1- Ey elbisesine sarınıp bürünen!
2- Kalk ve uyar!
3- Yalnız Rabbini tazim et!
4- Elbiseni temizle!
5- Azaba sebep olacak şeylerden uzak dur.
6- (Yaptığını) çok görerek başa kakma!
7- Rabbin için sabret.
(Mekke’de inmiştir. 56 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1-2. Müzzemmil ile Müddessir’in aynı anlama geldiği daha önce açıklanmıştı.
Allah, Rasûlüne gerek faydası kendi şahsına ait olan, gerekse de başkalarına ulaşan birtakım ibadetlerde olanca gayret göstermesini emretmişti. Bundan önceki sûrede bu kabilden ibadetlerde bulunmasını ve kavminin eziyetlerine karşı da sabredip katlanmasını bildirmişti.
Burada da davetini açığa vurmasını, açıktan açığa uyarılarda bulunmasını emrederek: Tam bir gayret ve istek ile “kalk ve” insanları, maksadı gerçekleştirebilecek türden söz ve fiillerle, kendisi ile korkutulan şeyin durumunu açıklamak sureti ile “uyar” ki bu, sakındırılan şeyleri terk etmeye daha bir sevkedici olsun.
3. Tevhid ile O’nu tazim edip yücelt! Korkutup uyarmaktan maksadın, Allah rızasını elde etmek ve kulların da O’nu tazim etmelerini ve O’na gereği gibi ibadet etmelerini sağlamak olsun.
4. Burada geçen “elbise” ile bütün amellerin, elbiselerin temizlenmesi ile de amellerini ihlâslı yapması, bunlarda samimi olması, en mükemmel şekilde bu amellerini yerine getirmesi, onları iptal ve ifsad edecek hususlardan arındırması, kötülük, riya, münafıklık, kendini beğenmek, kibir, gaflet ve buna benzer kula, ibadetlerinde uzak durması emrolunan ve sevabı eksiltici hususlardan arındırması kastedilmiş olabilir.
Bunun kapsamına elbiselerin necasetlerden temizlenmesi de girer. Çünkü bu, amellerin temizlenmesini tamamlayıcı bir unsurdur. Özellikle namaz böyledir ki pek çok ilim adamı bu konuda şöyle demiştir: Namazda elbise üzerindeki pislikleri ortadan kaldırmak, namazın sahih/geçerli olmasının şartlarındandır.
Bu buyruktaki “elbise” ile bildiğimiz elbiselerin kastedilme ihtimali de vardır. Bunları temizlemekle emrolunması da bütün vakitlerde her türlü necaset ve pisliklerden onları temiz tutması, özellikle de namaz esnasında buna riâyet etmesi demektir. Buna göre o, zahiren temizlik yapmakla emrolunmuştur ki hiç şüphesiz zahirin temizlenmesi, bâtının temizlenmesinin tamamlayıcı bir unsurudur.
5. Buradaki “Azaba sebep olacak şeyler” ifadesiyle Allah'la birlikte kendilerine ibadet edilen put ve heykeller kastedilmiş olabilir. Ona bunlardan uzaklaşıp bunları terk etmesi, bunlara nispet edilen söz ve fiillerden uzak olması emrolunmuş demektir.
Yine bu ifadeyle bütün kötü işler ve sözler de kastedilmiş olabilir. O halde bu buyrukla ona küçüğü ile büyüğü ile gizlisi ile açığı ile bütün günahları terk etmesi emredilmektedir. Bunun kapsamına da şirk ve daha aşağı mertebedeki tüm günahlar gelir.
6. Yani insanlara yapmış olduğun dinî ve dünyevî iyilikleri hatırlatarak bunları başa kakma, bu şekilde çokça minnette bulunarak kendini onlara üstün görme! Aksine imkânın olduğu sürece insanlara iyilikte bulun ama onlara yapmış olduğun iyilikleri unut, mükâfatını da Allah’tan bekle. İyilik yaptığın kimseleri de yapmadıklarını da aynı seviyede gör.
Bunun şu anlama geldiği de söylenmiştir: Sen herhangi bir kimseye ona verdiğinden daha fazlasını sana karşılık vermesi arzusuyla bir şey verme! O takdirde bu, Peygamber sallallahu aleyhi ve sellem’e has bir emir olur.
7. Sen sabrının ecrini O’ndan iste! Yalnız Yüce Allah’ın rızasını gözet!
Rasûlullah sallallahu aleyhi ve sellem de Rabbinin emirlerine uydu, bu emirleri yerine getirmek için elini çabuk tuttu. İnsanları uyardı, mutlak ilâhlarının kendilerinden istediği her şeyi onlara apaçık âyetlerle güzelce açıkladı. Yüce Allah’ı tazim etti, insanları da O’nu tazim etmeye çağırdı. Gizli ve açık amellerini her türlü kötülükten arındırdı. Allah’tan başka kendisine ibadet edilen bütün uydurma ilâhlardan, O’nun ile birlikte kendilerine tapınılan putlardan, bu putlara tapanlardan, kötülükten ve kötülerden uzak durdu.
Allah’tan sonra insanlar üzerinde Peygamber’in pek büyük bir lütuf ve ihsanı vardır. Ancak o, buna karşılık onlardan herhangi bir mükâfat ya da teşekkür istememiştir. Rabbi için en mükemmel şekilde sabretmiştir. Allah’a itaat üzere sabrettiği gibi, O’na masiyetten uzak kalmakta da sabır göstermiştir Allah’ın can yakıcı kaderlerine de sabretmiştir. Öyle ki o, rasûllerin azim sahibi olanlarını geride bırakmıştır. Allah’ın salâtı ve selâmı onun ve bütün peygamberlerin üzerine olsun.
O ti koji si prekriven svojom odjećom (odnosi se na Poslanika, sallallahu alejhi ve sellem).
O tu che sei avvolto nei tuoi abiti (ovvero il Profeta, pace e benedizione di Allāh su di luiﷺ),
"Hai orang yang berselimut, bangunlah, lalu berilah peringat-an! Dan Rabbmu agungkanlah, dan pakaianmu bersihkanlah, dan perbuatan dosa (menyembah berhala) tinggalkanlah, dan jangan-lah kamu memberi (dengan maksud) memperoleh (balasan) yang lebih banyak. Dan untuk (memenuhi perintah) Rabbmu, bersabar-lah." (Al-Muddatstsir: 1-7).
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(1-2) Telah dijelaskan sebelumnya bahwa al-Muzzammil dan al-Muddatstsir maknanya sama. Allah سبحانه وتعالى memerintahkan RasulNya a untuk bersungguh-sungguh dalam beribadah menyembah Allah سبحانه وتعالى dengan ibadah-ibadah pendek dan panjang. Dalam surat sebelumnya dijelaskan perintah Allah سبحانه وتعالى untuk ibadah-ibadah utama yang pendek pada RasulNya serta perintah bersabar terha-dap gangguan kaumnya, dan dalam surat ini Allah سبحانه وتعالى memerintah-kannya untuk memberitahukan seruannya dan tegas menyampai-kan peringatan. Allah سبحانه وتعالى berfirman, ﴾ قُمۡ ﴿ "Bangunlah," yakni dengan sungguh-sunggah dan giat, ﴾ فَأَنذِرۡ ﴿ "lalu berilah peringatan" kepada manusia dengan perkataan dan perbuatan yang bisa menyampai-kan pada tujuan serta menjelaskan kondisi apa-apa yang diperingat-kan darinya agar hal itu lebih mendorong untuk ditinggalkan.
(3) ﴾ وَرَبَّكَ فَكَبِّرۡ ﴿ "Dan Rabbmu agungkanlah," yakni, agungkan-lah Dia dengan bertauhid dan jadikanlah Allah سبحانه وتعالى sebagai tujuan-mu dalam memberi peringatan dan agar para hamba mengagung-kanNya dan beribadah menyembahNya.
(4) ﴾ وَثِيَابَكَ فَطَهِّرۡ ﴿ "Dan pakaianmu bersihkanlah." Kemungkinan yang dimaksud dengan pakaian adalah seluruh perbuatan Rasu-lullah a dan maksud membersihkannya adalah memurnikannya, tulus melaksanakannya, dilakukan secara sempurna dan menafi-kannya dari berbagai hal yang bisa membatalkan, merusak dan mengurangi pahalanya, seperti syirik, riya`, nifak, ujub, takabur, lalai dan lain sebagainya yang diperintahkan untuk ditinggalkan dalam beribadah menyembah Allah سبحانه وتعالى. Perintah ini juga mencakup perintah untuk menyucikan baju dari najis karena hal itu adalah termasuk salah satu penyempurna kebersihan amal, khususnya dalam Shalat sebagaimana yang dinyatakan oleh kebanyakan ulama bahwa menghilangkan najis merupakan salah satu syarat shalat.
Bisa juga yang dimaksud dengan baju adalah baju yang kita kenal. Artinya, Rasulullah a diperintahkan untuk menyucikannya dari seluruh najis di seluruh waktu, khususnya ketika masuk waktu Shalat.
(5) Bila Rasulullah a diperintahkan untuk menyucikan lahiriah, maka kesucian lahiriah adalah bagian dari kesempurnaan kesucian batin. ﴾ وَٱلرُّجۡزَ فَٱهۡجُرۡ ﴿ "Dan perbuatan dosa (menyembah berhala) tinggalkanlah." Kemungkinan yang dimaksud dengan اَلرُّجْزُ adalah patung dan berhala yang disembah di samping menyembah Allah سبحانه وتعالى. Allah سبحانه وتعالى memerintahkan Rasulullah a untuk meninggalkannya dan melepaskan diri darinya dan dari segala sesuatu yang dinis-batkan padanya, baik berupa perkataan maupun perbuatan. Dan kemungkinan yang dimaksud dengan اَلرُّجْزُ adalah seluruh perbuatan buruk, baik yang lahir maupun yang batin. Sehingga perintah ini adalah perintah bagi Rasulullah a untuk meninggalkan seluruh dosa, baik yang kecil maupun yang besar, baik yang lahir maupun yang batin, dan dalam hal ini termasuk syirik dan dosa-dosa lain.
(6) ﴾ وَلَا تَمۡنُن تَسۡتَكۡثِرُ ﴿ "Dan janganlah kamu memberi (dengan mak-sud) memperoleh (balasan) yang lebih banyak," yaitu janganlah engkau berharap pada manusia atas nikmat-nikmat dunia dan akhirat yang kau berikan sehingga kau meminta lebih atas pemberian itu dan kau melihat adanya keutamaan dirimu atas mereka. Tapi berbuat baiklah kepada manusia selagi kau mampu dan harapkan pahalamu dari Allah سبحانه وتعالى dan sikapilah orang yang kau perlakukan baik dan yang lain secara sama.
Ada yang menyatakan bahwa maknanya, janganlah engkau memberi apa pun pada seseorang, dan engkau ingin orang itu mem-beri balasan lebih banyak untukmu, dan berarti ini khusus untuk Nabi a.
(7) ﴾ وَلِرَبِّكَ فَٱصۡبِرۡ 7 ﴿ "Dan untuk (memenuhi perintah) Rabbmu, bersabarlah," dan berharaplah pahala Allah سبحانه وتعالى dengan kesabaranmu itu dan niatkanlah untuk Allah سبحانه وتعالى.
Rasulullah a melaksanakan perintah Rabbnya dan bersegera menunaikannya. Rasulullah a memberikan peringatan pada manu-sia dan menjelaskan tuntutan-tuntutan ilahi pada mereka disertai dengan ayat-ayat yang jelas. Rasulullah a mengagungkan Allah سبحانه وتعالى dan menyeru manusia agar mengagungkanNya, membersihkan perbuatan-perbuatan lahir dan batin dari segala keburukan, me-ninggalkan segala sesuatu yang disembah selain Allah سبحانه وتعالى dan yang disembah bersama Allah سبحانه وتعالى berupa patung dan keburukan beserta para penganutnya. Rasulullah a memiliki pemberian agung pada manusia setelah karunia Allah سبحانه وتعالى tanpa mengharapkan balasan atau kata terima kasih dari mereka. Rasulullah a bersabar demi Rabbnya dengan kesabaran paling sempurna, bersabar dalam melakukan ketaatan, bersabar dalam meninggalkan kemaksiatan, bersabar atas takdirNya yang menyakitkan, hingga Rasulullah a mengungguli para rasul lain yang juga memiliki keteguhan hati. Semoga kesejahteraan dan keselamatan selalu tercurah bagi beliau dan seluruh sahabat beliau.
Ô toi qui te recouvres avec tes vêtements. Il s’agit du Prophète.
¡Profeta, tú que te cubres con tu ropa!
Hỡi người đang cuộn mình trong chiếc áo của y (tức Thiên Sứ Muhammad)!
Ey elbisesine sarılmış, bürünmüş olan! (Peygamber -sallallahu aleyhi ve sellem- kastediliyor.)
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
The First Ayat to be revealed after `Read!
It has been confirmed in the Sahih Al-Bukhari and Sahih Muslim on the authority of Abu Salamah that Jabir bin `Abdullah informed him that he heard the Messenger of Allah ﷺ speaking about the time period (of the pause in) revelation. The Prophet said,
«فَبَيْنَا أَنَا أَمْشِي إِذْ سَمِعْتُ صَوْتًا مِنَ السَّمَاءِ فَرَفَعْتُ بَصَرِي قِبَلَ السَّمَاءِ، فَإِذَا الْمَلَكُ الَّذِي جَاءَنِي بِحِرَاءَ، قَاعِدٌ عَلَى كُرْسِيَ بَيْنَ السَّمَاءِ وَالْأَرْضِ، فَجُئِثْتُ مِنْهُ حَتْى هَوَيْتُ إِلَى الْأَرْضِ، فَجِئْتُ إِلَى أَهْلِي فَقُلْتُ: زَمِّلُونِي زَمِّلُونِي فَزَمَّلُونِي. فَأَنْزَلَ (اللهُ تَعَالى):
يأَيُّهَا الْمُدَّثِّرُ - قُمْ فَأَنذِرْ
فَاهْجُرْ
ثُمَّ حَمِيَ الْوَحْيُ وَتَتَابَع»
(While I was walking I heard a voice from the sky. So I lifted my gaze towards the sky and saw the same angel who had come to me at the cave of Hira'. He was sitting on a chair between the sky and the earth. So I fled from him (in fear) until I fell down to the ground. Then, I went to my family and I said, `Wrap me up, wrap me up. So, they wrapped me up! So Allah revealed, (O you wrapped up! Arise and warn!) until (And keep away) Here, Abu Salamah added, `Ar-Rujz means idols.' (After this, the revelation started coming strongly and frequently in succession.) This is the wording of Al-Bukhari. The way this Hadith is narrated necessitates that revelation had descended before this. This is due to the Prophet's statement,
«فَإِذَا الْمَلَكُ الَّذِي جَاءَنِي بِحِرَاء»
(The same angel who had come to me at the cave of Hira'.)" That angel was Jibril, who had came to him with Allah's statement,
اقْرَأْ بِاسْمِ رَبِّكَ الَّذِى خَلَقَ - خَلَقَ الإِنسَـنَ مِنْ عَلَقٍ - اقْرَأْ وَرَبُّكَ الاٌّكْرَمُ - الَّذِى عَلَّمَ بِالْقَلَمِ - عَلَّمَ الإِنسَـنَ مَا لَمْ يَعْلَمْ
(Read! In the Name of your Lord Who has created. He has created man from a clot. Read! And your Lord is the Most Generous. Who has taught by the pen. He has taught man that which he knew not.) (96:1-5) After this first occurrence (in the cave) there was a period of time that passed, then the angel descended again. Imam Ahmad recorded from Abu Salamah bin `Abdur-Rahman that Jabir bin `Abdullah informed him that he heard the Messenger of Allah ﷺ saying,
«ثُمَّ فَتَرَ الْوَحْيُ عَنِّي فَتْرَةً، فَبَيْنَا أَنَا أَمْشِي سَمِعْتُ صَوْتًا مِنَ السَّمَاءِ، فَرَفَعْتُ بَصَرِي قِبَلَ السَّمَاءِ، فَإِذَا الْمَلَكُ الَّذِي جَاءَنِي، قَاعِدٌ عَلى كُرْسِيَ بَيْنَ السَّمَاءِ وَالْأَرْضِ، فَجُئِثْتُ مِنْهُ فَرَقًا حَتْى هَوَيْتُ إِلَى الْأَرْضِ، فَجِئْتُ أَهْلِي فَقُلْتُ لَهُمْ: زَمِّلُونِي زَمِّلُونِي فَزَمَّلُونِي، فَأَنْزَلَ اللهُ تَعَالى:
يأَيُّهَا الْمُدَّثِّرُ - قُمْ فَأَنذِرْ - وَرَبَّكَ فَكَبِّرْ - وَثِيَابَكَ فَطَهِّرْ - وَالرُّجْزَ فَاهْجُرْ
ثُمَّ حَمِيَ الْوَحْيُ وَتَتَابَع»
(Then the revelation ceased coming to me for a period of time.Then, while I was walking, I heard a voice from the sky. So I lifted my gaze towards the sky to see the same angel who had come to me, sitting on a chair between the sky and the earth. So I fled from him a short distance before I fell down to the ground. Then I came to my family and said to them, `Wrap me up, wrap me up! So, they wrapped me up! Then Allah revealed, (O you wrapped up! Arise and warn! And magnify your Lord. And purify your garments. And keep away from Ar-Rujz!)( After this, the revelation started coming strongly and frequently in succession.) They both (Al-Bukhari and Muslim) recorded this Hadith by way of Az-Zuhri. At-Tabarani recorded from Ibn `Abbas that he said, "Verily, Al-Walid bin Al-Mughirah prepared some food for the Quraysh. So when they had eaten from it he said, `What do you have to say about this man' Some of them said, `He is a magician.' Others said, `He is not a magician.' Then some of them said, `He is a soothsayer.' But others said, `He is not a soothsayer.' Some of them said, `He is a poet.' But others said, `He is not a poet.' Some of them said, `This is magic from that of old.' Thus, they eventually all agreed that it was magic from ancient times. Then, when this news reached the Prophet , he became grieved, covered his head and wrapped himself up. This is when Allah revealed,
يأَيُّهَا الْمُدَّثِّرُ - قُمْ فَأَنذِرْ - وَرَبَّكَ فَكَبِّرْ - وَثِيَابَكَ فَطَهِّرْ - وَالرُّجْزَ فَاهْجُرْ - وَلاَ تَمْنُن تَسْتَكْثِرُ - وَلِرَبِّكَ فَاصْبِرْ
(O you enveloped in garments! Arise and warn! And magnify your Lord (Allah)! And purify your garments! And keep away from Ar-Rujz (the idols)! And give not a thing in order to have more (or consider not your deeds of obedience to Allah as a favour to Him). And be patient for the sake of your Lord (i.e., perform your duty to Allah)!) Concerning Allah's statement,
قُمْ فَأَنذِرْ
(Arise and warn!) means, prepare to go forth with zeal and warn the people. With this the Prophet attained messengership just as he attained prophethood with the first revelation.
وَرَبَّكَ فَكَبِّرْ
(And magnify your Lord!) to declare the greatness of Him. Al-`Awfi reported from Ibn `Abbas;
وَثِيَابَكَ فَطَهِّرْ
(And purify your garments!) "This means, do not let your garments that you wear be from earnings that are unlawful." It has also been said, "Do not wear your clothes in disobedience." Muhammad bin Sirin said,
وَثِيَابَكَ فَطَهِّرْ
(And purify your garments!) "This means clean them with water." Ibn Zayd said, "The idolators would not clean themselves, so Allah commanded him to clean himself and his garments." This view was preferred by Ibn Jarir. Sa`id bin Jubayr said,
وَثِيَابَكَ فَطَهِّرْ
(And purify your garments!) "This means purify your heart and your intentions." Muhammad bin Ka`b Al-Qurazi and Al-Hasan Al-Basri both said, "And beautify your character." Concerning Allah's statement,
وَالرُّجْزَ فَاهْجُرْ
(And keep away from Ar-Rujz!) `Ali bin Abi Talhah reported from Ibn `Abbas, "Ar-Rujz are idols, so keep away from them." Similar to this was said by Mujahid, `Ikrimah, Qatadah, Az-Zuhri and Ibn Zayd, "Verily, it is the idols." This is like Allah's statement,
يأَيُّهَا النَّبِىِّ اتَّقِ اللَّهَ وَلاَ تُطِعِ الْكَـفِرِينَ وَالْمُنَـفِقِينَ
(O Prophet! have Taqwa of Allah, and obey not the disbelievers and the hypocrites.) (33:1) and Allah's statement,
وَقَالَ مُوسَى لاًّخِيهِ هَـرُونَ اخْلُفْنِى فِى قَوْمِى وَأَصْلِحْ وَلاَ تَتَّبِعْ سَبِيلَ الْمُفْسِدِينَ
(And Musa said to his brother Harun: "Replace me among my people, act well and follow not way of the corrupters.") (7:142) Then Allah says,
وَلاَ تَمْنُن تَسْتَكْثِرُ
(And give not a thing in order to have more.) Ibn `Abbas said, "Do not give any gift seeking to get (back in return) more than it." Khusayf reported from Mujahid;
وَلاَ تَمْنُن تَسْتَكْثِرُ
(And give not a thing (Tamnun) in order to have more.) "Do not slacken in seeking more good. Tamnun in the language of the Arabs means to become weak." Concerning Allah's statement,
وَلِرَبِّكَ فَاصْبِرْ
(And be patient for the sake of your Lord!) meaning, make your patience with their harms be for the Face of your Lord, the Mighty and Majestic. This was stated by Mujahid. Ibrahim An-Nakha`i said, "Be patient in your giving for the sake of Allah, the Mighty and Majestic."
Reminding of the Day of Judgement
Concerning Allah's statement,
فَإِذَا نُقِرَ فِى النَّاقُورِ - فَذَلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ - عَلَى الْكَـفِرِينَ غَيْرُ يَسِيرٍ
(Then, when the Naqur is sounded. Truly, that Day will be a Hard Day -- far from easy for the disbelievers) Ibn `Abbas, Mujahid, Ash-Sha`bi, Zayd bin Aslam, Al-Hasan, Qatadah, Ad-Dahhak, Ar-Rabi` bin Anas, As-Suddi and Ibn Zayd, all said,
النَّاقُورِ
(Naqur) "It is the Trumpet." Mujahid said, "It is in the shape of a horn." Ibn Abi Hatim narrated that Abu Sa`id Al-Ashaj told them that Asbat bin Muhammad related to them from Mutarrif, from `Atiyah Al-`Awfi, from Ibn `Abbas,
فَإِذَا نُقِرَ فِى النَّاقُورِ
(Then, when the Trumpet is sounded.) The Messenger of Allah ﷺ said,
«كَيْفَ أَنْعَمُ وَصَاحِبُ الْقَرْنِ قَدِ الْتَقَمَ الْقَرْنَ وَحَنَى جَبْهَتَهُ يَنْتَظِرُ مَتَى يُؤْمَرُ فَيَنْفُخُ؟»
(How can I be comfortable when the one with the horn has placed it in his mouth, leaned his forehead forward, and is waiting to be commanded so that he can blow) The Companions of the Messenger of Allah ﷺ said, "What do you command us, O Messenger of Allah" He replied,
«قُولُوا: حَسْبُنَا اللهُ وَنِعْمَ الْوَكِيلُ، عَلَى اللهِ تَوَكَّلْنَا»
(Say: "Allah is sufficient for us, and what an excellent Trustee He is. We put our trust in Allah.") It has been recorded like this by Imam Ahmad on the authority of Asbat. Concerning Allah's statement,
فَذَلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ
(Truly, that Day will be a Hard Day.) meaning, severe.
