Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
The Oath about the Final Return on the Day of Resurrection and the Refutation against the Plots
It has been mentioned previously on more than one occasion that if the thing that is being sworn about is something that is being negated, then it is permissible to use the word "La" (Nay) before the oath to emphasize the negation. Here, what is being sworn about is the affirmation of the final abode and the refutation against the claim of the ignorant that the resurrection of bodies will not occur. This is why Allah says,
لاَ أُقْسِمُ بِيَوْمِ الْقِيَـمَةِ - وَلاَ أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ
(Nay! I swear by the Day of Resurrection. And nay! I swear by An-Nafs Al-Lawwamah.) Qatadah said, "This means, I swear by both of these things." This has also been reported from Ibn `Abbas and Sa`id bin Jubayr. Concerning the Day of Judgement, it is well known what it is. In reference to An-Nafs Al-Lawwamah, Qurrah bin Khalid reported from Al-Hasan Al-Basri that he said about this Ayah, "Verily, by Allah, we think that every believer blames himself. He says (questioning himself), `What did I intend by my statement What did I intend by my eating What did I intend in what I said to myself' However, the sinner proceeds ahead and he does not blame himself." Ibn Jarir recorded from Sa`id bin Jubayr that he said concerning Allah's statement,
وَلاَ أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ
(And nay! I swear by An-Nafs Al-Lawwamah) "He criticizes himself in good and bad." Similar has been reported from `Ikrimah. Ibn Abi Najih reported from Mujahid: "He is sorry for what he missed (of good deeds) and he blames himself for it." Allah said;
أَيَحْسَبُ الإِنسَـنُ أَلَّن نَّجْمَعَ عِظَامَهُ
(Does man think that We shall not assemble his bones) meaning, `on the Day of Judgement does he think that We are not able to return his bones and gather them from their various places'
بَلَى قَـدِرِينَ عَلَى أَن نُّسَوِّىَ بَنَانَهُ
(Yes, We are able to put together in perfect order the tips of his fingers.) meaning, `does man think that We will not gather his bones Surely, We will gather them and We are quite able to put together his fingertips. This means Our power is suitable to gather (and recreate) them, and if We wished We could surely resurrect him with more than what he originally had. We could make his Banan, which are the tips of his fingers, all equal (in length).' Concerning Allah's statement,
بَلْ يُرِيدُ الإِنسَـنُ لِيَفْجُرَ أَمَامَهُ
(Nay! Man desires to break out ahead of himself.) Sa`id reported from Ibn `Abbas that he said, "This means to proceed forward." Mujahid said about,
لِيَفْجُرَ أَمَامَهُ
(to break out ahead of himself.) "This means that he wants to proceed ahead following his own whims." `Ali bin Abi Talhah reported from Ibn `Abbas that he said, "This refers to the disbeliever who denies the Day of Reckoning." Ibn Zayd said the same thing. Thus, Allah says after this,
يَسْـَلُ أَيَّانَ يَوْمُ الْقِيَـمَةِ
(He asks: "When will be this Day of Resurrection") meaning, he says when will the Day of Judgement be His question is only a question of denying its occurrence, and rejecting its existence. This is as Allah says,
وَيَقُولُونَ مَتَى هَـذَا الْوَعْدُ إِن كُنتُمْ صَـدِقِينَ قُل لَّكُم مِّيعَادُ يَوْمٍ لاَّ تَسْتَـَخِرُونَ عَنْهُ سَاعَةً وَلاَ تَسْتَقْدِمُونَ
(And they say: "When is this promise if you are truthful" Say: "The appointment to you is for a Day, which you cannot put back for an hour nor put forward.") (34:29-30) Here Allah says,
فَإِذَا بَرِقَ الْبَصَرُ
(So, when Bariqa the sight.) Abu `Amr bin Al-`Ala' recited this Ayah as Bariqa with a Kasrah under the letter Ra, which means to be diminished. That which he (Abu `Amr) has said resembles the statement of Allah,
لاَ يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ
(Their gaze returning not towards them.) (14:43) meaning, they will be looking this way and that way in horror. Their gaze will not be able to rest upon anything due to the severity of the terror on that Day. Others recited it as Baraqa with a Fathah over the letter Ra, and its meaning is close to the first recitation (Bariqa). The intent here is that the eyes will be dazzled, humbled, diminished, and humiliated on the Day of Judgement due to the severity of the horrors and the greatness of the matters that they will witness on that Day. Concerning Allah's statement,
وَخَسَفَ الْقَمَرُ
(And the moon will be eclipsed.) meaning, its light will go away.
