za koje je zadovoljan da budu poslanici. Samo njima daje da saznaju ono što On želi, a ispred i iza Poslanika postavlja meleke čuvare, kako do toga ne bi došao neko mimo poslanika.
The concluding part of the last verse says:
وَأَحْصَىٰ كُلَّ شَيْءٍ عَدَدًا (...and has comprehensive knowledge of everything by numbers....72:28). In other words, Allah alone encompasses the perfect knowledge of everything and keeps a meticulous count of it. He has the knowledge of the exact number of particles in the mountains. He has the knowledge of the exact number of drops in all the oceans of the world. He has the knowledge of the exact number of drops in every rain. He alone has the knowledge of the exact number of leaves on all the trees in the world. Thus it is made clear that the totality of the knowledge of the Unseen is reserved exclusively for Allah, so that there should be no misunderstanding about the above 'exception' clause.
The question of the Unseen Knowledge is fully discussed under [ 27:65]
قُل لَّا يَعْلَمُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّـهُ
Say, "No one in the heavens and the earth has the knowledge of the Unseen except Allah." [ 27:65]
The messenger of Truth is apparently a common man. Therefore, the people who are affected by his call turn upon him. They forget that any action against him amounts to action against God Himself. And who can be successful by taking action against God?
Hy vọng vị Thiên Sứ đó biết rằng các vị Thiên Sứ trước Y đã thực sự truyền đạt các Bức Thông Điệp của Thượng Đế của họ theo đúng lệnh của Ngài bởi Ngài luôn quan sát và theo dõi họ. Và Allah bao quát tất cả mọi sự việc ở nơi các Thiên Thần cũng như ở nơi các vị Thiên Sứ của Ngài, bởi thế, không có điều gì có thể che giấu được Ngài, và mọi thứ đều được Ngài đếm số lượng rõ ràng cho nên không có thứ gì nằm ngoài tầm kiểm soát của Ngài cả.
Allah Teâlâ, Peygamber -sallallahu aleyhi ve sellem-'in kendinden önceki peygamberleri desteğiyle çepeçevre kuşattığında, Rablerinin onlara bildirmelerini emrettiği mesajını tebliğ ettiklerini bilmesini umut etmiştir. Yüce Allah, meleklerin ve peygamberlerin sahip oldukları her şeyi ilim olarak kuşatmıştır. Bunlardan hiçbir şey ona gizli kalmaz. Her şeyi bir bir saymıştır. Ona, Allah -Subhanehu ve Teâlâ-'ya hiçbir şey gizli kalmaz.
Con la esperanza de que el Mensajero sepa que los mensajeros enviados antes de él habían transmitido los mensajes que su Señor les había ordenado que transmitieran. Todo lo que sucede a los ángeles y los mensajeros está en conocimiento de Al-lah. Nada está escondido de Él. Al-lah lleva la cuenta de todo, porque nada está oculto de Él, glorificado sea.
sa pag-asang makaalam ang Sugo na ang mga sugo bago pa niya ay nagpaabot nga ng mga pasugo ng Panginoon nila na nag-utos sa kanila ng pagpapaabot niyon noong sumaklaw roon si Allāh sa pangangalaga at sumaklaw si Allāh sa kaalaman sa anumang nasa mga anghel at mga sugo sapagkat walang nakakukubli sa Kanya mula roon na anuman. Nag-isa-isa Siya sa bawat bagay sa bilang ng bawat bagay sapagkat walang nakakukubli sa Kanya – kaluwalhatian sa Kanya – na anuman.
Ceci, afin que le Messager sache que d’autres messagers l’ont précédé et ont transmis les messages qu’Allah leur a ordonné de transmettre grâce à la sollicitude dont Il entourait ces messages. Allah cerne de Sa connaissance tout ce que les anges et les messagers détiennent et rien de cela ne Lui échappe. Il dénombre toute chose et rien ne Lui est inconnu.
affinché il messaggero sappia che i messaggeri che lo hanno preceduto hanno comunicato i messaggi che il loro Dio ha ordinato loro di comunicare, poiché Allāh li ha preservati; e Allāh è Consapevole della conoscenza degli angeli e dei messaggeri, nulla di tutto ciò Gli è nascosto ed Egli tiene il computo di ogni cosa; nulla Gli è nascosto, gloria Sua.
This is done in the hope that the messenger may know that the messengers before him had conveyed the messages of their Lord that He had instructed them to convey because of the care that Allah gave to it. Allah’s knowledge surrounds whatever is with the angels and messengers. Nothing of that is hidden from Him. He has counted the number of everything, so that nothing is hidden from Him, may He be glorified.
Hal itu dengan tujuan agar Rasulullah tahu bahwa para rasul sebelumnya telah menyampaikan risalah-risalah Tuhan mereka yang diperintahkan kepada mereka untuk menyampaikannya karena perhatian-Nya meliputi risalah-risalah itu dan ilmu-Nya meliputi apa yang ada pada para malaikat dan para rasul, tidak ada sesuatu pun dari hal itu yang luput dari-Nya, dan Allah menghitung jumlah segala sesuatu, tidak ada sesuatu pun dari bilangan itu yang luput dari-Nya -Subḥānahu-.
da bi Poslanik znao da su prijašnji poslanici dostavili poslanice svoga Gospodara koji ih je obuhvatio Svojom pažnjom. Allah je obuhvatio svojim znanjem ono što se nalazi kod meleka i poslanika. Ništa Mu od toga nije skriveno, sve je On to pobrojao i ništa Mu nije promaklo.