عَلَى الْكَـفِرِينَ غَيْرُ يَسِيرٍ
(Far from easy for the disbelievers.) meaning, it will not be easy for them. This is as Allah says,
يَقُولُ الْكَـفِرُونَ هَـذَا يَوْمٌ عَسِرٌ
(The disbelievers will say: "This a Hard Day.") (54:8) We have reported from Zurarah bin Awfa, the judge of Al-Basrah, that he lead the people in the morning prayer and he recited this Surah. Then, when he reached Allah's statement,
فَإِذَا نُقِرَ فِى النَّاقُورِ - فَذَلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ - عَلَى الْكَـفِرِينَ غَيْرُ يَسِيرٍ
(Then, when the Naqur is sounded. Truly, that Day will be a Hard Day -- far from easy for the disbelievers.) he made a moaning sound and then he fell down dead. May Allah have mercy on him.
ذَرْنِى وَمَنْ خَلَقْتُ وَحِيداً - وَجَعَلْتُ لَهُ مَالاً مَّمْدُوداً - وَبَنِينَ شُهُوداً - وَمَهَّدتُّ لَهُ تَمْهِيداً - ثُمَّ يَطْمَعُ أَنْ أَزِيدَ - كَلاَّ إِنَّهُ كان لاٌّيَـتِنَا عَنِيداً - سَأُرْهِقُهُ صَعُوداً - إِنَّهُ فَكَّرَ وَقَدَّرَ - فَقُتِلَ كَيْفَ قَدَّرَ - ثُمَّ قُتِلَ كَيْفَ قَدَّرَ - ثُمَّ نَظَرَ - ثُمَّ عَبَسَ وَبَسَرَ - ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ - فَقَالَ إِنْ هَـذَآ إِلاَّ سِحْرٌ يُؤْثَرُ - إِنْ هَـذَآ إِلاَّ قَوْلُ الْبَشَرِ - سَأُصْلِيهِ سَقَرَ - وَمَآ أَدْرَاكَ مَا سَقَرُ - لاَ تُبْقِى وَلاَ تَذَرُ
Wahai orang yang berkelumun dengan pakaian (maksudnya Nabi -ṣallallāhu 'alaihi wa sallam-)!
O you who is covered with his clothes (this refers to the Prophet (peace be upon him)
Commentary
Surah Al-Muddththir is one of the Surahs that was sent down in very early days of the revelation. Therefore, some of the scholars considered this Surah to be the first one in order of revelation. However, according to the well-known authentic aliadith, the first instalment of revelation comprised the initial verses of Surah Iqra'. Traditions show that after a few verses of this Surah had been revealed, further revelation stopped for a period of time. The period of time during which there was a temporary cessation of revelation is termed as fatrat-ul-wahy. Towards the end of this period, an incident took place that is recounted by the Holy Prophet thus:
While I was walking, I heard a voice from the sky. So I lifted my gaze towards the sky and saw the same angel who had come to me in the cave of Hira'. He was sitting on a chair between the sky and the earth. So I was struck with awe until I fell down to the ground. Then, I went to my family and I said, "Wrap me up, wrap me up" So, they wrapped me up! Allah revealed the initial verses of Surah Al-Muddaththir. (Sahihain).
The Holy Prophet is addressed in this Surah as: يٰٓاَيُّهَا الْمُدَّثِّرُ
(0 you, enveloped in a mantle...74:1) The word al-Muddaththir is derived from dithar which refers to a 'thick, warm over-garment [ such as a cloak or mantle ] which a person wears in winter over his other clothes in order to protect himself from cold.' The form of address is affectionate and endearing as was explained under Al-Muzzammil in the preceding Surah. The two forms of address, al-Muzzammil and al-Muddaththir, are near-synonyms. Ruh-ul-Ma ani cites a report from Jabir Ibn Zaid who says that Al-Muddaththir was revealed after Al-Muzzammil. Some scholars attribute this narration to Sayyidna Ibn ` Abbas w as well. However, according to the narration previously reported from Sahihain, it is clear that the first Surah to be revealed [ after the temporary cessation ] was Al-Muddaththir. If Al-Muzzammil was revealed before this, Sayyidna Jabir Ibn ` Abdullah [ the narrator of the Hadith ] would have narrated it. Clearly, Al-Muzzammil and Al-Muddaththir, are near-synonyms. Therefore, it is very likely that the two Surahs might have been revealed in connection with the same incident - when the Holy Prophet, whilst walking, heard a voice from the sky and saw Jibra'il Amin sitting on a chair between the sky and the earth, and then went to the house and wrapped himself in a mantle. This at least confirms the point that the initial verses of the two Surahs were among the first verses to be revealed after the temporary break in the revelation. It is however not clear as to which set of the verses was revealed first, and which was revealed subsequently. Authentic narratives confirm that the initial verses of Surah Iqra' were first to be revealed. Al-Muzzammil and Al-Muddaththir were though revealed approximately the same time in connection with the same incident, there is a difference between the two: The injunctions given at the beginning of Al-Muzzammil are related to the Holy Prophet's personal purification and perfection, and in Al-Muddaththir the injunctions are related to preaching, propagation and human reform.
O nagtatakip ng mga kasuutan niya (siya ay ang Propeta – basbasan siya ni Allāh at batiin ng kapayapaan),
Digni se i opominji na Allahovu kaznu.
Kalk ve Allah'ın azabından korkut!
Ngươi hãy đứng lên và cảnh báo nhân loại về sự trừng phạt của Allah.
Arise and warn of Allah’s punishment.
tumindig ka at magpangamba ka sa pagdurusang dulot ni Allāh.
Lève-toi et avertis contre le châtiment d’Allah.
Bangkitlah, lalu peringatilah manusia dari siksa Allah.
Surah Al-Muddaththir lays down the following six injunctions:
Injunction [ 1]
قُمْ فَاَنْذِرْ (stand up and warn...74:2) 'Stand up' could be taken in its primary sense. It will mean: 'Remove the additional clothes in which you have wrapped yourself. It is also not unlikely that 'stand up' means 'Prepare yourself for the onerous task of reforming the creation of Allah'. The command fa-andhir (and warn) comes from the infinitive indhar (warning) which is based on love and affection', such as a father's warning his children against the dangers of a snake, scorpion or fire. The Prophets proclaim the Divine Message and warn its rejecters of the evil consequences of rejection. Therefore, they have received the titles of nadhir and bashir. 'Nadhir' means 'the one who affectionately and endearingly warns [ people ] against harmful things' and 'Bashir' refers to 'the one who gives glad tidings'. The Qur'an has conferred both the titles on the Holy Prophet and the Holy Book is replete with them. Here, however, the Qur'an takes it as sufficient to mention indhar 'to warn' because at the time of revelation of this verse there were only a handful of Muslims. The rest of the people were all rejecters and disbelievers. They needed to be warned and did not merit glad tidings.
alzati e incuti timore della punizione di Allāh.
Levántate y advierte del castigo de Al-lah.
I slavi svoga Gospodara.
Agungkanlah Tuhanmu!
Declare the greatness of your Lord.
Declara la grandeza de tu Señor.
Injunction [ 2]
وَرَبَّكَ فَكَبِّرْ (..and pronounce the greatness of your Lord...74:3) It means: "Proclaim the greatness of your Lord both orally and practically. The attribute rabb (Lord) has been used in this context because it is itself the effective cause of the injunction, in that He is the Sustainer, Cherisher and Nourisher of the entire world. He alone is worthy of Kibriya'. The word takbtr literally signifies 'to say Allahu Akbar '. This includes takbir of tahrimah in the beginning of prayers and other takbirs also. Takbir is recited outside the prayers as well, such as in adhan and iqamah. There is no indication in the Qur'an that this injunction specifically refers to uttering Allahu Akbar to commence the prayers.
Ve Rabbini yücelt.
Dumakila ka sa Panginoon mo.
Célèbre la grandeur de ton Seigneur.
Và Ngươi hãy tôn vinh Thượng Đế của Ngươi.
e loda il tuo Dio,
Purify yourself from sins and your clothes from impurities.
Purifícate de los pecados y a tus vestimentas de las impurezas.
Sucikanlah dirimu dari dosa-dosa serta bersihkanlah pakaianmu dari najis.
Purifie ton âme des péchés et tes vêtements des souillures.
Očisti sebe od grijeha i odjeću od nečistoće.
Và Ngươi hãy tẩy sạch bản thân Ngươi khỏi tội lỗi và tẩy sạch y phục của Ngươi khỏi những vết bẩn.
e purifica la tua anima dai peccati e i tuoi abiti dalle impurità,
Magdalisay ka sa sarili mo mula sa mga pagkakasala at sa mga kasuutan mo mula sa mga karumihan.
Injunction [ 3]
وَثِيَابَكَ فَطَهِّرْ (and purify your clothes... 74:4) The word thiyab is the plural of thaub. In its primary sense, it refers to 'clothes or garment'. Metaphorically, the words thaub and libas at times refer to 'action, heart, soul, moral character and religion.' Man's body may also be referred to as libas'. The Holy Qur'an and Arabic idioms bear ample testimony to this. Scholars of tafsir have taken all these senses into account when interpreting this verse. The variant interpretations may not be suspected of contradiction or conflict. The different interpretations attached to the verse enrich its significance. Thus the verse would signify that the body and clothes must be kept clean from all kinds of physical impurity. The heart and soul must be kept clean from false beliefs and adulterating thoughts, and free from base morals or from moral decadence. From this it is deducible that it is forbidden to trail the pants or loin-cloth below the ankle, because this is likely to pollute the garment. The injunction of cleansing the garment may signify that the garment must not be made or bought of unlawful money. It must not be made in such a way as the sacred law does not permit. Apparently, the injunction of cleansing the clothes is not specific to prayers. The injunction applies under all conditions. Thus the jurists have ruled that it is not permitted to keep the body and clothes unclean, without necessity, even outside prayers. Likewise, it is not permitted to sit in an unclean place. In times of necessity, it would be an exception. [ Mazharil. The Holy Qur'an says: اِنَّ اللّٰهَ يُحِبُّ التَّـوَّابِيْنَ وَيُحِبُّ الْمُتَطَهِّرِيْنَ
'...Surely Allah loves those who are most repenting, and loves those who keep themselves pure.[ 2:222] '
And according to a hadith narrative 'Cleanliness is half the faith'. Therefore, a Muslim, under all conditions and circumstances, needs to keep his body, clothes and house clean and pure and also maintain his inner cleanliness of the heart. And Allah knows best!
Kendini günahlardan, elbiseni de pisliklerden arındır.
Eloigne-toi de l’adoration des idoles.
Udalji se od obožavanja kipova.
Tinggalkanlah penyembahan terhadap berhala-berhala.
Keep away from the worship of idols.
Putlara ibadet etmekten de uzak dur!
Lumayo ka sa pagsamba sa mga diyus-diyusan.
Injunction [ 4]
وَالرُّجْزَ فَاهْجُرْ (...and keep away from filth...74:5). The letters 'RJZ' may be read as rujz or rUz, and in either case the word has the same significance.
Mujahid, ` Ikramah, Qatadah, Zuhri, Ibn Zaid and other leading authorities of Tafsir interpret the word rujz as 'idols' in this context. According to a narration of Sayyidna Ibn ` Abbas, it signifies 'any sin'. The verse enjoins to give up idols or sins. Although the Holy Prophet
never indulged in idolatry at any time in his life, he is commanded, for emphasis, to abstain from it in future as he kept away from it in the past. This command is in actual fact directed to the idolaters, so that they may realise the importance of abstaining from idol-worship, as it enjoins the Holy Prophet to shun all filth [ idols and sins ] despite being sinless and infallible.
e tieniti lontano dall'adorazione degli idoli,
Apártate de la adoración de los ídolos.
Và Ngươi hãy tránh xa việc thờ phượng các bục tượng.
Ne rappelle pas à ton Seigneur tes bonnes œuvres comme une faveur et ne leur donne pas plus qu’elles ne valent.
Do not think that you have done a favour to your Lord by regarding your righteous actions to be plenty.
Injunction [ 5]
وَلَا تَمْنُنْ تَسْتَكْثِرُ (...and do no favour [ to anyone merely ] to ask more [ in exchange ]....74:6). In other words, no gift should be given to anyone seeking to get back in return more than what was given. This indicates that it is reprehensible to give to someone a gift with the intention that the person will give him a higher gift. Although it seems to be allowed, by another verse of the Qur'an, for common people, yet it is reprehensible and morally unrighteous - especially for the Holy Prophet, it is unlawful, as explained by Ibn ` Abbas
Salih amellerini çok görerek Rabbine minnet etme!
Huwag kang magmagandang-loob sa Panginoon mo sa pamamagitan ng paghiling mo na dumami ng gawa mong maayos.
Và Ngươi chớ mong Thượng Đế của Ngươi trả ơn cho việc Ngươi làm nhiều việc thiện tốt.
Janganlah engkau merasa pamrih terhadap Tuhanmu dengan menganggap telah memiliki banyak amal saleh!
Ne prigovaraj svome Gospodaru, tražeći za svoja dobra djela više.
No pienses que le has hecho un favor a tu Señor al considerar que tus obras rectas son abundantes.
e non vantarti col tuo Dio mostrandogli le tue molteplici opere buone,
Sé paciente por la causa de Al-lah ante las dificultades que enfrentarás.
e sopporta, per Allāh, i torti che subisci.
Ngươi hãy kiên nhẫn chịu đựng vì Allah trước những trở ngại và khó khăn.
The real work of a prophet is warning the people, i.e. informing them of the serious nature of the events which will unfold in the Hereafter. This task can be performed only by one whose heart is overflowing with the realisation of God’s Majesty, who possesses a noble character, who shuns all evil, who does good without aspiring to any recompense, who can be unilaterally tolerant and exercise patience in the face of trouble created by others.
Endure pour Allah les persécutions que tu subis.
Magtiis ka alang-alang kay Allāh sa anumang nakahaharap mo na pasakit.
Be patient for Allah’s sake over the harm that you incur.
U ime Allaha budi strpljiv na nedaćama koje te prate.
Bersabarlah karena Allah terhadap berbagai rintangan yang engkau dapati.
Injunction [ 6]
وَلِرَبِّكَ فَاصْبِرْ ( and for the sake of your Lord, observe patience 74:7) The word sabr literally signifies 'to restrain oneself. In the Qur'anic context, the word has a very wide scope. It signifies to bind oneself to the laws of Allah, to restrain oneself from things made unlawful by Allah, and to control oneself, as far as possible, from unnecessary bewailing and complaining in times of difficulties and hardships. Thus this injunction is rather comprehensive which embraces almost the entire religion. On this occasion, the Holy Prophet is directed to observe patience, particularly because the earlier verses have directed him to invite the people towards the true faith and to avoid the infidelity and shirk. It is obvious that he will be opposed and persecuted by the forces of evil, as the result of his missionary efforts. He should, therefore, be ready to bear all opposition and persecution with patience and fortitude.
Having given these few injunctions to the Holy Prophet, the verses further refer to the Hereafter and its horrors. The word naqur means 'trumpet' and the verb nuqira means 'to blow into the trumpet so that it makes a loud high sound'. After stating that the Day of Doom will be very horrible for all the infidels, a particular arrogant and conceited disbeliever has been described. He was a great mischief-maker and the gravity of his punishment will befit the enormity and gravity of his sins.
Başına gelen sıkıntılara Allah için sabret!
Lorsque l’on soufflera dans la Trompe pour la seconde fois,
Kada se u rog puhne po drugi put.
"Apabila ditiup sangkakala, maka waktu itu adalah waktu (datangnya) hari yang sulit bagi orang-orang kafir lagi tidak mu-dah." (Al-Muddatstsir: 8-10).
(8-10) Yaitu bila sangkakala ditiup untuk bangkit dari kubur, semua manusia dikumpulkan untuk dibangkitkan, ﴾ فَذَٰلِكَ يَوۡمَئِذٖ يَوۡمٌ عَسِيرٌ ﴿ "maka waktu itu adalah waktu (datangnya) hari yang sulit," karena banyaknya huru hara dan kedahsyatannya, ﴾ عَلَى ٱلۡكَٰفِرِينَ غَيۡرُ يَسِيرٖ ﴿ "bagi orang-orang kafir lagi tidak mudah," karena mereka telah putus asa dari berbagai kebaikan dan yakin akan binasa. Kontekstualnya, hari itu mudah bagi orang-orang yang beriman sebagaimana yang difirmankan Allah سبحانه وتعالى, ﴾ يَقُولُ ٱلۡكَٰفِرُونَ هَٰذَا يَوۡمٌ عَسِرٞ ﴿ "Orang-orang kafir berkata, 'Ini adalah hari yang sulit'."
Apabila sangkakala telah ditiup untuk kedua kalinya.
Khi tiếng Còi thứ hai được hụ lên - tiếng Còi cho sự Phục Sinh.
Quando verrà soffiato nel Corno per la seconda volta,
Cuando suene la trompeta por segunda vez.
Kaya kapag nagpatunog sa sungay sa ikalawang pag-ihip,
8- Sûr’a üfürüldüğü zaman,
9- İşte o gün, oldukça zor bir gündür.
10- Kâfirlere hiç de kolay değildir.
8-10. Yani kabirlerden kalkılması, bütün insanların öldükten sonra dirilmesi ve amel defterlerinin verilmesi için Sûr’a “üfürüldüğü zaman, işte o gün” dehşetli hallerinin ve zorluklarının çokluğundan dolayı “oldukça zor bir gündür. Kâfirlere hiç de kolay değildir.” Çünkü onlar, her türlü hayırdan yana ümitlerini kesmiş, kesinlikle helâk olacaklarını, azap içinde mahvolacaklarını anlamış olacaklardır.
Bu son ayetten anlaşıldığına göre o gün mü’minlere kolay olacaktır. Nitekim Yüce Allah şöyle buyurmaktadır:“Kâfirler: Bu zorlu bir gündür, derler.”(el-Kamer, 54/8)
When the trumpet will be blown a second time.
Sûr’a ikinci defa üflendiği zaman.
quel Giorno sarà un duro Giorno
Hari itu menjadi hari yang sulit nan dahsyat.
İşte o gün, çok sıkıntılı bir gündür.
Ese día será un día difícil.
To je veoma težak dan.
ce sera un Jour terrible
Đó sẽ là Ngày khắc nghiệt.
ang Araw na iyon ay isang araw na matindi,
That day will be a severe day.
For those who reject Allah and His messengers it will not be easy.
sa mga tagatangging sumampalataya kay Allāh at sa mga sugo Niya ay hindi magaan.
per coloro che non credono in Allāh e nei Suoi messaggeri; non sarà facile per loro.
Đối với những kẻ vô đức tin nơi Allah và các vị Thiên Sứ của Ngài chắc chắn sẽ không dễ dàng trong Ngày hôm đó.
Allah’a ve resulüne karşı kâfir olan kimseler için kolay değildir.
Para aquellos que rechazan a Al-lah y a Sus Mensajeros no será nada fácil.
et non facile pour ceux qui mécroyaient en Allah et en Ses messagers.
Onima koji ne vjeruju u Allaha i poslanike taj dan neće biti lahak.
Hari itu tidaklah mudah bagi orang-orang yang kafir terhadap Allah dan Rasul-Nya.
Hỡi Thiên Sứ Muhammad, Ngươi cứ để mặc TA (Allah) với kẻ mà TA đã tạo y ra trong đơn độc khi sinh ra tức không tiền bạc và không con cái - ý nói ông Al-Waleed bin Al-Mughairah).
Hayaan mo Ako, O Sugo, at ang nilikha Ko nang mag-isa sa tiyan ng ina niya nang walang yaman o anak. (Siya ay si Al-Walīd bin Al-Mughīrah.)
Biarkanlah Aku -wahai Rasul- yang bertindak terhadap orang yang Aku ciptakan dia dalam kesendirian di perut ibunya tanpa harta atau anak (yaitu al-Walīd bin al-Mugīrah).
Leave me, O Messenger, and the one whom I created alone in the womb of his mother without wealth or children (This refers to Walid bin Al Mughira).
Lascia che mi occupi, o Messaggero, di colui che ho creato solo nel grembo di sua madre, senza ricchezza o figli (Alwalīd Ibin Al-Mughīrah)
A Threat for Whoever claims that the Qur'an is Magic
Allah threatens this wicked person whom He has favored with the blessings of this world, yet he is ungrateful for the blessings of Allah and he meets them with disbelief (in Allah) and rejection of His Ayat. He invents lies against Allah's Ayat and claims that they are the words of a man. Allah recounts to him His favors upon him when He says,
ذَرْنِى وَمَنْ خَلَقْتُ وَحِيداً
(Leave Me alone (to deal) with whom I created lonely.) meaning, he came out of the womb of his mother alone, without any wealth or children. Then, Allah provided him with
مَالاً مَّمْدُوداً
(resources in abundance.) meaning, vast and abundant. Allah then made for him,
وَبَنِينَ شُهُوداً
(And children attending.) Mujahid said, "They are not absent." This means that they are present with him. They do not travel for business and trade. Rather, their servants and hired workers handle all of that for them while they are sitting with their father. He enjoys their company and delights in being with them.
وَمَهَّدتُّ لَهُ تَمْهِيداً
(And made life smooth and comfortable for him.) meaning, `I made possible for him to amass wealth, luxuries and other than that.'
ثُمَّ يَطْمَعُ أَنْ أَزِيدَ - كَلاَّ إِنَّهُ كان لاٌّيَـتِنَا عَنِيداً
(After all that he desires that I should give more. Nay! Verily, he has been opposing Our Ayat.) meaning, obstinate. This refers to his ungratefulness for his blessings after knowing (these blessings). Allah says,
سَأُرْهِقُهُ صَعُوداً
(I shall force him to Sa`ud!) Qatadah reported from Ibn `Abbas that he said, "Sa`ud is a rock in Hell that the disbeliever will be dragged across on his face." As-Suddi said, "Sa`ud is a slippery rock in Hell that he will be forced to climb." Mujahid said,
سَأُرْهِقُهُ صَعُوداً
(I shall force him to Sa`ud!) "This is a harsh portion of the torment." Qatadah said, "It is a torment that contains no relaxation (break for relief)." Concerning Allah's statement,
إِنَّهُ فَكَّرَ وَقَدَّرَ
(Verily, he thought and plotted.) meaning, `We only caused him to face the grievous torment of Sa`ud, that is Our bringing him close to the harsh torment, because he was far away from faith.' This was because he thought and plotted, meaning he contemplated what he should say about the Qur'an when he was asked about it. So he deliberated over what statement he should invent against it.
وَقَدَّرَ
(and plotted.) meaning, he contemplated.
فَقُتِلَ كَيْفَ قَدَّرَ - ثُمَّ قُتِلَ كَيْفَ قَدَّرَ
(So let him be cursed, how he plotted! And once more let him be cursed, how he plotted!) This is a supplication against him.
ثُمَّ نَظَرَ
(Then he thought.) meaning, he thought again and deliberated.
ثُمَّ عَبَسَ
(Then he frowned) meaning, he contracted his eyebrows together and frowned.
وَبَسَرَ
(and he looked in a bad tempered way.) meaning, he scowled and was disgusted. Concerning Allah's statement,
ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ
(Then he turned back, and was proud.) meaning, he turned away from the truth and arrogantly refused to accept and submit to the Qur'an.
فَقَالَ إِنْ هَـذَآ إِلاَّ سِحْرٌ يُؤْثَرُ
(Then he said: "This is nothing but magic from that of old.") meaning, `this is magic that Muhammad received from those who were before him, and he is merely saying what he got from them.' This is why he said,
إِنْ هَـذَآ إِلاَّ قَوْلُ الْبَشَرِ
(This is nothing but the word of a human being!) meaning, it is not the Words of Allah. The person who is mentioned in this discussion is Al-Walid bin Al-Mughirah Al-Makhzumi. He was one of the chiefs of the Quraysh -- may Allah curse him. Among the narrations about this is what was reported by Al-`Awfi from Ibn `Abbas. He (Ibn `Abbas) said, "Al-Walid bin Al-Mughirah entered the house of Abu Bakr bin Abi Quhafah and asked him about the Qur'an. When Abu Bakr informed him about it, he left and went to the Quraysh saying, `What a great thing this is that Ibn Abi Kabshah is saying. I swear by Allah that it is not poetry, nor magic, nor the prattling of insanity. Verily, his speech is from the Words of Allah!' So when a group of the Quraysh heard this they gathered and said, `By Allah, if Al-Walid converts (to Islam) all of the Quraysh will convert.' When Abu Jahl bin Hisham heard this he said, `By Allah, I will deal with him for you.' So he went to Al-Walid's house and entered upon him. He said to Al-Walid, `Don't you see that your people are collecting charity for you' Al-Walid replied, `Don't I have more wealth and children than they do' Abu Jahl answered, `They are saying that you only went to Ibn Abi Quhafah's house so that you can get some of his food.' Al-Walid then said, `Is this what my tribe is saying Nay, by Allah, I am not seeking to be close to Ibn Abi Quhafah, nor `Umar, nor Ibn Abi Kabshah. And his speech is only inherited magic of old.' So Allah revealed to His Messenger ,
ذَرْنِى وَمَنْ خَلَقْتُ وَحِيداً
(Leave me alone with whom I created lonely.) until His statement,
لاَ تُبْقِى وَلاَ تَذَرُ
(It spares not, nor does it leave (anything)!)" Qatadah said, "They claim that he (Al-Walid) said, `By Allah, I thought about what the man says, and it is not poetry. Verily, it has a sweetness and it is truly elegant. Verily, it is exalted and it is not overcome. And I have no doubt that it is magic.' So Allah revealed,
فَقُتِلَ كَيْفَ قَدَّرَ
(So let him be cursed, how he plotted!)
ثُمَّ عَبَسَ وَبَسَرَ
(Then he frowned and he looked in a bad tempered way.) He contracted his eyes together and scowled." Allah says,
سَأُصْلِيهِ سَقَرَ
(I will cast him into Saqar.) meaning, `I will engulf him in it from all his sides.' Then Allah says,
وَمَآ أَدْرَاكَ مَا سَقَرُ
(And what will make you know (exactly) what Saqar is) This is to give fright and emphasis to its matter. Then Allah explains this by His saying,
لَا تُبْقِي وَلَا تَذَرُ
(It spares not, nor does it leave (anything)!) meaning, it eats their flesh, veins, nerves and their skins. Then their organs will be changed into something else. They will remain in this (form), not living or dying. This was stated by Ibn Buraydah, Abu Sinan and others. Concerning Allah's statement,
لَوَّاحَةٌ لِّلْبَشَرِ
(Scorching for the humans!) Mujahid said, "This means for the skin." Qatadah said,
لَوَّاحَةٌ لِّلْبَشَرِ
(Scorching for the humans!) "This means burning the skin." Ibn `Abbas said, "Burning the skin of man." Concerning Allah's statement,
عَلَيْهَا تِسْعَةَ عَشَرَ
(Over it are nineteen.) meaning, the first of the guardians of Hell. They are magnificent in (their appearance) and harsh in their character.
¡Mensajero!, deja que Al-lah se encargue de aquel que creó solo en el vientre de su madre sin riquezas ni hijos (Al-Walíd Ibn Al-Mughira).
"Biarkanlah Aku bertindak terhadap orang yang Aku telah menciptakannya sendirian. Dan Aku jadikan baginya harta benda yang banyak, dan anak-anak yang selalu bersama dia, dan Kula-pangkan baginya (rizki dan kekuasaan) dengan selapang-lapang-nya, kemudian dia ingin sekali supaya Aku menambahnya. Sekali-kali tidak (akan Aku tambah), karena sesungguhnya dia menentang ayat-ayat Kami (al-Qur`an). Aku akan membebaninya mendaki pendakian yang memayahkan. Sesungguhnya dia telah memikirkan dan menetapkan (apa yang ditetapkannya), maka celakalah dia! Bagaimanakah dia menetapkan, kemudian celakalah dia! Bagai-manakah dia menetapkan, kemudian dia memikirkan, sesudah itu dia bermasam muka dan merengut, kemudian dia berpaling (dari kebenaran) dan menyombongkan diri, lalu dia berkata, '(Al-Qur`an) ini tidak lain hanyalah sihir yang dipelajari (dari orang-orang dahulu), ini tidak lain hanyalah perkataan manusia.' Aku akan memasukkannya ke dalam Saqar. Tahukah kamu apa (Neraka) Saqar itu. Saqar itu tidak meninggalkan dan tidak membiarkan. (Neraka Saqar) adalah pembakar kulit manusia. Di atasnya ada sembilan belas (malaikat penjaga). Dan tiada Kami jadikan pen-jaga neraka itu melainkan dari malaikat; dan tidaklah Kami men-jadikan bilangan mereka itu melainkan untuk menjadi cobaan bagi orang-orang kafir, supaya orang-orang yang diberi al-Kitab yakin dan supaya orang yang beriman bertambah imannya dan supaya orang-orang yang diberi al-Kitab dan orang-orang Mukmin itu tidak ragu-ragu dan supaya orang-orang yang di dalam hatinya ada penyakit dan orang-orang kafir (mengatakan), 'Apakah yang dikehendaki Allah dengan bilangan ini sebagai perumpamaan.' Demikianlah Allah menyesatkan orang-orang yang dikehendaki-Nya dan memberi petunjuk kepada siapa yang dikehendakiNya. Dan tidak ada yang mengetahui tentara Rabbmu melainkan Dia sendiri. Dan Saqar itu tiada lain hanyalah peringatan bagi manu-sia." (Al-Muddatstsir: 11-31).
(11-30) Ayat-ayat ini turun berkenaan dengan al-Walid bin al-Mughirah yang sengit menentang kebenaran,[128] yang menantang Allah سبحانه وتعالى dan RasulNya dengan peperangan dan menyelisihi. Allah سبحانه وتعالى amat mencelanya dengan celaan yang tidak pernah dialamatkan pada yang lain. Ini adalah balasan bagi semua orang yang menen-tang dan mencampakkan kebenaran. Orang seperti ini pasti men-dapatkan kehinaan di dunia dan siksaan akhirat jauh lebih meng-hinakan.
Allah سبحانه وتعالى berfirman, ﴾ ذَرۡنِي وَمَنۡ خَلَقۡتُ وَحِيدٗا ﴿ "Biarkanlah Aku bertindak terhadap orang yang Aku telah menciptakannya sendirian," yakni, yang Aku ciptakan sendirian tanpa harta, keluarga, dan lainnya yang senantiasa Aku jaga dan Aku beri. Aku jadikan, ﴾ لَهُۥ مَالٗا مَّمۡدُودٗا ﴿ "bagi-nya harta benda yang banyak," yakni harta yang berlimpah, ﴾ وَ﴿ "dan," Aku jadikan untuknya ﴾ بَنِينَ ﴿ "anak-anak," yakni anak-anak lelaki, ﴾ شُهُودٗا ﴿ "yang selalu bersama dia," yaitu selalu ada bersamanya. Dengan anak-anak itu ia bersenang-senang, dengan mereka juga ia meme-nuhi kebutuhan-kebutuhannya dan mendapatkan pertolongan, ﴾ وَمَهَّدتُّ لَهُۥ تَمۡهِيدٗا ﴿ "dan Ku-lapangkan baginya (rizki dan kekuasaan) dengan selapang-lapangnya," yakni, Aku berikan padanya dunia dan sebab-sebabnya ketika semua keinginannya terpenuhi dan semua yang dikehendaki diperoleh. ﴾ ثُمَّ ﴿ "Kemudian," dengan berbagai nikmat dan pemberian ini, ﴾ يَطۡمَعُ أَنۡ أَزِيدَ ﴿ "dia ingin sekali supaya Aku menam-bahnya," yakni ia ingin untuk mendapatkan nikmat akhirat sebagai-mana ia mendapatkan kenikmatan dunia. ﴾ كـَلَّآۖ ﴿ "Sekali-kali tidak (akan Aku tambah)," yakni, tidak seperti yang ia dambakan, tapi se-baliknya justru berseberangan dengan apa yang diinginkan.
Hal itu ﴾ إِنَّهُۥ كَانَ لِأٓيَٰتِنَا عَنِيدٗا ﴿ "karena sesungguhnya dia menentang ayat-ayat Kami (al-Qur`an)." Ia mengetahui (kebenaran)nya, tapi kemu-dian mengingkarinya. Ayat-ayat mengajaknya pada kebenaran tapi ia tidak mau tunduk padanya. Ia tidak cukup hanya berpaling dari ayat-ayat al-Qur`an, tapi ia memeranginya dan berusaha untuk membatalkannya. Karena itulah Allah سبحانه وتعالى berfirman tentangnya, ﴾ إِنَّهُۥ فَكَّرَ ﴿ "Sesungguhnya dia telah memikirkan," dalam dirinya, ﴾ وَقَدَّرَ ﴿ "dan menetapkan (apa yang ditetapkannya)," apa yang di pikirannya agar bisa mengucapkan perkataan yang membatalkan al-Qur`an, ﴾ فَقُتِلَ كَيۡفَ قَدَّرَ 19 ثُمَّ قُتِلَ كَيۡفَ قَدَّرَ 20 ﴿ "maka celakalah dia! Bagaimanakah dia menetapkan, kemudian celakalah dia! Bagaimanakah dia menetapkan," karena ia memikirkan suatu hal yang berada di luar kemampuan-nya dan berharap bisa mendapatkan sesuatu yang tidak bisa dida-patkan oleh dia sendiri dan orang-orang sepertinya. ﴾ ثُمَّ نَظَرَ ﴿ "Kemu-dian dia memikirkan" perkataannya. ﴾ ثُمَّ عَبَسَ وَبَسَرَ ﴿ "Sesudah itu dia ber-masam muka dan merengut," pada wajah dan penampilan luarnya sebagai sikap lari dari kebenaran dan membencinya. ﴾ ثُمَّ أَدۡبَرَ وَٱسۡتَكۡبَرَ ﴿ "Kemudian dia berpaling (dari kebenaran) dan menyombongkan diri," sebagai akibat dari usaha pikiran, tindakan, dan perkataannya. ﴾ فَقَالَ إِنۡ هَٰذَآ إِلَّا سِحۡرٞ يُؤۡثَرُ 24 إِنۡ هَٰذَآ إِلَّا قَوۡلُ ٱلۡبَشَرِ 25 ﴿ "Lalu dia berkata, '(al-Qur`an) ini tidak lain hanyalah sihir yang dipelajari (dari orang-orang dahulu), ini tidak lain hanyalah perkataan manusia'," yakni, bukan Firman Allah, tapi perkataan manusia. Di samping itu bukan perkataan manusia terbaik tapi perkataan orang-orang buruk dan keji yang diucapkan oleh pendusta lagi penyihir. Celakalah dia, alangkah jauhnya dia dari kebenaran dan alangkah dekatnya dia dengan kerugian dan kecelakaan. Bagaimana terlintas di otak dan terbayang oleh nurani siapa pun orang yang menyatakan Firman paling luhur dan agung, Firman Rabb Yang Mahamulia, Luhur dan Agung menyerupai perkataan makhluk-makhluk yang miskin dan serba kurang? Atau bagaimanakah si pendusta lagi pembangkang ini berani mengung-kapkan sifat seperti itu pada Firman Allah سبحانه وتعالى? Tidak ada yang ber-hak dia dapatkan melainkan azab yang dahsyat. Karena itu Allah سبحانه وتعالى berfirman, ﴾ سَأُصۡلِيهِ سَقَرَ 26 وَمَآ أَدۡرَىٰكَ مَا سَقَرُ 27 لَا تُبۡقِي وَلَا تَذَرُ 28 ﴿ "Aku akan mema-sukkannya ke dalam Saqar, tahukah kamu apa (Neraka) Saqar itu, Saqar itu tidak meninggalkan dan tidak membiarkan," yakni, tidak meninggal-kan kedahsyatan maupun orang yang disiksa sedikit pun kecuali pasti mengenainya, ﴾ لَوَّاحَةٞ لِّلۡبَشَرِ ﴿ "(Neraka Saqar) adalah pembakar kulit manusia," membakar mereka dalam siksaan dan membuat mereka gemetar karena amat panas. ﴾ عَلَيۡهَا تِسۡعَةَ عَشَرَ ﴿ "Di atasnya ada sembilan belas (malaikat penjaga)," dari kalangan malaikat yang menjaganya. Mereka kejam dan bengis. Mereka tidak mendurhakai Allah سبحانه وتعالى ter-hadap apa yang diperintahkan dan mereka melakukan apa yang diperintahkan.
(31) ﴾ وَمَا جَعَلۡنَآ أَصۡحَٰبَ ٱلنَّارِ إِلَّا مَلَٰٓئِكَةٗۖ ﴿ "Dan tiada Kami jadikan penjaga neraka itu melainkan dari malaikat," karena mereka kokoh dan kuat, ﴾ وَمَا جَعَلۡنَا عِدَّتَهُمۡ إِلَّا فِتۡنَةٗ لِّلَّذِينَ كَفَرُواْ ﴿ "dan tidaklah Kami menjadikan bilangan mereka itu melainkan untuk menjadi cobaan bagi orang-orang kafir." Kemung-kinan yang dimaksudkan adalah kecuali untuk menyiksa mereka di akhirat dan untuk menambahkan azab mereka. Azab juga disebut fitnah sebagaimana Allah سبحانه وتعالى berfirman,
﴾ يَوۡمَ هُمۡ عَلَى ٱلنَّارِ يُفۡتَنُونَ 13 ﴿
"Pada hari mereka difitnah (disiksa) di atas neraka." (Adz-Dzariyat: 13).
Kemungkinan lain yang dimaksudkan adalah sesungguhnya berita yang Kami sampaikan kepadamu tentang jumlah mereka itu tidak lain supaya Kami mengetahui siapa yang membenarkan dan siapa yang mendustakan. Hal ini ditunjukkan oleh ayat selan-jutnya, ﴾ لِيَسۡتَيۡقِنَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ وَيَزۡدَادَ ٱلَّذِينَ ءَامَنُوٓاْ إِيمَٰنٗا وَلَا يَرۡتَابَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ وَٱلۡمُؤۡمِنُونَ ﴿ "Supaya orang-orang yang diberi al-Kitab yakin dan supaya orang yang beriman bertambah imannya dan supaya orang-orang yang diberi al-Kitab dan orang-orang Mukmin itu tidak ragu-ragu," yakni, agar keraguan hilang dari mereka. Tujuan-tujuan agung ini diperhatikan oleh mereka yang berakal. Tujuan-tujuan yang dimaksudkan adalah usaha untuk yakin dan bertambah iman di setiap waktu dan dalam berba-gai permasalahan-permasalahan Agama dan menangkal keraguan dan dugaan-dugaan keliru yang menghadang kebenaran, menjadi-kan wahyu yang diturunkan Allah سبحانه وتعالى pada RasulNya sebagai pe-wujud tujuan-tujuan agung ini dan untuk membedakan manakah orang-orang yang benar dan orang-orang yang berdusta. Karena itu Allah سبحانه وتعالى berfirman, ﴾ وَلِيَقُولَ ٱلَّذِينَ فِي قُلُوبِهِم مَّرَضٞ ﴿ "Dan supaya berkata orang-orang yang di dalam hatinya ada penyakit," yakni, ragu, syubhat dan nifak, ﴾ وَٱلۡكَٰفِرُونَ مَاذَآ أَرَادَ ٱللَّهُ بِهَٰذَا مَثَلٗاۚ ﴿ "dan orang-orang kafir (mengatakan), 'Apa-kah yang dikehendaki Allah dengan bilangan ini sebagai perumpamaan'." Perkataan ini diucapkan karena ragu dan kekufuran mereka ter-hadap tanda-tanda kebesaran Allah سبحانه وتعالى. keduanya adalah petunjuk Allah سبحانه وتعالى bagi siapa saja yang diberi hidayah oleh Allah سبحانه وتعالى dan sebagai kesesatan bagi siapa saja yang disesatkan Allah سبحانه وتعالى. Karena itu Allah سبحانه وتعالى berfirman, ﴾ كَذَٰلِكَ يُضِلُّ ٱللَّهُ مَن يَشَآءُ وَيَهۡدِي مَن يَشَآءُۚ ﴿ "Demikianlah Allah menyesatkan orang-orang yang dikehendakiNya dan memberi petunjuk kepada siapa yang dikehendakiNya." Maka siapa pun yang diberi pe-tunjuk oleh Allah سبحانه وتعالى, Allah سبحانه وتعالى menjadikan wahyu yang diturunkan pada RasulNya sebagai rahmat untuknya serta sebagai penambah keimanan dan agamanya. Dan siapa pun yang disesatkan Allah سبحانه وتعالى, Allah سبحانه وتعالى menjadikan wahyu yang diturunkan pada RasulNya sebagai penambah penderitaan baginya, sebagai kegamangan dan kegelapan baginya.
Berita yang diwahyukan Allah سبحانه وتعالى kepada RasulNya wajib diterima, karena ﴾ وَمَا يَعۡلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَۚ ﴿ "tidak ada yang mengetahui tentara Rabbmu melainkan Dia sendiri," dari kalangan malaikat dan lainnya. Karena kalian tidak mengetahui tentaraNya dan kalian diberitahu mengenai itu oleh Dzat Yang Maha Mengetahui lagi Melihat, kalian harus membenarkan beritaNya tanpa ragu. ﴾ وَمَا هِيَ إِلَّا ذِكۡرَىٰ لِلۡبَشَرِ ﴿ "Dan Saqar itu tiada lain hanyalah peringatan bagi manusia," yakni, dan ti-daklah nasihat dan peringatan ini dimaksudkan untuk kesia-siaan dan main-main, tapi dimaksudkan sebagai peringatan bagi manu-sia terhadap apa pun yang berguna bagi mereka sehingga mereka melaksanakannya dan sebagai peringatan terhadap apa pun yang membahayakan mereka sehingga mereka tinggalkan.
11- Sen Bana bırak o tek başına yarattığım,
12- Kendisine bolca mal verdiğim,
13- Ve (yanı başında) hazır duran oğullar (ihsan ettiğim);
14- Her türlü imkanı önüne serdiğim (kafir) kimseyi.
15- Bir de kalkmış (nimetleri) daha da artırmamı bekliyor.
16- Asla! Çünkü o, âyetlerimize karşı çok inatçıdır.
17- Ben, onu sarp bir yokuşa/zorlu bir azaba süreceğim.
18- Çünkü o, düşündü ve ölçtü biçti.
19- Kahrolası! Ne biçim ölçtü biçti!
20- Yine kahrolası! Ne biçim ölçtü biçti!
21- Sonra baktı.
22- Sonra suratını astı, kaşlarını çattı.
23- Sonra yüz çevirip büyüklük tasladı.
24- Nihayet dedi ki:“Bu (eskilerden) nakledilen bir sihirden ibarettir.”
25- “Bu, insan sözünden başka bir şey değil!”
26- Ben onu Sekar’a sokacağım.
27- Sekar’ın ne olduğunu sen nereden bilebilirsin ki?
28- O, yakıp bitirmedik bir şey bırakmaz, ama yakmaktan da vazgeçmez.
29- Derileri yakıp kavurur.
30- Başında da on dokuz (görevli melek) vardır.
31- Biz, cehennemin bekçilerini yalnız meleklerden yaptık. Onların sayısını da inkâr edenler için ancak bir fitne/imtihan kıldık. Bu, kendilerine Kitap verilenler kesin olarak inansınlar, iman edenlerin de imanı artsın, kendilerine Kitap verilenlerle mü’minler şüpheye düşmesin, kalplerinde hastalık bulunanlarla kâfirler de:“Allah bu sayıyla ne gibi bir şey murad etmiş olabilir ki?” desinler diyedir. İşte Allah, böylece dilediği kimseleri saptırır, dilediği kimseleri de hidâyete kavuşturur. Rabbinin ordularını O’ndan başkası bilmez. Bu, insanlar için ancak bir öğüttür.
Bu âyet-i kerimeler, hakka karşı inatla duran, Allah’a ve Rasûlüne savaş açan, onlara karşı duran el-Velîd b. el-Muğîre hakkında inmiştir. Yüce Allah onu başka hiçbir kimseyi yermediği bir şekilde yermiştir. İşte hakka karşı inatlaşan, hakka karşı mücadele veren kimsenin cezası budur. Bu dünya hayatında rezil olur. Âhiretteki azap ise daha bir rezil edicidir elbette. Yüce Allah şöyle buyurmaktadır:
11. “Sen Bana bırak o tek başına yarattığım.” Malsız, ailesiz ve başka hiçbir şeye sahip olmaksızın yalnız başına yarattığım ve halen kendisine lütufta bulunup pek çok şeyler verdiğim;
12-13. “Kendisine bolca” pek çok “mal verdiğim ve” yanı başında “hazır duran oğullar” sürekli yanında bulunan, kendileri ile faydalanıp ihtiyaçlarını gördüğü, kendileri ile güç kazandığı erkek çocuklar verdiğim;
14. “Her türlü imkanı önüne serdiğim” ona dünyevî imkânlar ve bu imkânları elde etme yollarını bağışladı; öyle ki o ihtiyaçlarını kolaylıkla görebilmekte, arzuladığı ve istediği her şeyi elde etmektedir.
15. Bunca nimetler ve ihsanlarımla birlikte “bir de kalkmış (nimetleri) daha da artırmamı bekliyor.” Yani dünyada nimetlere nail olduğu gibi âhiret nimetlerine de nail olmayı ümit ediyor.
16. “Asla!” Durum onun istediği gibi olmayacaktır. Aksine onun istediğinin ve arzu ettiğinin tersine olacaktır. Bunun böyle olmasının sebebi ise şudur:
17. “Çünkü o, âyetlerimize karşı çok inatçıdır.” Âyetlerimizi anladığı halde onları inkâr etmiş, âyetlerimiz onu hakka çağırdığı halde onlara itaat etmemiştir. Hatta yüz çevirmekle de yetinmeyerek bunlarla savaşmaya koyulmuş, âyetlerimi iptal etmeye çalışmıştır. Bundan dolayı Yüce Allah onun hakkında şöyle buyurmaktadır:
18-20. “Çünkü o” kendi kendine “düşündü” Kur’ân-ı Kerîm’i kendisi ile çürüteceği söz söylemek maksadı ile hakkında düşündüğü hususları “ölçtü biçti. Kahrolası! Ne biçim ölçtü biçti? Yine kahrolası! Ne biçim ölçü biçti?” Çünkü o, kendisi ile asla boy ölçüşemeyeceği bir işe kalkışmıştı. Kendisinin ve benzerlerinin asla ulaşamayacağı bir yokuşa tırmanmaya çalışmıştı.
21-22. “Sonra” ne söyleyeceğine “baktı, sonra suratını astı, kaşlarını çattı.” Yüzünde ve dış görünüşünde haktan nefret ettiği ve hakka karşı kin duyduğu belirgin hale geldi.
23. “Sonra yüz çevirip” geri döndü “Büyüklük tasladı.” Bu ise onun düşünme çabasının fiilî ve sözlü olarak ortaya koyduklarının bir sonucudur.
24-25. “Nihayet dedi ki: “Bu (eskilerden) nakledilen bir sihirden ibarettir. Bu, insan sözünden başka bir şey değil!” Yani bu, Allah’ın kelâmı değildir, insan sözüdür. Aynı şekilde bu, iyi ve hayırlı insanların da sözü değildir. Aksine onların kötülerinin, günahkârlarının, her türlü yalancı ve sihirbazın bir sözüdür.
Kahrolasıca! Haktan ne kadar da uzak! Hüsran ve helâke ne kadar müstehak! En yüce ve en büyük söz olan, pek yüce ve azametli Rabbin sözünü yaratılmış, muhtaç ve her bakımdan aciz varlıkların sözüne benzediği nasıl düşünülebilir yahut bunu bir kimse nasıl tasavvur edebilir? Bu yalancı ve inatçı kişi, Yüce Allah’ın kelâmını bu şekilde nitelendirme cesaretini kendinde nasıl bulabilir?
Böylesinin çetin azaptan başka bir şeyi hak etmesi söz konusu değildir. Bundan dolayı da Yüce Allah şöyle buyurmaktadır:
26-28. “Ben onu Sekar’a sokacağım. Sekar’ın ne olduğunu sen nereden bilebilirsin ki? O, yakıp bitirmedik bir şey bırakmaz, ama yakmaktan da vazgeçmez.” Azaba uğratılan kimseye vermedik zorluk, sıkıntı ve acı bırakmaz.
29. “Derileri yakıp kavurur.” Onları kavurur, azabının içine alıp yakar. Aşırı sıcak ve aşırı soğuğu ile onlarda rahat namına bir şey bırakmaz.
30. “Başında da on dokuz” bekçi melek “vardır.” Bunlar, “(O ateşin) başında çok sert ve çok güçlü melekler vardır ki onlar, Allah'ın kendilerine verdiği emirlerde O’na isyan etmezler. Ne emredilirse onu yaparlar.”(et-Tahrim, 66/6)
31. “Biz cehennemin bekçilerini yalnız meleklerden yaptık.” Buna sebep ise onların çetin bir güce sahip oluşlarıdır.
"Onların sayısını da inkâr edenler için ancak bir fitne/imtihan kıldık.” Burada şu kastedilmiş olabilir: Biz, onları âhiretteki azap ve cezaları için, oradaki ibretli cezalarının artırılması için böyle yaptık. Çünkü azaba da “fitne” denilebilir. Nitekim Yüce Allah, şöyle buyurmaktadır: “O gün onlar ateş üzerinde fitneye maruz kalırlar.”(ez-Zâriyât, 51/13) Yani azaba uğratılırlar, demektir.
Bu buyruktan şu da kastedilmiş olabilir: Bizlerin sizlere o meleklerin sayısını haber verişimizin sebebi, bir imtihandır; yani kimin tasdik edeceğini kimin yalanlayacağını ortaya çıkarmamızdır. Buna da bundan sonra gelen şu buyruklar delildir:“Bu, kendilerine Kitap verilenler kesin olarak inansınlar, iman edenlerin de imanı artsın… diyedir” Çünkü bu Kur’ân’ın bildirdikleri, Kitap ehlinin elinde bulunanlara uygun düşer ve mutabık gelirse onların hakka olan yakînleri (kesin inançları) daha bir artar. Mü’minler de Allah her bir âyet indirdikçe, ona iman eder, onu tasdik ederler ve böylelikle onların da imanı artmış olur.
"kendilerine Kitap verilenlerle mü’minler şüpheye düşmesin.” Yani onların şüphe ve tereddütleri ortadan kalksın. İşte bunlar özlü akıl sahiplerinin özellikle önem verdiği, üstün ve değerli maksatlardır. Kesin bir inanca sahip olmak için çalışmak, her zaman ve her bir dinî meseleye dair imanın artmasına gayret göstermek, hakkın karşısına dikilen şüphe ve tereddütlerin izale edilmesi, bu maksatları oluşturmaktadır.
Yüce Allah, Rasûlüne indirmiş olduğu buyrukları, bu üstün maksatları gerçekleştirici ve doğrularla yalancıları birbirinden ayırt edici bir ölçü kılmıştır. Bundan dolayı da şöyle buyurmaktadır:“Kalplerinde hastalık” şüphe, tereddüt ve münafıklık “bulunanlarla kâfirler de: Allah bu sayıyla ne gibi bir şey murad etmiş olabilir ki? desinler.” Bu, onların şaşkınlık, şüphe ve Allah’ın âyetlerini inkâr üzere söyledikleri bir sözü ifade eder.
Her iki grubun durumu, Allah’ın dilediği kimseleri hidâyete iletmesi, dilediği kimseleri de saptırmasının bir sonucudur. Bundan dolayı şöyle buyurmaktadır:“İşte Allah, böylece dilediği kimseleri saptırır, dilediği kimseleri de hidâyete kavuşturur.” Allah kime hidâyet verirse Rasûlüne indirdiği şeyleri onun hakkında bir rahmet kılar. Bunlarla onun dinini ve imanını artırır. Kimi de saptırırsa Peygamberine indirdiklerini, onun aleyhine bir bedbahtlık, bir şaşkınlık ve bir zulüm sebebi kılar. O halde yapılması gereken, Allah’ın ve Rasûlünün verdiği haberleri teslimiyet ile karşılamaktır.
"Rabbinin” meleklerden ve onların dışındakilerden oluşan “ordularını O’ndan başkası bilmez.” Sizler O’nun ordularını bilemediğinize göre, her şeyi bilen ve her şeyden haberdar olan sizlere orduları hakkında haber verecek olursa sizin yapmanız gereken, herhangi bir şüphe ve tereddüt söz konusu olmaksızın O’nun haberini tasdik etmekten ibarettir.
"Bu, insanlar için ancak bir öğüttür.” Yani bu öğütten maksat, boş işlerle uğraşmak, oyun oynamak, oyalanmak değildir. Bundan maksat, insanların kendilerine fayda verecek hususları düşünüp yapmaları, zarar verecek şeylerden de kaçınıp uzaklaşmalarıdır.
Ô Messager, laisse-Moi avec celui que j’ai créé seul dans le ventre de sa mère, dépourvu de richesse et de progéniture. Il s’agit d’Al-Walîd ibn al-Mughîrah.
-Ey Peygamber!- Annesinin karnında herhangi bir malı veya çocuğu olmadan tek başına yarattığım o kimseyi bana bırak. (Bu kimseden kasıt, el-Velid b. el-Muğira'dır.)
O Poslaniče, ostavi Mene i onoga kojeg sam stvorio samog u stomaku, nije imao ni imetka ni djece. Ovdje se misli na Velida b. Mugiru.
Và sau đó TA ban cho y nhiều tiền của.
Puis Je lui ai accordé de grandes richesses
Ona çok büyük bir mal varlığı verdim.
The Annual Income of Walid Ibn Mughirah: Ten Million Guineas
The disbeliever referred to here is Walid Ibn Mughirah. Allah had favoured him with abundant wealth, property and children. According to Ibn ` Abbas 4his land, property and gardens stretched from Makkah to Ta'if. According to Thauri, his annual income was ten million Dinars. Some scholars have estimated less than this amount. It is, nonetheless, agreed that the income and yearly produce of his fields and gardens were available in every season, winter or summer. Thus the Qur'an says:
وَّجَعَلْتُ لَهٗ مَالًا مَّمْدُوْدًا وَّبَنِيْنَ شُهُوْدًا (and I gave him extensive wealth, [ 12] and sons present before (his) eyes...74:12-13) He was recognised as the Arab leader. He was known among his fellow citizens by the title of raihanah (the Fragrance) of the Quraish. He himself used to boastfully refer to himself as Wahid Ibn-ul-Walhid 'Unique, the son of the Unique', meaning 'Neither I have any match in my nation, nor my father Mughirah.'. [ Qurtubl ]. But he was ungrateful to Allah for His favours. Despite accepting Qur'an as the Word of Allah, he imputed a lie to the Qur'an, calling it sorcery and calling the Holy Prophet a sorcerer. Tafsir of Qurtubi recounts the story thus: When the following passage of the Qur'an was revealed, the Holy Prophet was reciting it:
حٰمۗ Ǻۚتَنْزِيْلُ الْكِتٰبِ مِنَ اللّٰهِ الْعَزِيْزِ الْعَلِيْمِ Ąۙغَافِرِ الذَّنْۢبِ وَقَابِلِ التَّوْبِ شَدِيْدِ الْعِقَابِ ۙ ذِي الطَّوْلِ ۭ لَآ اِلٰهَ اِلَّا هُوَ ۭ اِلَيْهِ الْمَصِيْرُ Ǽ
Ha Meem. [ 1] This is revelation of the Book from Allah, the Mighty, the All-Knowing, [ 2] the One who forgives sins and accepts repentance, the One who is severe in punishment, the One who is the source of all power. There is no god but He. To Him is the ultimate return (of all) [ 3]. [ 40:1-3].
Walid Ibn Mughirah, hearing the recitation, exclaimed spontaneously, in which he was forced to concede as follows:
واللہ لقد سمعت منہ کلاما ما ھو من کلام الانس ولا من کلام الجن وان لہ لحلاوۃ و ان علیہ لطلاوۃ وان اعلاہ لمثمر وان اسفلہ لمغدق وانہ لیعلموا ولا یعلی علیہ وما یقول ھذا بشر۔
'By Allah! I have heard such a speech from him [ Muhammad ] as can neither be the speech of a mortal, nor of Jinn. It has sweetness and elegance. Its upper part is fruit-bearing, and its lower part causes water to flow. Its beauty, no doubt, surpasses the beauty of all speeches, and cannot be superseded. It is not the speech of any human being. '
When the Quraish heard about what the great wealthy Arab leader had to say, it created a great convulsion in the Quraish, because it resulted in a wide inclination of the people towards Islam. This was a cause for concern for the leaders of the Quraish. They gathered and discussed (that if Walid were to embrace the Islamic faith, the rest of the Quraish would soon follow suit.) Abu Jahl put their mind at ease when he took upon himself the responsibility of speaking to him and solving the problem.
Dialogue between Abu Jahl And Walid: They Concur on the Holy Prophet's Veracity
Abu Jahl went to Walid and sat next to him, pretending to be very sad. Walid enquired, 'What is the matter? Why do you look so sad?' Abu Jahl made the reply, 'The Quraish decided to collect money for you and help you in your old age. Now they have learnt that you visit Muhammad t and son of Abu Quhafah [ ie Sayyidna Abu Bakr 4] so that you may have some eatables from them, and to this end you flatter them. You praise their speech. (Obviously, it was a lie that the Quraish was collecting money to help Walid. The lie was invented merely to make him angry. Similarly it was also a lie that he was getting food from the Holy Prophet.) ' Walid was highly enraged on hearing this. His anger knew no bounds and said in arrogance and conceit, 'How can the Quraish think this? I swear by Lat and ` Uzza [ the two Arabian idols ], I am not in need of their food. Do they not know that I am superior to them in abundance of wealth? However, when you say that Muhammad is insane, nobody would believe it. Did you ever see him perform any act of insanity?' Abu Jahl replied aU~ jy 'Never, by God!' He said, 'You claim that Muhammad is a soothsayer. Did you hear him speak like a soothsayer?' Abu Jahl's reply was again in the negative. Then Walid said, 'You say that he is a poet. Did you hear him recite poetry?' When Abu Jahl declared that he had not, Walid added, 'You say that he is a liar. Did you ever heard him telling a lie? Abu Jahl was forced to concede that they had never heard him tell a lie. (In fact, they had conferred upon him the titles of As-Sadiq 'The Truthful' and Al-` Amin 'The Honest'.). Then Walid said, 'You say that he is a soothsayer. Have you then seen him uttering such words or doing such acts as the soothsayers are accustomed to? We know well the utterings of the soothsayers. Muhammad's discourse cannot be held as the utterance of a soothsayer.' Abu Jahl again had to admit. 'No, by God!' Now Abu Jahl had to withdraw from all such false allegations, but he was wondering what he should say to the people about the Holy Prophet to stop them from following him. So, he said to Walid, "Then, you tell me what we should say about him?" Walid started thinking, then he raised his eyes towards Abu Jahl, frowned in a hateful manner, and ultimately replied, 'I think he is certainly a magician'. He knew well that the Holy Prophet is not a magician either. But in order to devise an excuse for saying so, he argued, 'Do you not see how his speech separates husband from wife, brother from brother and father from son? This is the magical effect of faith. As soon as a person embraces the faith, he begins to hate his unbelieving mother, father and other relatives.' The verses describe him thus:
17ۭاِنَّهٗ فَكَّرَ وَقَدَّرَ 18ۙفَقُتِلَ كَيْفَ قَدَّرَ 19ۙثُمَّ قُتِلَ كَيْفَ قَدَّرَ 20ۙثُمَّ نَــظَرَ 21ۙثُمَّ عَبَسَ وَبَسَرَ 22ۙثُمَّ اَدْبَرَ وَاسْتَكْبَرَ 23ۙفَقَالَ اِنْ هٰذَآ اِلَّا سِحْرٌ يُّؤْثَرُ 24ۙاِنْ هٰذَآ اِلَّا قَوْلُ الْبَشَرِ 25ۭ (He pondered and suggested. [ 18] Death onto him! How [ bad ] is the suggestion he has put forward! [ 19] Again, death unto him! How [ bad ] is the suggestion he has put forward! [ 20] Then he looked [ to those around him,] [ 21] then he frowned and scowled, [ 22] then turned his back, and waxed proud, [ 23] then said, "This is nothing but traditional magic; [ 24] this is nothing but saying of a mortal."...25)
The word qaddara is derived from tagdir, and literally denotes 'to suggest'. The wretched Walid was fully convinced of the veracity of the Messengership of the Holy Prophet, but his anger got the better of him, and being vanquished by his arrogance and conceit, he had decided to oppose him. However, he wanted to abstain from lying openly, so that he might not be exposed to shame and disgrace. Therefore, he pondered very carefully, and suggested that he should be labelled a 'magician' on the grounds that his speech causes separation between father and son, and between brothers, as it happens in the case of sorcery. He is therefore cursed repeatedly in the verses cited above.
Unbelievers Abstained from Telling Lies
When we analyse, it would appear very clearly that all unbelievers and transgressors were involved in committing all kinds of sins and shameful deeds, but they abstained from the enormity of telling lies. Abu Sufyan's statement in the royal court of Heraculus shows that the pagans were willing to sacrifice their lives and children in opposing the Holy Prophet ", but they were not willing to tell lies lest they are socially stigmatised as liars. Alas, in this so-called progressive world where everything moves retrogressively 'telling lies' is no sin. It is in fact treated as a great art. Let alone unbelievers, even the pious and religious Muslims do not find it hateful. They pride upon telling lies and getting others to tell lies. We seek Allah's refuge from such an attitude.
Children's Stay with the Father is a Great Boon
While mentioning the favours Allah had bestowed on Walid, the Holy Qur'an has said, ۙوَّبَنِيْنَ شُهُوْدًا 13'and sons present before (his) eyes, [ 13] '
This shows that just as the birth of children and their being alive are a boon of Allah, their staying with parents is also a great divine blessing, because it is the cause of coolness of their eyes and a satisfaction of their heart. Additionally, abiding in their presence, children can be of assistance to the parents in their service and businesses. But the progress which this retrogressive age is making is based on gold and silver currencies. Comfort and peace are founded on promissory notes. Parents throw away their children in foreign countries. They are happy at their children's staying overseas for years, and it does not matter if they do not see their faces all their lives as long as they receive news of their huge earnings and salaries or income, enabling them to express their superiority to their family members. This indicates that they are unaware of the concept of peace and comfort. This should be the result of forgetting Allah as the Qur'an says:
نَسُوا اللّٰهَ فَاَنْسٰـىهُمْ اَنْفُسَهُمْ
'...those who forgot Allah, so He made them forget their own selves_[ 59:19] '
Dao sam mu mnogo imetka.
Él le concedió abundante riqueza.
Gumawa Ako para sa kanya ng isang yamang marami
e a cui ho concesso molta ricchezza,
I gave him plenty wealth.
Dia Aku berikan harta yang banyak,
I gave him children who were present with him, who attended gatherings with him and who did not leave him on account of travel due to the abundance of his wealth.
ainsi que des enfants qui sont toujours présents autour de lui et assistent aux grandes occasions avec lui sans le quitter pour voyager, puisqu’ils n’en ont pas besoin en raison de la richesse de leurs pères.
Ona; meclislere beraber katıldığı, servetinin çokluğu sebebiyle herhangi bir yolculuk için yanından ayrılmayan, sürekli yanında bulunan erkek evlatlar verdim.
serta Aku berikan anak-anak yang ada bersamanya, mereka menghadiri pesta-pesta bersamanya dan mereka tidak perlu bepergian karena banyaknya hartanya.
Le concedió hijos que estaban con él, que asistieron a reuniones con él y que no lo abandonaron, debido a la abundancia de su riqueza.
I dao sam mu sinove koji su bili s njim, nisu se od njega na putovanju odvajali, jer je imao mnogo imetka.
Gumawa Ako para sa kanya ng mga anak na nakadalo sa kanya at sumasaksi sa mga pagdiriwang kasama sa kanya, na hindi humihiwalay sa kanya para sa isang paglalakbay dahil sa dami ng yaman niya.
Và TA đã ban cho y con cái đầy đàn luôn bên cạnh y bì khối tài sản khối tài sản khổng lồ của y.
e a cui ho concesso figli che erano assieme a lui nelle feste e che non lo abbandonavano mai nei suoi molteplici viaggi, tanto era ricco,
Život sam mu veoma olakšao, darujući mu opskrbu i djecu.
e a cui concessi una vita agiata, abbondante sostentamento e figli.
Nagpasagana Ako sa kanya sa pamumuhay, panustos, at anak sa isang pagpapasagana.
I extended to him his livelihood, provision and children profusely.
Aku juga melapangkan baginya urusan kehidupan, rezeki, dan anak dengan seluas-luasnya.
Geçimini, rızkını ve evlatlarını artırdıkça artırdım.
Je lui ai facilité la vie, la subsistance et la progéniture.
Al-lah le facilitó su sustento, provisión e hijos con holgura.
Và TA đã làm cho y dễ dàng trong cuộc sống, bổng lộc và con cái.
Pagkatapos naghahangad siya sa kabila ng kawalang-pananampalataya niya sa Akin na magdagdag Ako sa kanya matapos na magbigay Ako sa kanya niyon sa kabuuan niyon.
Then despite his denial of Me he desires that I give him more after I gave him all of that.
Rồi với sự vô đức tin của y, y còn muốn TA ban thêm cho y nhiều hơn sau khi TA đã ban cho y tất cả những thứ đó.
I onda, pored svoga nevjerovanja i svega što sam mu dao, žudi da mu još dadnem.
Pero a pesar de negar a Al-lah, desea que Él le dé más, después de haberle dado todo.
Kemudian dia meskipun kufur terhadap-Ku malah ingin agar Aku menambahnya setelah Aku memberikan padanya semua itu.
Bütün bunları verdikten sonra bana karşı inkârcılığıyla beraber bir de daha da artırmamı bekliyor.
Puis après cela, il attend de Moi que Je lui donne davantage malgré sa mécréance.
Dopodiché, nonostante Mi fosse avverso, desiderò che gli concedessi ancora di più.
Pero no es como él piensa, porque rechazó las aleyas que Él le revelé a Su mensajero.
Sự việc sẽ không như y đã suy nghĩ và mong muốn, quả thật y đã chống đối và phủ nhận các Lời Mặc Khải của TA đã ban xuống cho vị Thiên Sứ của TA.
Nije tako kao što on misli i zamišlja. On je inadžija prema našim ajetima koje objavljujemo našem Poslaniku i poriče ih.
Le cose non stavano come credeva: in verità, egli era un ostinato nemico dei Nostri Segni rivelati al Nostro Messaggero e li rinnegava.
The matter is not as he thinks. He was opposed to My verses that I revealed to My messenger denying them.
Durum hiç de tasavvur ettiği gibi değildir. Şüphesiz o, resulümüze indirilmiş ayetlerimizi yalanlayarak onlara karşı inatçılık ediyordu.
Or il n’en sera rien. Il reniait Nos versets révélés à Notre Messager et les traitait de mensonges.
Ang usapin ay hindi gaya ng ginuguniguni niya! Tunay na siya dati ay nakikipagmatigasan sa mga tanda Naming ibinaba Namin sa Sugo Namin, na nagpapasinungaling sa mga ito.
Sungguh, kenyataannya bukan seperti yang dia bayangkan. Sesungguhnya ia adalah orang yang menentang ayat-ayat Kami yang diturunkan kepada Rasul Kami dan mendustakannya.
Aku akan bebani dia dengan kesusahan dari siksa yang tidak mampu ia tahan.
TA sẽ gây khó khăn cho y từ sự trừng phạt mà y không có khả năng chịu đựng.
Al-lah le impondrá un castigo que no podrá soportar.
Onu dayanamayacağı azap dolu bir sıkıntıya sokacağım.
Je le contraindrai donc à endurer un châtiment qu’il ne peut supporter
Gli infliggerò una dura punizione che non potrà sopportare.
I will impose on him difficulty from a punishment that he will not be able to bear.
One who finds himself in an affluent position with a horde of companions, develops a false sense of confidence. He imagines that as he is well-to-do in this world, he will fare well in the Hereafter also. But with the advent of Doomsday, the whole situation will change. The individual who was in easy circumstances in this world, will then find himself surrounded by insurmountable difficulties.
Mag-aatang Ako sa kanya ng isang pahirap mula sa pagdurusa, na hindi siya makakakaya sa pagbabata niyon.
Opteretit ću ga teškom kaznom koju neće moći podnijeti.
In verità, questo miscredente al quale ho concesso queste grazie si convinse, nel proprio animo, delle cose che diceva riguardo il Corano, allo scopo di smentirlo.
O nimetler ile nimetlendirdiğim bu kâfir, onu (Kur'an'ı) geçersiz kılmak için Kur’an hakkında söylediği sözü düşündü, sonra da bunu kendince takdir etti.
Ce mécréant que J’ai comblé de bienfaits a bien réfléchi aux paroles qu’il profèrera afin d’invalider le Coran et a fini par s’en convaincre lui-même.
Ovaj nevjernik kojem sam dao mnoge blagodati razmišljao je šta da kaže o Kur'anu kako bi ga negirao i u sebi je računao i razmišljao o tome.
Este incrédulo, a quien Al-lah le concedió esos favores, pensó en lo que debía decir para desmentir el Corán, y planeó esto dentro de sí mismo.
This disbeliever whom I bestowed with those favours thought about what he should say in order to refute the Qur’ān, and planned this within himself.
Sesungguhnya orang kafir yang telah Aku berikan kenikmatan kepadanya dengan berbagai kenikmatan itu memikirkan apa yang akan diucapkannya tentang Al-Qur`ān untuk membantahnya dan ia mengatur hal itu di dalam dirinya.
Tunay na ang tagatangging sumampalataya na ito na nagbiyaya Ako sa kanya ng mga biyayang iyon ay nag-isip hinggil sa sasabihin niya hinggil sa Qur'ān para sa pagpapabula rito, at nagtakda niyon sa sarili niya.
Quả thật, kẻ vô đức tin này, kẻ mà đã được ban cho các ân huệ đó suy tính để nói về Qur'an nhằm vô hiệu Nó và y đã mưu đồ trong bản thân y.
Venne maledetto e punito per i suoi piani,
Hay lanet olası ve geberesice nasıl da ölçüp biçti!
Qu’il soit maudit et supplicié pour ce qu’il a décidé.
Entonces, que sea maldecido y castigado. ¡Por sus planes malvados!
Biće proklet i kažnjen kako je proračunao.
Do đó, y chỉ bị nguyền rủa và bị trừng phạt dù có mưu đồ và tính toán ra sao.
Sebab itu, ia dilaknat dan disiksa. Lantas bagaimana ia menetapkan?!
So may he be cursed and punished. How did he plan!
Kaya sumapain nawa siya at pagdusahin nawa siya kung papaano siyang nagtakda!
Pagkatapos sumpain nawa siya at pagdusahin nawa siya kung papaano siyang nagtakda!
Again, may he be cursed and punished. How did he plan!
poi venne maledetto e punito allo stesso modo in cui ha tramato;
Rồi y chỉ bị nguyền rủa và bị trừng phạt dù có mưu đồ và tính toán ra sao.
Una vez más, que sea maldecido y castigado. ¡Por sus planes malvados!
Encore une fois, qu’il soit maudit et supplicié pour ce qu’il a décidé.
Zatim, proklet će biti i kažnjen kako je proračunao.
Kemudian ia dilaknat dan disiksa. Lantas bagaimana ia menetapkan?!
O lanet olası ve geberesice, sonra yine nasıl da ölçüp biçti!
Pagkatapos umulit siya ng pagmamasid at paglilimi sa anumang sasabihin niya.
Then he reconsidered and carefully thought about what he should say.
dopodiché riconsiderò ciò che disse e vi rifletté,
Zatim je ponovo sagledao i razmišljao šta će kazati.
Rôi y quay lại nhìn để xem xét những gì y nói.
Kemudian ia melihat kembali dan memikirkan apa yang telah diucapkannya.
Luego reconsideró y pensó cuidadosamente sobre lo que debería decir.
Ensuite, il reconsidéra ce qu’il dit et y repensa.
Sonrasında bir daha baktı ve söylediği sözleri tekrar düşündü.
Zatim se naljutio i lice mu se namrštilo kada je vidio da nema ništa čime bi osporio ispravnost Kur'ana.
Lalu wajahnya masam dan merengut ketika ia tidak mendapati di dalam Al-Qur`ān apa yang dicelanya.
Pagkatapos umasim ang mukha niya at umismid siya nang hindi siya nakatagpo ng maipaninira niya sa Qur'ān.
The he frowned and scowled when he did not find anything to challenge the Qur’ān with.
poi il suo volto si corrugò e fu deluso quando non trovò nessun argomento per sfidare il Corano.
Sonra da Kur’an’da aleyhine konuşabileceği bir şey bulamayınca kaşlarını çatarak suratını ekşitti.
Ne trouvant rien à dire de plus pour porter atteinte au Coran, il se renfrogna et son visage s’assombrit.
Frunció el ceño y ofuscó el semblante cuando no encontró nada con qué desafiar al Corán.
Rồi y cau mày và nhăn mặt khi không tìm thấy điều nào để phỉ báng Qur'an.
Luego se apartó de la fe y fue demasiado soberbio para seguir al Profeta r.
Kemudian ia berpaling dari keimanan dan berlaku angkuh dengan tidak mau mengikuti Nabi -ṣallallāhu 'alaihi wa sallam-.
Ensuite, il refusa d’avoir la foi et dédaigna suivre le Prophète
Poi fu avverso alla fede e non seguì il Profeta pace e benedizioni di Allāh su di luiﷺ per orgoglio.
Sonra iman etmekten yüz çevirdi ve Peygamber -sallallahu aleyhi ve sellem-'e ittiba etmeye kibirlendi.
Rồi y quay lưng với đức tin Iman và ngạo mạn không chịu theo Thiên Sứ Muhammad.
Then he turned away from faith and was too proud to follow the Prophet (peace be upon him).
Pagkatapos tumalikod siya sa pananampalataya at nagmalaki siya sa pagtanggi sa pagsunod sa Propeta – basbasan siya ni Allāh at batiin ng kapayapaan.
Zatim se od vjerovanja okrenuo i oholo odbio slijeđenje Poslanika, sallallahu alejhi ve sellem.
disant: Ce qu’apporte Muħammad n’est pas la parole d’Allah
Ve şöyle dedi: "Muhammed’in getirmiş olduğu bu şey Allah’ın kelamı değildir. Bilakis o, başkalarından aktardığı bir sihirdir.''
Dijo: “Esto que recita Mujámmad no es la palabra de Al-lah, sino una hechicería que impresiona a las personas.
Y nói: Qur'an được Muhammad mang đến không phải là lời phán của Allah mà thật ra chỉ là bùa mê hoặc được truyền lại từ những người trước.
Pa je rekao: Ovo što donosi Muhammed nije Allahov govor, nego je to sihr koji prenosi od drugih.
He said: This what Muhammad brought is not Allah’s speech, but it is sorcery that he relates from others.
Disse: "Ciò che Muħammed ha comunicato non è Parola di Allāh; al contrario, sono parole di mago che egli narra a partire da altri.
Dia lantas berkata, “Apa yang dibawa oleh Muhammad ini bukanlah firman Allah, akan tetapi ia adalah sihir yang didapatkannya dari orang lain.
Kaya nagsabi siya: "Itong inihatid ni Muḥammad ay hindi Pananalita ni Allāh, bagkus ito ay isang panggagaway na isinasaysay niya buhat sa iba sa kanya.
Itu bukanlah firman Allah, akan tetapi itu adalah ucapan manusia.”
Ovo nije Allahov govor, nego ljudski.
"Bu Allah’ın sözü değildir, bilakis insan sözüdür."
mais plutôt la parole d’un être humain.
Esta no es la palabra de Al-lah, sino la palabra de un hombre”.
Y bảo: Qur'an không phải là lời phán của Allah mà thật ra chỉ là lời của con người.
The greatest impediment to acceptance of the Truth is a man’s egoism or pride. Those who attain a high status in society do not accept the Truth for the simple reason that, by such acceptance, their greatness will be diminished. In order to cover up their rejection, they try to find defects in the discourse of the preacher of Truth. They try to degrade him by making allegations against him.
Questa non è la Parola di Allāh, piuttosto è parola di uomo".
This is not Allah’s speech, but it is the speech of man.
Ito ay hindi Pananalita ni Allāh; bagkus ito ay pananalita ng tao."
Llevaré a este incrédulo a uno de los niveles del Fuego, que es As-Saqar, para que sufra su calor.
Ovog nevjernika uvest ću u dio Džehennema, u Sekar da vrelinu njegovu osjeti.
Ben bu kâfiri, sıcaklığının ızdırabını çekeceği cehennem ateşinin tabakalarından bir tabaka olan Sekar’a sokacağım.
Magpapasok Ako sa tagatangging sumampalataya na ito sa isa sa mga palapag ng Impiyerno. Iyon ay ang Saqar, na magdurusa siya sa init niyon.
I will enter this disbeliever into one of the levels of the Fire, which is Saqar, to suffer from its heat.
Farò entrare questo miscredente in uno degli strati del Fuoco, ovvero Saǭar, e Lotterà contro il suo ardore.
Aku akan memasukkan orang kafir ini ke dalam salah satu tingkatan neraka, yaitu neraka Saqar, agar ia merasakan panasnya.
TA (Allah) sẽ đày kẻ bất tin này vào một tầng của Hỏa Ngục, đó là Saqar, để y nếm cái nóng của nó.
Je ferai entrer ce mécréant dans un endroit de l’Enfer nommé Saqar et il y endurera la chaleur.
O Muhammede, otkud znaš šta je Sekar?
¿Qué te hará comprender, Mujámmad, lo que es el As-Saqar?
Ô Muħammad, sais-tu ce qu’est le Saqar?
Tahukah kamu -wahai Muhammad- apa neraka Saqar itu?
Ano ang nagpaalam sa iyo, o Muḥammad, kung ano ang Saqar?
-Ey Muhammed!- Sekar'ın ne olduğu hakkında sen ne biliyorsun?
What will tell you, O Muhammad, what Saqar is?!
E cosa ne sai, o Muħammed, di Saǭar?!
Hỡi Muhammad, Ngươi có biết Saqar là gì không?
Bu ateş, içinde azap gören kimseden geride hiçbir şey kalmayana kadar onu perişan eder ve asla onun peşini bırakmaz. Eski haline geri döndükten sonra tekrar onu perişan eder ve bu hal arka arkaya devam eder.
Saqar là nơi mà lửa của nó sẽ không chừa và bỏ sót bất cứ thứ gì từ cơ thể của người bị trừng phạt trong đó, nó sẽ đốt cháy tất cả thịt và xương, rồi sau đó thịt và xương sẽ trở lại như cũ, sự trừng phạt cứ tiệp tục như thế.
Es un fuego que lo consume todo y repite su castigo una y otra vez.
C’est un lieu qui ne laisse rien subsister de celui qui y est châtié puis le supplicié retourne dans son état originel, est de nouveau consumé, puis revient encore à son état originel et ainsi de suite.
Neće ostaviti ni jedan dio onoga ko se kažnjava, a da ga neće obuhvatiti, a zatim će se opet vratiti kao što je i bio, potom ponovo doći i tako u nedogled.
Non lascia traccia di alcun condannato e non lo fa sfuggire, dopodiché quest'ultimo ritornerà com'era prima e verrà di nuovo punito, e così via.
Ia adalah neraka yang tidak menyisakan sesuatu pun yang disiksa di dalamnya melainkan ia menghancurkannya dan tidak membiarkannya, kemudian orang itu kembali lagi seperti semula, lalu kembali dihancurkan. Demikian berulang-ulang.
It does not spare any person that is punished in it except that it comes on him and does not leave him. Then he returns to how it was and it comes to him, again and again.
Hindi ito nagtitira ng anuman mula sa pinagdurusa roon malibang pupunta ito roon at hindi ito mag-iiwan doon. Pagkatapos manunumbalik iyon gaya ng dati. Pagkatapos pupunta ito roon. Ganoon ng ganoon.
Nó sẽ đốt cháy và làm biến dạng lớp da.
Neraka itu sangat membakar dan merubah kulit.
Derileri çok güçlü bir şekilde yakar ve değiştirir.
Brucia moltissimo e muta la pelle;
It severely burns and alters skins.
Matindi ang pagsusunog at ang pagpapalit sa mga balat,
Il brûle la peau et lui fait changer d’état
Veoma će žestoko pržiti i boju kože mijenjati.
Abrasa y quema severamente la piel.
Dix-neufs anges gardent ce lieu.
Di atasnya ada sembilan belas malaikat, mereka adalah para penjaganya.
su di esso vi sono diciannove angeli che lo custodiscono.
Nad tim džehennemom biće devetnaest meleka, koji će ga čuvati.
There are nineteen angels over it who are its wardens.
Sus guardianes son diecinueve ángeles.
sa ibabaw nito ay may labingsiyam na anghel. Sila ay ang mga tanod nito.
Có mười chín vị Thiên Thần cai quản tầng Saqar.
Üzerinde oranın muhafızları olan on dokuz melek vardır.
I did not make the wardens of the Fire except angels, so humans do not have the power to face them. Abu Jahl was lying when he and his people claimed that they have the ability to attack them and then they will come out of the Fire. I did not make this number of theirs except to test those who reject Allah, so that the Jews who were given the Torah and the Christians who were given the Gospel will become certain when the Qur’ān that confirms what is in their scriptures is revealed, so that the faith of the believers increases when the people of the scripture agree with them and the Jews, Christians and the believers do not have any doubt, and so that those who waver in faith and those who are disbelievers say: What does Allah intend by this strange number?! Just as those who deny this number are misguided and those who accept it are guided, Allah misguides whoever He wishes to misguide and He guides whoever He wishes to guide. No one knows the forces of your Lord, because of their huge number, besides Him, may He be glorified. So let Abu Jahl who, mockingly and dismissively, said, “Does Muhammad only have nineteen aides?!” know this. The Fire is only a reminder for human beings, through which they can come to know of Allah’s greatness, may He be glorified.
The conditions of hell described in the Quran relate to the unseen and hidden world. There being nineteen angels in hell is also a fact of a similar nature. If one resorts to hair-splitting, these matters will only increase one’s doubts. But if the way of complete faith is adopted, these matters will increase one’s fear of the Hereafter.
TA (Allah) đã không chọn bất cứ ai cai quản Hoả Ngục ngoại trừ Thiên Thần bởi con người hoàn toàn bất lực trước Họ. Và TA đã không chọn số lượng của họ như thế này ngoại trừ để thử thách những người vô đức tin nơi Allah để chúng nói những gì đã nói, theo đó TA tăng gấp đôi hình phạt đối với chúng; để người Do Thái được ban cho Tawrah (Kinh Cựu Ước) và người Thiên Chúa được ban cho Injil (Kinh Tân Ước) tin chắc chắn khi Qur'an được ban xuống để xác thực những điều trong hai Kinh Sách đó; để những người đã tin tưởng tăng thêm đức tin khi họ tương đồng với những người Kinh Sách; để xoá sạch sự hoài nghi trong lòng người Do Thái, Thiên Chúa và người có đức tin; và cũng để cho những người còn lưỡng lự về đức tin và người vô đức tin thốt lên: Allah muốn điều gì ở việc đưa ra con số kỳ quặc thế này?! Giống như Ngài muốn làm lầm lạc những kẻ phủ nhận số lượng này đồng thời hướng dẫn những người có đức tin nơi nó. Allah làm ai lầm lạc tùy ý Ngài và hướng dẫn ai tùy ý Ngài. Và không ai biết rõ số lượng quân lính của Ngài nhiều đến cỡ nào ngoại trừ một mình Ngài. Và Hoả Ngục là một sự nhắc nhở con người qua đó họ nhận thức rõ về sự vĩ đại của Allah, Đấng Hiển Vinh.
Čuvarima Vatre postavili smo samo meleke i ljudi nemaju snage da se s njima nose. Njihov broj smo dali samo kao vid iskušenja onima koji u Allaha ne vjeruju, kako bi rekli ono što su rekli, pa da im se kazna poveća; da se Jevreji kojima je dat Tevrat i kršćani kojima je dat Indžil, uvjere u Kur'an koji potvrđuje ono što je u knjigama njihovim objavljeno; da se vjernicima vjerovanje poveća kada saznaju da se sljedbenici Knjige s njima slažu; da Jevreji, kršćani i vjernici ne sumnjaju i da oni koji nemaju čvrsto vjerovanje i nevjernici, kažu: "Šta je Allah želio ovim čudnim brojem?" Kao što Allah u zabludi ostavlja onoga ko negira ovaj broj, i kao što upućuje onoga ko u njega vjeruje, tako isto u zabludi ostavlja koga hoće i na pravi put upućuje koga hoće. Broj Allahove vojske ne zna niko osim Njega. Vatra je samo opomena za ljude da bi znali Allahovu veličinu.
Biz, Cehennem'in muhafızlarını yalnızca meleklerden kıldık. Çünkü beşerin buna gücü yetmezdi. Biz, bu sayıyı Allah’a karşı inkârcı olanlar için bir imtihan vesilesi kıldık. Onlar da böylece söylemiş oldukları sözleri dile getirdiler ve azapları kat kat artırıldı. Aynı zamanda bu imtihanı, kendilerine Tevrat verilen Yahudiler'in ve kendilerine İncil verilen Hristiyanlar'ın kitaplarında bulunanları tasdik eden Kur’an indiğinde, şüphe duymadan iman etmeleri, ehli kitap onlara muvafakat gösterdiğinde Müminler'in imanının artması, iman etmekte tereddüt edenlerin ve kâfirlerin; "Allah, bu garip sayıyla neyi murat etti?” diye sorması için bir vesile kıldık. Bu sayısı inkâr eden kişinin saptırılması, bunu tasdik edene hidayet olunması Yüce Allah’ın sapıtmasını dilediği kimseyi saptırması ve hidayete ermeyi dilediği kimseye de hidayet etmesi babındandır. Sayılarının çokluğu sebebiyle, Allah'ın ordusunu Allah -Subhânehû ve Teâlâ-'dan başkası bilemez. Cehennem, insanoğlunun Allah -Subhânehû ve Teâlâ-’nın azametini öğrendiği bir hatırlatmadan başka bir şey değildir.
Tidaklah Kami menjadikan penjaga neraka itu melainkan dari jenis malaikat, sehingga tidak ada manusia yang mampu melawan mereka. Tidaklah Kami jadikan bilangan mereka ini melainkan sebagai ujian bagi orang-orang yang kafir terhadap Allah agar mereka mengatakan apa yang mereka katakan lalu siksaan mereka akan dilipatgandakan, juga agar orang-orang Yahudi yang diberi Taurat dan orang-orang Nasrani yang diberi Injil menjadi yakin saat Al-Qur`ān diturunkan dengan membenarkan apa yang ada di dalam dua kitab mereka, juga agar orang-orang yang beriman semakin bertambah keimanan mereka apabila Ahli Kitab sepakat dengan mereka, dan agar orang-orang Yahudi, Nasrani, dan orang-orang yang beriman tidak ragu-ragu, serta agar orang-orang yang masih ragu-ragu dalam keimanannya beserta orang-orang kafir berkata, "Apa yang dikehendaki Allah dengan bilangan yang aneh ini?" Kesesatan orang yang mengingkari bilangan ini dan petunjuk bagi orang yang membenarkan bilangan ini adalah permisalan bahwa Allah menyesatkan orang yang Dia kehendaki untuk disesatkan dan Allah memberi petunjuk orang yang Dia kehendaki untuk mendapat petunjuk. Tidak ada yang mengetahui bala tentara Tuhanmu karena jumlahnya yang banyak selain-Nya. Dan tidaklah neraka itu melainkan peringatan bagi manusia, dengannya manusia mengetahui keagungan Allah -Subḥānahu-.
Les gardiens de l’Enfer ne sont autres que des anges, car les humains ne pourraient assumer cette charge. `Abû Jahl mentit lorsqu’il prétendit que lui et les siens auront le pouvoir de les vaincre et de sortir de l’Enfer. Nous n’avons déterminé ce nombre de gardiens qu’à titre d’épreuve pour ceux qui mécroient en Allah ; afin qu’ils disent ce qu’ils ont dit et que leur châtiment soit doublé ; afin que soient convaincus les juifs, à qui la Torah a été donnée, et les chrétiens, à qui l’Evangile a été donnée, lorsque le Coran confirme ce que contiennent leurs deux livres ; afin que la foi des croyants s’accroisse lorsqu’ils verront que les Gens du Livre les corroborent; afin que les juifs les chrétiens et les croyants ne soient pas saisis de doutes ; et afin que les indécis et les mécréants disent: Quelle est la fin voulue par Allah en énonçant ce nombre étrange? Tout comme ce nombre égare celui qui le nie et guide celui qui y croit, Allah égare qui Il veut égarer et guide qui Il veut guider. Tellement le nombre de Ses soldats est grand, Allah est le Seul à le connaître. Que `Abû Jahl sache cela, lui qui dit en guise de démenti et de dérision: « Muħammad ne peut-il compter que sur dix-neuf aides ». Le Feu n’est qu’un rappel adressé aux humains afin qu’ils prennent conscience de l’éminence d’Allah.
Hice que los guardianes del Fuego sean solo ángeles, por lo que los seres humanos no tienen el poder para enfrentarlos. Abu Yahl mentía cuando él y su gente afirmaron que tenían la capacidad de atacarlos y luego saldrían del Fuego. Dispuse este número de ángeles para probar a los que rechazan a Al-lah. Para que los judíos a quienes se les concedió la Torá y los cristianos a los que se les dio el Evangelio se convenzan cuando se revele el Corán, que confirma lo que está en sus escrituras, a fin de que la fe de los creyentes se incremente cuando la gente del Libro les confirme que eso está en sus escrituras, y los judíos, los cristianos y los creyentes no tengan duda alguna de su veracidad, y para que los que dudan en la fe y los incrédulos digan: “¿Qué pretende Al-lah con este extraño número?” De la misma manera que aquellos que niegan este número están en el error y aquellos que lo aceptan están en la guía, Al-lah extravía a quien quiere el extravío y guía a quien quiere guiarse. Nadie conoce el ejército de tu Señor, debido a su gran número, además de Él, glorificado sea. Entonces, deja que Abu Yahl, quien burlándose y con desdén dijo: “¿Mujámmad solo tiene diecinueve protectores?”, lo sepa. La advertencia del Fuego es solo un recordatorio.
E abbiamo fatto in modo che i custodi del Fuoco non fossero altro che angeli che gli uomini non possono affrontare; eppure, Abu Jahl smentì, quando sostenne che lui e il suo popolo sarebbero stati in grado di affrontarli e sarebbero poi usciti dal Fuoco. Abbiamo decretato questo loro numero come una prova per coloro che non credono in Allāh, in modo che dicessero ciò che hanno detto e che la loro pena venisse moltiplicata, e in modo che gli Ebrei, coloro che hanno ricevuto la Torāh, e i Nazareni, coloro che hanno ricevuto il Vangelo, fossero certi che il Corano sia stato rivelato a conferma di ciò che contengono i loro Libri e che non faccia altro che aumentare la fede dei credenti, quando saranno concordi con la Gente del Libro. Gli Ebrei, i Nazareni e i credenti non devono essere in preda al dubbio, poiché quelli che hanno dubbi sulla fede e i miscredenti diranno: "A che scopo Allāh ha decretato questo strano numero?!". Così come viene sviato chi rinnega questo numero e viene guidato chi vi crede, Allāh svia chi vuole sviare e guida chi vuole guidare, e solo Lui conosce il numero dei soldati del tuo Dio, gloria Sua, tanto sono numerosi. Che lo sappia Abu Jahl, colui che ha detto: " Muħammed ha solo diciannove aiutanti?!", deridendo e rinnegando. Il Fuoco non è che un monito per la gente che è consapevole della Potenza di Allāh, gloria Sua.
Hindi gumawa bilang mga tagatanod ng Apoy malibang mga anghel sapagkat walang kakayahan para sa sangkatauhan sa kanila at hindi gumawa sa bilang nilang ito malibang bilang pagsusulit para sa mga tumangging sumampalataya kay Allāh upang magsabi ang mga ito ng sinabi sinabi ng mga ito para mag-ibayo sa mga ito ang pagdurusa, upang magpakatiyak ang mga Hudyo na binigyan ng Torah at ang mga Kristiyano na binigyan ng Ebanghelyo kapag bumaba ang Qur'ān bilang tagapagpatotoo sa nasa mga Kasulatan nila, upang madagdagan ang mga mananampalataya ng pananampalataya kapag sumang-ayon sa kanila ang mga May Kasulatan at hindi mag-alinlangan ang mga Hudyo, ang mga Kristiyano, at ang mga mananampalataya, at upang magsabi ang mga nag-aatubili sa pananampalataya at ang mga tagatangging sumampalataya: "May aling bagay na ninais ni Allāh sa kataka-takang bilang na ito?" Tulad ng pagliligaw sa tagapagkaila ng bilang na ito at kapatnubayan ng tagapagpatotoo nito, nagliligaw si Allāh sa sinumang niloob Niya na iligaw at nagpapatnubay Siya sa sinumang niloob Niya na patnubayan. Walang nakaaalam sa mga kawal ng Panginoon mo sa dami ng mga ito kundi Siya – kaluwalhatian sa Kanya. Walang iba ang Apoy kundi isang pagpapaalaala para sa Sangkatauhan, na malalaman nila dahil doon ang kadakilaan ni Allāh – kaluwalhatian sa Kanya.
The Number of Guardians of Hell and what the Disbelievers said about that
Allah says,
وَمَا جَعَلْنَآ أَصْحَـبَ النَّارِ
(And We have set none as (Ashab) guardians of the Fire) meaning, its guardians.
إِلاَّ مَلَـئِكَةً
(but angels.) Guardian angels, stern and severe. This is a refutation of the idolators of the Quraysh when they mentioned the number of guardian angels. Abu Jahl said, "O people of Quraysh! Are not every ten among you able to defeat one of them" So Allah said,
وَمَا جَعَلْنَآ أَصْحَـبَ النَّارِ إِلاَّ مَلَـئِكَةً
(And We have set none but angels as guardians of the Fire.) meaning, extremely strong in their creation. They cannot be stood against nor defeated. It has been said that Abu Al-Ashaddayn, and his name was Kaladah bin Usayd bin Khalaf, said, "O people of Quraysh! You defend me against two of them and I will defend you against seventeen of them." He said this thinking himself to be very great. For they claimed that he achieved such strength that he would stand on a skin of cow hide and ten people would try to pull it out from under his feet, but the skin would be torn to pieces and still not be removed from under him. Concerning Allah's statement,
وَمَا جَعَلْنَا عِدَّتَهُمْ إِلاَّ فِتْنَةً لِّلَّذِينَ كَفَرُواْ
(And We have fixed their number only as a trial for the disbelievers,) meaning, `We only have mentioned their number as being nineteen as a test from Us for mankind.'
لِيَسْتَيْقِنَ الَّذِينَ أُوتُواْ الْكِتَـبَ
(In order that the People of the Scripture may arrive at a certainty) meaning, so that they may know that this Messenger is true. For he speaks according to the same thing that they have with them of heavenly revealed Scriptures that came to the Prophets before him. Concerning Allah's statement,
وَيَزْدَادَ الَّذِينَ ءَامَنُواْ إِيمَـناً
(and that the believers may increase in faith.) meaning, to their faith. This is due to what they witness from the truthfulness of the information of their Prophet, Muhammad ﷺ.
وَلاَ يَرْتَابَ الَّذِينَ أُوتُواْ الْكِتَـبَ وَالْمُؤْمِنُونَ وَلِيَقُولَ الَّذِينَ فِى قُلُوبِهِم مَّرَضٌ
(and that no doubt may be left for the People of the Scripture and the believers, and that those in whose hearts is a disease) meaning, among the hypocrites.
وَالْكَـفِرُونَ مَاذَآ أَرَادَ اللَّهُ بِهَـذَا مَثَلاً
(and the disbelievers may say: "What does Allah intend by this example") meaning, they say, "What is the wisdom in mentioning this here" Allah says,
كَذَلِكَ يُضِلُّ اللَّهُ مَن يَشَآءُ وَيَهْدِى مَن يَشَآءُ
(Thus Allah leads astray whom He wills and guides whom He wills.) meaning, by way of examples like this, faith becomes firm in the hearts of some people and it is shaken with others. This has a profound wisdom and it is an irrefutable proof. None knows the Soldiers of Allah except Him Allah says,
وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلاَّ هُوَ
(And none can know the hosts of your Lord but He.) meaning, none knows their number and their count except Allah. This is so that one does not make the mistake of thinking that they are only nineteen in all. It has been confirmed in the Hadith concerning Al-Isra' that is reported in the Two Sahihs and other collections, that the Messenger of Allah ﷺ said in describing the Frequented House (Al-Bayt Al-Ma`mur), which is in the seventh heaven,
«فَإِذَا هُوَ يَدْخُلُهُ فِي كُلِّ يَوْمٍ سَبْعُونَ أَلْفَ مَلَكٍ لَا يَعُودُونَ إِلَيْهِ آخِرَ مَا عَلَيْهِم»
(Seventy thousand angels enter into it every day and they do not return to it as it is all that is due upon them (one visit in their lifetime).) Concerning Allah's statement,
وَمَا هِىَ إِلاَّ ذِكْرَى لِلْبَشَرِ
(And this is nothing but a reminder to mankind.) Mujahid and others said,
وَمَا هِىَ
(And this is not.) "This means the Hellfire which has been described."
إِلاَّ ذِكْرَى لِلْبَشَرِ
(but a reminder to mankind. ) Then Allah says,
كَلاَّ وَالْقَمَرِ - وَالَّيْلِ إِذْ أَدْبَرَ
(Nay! And by the moon. And by the night when it withdraws.) meaning, when it withdraws.
وَالصُّبْحِ إِذَآ أَسْفَرَ
(And by the dawn when it brightens.) meaning, when it shines.
إِنَّهَا لإِحْدَى الْكُبَرِ
(Verily, it is but one of the greatest (signs).) meaning, the great things. This refers to the Hellfire. Ibn `Abbas, Mujahid, Qatadah, Ad-Dahhak and others of the Salaf, all said this.
نَذِيراً لِّلْبَشَرِ - لِمَن شَآءَ مِنكُمْ أَن يَتَقَدَّمَ أَوْ يَتَأَخَّرَ
(A warning to mankind -- to any of you that chooses to go forward, or to remain behind.) meaning, for whoever wishes to accept the warning and be guided to the truth, or hold back from accepting it, turn away from it and reject it.
وَمَا يَعْلَمُ جُنُوْدَ رَبِّكَ اِلَّا هُو (...And no one knows the hosts of your Lord but He 74:31) Muqatil, among the leading authorities, says that this is rebuttal to Abu Jahl's statement. When he heard this verse which says that there are nineteen angels in charge of Hell, he addressed the youth of Quraish and said that Muhammad has only nineteen companions, so there is nothing to worry about. Baihaqi records a narrative from Suddi that when verse 30 was revealed, a foolish Quraishi unbeliever, Abul-Asalain by name, spoke out: '0 nation of Quraish, I alone am sufficient for the nineteen. I will take care of ten with my right arm, and nine with my left arm. Thus I will put an end to all nineteen of them.' On this occasion, this verse was revealed. '0 fools, first of all one angel is sufficient for all. Moreover, the number nineteen refers to the chiefs of angels. Under each of these angels, the number of Allah's angels is legion beyond human count or computation. Allah alone knows their number. They are ready at hand to carry out the punishment to the unbelievers and transgressors.'
In the next verses, there is the mention of the Hereafter and its horrors.
اِنَّهَا لَاِحْدَى الْكُبَرِ (saqar: Hell) is one of the greatest things....74:35) The pronoun in the phrase innaha refers to saqar 'Hell' which has been mentioned in one of the preceding verses. The word kubar is the plural of kubaa which is an adjective for dahiyah or musibah 'calamity'. The verse purports to say that Hell which the unbelievers will enter will be one of the greatest calamities. Besides, there will be many different kinds of torments and tortures.
Kenyataannya bukan seperti yang dikira oleh sebagian orang-orang musyrik bahwa cukup sahabat-sahabat mereka sebagai para penjaga neraka Jahanam saja, sehingga mereka bisa membatalkan siksa neraka dari mereka. Allah lalu bersumpah dengan bulan.
Nije kao što misle neki mušrici da je dovoljno da njegovi drugovi savladaju čuvare vatre. Allah se kune Mjesecom.
Le cose non stanno come dicono alcuni idolatri, ovvero che egli mette in rischio i suoi amici angeli custodi dell`inferno finchè verranno eliminati, perchè Allāh ha giurato sulla luna.
Il n’arrivera pas, comme le prétend un certain polythéiste, que ses compagnons viendront à bout des gardiens de l’Enfer et qu’ils finiront par en sortir. Allah prête ici serment par la lune.
Ang masasabi ay hindi gaya ng inaakala ng isa sa mga tagapagtambal na makakasapat ang mga kasamahan niya laban sa mga tagatanod ng Impiyerno para maitaboy nila ang mga ito palayo roon! Sumumpa si Allāh sa buwan.
La realidad no es como afirman los idólatras, de que junto a sus compañeros podrán derrotar a los guardianes del Infierno y salir de allí. Al-lah lo jura por la Luna.
32- Asla (öyle değil)! Andolsun aya,
33- Dönüp gittiğinde geceye,
34- Aydınlandığı zaman sabaha ki,
35- O (sekar), gerçekten büyük (felaketlerden) biridir.
36- İnsanlar için bir uyarıcıdır;
37- İçinizden hem (hayra ve cennete) ilerlemek hem de ondan geri kalmak isteyenler için (bir uyarıdır).
38- Her nefis işledikleri karşılığında rehin alınmıştır;
39- Ancak amel defterleri sağdan verilenler hariç.
40- Onlar, cennetlerdedirler; birbirlerine soru sorarlar,
41- Günahkarlar hakkında:
42- “Sizi Sekar’a ne sürükledi?”
43- Derler ki:“Biz namaz kılanlardan değildik.”
44- “Yoksula da yedirmezdik.”
45- “(Batıla) dalanlarla birlikte biz de dalardık.”
46- “Hesap gününü de yalanlardık.”
47- “Nihâyet ölüm bize (bu haldeyken) gelip çattı.”
48- Artık şefaatçilerin şefaati onlara fayda vermez.
49- Ne oluyor onlara ki öğütten yüz çeviriyorlar?
50, 51- Hem de aslandan ürküp kaçan yaban eşekleri gibi.
52- Dahası onlardan her biri, kendisine açılıp okunan sahifeler (ilahi kitap) verilmesini bekliyor.
53- Asla! Doğrusu onlar, âhiretten korkmuyorlar.
54- Asla! Gerçek şu ki o, bir öğüttür.
55- Dileyen ondan öğüt alır.
56- Ama Allah dilemedikçe öğüt alamazlar. O, kendisinden korkulmaya lâyık olandır, bağışlamak da O’na yaraşır.
32-34. “Asla (öyle değil)! Andolsun aya...” Yüce Allah aya, dönüp gittiği zaman geceye, aydınlandığı zaman sabaha yemin etmektedir. Çünkü sözü edilen bu şeyler, Allah’ın pek büyük âyetlerini/delillerini, O’nun kudretinin kemâline, hikmetine, rahmetinin genelliğine ve ilminin kuşatıcılığına delil teşkil eden belgeleri ihtiva etmektedir.
35-37. Hakkında yemin edilense şudur:“O, büyük (felaketlerden) biridir.” Yani şüphesiz ki ateş, pek büyük musibetlerden ve çok önemli işlerden biridir. Biz, ona dair size bilgi verdiğimize, siz de onun hakkında basiretli bilgi elde ettiğinize göre artık sizden ileri geçmek isteyen, kendisini Allah’a yakınlaştıracak, O’nun rızasına yaklaştıracak, lütuf ve ihsan yurduna eriştirecek işler yapsın.
Yahut yaratılış maksadından, Allah’ın sevip razı olduğu işlerden geri kalmak isteyen de masiyetler işlesin, böylelikle o da cehenneme yakınlaşsın. Nitekim Yüce Allah şöyle buyurmaktadır:“De ki: O, Rabbinizden gelen haktır. Artık dileyen iman etsin, dileyen kâfir olsun.”(el-Kehf, 28/29)
38. “Her nefis işledikleri” yaptığı şer ve kötü amelleri “karşılığında rehin alınmıştır.” Yaptıkları karşılığında sapasağlam zincire vurulmuştur. Bu zincirler, boyunlarına geçirilmiş olacaktır ve bu yaptıkları sebebi ile de azaba uğratılmaları hak olmuştur.
39. “Ancak amel defterleri sağdan verilenler hariç.” Onlar rehin olarak alınmayacak, aksine onlar zincire vurulmaksızın serbest bırakılacak ve sevineceklerdir.
40. “Onlar, cennetlerdedirler; birbirlerine soru sorarlar.” Yani cennetlerde bütün istediklerini elde etmiş olacaklar. Tam bir rahat ve huzura kavuşacaklardır. Nihâyet birbirlerine soru sormaya koyulacaklar.
41-42. Bu karşılıklı konuşmaları, nihayet günahkarlara dair bazı sorular sormaya kadar gidecek: Acaba onlar nasıl bir durumla karşı karşıyadırlar? Acaba Allah’ın kendilerine vaat ettiklerini bulmuşlar mıdır? Bunun üzerine birbirlerine: Ne dersiniz, onlara yukarıdan bir bakalım mı? diyecek ve onların cehennemin ortasında, azap görmekte olduklarını görecekler ve şöyle diyecekler:“Sizi Sekar’a ne sürükledi?” Yani bu cehenneme sokan sebep nedir? Hangi günahlarınız dolayısı ile siz bu cehennem azabını hak ettiniz?
43-44. “Derler ki: Biz namaz kılanlardan değildik, yoksula da yedirmezdik.” Ne mabuda karşı ihlâs ve ihsan makamındaydık, ne de yarattılmışlarından muhtaç olanlara faydamız vardı.
45. “(Batıla) dalanlarla birlikte biz de dalardık.” Bâtıla dalar ve onunla hakka karşı mücadele verirdik.
46. “Hesap gününü de yalanlardık.” İşte batıla dalmanın sonuçları budur: Hakkı hakikati yalanlamak. En büyük hakikatlerden biri de hesap günüdür.
Hesap günü, amellerin karşılığının verileceği, Yüce Allah’ın mutlak egemenliğinin ve diğer mahlukat hakkındaki adaletli hükmünün ortaya çıkacağı gündür.
47. İşte biz bu batıl yol üzere amelimizi sürdürüp gittik. “Nihâyet ölüm bize (bu haldeyken) gelip çattı.” Kâfir olarak öldükleri için artık hiçbir çareleri kalmadı ve karşılarında umut kapıları büsbütün kapanmış oldu.
48. “Artık şefaatçilerin şefaati onlara fayda vermez” Çünkü şefaatçiler, ancak Allah’ın şefaate mazhar olmasına razı olduğu kimselere şefaat edebilirler. Bunların amellerinden ise Allah asla razı olmamıştır.
49-51. Yüce Allah, bu şekilde muhalefet edenlerin âkıbetini ve onlara neler yapılacağını açıkladıktan sonra, hayatta bulunanlara azarda bulunup kınayıcı ifadeler kullanarak şöyle buyurmaktadır:“Ne oluyor onlara ki öğütten yüz çeviriyorlar?” Ondan gafildirler ve uzak durmaktadırlar. Bu öğütten hızlıca kaçışları dolayısı ile tıpkı “aslandan ürküp kaçan yaban eşekleri.” gibidirler. Biri diğerini ürküttüğü için daha da hızlı koşan, bir avcının yahut kendisini öldürmek isteyen bir atıcının yahut bir aslan veya benzeri bir yırtıcı hayvanın şerrinden kurtulmak için kaçışan yaban eşeklerine benzerler. Bu da haktan uzaklaşıp kaçışın en ileri bir derecesidir. Bu şekilde kaçıp yüz çevirmekle birlikte onlar, pek büyük iddialarda da bulunmaktadırlar:
52. “Dahası onlardan her biri, kendisine” üzerine semâdan inmiş “açılıp okunan sahifeler verilmesini bekliyor.” ve ancak bu yolla hakka boyun eğeceğini ileri sürüyor. Halbuki onlar yalan söylüyorlar. Çünkü onlara her türlü mucize ve âyet gelecek olsa dahi, can yakıcı azabı görmedikçe iman etmeyeceklerdir. Çünkü onlara hakkı açıkça ortaya koyan, açık seçik âyet ve belgeler gelmiştir. Şâyet hayırlı bir özellikleri bulunsaydı mutlaka iman ederlerdi. Bundan dolayı Yüce Allah şöyle buyurmaktadır:
53. “Asla!” Yani Biz, onlara istediklerini vermeyeceğiz. Onlar, bu sözleri ile sadece dmeogoji yapıp karşı tarafı bastırmak istiyorlar. “Doğrusu onlar, âhiretten korkmuyorlar.” Eğer âhiretten korksalardı bu yaptıklarını yapmazlardı.
54. “Asla! Gerçek şu ki o, bir öğüttür.” Burada “o” zamiri ya bu sûreye aittir yahut da bu sûrenin ihtiva ettiği öğüte aittir.
55. “Dileyen ondan öğüt alır.” Çünkü ona yol açıklanmış ve gerekli deliller ortaya konulmuştur.
56. “Allah dilemedikçe de öğüt alamazlar.” Çünkü Allah’ın meşîeti her şeyi kapsar ve her şeyde geçerlidir. Az-çok, küçük-büyük hiçbir şey, O’nun dışına çıkamaz.
Bu buyruk ile kulların fiillerini Allah’ın meşîeti kapsamında görmeyen Kaderiye ile kulun hiçbir meşîetinin olmadığını, gerçek manada fiilinin ona ait olmadığını, kulun fiillerini yapmaya mecbur olduğunu iddia eden Cebriye’nin kanaatleri reddedilmektedir.
Zira burada Yüce Allah, hem kulların gerçek manada bir irade ve fiillerinin bulunduğunu ortaya koymakta hem de bunu kendi iradesine tabi kılmaktadır.
"O, kendisinden korkulmaya lâyık olandır, bağışlamak da O’na yaraşır.” Yani O, kendisinden korkulmaya, ibadet olunmaya layık olandır. Çünkü O, kendisinden başka ibadet olunmaması gereken tek gerçek ilâhtır. Kendisinden korkan, rızasına uyan kimselere de mağfiret edendir.
Müddessir Sûresi’nin tefsiri burada sona ermektedir.
Hamd Yüce Allah’adır, minnet duygularımız O’nadır.
***
Thật sự không giống như lời mà một số kẻ thờ đa thần đã khẳng định rằng chúng đủ sức chống lại những vị cai quản Hỏa Ngục. Allah thề bởi mặt trăng.
"Sekali-kali tidak, demi bulan, dan malam ketika telah ber-lalu, dan Shubuh apabila mulai terang. Sesungguhnya Saqar itu adalah salah satu bencana yang amat besar, sebagai ancaman bagi manusia. (Yaitu) bagi siapa di antaramu yang berkehendak akan maju atau mundur. Tiap-tiap diri bertanggung jawab atas apa yang telah diperbuatnya, kecuali golongan kanan, berada di dalam surga, mereka tanya menanya, tentang (keadaan) orang-orang yang berdosa, 'Apakah yang memasukkan kamu ke dalam Saqar (neraka)?' Mereka menjawab, 'Kami dahulu tidak termasuk orang-orang yang mengerjakan shalat, dan kami tidak (pula) memberi makan orang-orang miskin, dan kami membicarakan hal-hal yang batil bersama dengan orang-orang yang membicarakannya, dan kami mendustakan Hari Pembalasan, hingga datang kepada kami kematian.' Maka tidak berguna lagi bagi mereka syafa'at dari orang-orang yang memberikan syafa'at. Maka mengapa mereka (orang-orang kafir) berpaling dari peringatan (Allah), seakan-akan mereka itu keledai liar yang lari terkejut, lari dari singa. Bahkan tiap-tiap orang dari mereka berkehendak supaya diberikan kepa-danya lembaran-lembaran yang terbuka? Sekali-kali tidak. Sebe-narnya mereka tidak takut kepada negeri akhirat. Sekali-kali tidak demikian halnya. Sesungguhnya al-Qur`an itu adalah peringatan. Maka barangsiapa menghendaki, niscaya dia mengambil pelajaran darinya (al-Qur`an). Dan mereka tidak akan mengambil pelajaran darinya kecuali (jika) Allah menghendakinya. Dia (Allah) adalah Rabb Yang patut (kita) bertakwa kepadaNya dan berhak memberi ampun." (Al-Muddatstsir: 32-56).
(32-34) ﴾ كـَلَّا ﴿ "Sekali-kali tidak," di sini bermakna sebenar-nya atau bermakna sebagai pembukaan. Selanjutnya Allah سبحانه وتعالى ber-sumpah dengan bulan dan dengan malam pada saat berlalu serta dengan siang pada saat mulai terang karena dalam semua hal ter-sebut terdapat tanda-tanda kebesaran Allah سبحانه وتعالى yang agung yang menunjukkan atas sempurnanya Kuasa, Kebijaksanaan, luasnya kekuasaan dan menyeluruhnya rahmat serta pengetahuanNya.
(35-37) Obyek yang disumpahkan Allah سبحانه وتعالى adalah Firman-Nya, ﴾ إِنَّهَا لَإِحۡدَى ٱلۡكُبَرِ ﴿ "Sesungguhnya Saqar itu adalah salah satu bencana yang amat besar," yaitu sesungguhnya neraka adalah salah satu ben-cana besar dan penting. Karena Kami telah memberitahukannya kepada kalian dan kalian mengetahuinya, maka siapa saja di antara kalian yang mau, silahkan melaksanakan amalan yang mendekat-kannya pada Allah سبحانه وتعالى dan mendekatkan pada keridhaanNya serta memasukkannya pada negeri kemuliaanNya. Dan siapa yang mau, silahkan mengesampingkan tujuan penciptaannya dan apa pun yang dicintai dan diridhai Allah سبحانه وتعالى dan sebaliknya mengerjakan kemaksiatan-kemaksiatan dan mendekatkannya pada Neraka Jahanam, sebagaimana yang disebutkan dalam Firman Allah سبحانه وتعالى,
﴾ وَقُلِ ٱلۡحَقُّ مِن رَّبِّكُمۡۖ فَمَن شَآءَ فَلۡيُؤۡمِن وَمَن شَآءَ فَلۡيَكۡفُرۡۚ ﴿
"Dan katakanlah, 'Kebenaran itu datangnya dari Rabbmu, maka barangsiapa yang ingin (beriman) hendaklah ia beriman, dan barangsiapa yang ingin (kafir) biarlah ia kafir'." (Al-Kahfi: 29).
(38-48) ﴾ كُلُّ نَفۡسِۭ بِمَا كَسَبَتۡ رَهِينَةٌ ﴿ "Tiap-tiap diri bertanggung jawab atas apa yang telah diperbuatnya," atas perbuatan-perbuatan buruk dan jelek. Ia bertanggung jawab atasnya. Perbuatan buruknya meng-haruskannya dibelenggu di lehernya dan mengharuskannya men-dapatkan azab, ﴾ إِلَّآ أَصۡحَٰبَ ٱلۡيَمِينِ ﴿ "kecuali golongan kanan," karena sesung-guhnya mereka tidak tergadai tapi mereka terlepas dan bergembira, ﴾ فِي جَنَّٰتٖ يَتَسَآءَلُونَ 40 عَنِ ٱلۡمُجۡرِمِينَ 41 ﴿ "berada di dalam surga, mereka tanya me-nanya, tentang (keadaan) orang-orang yang berdosa," yakni, berada di dalam surga, mereka mendapatkan semua yang mereka inginkan. Sempurnalah kenyamanan dan keamanan hingga mereka saling berhadap-hadapan dan bertanya satu sama lain, dan percakapan mereka sampai pada pertanyaan tentang orang-orang yang berdosa, bagaimana keadaan mereka, apakah mereka telah mendapatkan apa yang diancamkan Allah سبحانه وتعالى pada mereka? Sebagian mereka berkata kepada yang lain, Apakah kalian melihat mereka? Mereka pun melihat orang-orang berdosa berada di tengah-tengah Neraka Jahim dalam keadaan tersiksa. Para penduduk surga bertanya pada mereka, ﴾ مَا سَلَكَكُمۡ فِي سَقَرَ ﴿ "Apakah yang memasukkan kamu ke dalam Saqar (neraka)," yakni, apa yang membuatmu masuk ke dalamnya, karena dosa apa kalian mendapatkan neraka? Mereka menjawab, ﴾ قَالُواْ لَمۡ نَكُ مِنَ ٱلۡمُصَلِّينَ 43 وَلَمۡ نَكُ نُطۡعِمُ ٱلۡمِسۡكِينَ 44 ﴿ "Kami dahulu tidak termasuk orang-orang yang mengerjakan shalat, dan kami tidak (pula) memberi makan orang miskin," tidak ada keikhlasan untuk Allah سبحانه وتعالى Yang disembah, tidak memberi kebaikan dan manfaat bagi orang yang membutuhkan, ﴾ وَكُنَّا نَخُوضُ مَعَ ٱلۡخَآئِضِينَ ﴿ "dan kami membicarakan yang batil, bersama dengan orang-orang yang membicarakannya," yakni kami membicarakan yang batil dan kami jadikan sebagai pembantah kebenaran, ﴾ وَكُنَّا نُكَذِّبُ بِيَوۡمِ ٱلدِّينِ ﴿ "dan kami mendustakan Hari Pembalasan."
Inilah pengaruh dari pembicaraan tentang kebatilan; yaitu mendustakan kebenaran, dan siapakah yang lebih berhak dari Yang Maha Haq pada hari itu? Tempat balasan amal perbuatan dan tegaknya kerajaan Allah سبحانه وتعالى dan hukumNya yang adil pada seluruh makhluk. Dan kami terus menurus berada di atas langkah batil ini, ﴾ حَتَّىٰٓ أَتَىٰنَا ٱلۡيَقِينُ ﴿ "hingga datang kepada kami kematian." اَلْيَقِيْنُ (dalam ayat) bermakna kematian. Pada saat mereka mati di atas kekufuran, berbagai usaha tidak berguna kala itu dan pintu harapan tertutup di hadapan wajah mereka, ﴾ فَمَا تَنفَعُهُمۡ شَفَٰعَةُ ٱلشَّٰفِعِينَ ﴿ "maka tidak berguna lagi bagi mereka syafa'at dari orang-orang yang memberikan syafa'at," karena orang-orang yang memberi syafa'at hanya bisa memberi pada orang yang diridhai Allah سبحانه وتعالى, sedangkan orang-orang kafir itu, perbuatannya tidak diridhai Allah سبحانه وتعالى.
(49-53) Saat Allah سبحانه وتعالى menjelaskan akibat orang-orang yang menentang dan menjelaskan apa yang Allah سبحانه وتعالى lakukan pada mereka, Allah سبحانه وتعالى melanjutkannya dengan celaan terhadap orang-orang yang ada seraya berfirman, ﴾ فَمَا لَهُمۡ عَنِ ٱلتَّذۡكِرَةِ مُعۡرِضِينَ ﴿ "Maka mengapa mereka (orang-orang kafir) berpaling dari peringatan (Allah)," meng-halangi dan melalaikannya, ﴾ كَأَنَّهُمۡ ﴿ "seakan-akan mereka itu," karena amat kencangnya lari dari kebenaran ﴾ حُمُرٞ مُّسۡتَنفِرَةٞ ﴿ "keledai liar yang lari terkejut," yakni keledai liar lari, yang masing-masing membuat lari yang lain sehingga lari mereka semakin kencang, ﴾ فَرَّتۡ مِن قَسۡوَرَةِۭ ﴿ "lari dari singa," yakni dari pemburu, pemanah yang mengingin-kannya atau dari singa dan lainnya. Ini adalah cara berpaling dari kebenaran yang paling dahsyat. Di samping lari dan berpaling seperti ini, mereka mengklaim beberapa hal besar, ﴾ كُلُّ ﴿ "masing-masing" dari mereka ﴾ مِّنۡهُمۡ أَن يُؤۡتَىٰ صُحُفٗا مُّنَشَّرَةٗ ﴿ "berkehendak supaya diberikan kepadanya lembaran-lembaran yang terbuka," turun dari langit padanya dan mengklaim bahwa tidak akan ada yang tunduk kepada kebe-naran kecuali dengan lembaran-lembaran itu. Mereka berdusta. Andai pun seluruh tanda-tanda kebesaran Allah سبحانه وتعالى tiba, niscaya mereka tidak akan beriman hingga mereka mendapatkan siksaan yang pedih. Sebab mereka telah kedatangan tanda-tanda kebesaran Allah سبحانه وتعالى yang jelas yang menjelaskan kebenaran. Andai pada diri mereka terdapat kebaikan, pasti mereka beriman, karena itu Allah سبحانه وتعالى berfirman, ﴾ كـَلَّاۖ ﴿ "Sekali-kali tidak," yakni, Kami tidak memberi apa yang mereka inginkan, mereka hanya ingin memperlemah dengan permintaan itu, ﴾ بَل لَّا يَخَافُونَ ٱلۡأٓخِرَةَ ﴿ "bahkan sebenarnya mereka tidak takut kepada negeri akhirat," sebab andai mereka takut pada Hari Akhirat, tentu apa yang menimpa mereka tidak berlaku.
(54-56) ﴾ كـَلَّآ إِنَّهُۥ تَذۡكِرَةٞ ﴿ "Sekali-kali tidak demikian halnya. Se-sungguhnya al-Qur`an itu adalah peringatan." Kata ganti dalam ayat ini kemungkinan merujuk kepada surat atau segala sesuatu yang terdapat dalam nasihat ini. ﴾ فَمَن شَآءَ ذَكَرَهُۥ ﴿ "Maka barangsiapa meng-hendaki, niscaya dia mengambil pelajaran darinya (al-Qur`an)," karena al-Qur`an telah menjelaskan jalan lurus dan petunjuk. ﴾ وَمَا يَذۡكُرُونَ إِلَّآ أَن يَشَآءَ ٱللَّهُۚ ﴿ "Dan mereka tidak akan mengambil pelajaran darinya kecuali (jika) Allah menghendakinya," karena sesungguhnya kehendak Allah سبحانه وتعالى berlaku secara umum. Tidak ada satu kejadian pun, baik kecil atau besar yang luput dari kehendak Allah سبحانه وتعالى. Di sini terdapat bantahan bagi Qadariyah yang memasukkan perbuatan manusia di bawah kehendak Allah سبحانه وتعالى sekaligus sebagai bantahan bagi Jabariyah yang mengira bahwa manusia tidak memiliki kehendak dan perbuatan secara hakiki, tapi semuanya dipaksa untuk dilaku-kan. Dalam ayat ini Allah سبحانه وتعالى menegaskan adanya kehendak hakiki dan nyata bagi manusia. Allah سبحانه وتعالى menjadikan kehendak manusia sebagai pengikut kehendakNya. ﴾ هُوَ أَهۡلُ ٱلتَّقۡوَىٰ وَأَهۡلُ ٱلۡمَغۡفِرَةِ ﴿ "Dia (Allah) adalah Rabb Yang patut (kita) bertakwa kepadaNya dan berhak memberi ampun," yakni, Dia patut ditakuti dan disembah, karena hanya Dia-lah Tuhan yang sepatutnya disembah dan patut untuk memberi ampunan pada siapa saja yang bertakwa padaNya dan mencari ridhaNya.
Selesai tafsir Surat al-Muddatstsir. Segala puji dan karunia hanya milik Allah سبحانه وتعالى semata.
Hayır durum bazı müşriklerin iddia ettiği gibi değildir. Zira onlar bazı arkadaşlarının cehennemdeki görevli meleklere üstün geleceklerini ileri sürmüşlerdir. Ardından Yüce Allah, Ay’a yemin etmiştir.
The statement is not as claimed by some idolaters that he will suffice his companions against the wardens of Hell and take them out of it. Allah took an oath by the moon.
Al-lah hace un juramento por la noche cuando desaparece.
Kunem se noći kada ode i nestane.
Dia bersumpah dengan malam ketika berlalu.
Giurò sulla notte quando si ritira.
Allah thề bởi ban đêm khi nó rời đi.
Ve dönüp geldiği zaman geceye yemin etmiştir.
Sumumpa si Allāh sa gabi kapag lumisan ito.
He took an oath by the night when it departs.
Puis il prête serment par la nuit qui se termine
I kunem se zorom kada nastane i svjetlost se pojavi.
He took an oath by the morning when it lights up.
También jura por la mañana cuando se ilumina.
Allah thề bởi bình minh sáng tỏ.
Dia juga bersumpah dengan waktu subuh saat mulai bersinar.
Sumumpa Siya sa madaling-araw kapag tumanglaw ito.
Aydınlattığı zaman sabah vaktine yemin etmiştir.
Giurò sul mattino quando risplende.
et par l’aube qui apparaît.
Quả thật, Hỏa Ngục là một đại họa.
Tunay na ang Apoy ng Impiyerno ay isa sa mga kasawiang mabigat.
Él jura que el fuego del Infierno es una de las grandes calamidades.
Le Feu de l’Enfer est un des plus grands malheurs
The fire of Hell is one the great calamities.
Şüphesiz cehennem ateşi büyük belalardan biridir.
Džehennemska vatra je jedna velika nedaća.
n verità, il Fuoco dell'inferno è una delle più grandi piaghe,
Sesungguhnya neraka adalah salah satu bencana yang amat besar.
che spaventa e incute timore alla gente.
In order to strike terror and fear in people.
Njome se ljudi opominju i straše.
bilang pagpapasindak at pagpapangamba para sa mga tao,
Ia sebagai ancaman dan objek untuk menakut-nakuti manusia.
İnsanlar için korkutucu ve tehdit edicidir.
et un avertissement qui menace et effraie les humains.
Para advertir a los seres humanos.
Pour qui d’entre vous, ô gens, désire avancer dans la foi et les bonnes œuvres ou bien reculer dans la mécréance et les péchés.
Quanto a quelli di voi, o gente, che desiderano andare incontro ad Allāh con la fede e le buone azioni, o indietreggiare con la miscredenza e i peccati,
para sa sinumang lumuob kabilang sa inyo, O mga tao, na magpakauna sa pamamagitan ng pananampalataya kay Allāh at gawang maayos o magpakahuli sa pamamagitan ng kawalang-pananampalataya at mga pagsuway.
Whoever from amongst you, O people, wishes to go forward with faith in Allah and righteous actions, or to lag behind by disbelief and sins.
لِمَنْ شَاۗءَ مِنْكُمْ اَنْ يَّتَقَدَّمَ اَوْ يَتَاَخَّرَ (to the one who wishes to come forward [ towards good deeds ] or to go back [ from them ]...74:37) In this context, 'to come forward' signifies 'coming forward towards faith and obedience' and ta'akhkhur 'to go backward' signifies 'moving away from faith and obedience'. The verse purports to warn against the torment and torture of the Hellfire. This applies to all human beings in general. Some accept the warning and are guided by the truth, and the unfortunate ones hold back from accepting the warning, turn away from it and reject it.
Hỡi nhân loại, để ai trong các ngươi muốn tiên phong bởi đức tin nơi Allah và làm viện thiện tốt hoặc lùi về phía sau bởi sự vô đức tin và bất tuân Allah.
-Ey insanlar!- İçinizden Allah’a iman edip, salih amel işleyerek öne geçmeyi veya küfür ve günahlarla geri kalmayı dileyen kimseler için.
Siapa pun di antara kalian -wahai manusia- boleh berkehendak untuk maju dengan iman kepada Allah dan dengan amal saleh atau berkehendak untuk mundur dengan kekufuran dan kemaksiatan.
onome između vas, o ljudi, koji hoće naprijed ići, vjerujući u Allaha i radeći dobra djela ili zaostati, negirajući Allaha i griješenjem.
Para quien desee tener fe en Al-lah y realizar obras justas, o desee mantenerse en la incredulidad y cometer pecados.
Mỗi con người sẽ bị nhốt lại trong những việc làm xấu của họ, cho dù họ có làm điều tốt đi chăng nữa thì cũng không thoát khỏi được sự trừng phạt ở Đời Sau.
Svaka duša će za svoja djela odgovoriti, pa će, ili biti kažnjena zbog njih ili će se spasiti kazne i propasti.
Toute âme est l’otage de ses œuvres: soit elles la damnent, soit elles la sauvent et lui épargnent la perdition.
sappiano che ogni anima è responsabile delle azioni che ha compiuto, sia che le sue azioni la portino alla perdizione, sia che la liberino e la salvino dalla distruzione,
Cada alma será rehén de las acciones que cometió. Sus acciones lo destruirán o lo liberarán de la destrucción.
Setiap jiwa bertanggung jawab atas segala perbuatan yang dilakukannya, bisa jadi amal perbuatan itu menjerumuskannya pada kebinasaan dan bisa jadi amal perbuatan itu menyelamatkannya darinya.
Her bir kimse yaptığı amelleriyle alıkonulacaktır. Amelleri onu helak edecek ya da onu helak olmaktan kurtaracak ve koruyacaktır.
What will take place in the Discussion between the People of Paradise and the People of the Hellfire
Allah informs that,
كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ
(Every person is a pledge for what he has earned,) meaning, bound to his deed on the Day of Judgement. Ibn `Abbas and others have said this.
إِلاَّ أَصْحَـبَ الْيَمِينِ
(Except those on the Right.) For verily, they will be
فِى جَنَّـتٍ يَتَسَآءَلُونَ - عَنِ الْمُجْرِمِينَ
(In Gardens they will ask one another, about criminals (and they will say to them)) meaning, while they are in lofty rooms they will ask the criminals, who will be in the lowest levels (of Hell), saying to them,
مَا سَلَكَكُمْ فِى سَقَرَ - قَالُواْ لَمْ نَكُ مِنَ الْمُصَلِّينَ - وَلَمْ نَكُ نُطْعِمُ الْمِسْكِينَ
("What has caused you to enter Hell" They will say: "We were not of those who used to offer the Salah, nor did we feed the poor.") meaning, `we did not worship Allah, nor did we do good to His creatures of our own species (i.e., other people).'
وَكُنَّا نَخُوضُ مَعَ الُخَآئِضِينَ
(And we used to speak falsehood with vain speakers.) meaning, `we used to speak about what we had no knowledge of.' Qatadah said, "It means that every time someone went astray we would go astray with them."
وَكُنَّا نُكَذِّبُ بِيَوْمِ الدِّينِ - حَتَّى أَتَـنَا الْيَقِينُ
(And we used to deny the Day of Recompense, until the certainty (Al-Yaqin) came to us.) meaning, death. This is as Allah says,
وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ
(And worship your Lord until there comes unto you the certainty.) (15:99) The Messenger of Allah ﷺ said,
«أَمَّا هُوَ يعني عثمان بن مظعون فَقَدْ جَاءَهُ الْيَقِينُ مِنْ رَبِّه»
(Concerning him verily, Al-Yaqin (death) came to him from his Lord.)" Allah then says,
فَمَا تَنفَعُهُمْ شَفَـعَةُ الشَّـفِعِينَ
(So no intercession of intercessors will be of any use to them.) meaning, whoever has these characteristics, then the intercession of whoever tries to intercede for him will be of no benefit on the Day of Judgement. This is because intercession is only useful if the conditions for it are met. However, whoever comes before Allah as a disbeliever on the Day of Judgement, then he will get the Hellfire and there is no way of avoiding it. He will abide in it (Hell) forever.
The Disapproval of the Disbelievers' Rejection and Their Position
Then Allah says,
فَمَا لَهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِينَ
(Then what is wrong with them that they turn away from admonition) meaning, `what is wrong with these disbelievers who are turning away from what you are calling them to and reminding them of'
كَأَنَّهُمْ حُمُرٌ مُّسْتَنفِرَةٌ - فَرَّتْ مِن قَسْوَرَةٍ
(As if they were wild donkeys. Fleeing from a Qaswarah.) meaning, as if they were fleeing from the truth and turning away from it, like a wild donkey when it flees from something that is trying to catch it, like a lion. This was said by Abu Hurayrah. Hammad bin Salamah reported from `Ali bin Zayd who reported from Yusuf bin Mihran who narrated that Ibn `Abbas said, "It (Qaswarah) is the lion in the Arabic language. It is called Qaswarah in the Abyssinian language, Sher in the Persian language and Awba in the Nabtiyyah (Nabatean) language." Concerning Allah's statement,
بَلْ يُرِيدُ كُلُّ امْرِىءٍ مِّنْهُمْ أَن يُؤْتَى صُحُفاً مُّنَشَّرَةً
(Nay, everyone of them desires that he should be given pages spread out.) meaning, each one of these idolators wants to have a book revealed to him as Allah revealed to the Prophet . Mujahid and others have said this. This is similar to Allah's statement,
وَإِذَا جَآءَتْهُمْ ءَايَةٌ قَالُواْ لَن نُّؤْمِنَ حَتَّى نُؤْتَى مِثْلَ مَآ أُوتِىَ رُسُلُ اللَّهِ اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ
(And when there comes to them a sign they say: "We shall not believe until we receive the like of that which the Messengers of Allah ﷺ had received." Allah knows best with whom to place His Message.) (6:124) It is reported in a narration from Qatadah that he said, "They want to be declared innocent (on the Day of Judgement) without having to do any deeds." Then Allah says,
كَلاَّ بَل لاَّ يَخَافُونَ الاٌّخِرَةَ
(Nay! But they fear not the Hereafter.) meaning, they were only corrupted by their lack of faith in it and their rejection of its occurrence.
The Qur'an is a Reminder
Then Allah says,
كَلاَّ إِنَّهُ تَذْكِرَةٌ
(Nay, verily, this is an admonition.) meaning, truly the Qur'an is a reminder.
فَمَن شَآءَ ذَكَرَهُ وَمَا يَذْكُرُونَ إِلاَّ أَن يَشَآءَ اللَّهُ
(So, whosoever wills receives admonition (from it)! And they will not receive admonition unless Allah wills;) This is similar to Allah's statement,
وَمَا تَشَآءُونَ إِلاَّ أَن يَشَآءَ اللَّهُ
(And you cannot will unless Allah wills.) (81:29) Concerning Allah's statement,
هُوَ أَهْلُ التَّقْوَى وَأَهْلُ الْمَغْفِرَةِ
(He is the One, deserving the Taqwa and He is the One Who forgives.) This means that He deserves to be feared and He is eligible to forgive the sin of whoever turns to Him and repents. This was said by Qatadah. This is the end of the Tafsir of Surat Al-Muddaththir, all praise and thanks are due to Allah. ffer the Salah, nor did we feed the poor.") meaning, `we did not worship Allah, nor did we do good to His creatures of our own species (i.e., other people).'
وَكُنَّا نَخُوضُ مَعَ الُخَآئِضِينَ
(And we used to speak falsehood with vain speakers. peakersieA ھ The Qur'an is a Reminder Then Allah says,
كَلاَّ إِنَّهُ تَذْكِرَةٌ
(Nay, verily, this is an admonition.) meaning, truly the Qur'an is a reminder.
فَمَن شَآءَ ذَكَرَهُ وَمَا يَذْكُرُونَ إِلاَّ أَن يَشَآءَ اللَّهُ
(So, whosoever wills receives admonition (from it)! And they will not receive admonition unless Allah wills;) This is similar to Allah's statement,
وَمَا تَشَآءُونَ إِلاَّ أَن يَشَآءَ اللَّهُ
(And you cannot will unless Allah wills.) (81:29) Concerning Allah's statement,
هُوَ أَهْلُ التَّقْوَى وَأَهْلُ الْمَغْفِرَةِ
(He is the One, deserving the Taqwa and He is the One Who forgives.) This means that He deserves to be feared and He is eligible to forgive the sin of whoever turns to Him and repents. This was said by Qatadah. This is the end of the Tafsir of Surat Al-Muddaththir, all praise and thanks are due to Allah.
Every soul will be taken to task for the actions that it did. Either its actions will destroy it or they will release and rescue it from destruction.
Bawat kaluluwa sa nakamit nito na mga gawa ay kukunin, kaya alin sa dalawa: magsasawi sa kanya ang mga gawa niya o magliligtas sa kanya ang mga ito at sasagip sa kanya ang mga ito mula sa kapahamakan.
كُلُّ نَفْسٍۢ بِمَا كَسَبَتْ رَهِيْنَةٌ اِلَّآ اَصْحٰبَ الْيَمِيْنِ (Everyone will be detained [ in the Hell ] because of what he did, [ 38] except the People of the Right, [ i.e. those who will be given their Book of Deeds in their right hands ] 74:38-39)
The word rahinah is used in the sense of marhunah 'will be detained'. The word is derived from rahn 'to give something valuable to a pawnbroker as a security for a debt. The valuable thing is thus merely detained by the pawnbroker. He cannot use it or take advantage of it. Likewise, every person on the Day of Judgment will be detained in lieu of his sins, except those who will be given their Book of Deeds in their right hands. In this context, 'detention' could refer to being detained in Hell. In this case, the statement would mean that every person will be held in pledge in Hell against his sins to receive punishment, except the People of the Right. The context indicates that the People of the Right are those who have repaid their debt, i.e. they have fulfilled their obligations in this world towards Allah and other human beings. In these instances there is no need for them to be detained. This interpretation seems to be plain, simple and straightforward. However, if 'detention' refers to being held at some other place before giving account or before admission into Paradise or Hell, it signifies that every person will be held to give an account of his deeds. No person will be permitted to move out unless the account is taken. In this case, the exception of the People of the Right could refer to the sinless who are not accountable, such as minors or immature children as explained by Sayyidna ` Ali. According to a Tradition, a segment of the Holy Prophet's community would be exempted from accountability. They will enter Paradise without having to account for actions. Possibly, it could be referring to this segment. According to Surah .Al-Waqi` ah, there will be three categories of people on the Plain of Gathering: [ 1] sabiqun 'the Foremost' and muqarrabun 'who have attained nearness to Allah'; [ 2] the People of the Right; and [ 3] the People of the Left. On this occasion, the muqarrabun have been merged with the People of the Right', and only the latter people have been mentioned. From this point of view, there is no express text which states that all the People of the Right will be excepted, and will not be detained for accountability. The first interpretation, that is being held in Hell, appropriately fits the context. And Allah knows best!
osim vjernika koji neće biti kažnjeni zbog grijeha, jer će se preko njihovih gijeha preći zbog dobrih djela koja su činili.
Maliban sa mga mananampalataya sapagkat tunay na sila ay hindi kukunin dahil sa mga pagkakasala nila; bagkus lalampas sa mga ito dahil sa taglay nila na gawang maayos.
Except for the believers, who wont be taken to task for their sins. Instead, these will be overlooked because of their righteous actions.
Ancak Müminler böyle değildirler. Doğrusu onlar günahlarından ötürü sorumlu tutulmayacak, bilakis sahip oldukları salih ameller sebebiyle o günahları bağışlanacaktır.
tranne i credenti, che non verranno rimproverati per i loro peccati, piuttosto verranno perdonati in seguito alle buone azioni che hanno compiuto.
Kecuali orang-orang yang beriman, mereka tidak disiksa karena dosa-dosa mereka, akan tetapi itu telah dimaafkan karena mereka mempunyai amal saleh.
Exception faite des croyants qui ne seront pas châtiés pour leurs péchés. Allah les leur pardonnera plutôt pour leurs bonnes œuvres.
Salvo los creyentes, que no serán rehenes de sus pecados, estos serán perdonados debido a sus acciones correctas.
Ngoại trừ những người có đức tin mới không bị bắt tội bởi những tội lỗi của họ. Chỉ có họ mới được xí xóa tội lỗi bởi những việc làm thiện tốt của họ.
Nel Giorno della Resurrezione, saranno nei Paradisi e si interrogheranno a vicenda
Onlar kıyamet günü cennetler içinde birbirlerini soracaklar.
Le Jour de la Résurrection, ils seront dans des Jardins où ils se questionneront les uns les autres
En el Día del Juicio, estarán en jardines preguntándose unos a otros.
Vào Ngày Phán Xét, ở trong các Ngôi Vườn Thiên Đàng, họ hỏi nhau.
On the Day of Judgement, they will be in gardens asking one another.
Sila sa Araw ng Pagbangon ay nasa mga Hardin, na magtatanong ang isa't isa sa kanila
Mereka pada hari Kiamat berada dalam surga, sebagian dari mereka bertanya kepada sebagian yang lain.
Oni će na Sudnjem danu, u Džennetu, jedni druge pitati
tungkol sa mga tagatangging sumampalataya na nagpahamak sa mga sarili nila dahil sa ginawa nila na mga pagsuway:
Những người ở trong các Ngôi Vườn Thiên Đàng hỏi nhau về những người vô đức tin, những người đã hủy diệt bản thân họ bởi các việc làm bất tuân của họ.
o nevjernicima koju su sami sebe doveli u propast, čineći grijehe.
Mereka bertanya tentang orang-orang kafir yang membinasakan diri mereka sendiri dengan melakukan kemaksiatan.
İşledikleri günahlar yüzünden kendilerini helak etmiş olan kâfirlere şöyle sorarlar:
Sobre los incrédulos que se destruyeron a sí mismos con los pecados que cometieron.
riguardo i miscredenti che hanno condotto loro stessi alla dannazione a causa dei peccati che hanno commesso.
About the disbelievers who destroyed themselves by the sins they committed.
au sujet des criminels qui se sont conduits eux-mêmes en péchant, à la perdition.
Diranno loro: "Cosa vi ha condotto all'Inferno?"
Ils leur diront: Quelle est la raison de votre entrée en Enfer?
Những người trong Thiên Đàng hỏi những người trong Hỏa Ngục: điều gì đã đưa các người vào Hỏa Ngục vậy?
Mereka bertanya kepada orang-orang kafir, “Apa yang menjerumuskan kalian ke dalam neraka?”
Onlara: "Sizi cehenneme sokan şey neydi?" derler.
They will say to them: What entered you into Hell?
Reći će im: Šta je razlog vašeg ulaska u Džehennem?
Magsasabi sila sa mga ito: "Ano ang nagpapasok sa inyo sa Impiyerno?"
Les dirán: “¿Qué les hizo ingresar al Infierno?”
Kaya sasagot sa kanila ang mga tagatangging sumampalataya, habang mga nagsasabi: "Hindi kami dati kabilang sa mga nagsasagawa ng pagdarasal na isinatungkulin sa buhay na pangmundo.
Orang-orang kafir menjawab mereka dengan berkata, “Kami tidak termasuk orang-orang yang mendirikan salat wajib di kehidupan dunia.
Nevjernici će odgovoriti: Nismo bili od onih koji su na dunjaluku obavezne namaze obavljali.
Kâfirler de onlara cevap olarak şöyle derler: "Biz, dünya hayatında farz olan namazı kılan kimseler değildik."
The disbelievers will answer them saying: We were not of those who discharged the obligatory prayer in the worldly life.
Les mécréants répondront: Nous n’étions pas du nombre de ceux qui accomplissaient les prières obligatoires dans le bas monde
Los incrédulos les contestarán diciendo: “Éramos aquellos que no cumplían con la oración prescrita durante nuestra vida.
Những kẻ vô đức tin trả lời: Bởi vì chúng tôi đã không duy trì lễ nguyện Salah bắt buộc trên cuộc sống trần gian.
I miscredenti risponderanno, dicendo: "Noi non facevamo parte di coloro che compievano la Preghiera obbligatoria nella vita terrena;
non abbiamo nutrito i poveri con ciò che Allāh ci ha concesso.
et nous ne nourrissions pas les pauvres avec ce dont Allah nous a fait don.
“Ve Allah’ın bize vermiş olduğu yemeklerin bir bölümüyle fakirleri de doyurmuyorduk.''
Kami juga tidak memberi makan orang fakir dari rezeki yang diberikan Allah kepada kami.
No dábamos de comer a los pobres de lo que Al-lah nos dio.
Và bởi vì chúng tôi đã không nuôi ăn những người nghèo từ bổng lộc mà Allah đã ban cho chúng tôi.
Nismo iz onoga što nam je Allah dao siromahe hranili.
Hindi kami dati nagpapakain sa maralita mula sa ibinigay sa amin ni Allāh.
We did not feed the poor from what Allah gave us.
Kami dahulu selalu bersama pelaku kebatilan, berkeliling bersama mereka ke mana saja mereka berkeliling, dan berbincang dengan pengikut kesesatan dan kelalaian.
E noi eravamo dalla parte della gente della falsità e li seguivamo ovunque andassero, e parlavamo con la gente della perdizione e dell'inganno,
Và bởi vì chúng tôi đã thường ở cùng với những kẻ sai quấy và chúng tôi đã thường cùng những kẻ lầm lạc nói chuyện tầm phào vô bổ.
Solíamos juntarnos con las personas que difamaban la revelación para negarla y desviar a otros de la verdad.
We used to be with the people of falsehood and go wherever they go. We used to speak to the people of misguidance and deviation.
“Bizler, gittikleri her yerde batıl ehli insanlarla beraberdik. Sapkın ve azgın kimselerle konuşuyorduk.''
Kami dati ay kasama sa mga kampon ng kabulaanan, na umiikot kami kasama sa kanila saan man umikot sila. Nagsasalita kami kasama sa mga kampon ng pagkaligaw at kalisyaan.
Nous fréquentions les adeptes du faux que nous suivions partout, nous conversions avec les égarés et les fourvoyés
Sa pobornicima neistine družili smo se i gdje god su i oni, i mi smo bili, i pričali smo sa onima koji su zalutali.
Negirali smo Dan u kojem će svako dobiti ono što je zaslužio.
Kami dahulu juga mendustakan hari pembalasan.
We used to deny the day of recompense.
et nous traitions de mensonge le Jour de la Rétribution.
Và chúng tôi luôn không tin nơi Ngày Thưởng Phạt.
e rinnegavamo il giorno della Retribuzione.
Solíamos desmentir el día del Juicio y la retribución.
“Hesap gününü de yalanlıyorduk.''
Kami dati ay nagpapabula sa Araw ng Pagganti.
Nous exagérions dans cette attitude jusqu’à ce que la mort survint à nous et s’interposa entre nous et le repentir.
Persistimos en esta negación hasta que la muerte nos alcanzó, y ya no pudimos arrepentirnos”.
U tom poricanju smo ustrajavali sve dok nam smrt nije stigla i nismo imali mogućnost da se pokajemo.
Nagpakalabis kami sa pagpapasinungaling sa kanya hanggang sa dumating sa amin ang kamatayan, kaya nakahadlang ito sa pagitan namin at ng pagbabalik-loob."
We persisted in this denial until death came to us and prevented us from repenting.
Ci eravamo ostinati a rinnegare finché non ci è giunta la morte, e ci ha impedito di pentirci.
“Ölüm bize gelip çatıncaya dek yalanlamaya devam ettik.''
Chúng tôi cứ vô đức và bất tuân cho tới khi cái chết đến với chúng tôi, và chúng tôi đã không còn cơ hội quay đầu sám hối.
Kami senantiasa dalam pendustaan terhadap hari pembalasan hingga kematian merenggut kami, sehingga terhalanglah antara kami dan tobat.”
Njima na Sudnjem danu neće koristiti zauzimanje meleka, vjerovjesnika i dobrih ljudi, jer je jedan od uslova prihvatanja zauzimanja, zadovoljstvo sa onim za koga se zagovara.
Kaya hindi magpapakinabang sa kanila sa Araw ng Pagbangon ang pagpapagitna ng mga tagapamagitan kabilang sa mga anghel, mga propeta, at mga maayos dahil bahagi ng kundisyon ng pamamagitan ay ang pagkalugod ng pinamamagitanan.
The earth rotates on its axis and the moon orbits the earth. For this reason, lunar dates change and night and day alternate on the earth. This system of rotation and changes is in fact an indication that the present order will change and that the period of the Hereafter will definitely arrive. Those who take this system into account will want to make full use of their ‘day’, before the arrival of ‘night’. They will avoid all actions which could plunge them into Hell, prefering instead to act in a way which will lead them to Paradise.
Oleh sebab itu, pada hari Kiamat tidak bermanfaat bagi mereka syafaat dari pemberi syafaat dari kalangan malaikat, para nabi, dan orang-orang saleh, karena di antara syarat diterimanya syafaat adalah keridaan Allah terhadap orang yang diberi syafaat.
On the Day of Judgment, the mediation of intercessors from the angels, prophets and pious ones, will not benefit them, because the requirement for the acceptance of intercession is that the thing for which intercession is made must be approved.
Le Jour de la Résurrection, l’intercession des anges, des prophètes et des pieux ne leur profitera pas, car l’une des conditions de l’acceptation de l’intercession est que le bénéficiaire de cette intercession soit agréé.
Kıyamet günü meleklerden, peygamberlerden ve salih kimselerden olan şefaatçilerin aracılıkları onlara bir fayda vermez. Çünkü şefaatin kabul edilme şartlarından biri de kendisine şefaat edilen kimseden razı olunmasıdır.
Non sarà loro utile, nel Giorno della Resurrezione, la mediazione dell'intercessore, degli angeli, dei profeti e dei pii, poiché una delle condizioni necessarie affinché l'intercessione venga accettata è che Egli sia compiaciuto del giudicato.
Vào Ngày Phán Xét, sẽ không có một sự can thiệp nào có thể giúp được họ, dù đó là sự can thiệp của các Thiên thần, các vị Nabi hay của những người ngoan đạo đi chăng nữa; bởi lẽ điều kiện được chấp nhận sự can thiệp là sự hài lòng của Allah.
فَمَا تَنْفَعُهُمْ شَفَاعَةُ الشّٰفِعِيْنَ (Then intercession of intercessors will not avail them...74:48) The attached pronoun of tanfa'uhum refers to those sinners who have been mentioned in the preceding verses. They confessed to four crimes: [ 1] they did not perform obligatory prayers; [ 2] they did not feed the poor, that is, they did not spend on the necessities of the poor; [ 3] they indulged (in mocking at the truth) along with those who indulged in opposing Islam or committing sins and shameful deeds; and [ 4] they denied the Day of Requital.
This verse purports to say that whoever has these characteristics, including denial of the Day of Requital, is an infidel. The intercession of anyone who tries to intercede for an infidel will be of no benefit to him on the Day of Judgment. Even if all the intercessors join forces to intercede, it will not help. This is because intercession is only useful if the conditions for it are met. Therefore, the verse uses the plural expression, thus: شَفَاعَةُ الشّٰفِعِيْنَ
'intercession of intercessors'
No Intercession will Benefit an Unbeliever, but will Benefit a Believer
It is deducible from the verse under comment that, besides infidels, all Muslims, even though they may be sinners, will benefit from intercession as many authentic ahadith bear ample testimony to this. The intercessors will be the Prophets of Allah, Allah's friends and righteous personalities. It is confirmed that the general body of believers will intercede for one another, and their intercession will be accepted.
A Special Note
Sayyidna ` Abdullah Ibn Masud 4 narrates that Allah's angels and Prophets, the martyrs and the righteous will intercede for sinners in the Hereafter, and they will be delivered from Hell by virtue of their intercession, except the four types of sinners who have been classified above, that is, those who failed to perform their obligatory prayer and to pay their Zakah, those who opposed Islam with the opponents of Islam and denied the Hereafter. This shows that intercession will not be accepted for those who fail to perform their obligatory Salah and pay their Zakah. However, other narratives indicate that the correct view with regard to the verse under comment is that the unacceptability of intercession refers to those sinners who commit the four types of crimes that include the rejection of the Hereafter. Besides the rejection, it is not necessary that sinners committing other sins should be punished in the same way. However, there are other Hadith narratives that refer to certain major sins which deprive people of intercession. For instance, if a person denies the veracity of intercession, or if he denies the existence of the Pond of Kauthar, he will have no share in either of the two.
En el Día del Juicio, la mediación de los intercesores de entre los ángeles, los profetas y los piadosos, no los beneficiará, porque el requisito para la aceptación de la intercesión es que el propósito por el cual se hace la intercesión debe ser aprobado por Al-lah.
Šta je razlog pa se ovi mušrici okreću od Kur'ana.
Vậy điều gì đã làm cho những kẻ thờ đa thần này quay lưng với Qur'an kia chứ?
فَمَا لَهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِيْنَ (So what has happened to them that they are turning away from the Reminder... 74:49)
The word tadhkirah (Reminder), in this context, refers to the Holy Qur'an, because the word literally signifies a 'reminder or something that reminds'. The Qur'an is unique in reminding Allah's attributes of perfection, His mercy and wrath, and the reward and punishment. Towards the end, the verse 54 has explained that the 'Reminder' is the Holy Qur'an that is rejected by them. The allergy of the infidels against the Holy Qur'an has been mentioned in verses 50 and 51 in the following words, فَرَّتْ مِنْ قَسْوَرَةٍ كَاَنَّهُمْ حُمُرٌ مُّسْتَنْفِرَةٌ "as if they were wild donkeys, fleeing from a lion?" The word qaswarah used in verse 51 has two meanings: [ 1] a 'lion'; and [ 2] an 'archer' or a 'hunter'. Both meanings have been reported from the noble Companions.
Aling bagay ang gumawa sa mga tagapagtambal na ito bilang mga tagaayaw sa Qur'ān?
Bu müşriklerin Kur'an'dan yüz çevirmelerine sebep olan nedir?
Apa yang menjadi penyebab orang-orang musyrik itu berpaling dari Al-Qur`ān?
What has made these idolaters turn away from the Qur’ān?!
Cosa ha reso questi idolatri avversi al Corano?!
Pour quelle raison ces polythéistes se détournent-ils du Coran?
¿Qué ha hecho que estos idólatras se alejen del Corán?
As if they, in their turning away from and aversion to it, are wild donkeys that are extremely resistant.
Onlar, Kur’an’dan yüz çevirmelerinde ve ondan kaçmalarında sanki süratle kaçan vahşi eşekler gibidirler.
Saat mereka berpaling dan lari dari Al-Qur`ān seakan-akan mereka adalah keledai liar yang sangat kuat pemberontakannya.
U svome okretanju i bježanju od istine, oni su poput divljih magaraca.
Dans leur refus de l’accepter, ils sont tels des ânes sauvages farouches
En su alejamiento y aversión a él, ellos son como cebras espantadas.
Chúng quay lưng bỏ chạy khỏi Qur'an giống như những con ngựa vằn khiếp đảm.
Sembrano, nella loro avversità e nel loro ripudio, delle zebre furiose
Para bang sila sa pag-ayaw nila at pagkailang nila roon ay mga asnong ligaw na matindi ang pagkailang,
That have fled from a lion out of fear for it.
na nailang mula sa isang leyon dala ng pangamba dito.
Que huyen de un león aterrorizadas.
Tháo chạy trước con sư tử vì khiếp sợ.
qui fuient un lion.
fuggite per timore da un leone.
Aslandan korkarak kaçan.
koji bježe preplašeni od lavova.
Seakan ia lari dari singa karena ketakukan terhadapnya.
Bahkan, masing-masing dari orang-orang musyrik itu ingin di atas kepalanya ada kitab terbuka yang mengabarkan bahwa Muhammad adalah utusan dari Allah. Hal itu bukan dikarenakan sedikitnya bukti atau lemahnya hujah, akan tetapi dikarenakan kekeraskepalaan dan kesombongan mereka.
Svaki od ovih mušrika hoće da se probudi i pored sebe nađe knjigu u kojoj piše da je Muhammed Allahov poslanik. Oni to ne traže zbog pomanjkanja dokaza i njihove slabosti nego zbog svog inata i oholosti.
Bilakis o müşriklerden her biri, Muhammed'in Allah’ın gönderdiği bir elçi olduğunu ona haber veren yanı başında açılmış bir kitap olsun istiyor. Bunun sebebi ise delillerin azlığı veya kanıtların zayıflığı değildir. O ancak inat ve büyüklük taslamaktır.
Al contrario, ognuno di questi idolatri vorrebbe possedere un chiaro libro che dica che Muħammed è un Messaggero di Allāh, e ciò non per mancanza di argomenti e chiare prove ma, in verità, per ostinazione e superbia.
Bagkus nagnais ang bawat isa kabilang sa mga tagapagtambal na ito na umagahin na sa tabi ng ulo niya ay may isang kasulatan na nakaladlad na nagpapabatid sa kanya na si Muḥammad ay isang Sugo mula kay Allāh. Ang kadahilanan niyon ay hindi ang kakauntian ng mga patotoo o ang kahinaan ng mga katwiran; iyon lamang ay ang pagmamatigas at ang pagmamalaki.
Cada uno de estos idólatras pretende que haya un libro abierto a su lado que le diga que Mujámmad es un Mensajero de Al-lah. La razón por la que niegan el mensaje no es la falta de pruebas o la inconsistencia de las evidencias, solo es obstinación y soberbia.
Chacun de ces polythéistes voudrait trouver un matin près de sa tête, un livre étalé lui apprenant que Muħammad est un messager envoyé par Allah. Ce n’est pas par manque de preuves ou par faiblesse des arguments qu’ils se conduisent ainsi, mais par entêtement et orgueil.
Không, mỗi tên trong những kẻ thờ đa thần này muốn ngay trên đầu của chúng có từng tờ Kinh được trải ra thông tin cho chúng biết rằng Muhammad là Thiên Sứ được Alalh phái đến. Đó không phải là do ít bằng chứng hoặc thiếu cơ sở để chứng mình mà thật ra chỉ vì chúng tự cao và ngạo mạn.
Instead, each one of these idolaters wants for there to be an open book by his head side that tells him that Muhammad is a messenger from Allah. The reason for this is not the lack of proof or weakness of evidence. It is only obstinacy and pride.
The matter is not like that. In fact, the reason for their persistence in their misguidance is that they do not have faith in the punishment of the afterlife, so they remained in their disbelief.
Sự việc không phải như thế, nguyên nhân là bởi vì chúng ngoan cố trong sự lầm lạc, bởi vì chúng không tin có sự trừng phạt của Ngày Sau, nên chúng cứ ở trên sự vô đức tin của chúng.
Le cose non stanno come dicono, piuttosto la ragione è la loro perseveranza nella perdizione; essi non credono alla punizione nell'Aldilà e così sono rimasti dei miscredenti.
Durum hiç de öyle değildir. Bilakis sapıklıklarında devam etmelerinin asıl sebebi onların ahiret azabına iman etmiyor olmalarıdır. Bu yüzden kâfir olarak kalmışlardır.
Nije tako, nego je razlog ustrajavanja u zabludi to što ne vjeurju u ahiretsku kaznu.
Cela n’arrivera pas. La raison de leur égarement exagéré est qu’ils ne croient pas au châtiment de l’au-delà, demeurant de ce fait mécréants.
Kenyataannya bukan demikian, akan tetapi penyebab mereka tetap bergelimang dalam kesesatan mereka adalah bahwa mereka tidak beriman kepada siksa akhirat, sehingga mereka tetap pada kekufuran mereka.
No les será concedido este libro que Al-lah bajó del cielo para ellos, porque la razón de su persistencia en su extravío es que no creen en el juicio de la otra vida, por lo que permanecen en su incredulidad.
Ang usapin ay hindi ganoon! Bagkus ang kadahilanan sa pagmamalabis nila sa pagkaligaw nila ay na sila ay hindi sumasampalataya sa pagkakaroon ng pagdurusa sa Kabilang-buhay kaya nanatili sila sa kawalang-pananampalataya nila.
Ketahuilah bahwa Al-Qur`ān ini adalah nasehat dan peringatan.
Este Corán es una advertencia y una exhortación.
Ce Coran est une exhortation et un rappel.
Indeed, this Qur’ān is an admonition and a reminder.
Kur'an je zaista poruka, upozorenje i opomena.
Dikkat ediniz! Bu Kur’an ancak bir öğüt ve nasihattir.
Ma, in verità, questo Corano è un monito e un avvertimento.
Pansinin! Tunay na ang Qur’ān na ito ay isang pangaral at isang pagpapaalaala.
Không, quả thật Qur'an này đây là một sự khuyên răn và nhắc nhở.
Whoever wishes to read the Qur’ān and take lesson from it does so.
Quiconque veut lire le Coran et en tirer des enseignements, qu’il le lise et en tire des enseignements.
Quien quiera leer el Corán y aprender de él que lo haga.
Bởi thế, ai muốn thì hãy đọc Qur'an và ghi nhớ những lời khuyên răn và nhắc nhở của Nó.
Kaya ang sinumang lumuob na bumigkas ng Qur'ān at mapangaralan dahil dito ay mag-aalaala siya nito at mapangangaralan siya rito.
Artık kim Kur’an’ı okuyup ondan öğüt almak isterse, onu okusun ve öğüt alsın.
Chi vuole recitare il Corano e prenderne atto, lo faccia.
Onaj ko želi da Kur'an čita i da se njime koristi, on će to shvatiti kao opomenu.
Sebab itu, barang siapa yang ingin membaca Al-Qur`ān dan mendapatkan nasihatnya, hendaknya ia membacanya dan mengambil pelajaran darinya.
Njime će se opomenuti samo oni koje Allah bude htio da se opomenu. Allah je jedini zaslužan da Ga se boji kroz činjenje naredbi i ostavljanje zabrana i On jedini prašta grijehe onima koji se pokaju.
Mereka tidak akan mendapat pelajaran dari Al-Qur`ān kecuali jika Allah berkehendak agar mereka mendapatkan pelajaran darinya. Dia adalah Tuhan yang patut untuk kita bertakwa kepada-Nya dengan menaati berbagai perintah-Nya dan menjauhi segala larangan-Nya dan Dia sangat berhak mengampuni dosa hamba-hamba-Nya jika mereka bertobat kepada-Nya.
None takes lesson from it besides those whom Allah wills to take lesson. He (may He be glorified) is worthy of being mindful of by the fulfilment of His instructions and the avoidance of His prohibitions. He is worthy of forgiving the sins of His servants when they repent to Him.
Advice, howsoever reasonable and well-supported by arguments, can be effective only when the hearer is serious about it. If the hearer is not serious, the advice will not reach his heart. Such arguments as deeply move a serious-minded person, will only cause a frivolous person to engage in meaningless discussions.
Or ils n’en tireront des enseignements que si Allah le veut. Il est le plus digne d’être craint et qu’on se conforme à Ses commandements et qu'on renonce à Ses interdits. Il est également le plus digne d’être craint et d’être Celui qui pardonne les péchés de Ses serviteurs lorsqu’ils se repentent à Lui.
Solo reflexionan sobre el Corán aquellos que Al-lah quiere que reflexionen. Al-lah es digno de que obedezcan Sus órdenes y se alejen de Sus prohibiciones. Al-lah perdona los pecados de Sus siervos cuando se arrepienten ante Él.
Hindi sila napangangaralan maliban na loobin ni Allāh na mapangaralan sila. Siya – kaluwalhatian sa Kanya – ay ang karapat-dapat para pangilagan sa pagkakasala sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya, at ang karapat-dapat para sa pagpapatawad ng mga pagkakasala ng mga lingkod Niya kapag nagbalik-loob sila sa Kanya.
Và không ai được khuyên răn và nhắc nhở từ Qur'an ngoài trừ những ai mà Allah muốn, Ngài là Đấng phải được kính sợ để thực hiện theo mệnh lệnh của Ngài và tránh xa những điều Ngài nghiêm cấm, và Ngài là Đấng tha thứ các tội lỗi cho đám bề tôi của Ngài khi họ thành tâm quay về sám hối với Ngài.
هُوَ اَهْلُ التَّقْوٰى وَاَهْلُ الْمَغْفِرَةِ (...He is worthy to be feared, and worthy to forgive... 74:56) Allah is ` Ahl-ut-taqwa in the sense that 'He alone is worthy to be feared and entitled to be obeyed'. Ahl-ul-Maghfirah signifies that 'He alone is the Being Who forgives the sins of even the greatest sinners whenever He so wishes': No one else has the power to do this .
Alhamdulillah
The Commentary on
Surah Al-Muddaththir
Ends here
Non ne prenderanno atto se non quando Allāh vuole che lo facciano. Lui, gloria Sua, è Colui che merita di essere temuto, obbedendo ai Suoi ordini e rispettando i Suoi divieti, e a Lui spetta perdonare i peccati dei Suoi sudditi, se si pentono dinanzi a Lui.
Onlar, Allah’ın öğüt almalarını dilemesi dışında öğüt almazlar. O -Subhanehu ve Teâlâ- emirleri yerine getirerek ve yasaklarından sakınarak korkulmaya layıktır. Aynı zamanda kendisine tövbe eden kullarının günahlarını bağışlayıcıdır.