وَجُمِعَ الشَّمْسُ وَالْقَمَرُ
(And the sun and moon will be joined together.) Mujahid said, "They will be rolled up." In explaining this Ayah, Ibn Zayd recited the following Ayat,
إِذَا الشَّمْسُ كُوِّرَتْ - وَإِذَا النُّجُومُ انكَدَرَتْ
(When the sun is wound round and its light is lost and is overthrown, and when the stars fall.) (81:1,2) It has been reported from Ibn Mas`ud that he recited the Ayah as, (وَجُمِعَ بَيْنَ الشَّمْسِ وَالْقَمَرِ) (and the sun and the moon will be joined between each other.) Allah said,
يَقُولُ الإِنسَـنُ يَوْمَئِذٍ أَيْنَ الْمَفَرُّ
(On that Day man will say:"Where (is the refuge) to flee") meaning, the human will see these horrors on the Day of Judgement and he will want to flee. He will say, "Where (is the place) to flee to" This means, where is the escape or refuge Allah then says,
كَلاَّ لاَ وَزَرَ - إِلَى رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ
(No! There is no refuge! Unto your Lord will be the place of rest that Day.) Ibn Mas`ud, Ibn `Abbas, Sa`id bin Jubayr and several others of the Salaf said, "There will be no salvation." This Ayah is similar to Allah's statement,
مَا لَكُمْ مِّن مَّلْجَأٍ يَوْمَئِذٍ وَمَا لَكُمْ مِّن نَّكِيرٍ
(You will have no refuge on that Day nor there will be for you any denying.) (42:47) meaning, `there will be no place for you to hide.' This is like what Allah says here,
لاَ وَزَرَ
(There is no refuge.) meaning, `there will be no place for you to seek shelter.' Thus, Allah says,
إِلَى رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ
(Unto your Lord will be the place of rest that Day.) meaning, the place of return and the final destination. The Deeds of Man will be placed before Him on the Day of Judgement Then Allah says,
يُنَبَّأُ الإِنسَـنُ يَوْمَئِذِ بِمَا قَدَّمَ وَأَخَّرَ
(On that Day man will be informed of what he sent forward, and what he left behind.) meaning, he will be informed of all of his deeds, the old of them and the recent of them, the first of them and the last of them, the small of them and the large of them. This is as Allah says,
وَوَجَدُواْ مَا عَمِلُواْ حَاضِرًا وَلاَ يَظْلِمُ رَبُّكَ أَحَدًا
(And they will find all that they did, placed before them, and your Lord treats no one with injustice.) (18:49) Likewise, Allah says here,
بَلِ الإِنسَـنُ عَلَى نَفْسِهِ بَصِيرَةٌ - وَلَوْ أَلْقَى مَعَاذِيرَهُ
(Nay! Man will be well informed about himself, though he may put forth his excuses.) meaning, he will be a witness against himself, knowing full well what he did, even though he will try to make excuses and deny it. This is as Allah says,
اقْرَأْ كَتَـبَكَ كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا
((It will be said to him): "Read your book. You are sufficient as a reckoner against yourself this Day.") `Ali bin Abi Talhah reported that Ibn `Abbas said,
بَلِ الإِنسَـنُ عَلَى نَفْسِهِ بَصِيرَةٌ
(Nay! Man will be well informed about himself.) "His hearing, his sight, his two hands, his two legs and his limbs." Qatadah said, "This means he is a witness against himself." In another narration from Qatadah he said, "By Allah! If you wish to see him, you would see him as someone who sees the shortcomings of the people and their sins, yet he is heedless of his own sins." It used to be said, "Verily, it is written in the Injil: `O Son of Adam, do you see the small splinters in the eye of your brother and disregard the tree stump that is in your eye, so you do not see it"' Mujahid said,
وَلَوْ أَلْقَى مَعَاذِيرَهُ
(Though he may put forth his excuses.) "This means, even though he argues in defense of it, he is a witness against it." Qatadah said,
وَلَوْ أَلْقَى مَعَاذِيرَهُ
(Though he may put forth his excuses.) "Even though he will try to make false excuses on that Day, they will not be accepted from him." As-Suddi said,
وَلَوْ أَلْقَى مَعَاذِيرَهُ
(Though he may put forth his excuses.) "This means his argument." This is as Allah says,
ثُمَّ لَمْ تَكُنْ فِتْنَتُهُمْ إِلاَّ أَن قَالُواْ وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ
(There will then be no Fitnah for them but to say: "By Allah, our Lord, we were not those who joined others in worship with Allah.") (6:23) Allah also says,
يَوْمَ يَبْعَثُهُمُ اللَّهِ جَمِيعاً فَيَحْلِفُونَ لَهُ كَمَا يَحْلِفُونَ لَكُمْ وَيَحْسَبُونَ أَنَّهُمْ عَلَى شَىْءٍ أَلاَ إِنَّهُمْ هُمُ الْكَـذِبُونَ
(On the Day when Allah will resurrect them all together; then they will swear to Him as they swear to you (O Muslims). And they think that they have something. Verily, they are liars!) (58:18) Al-`Awfi reported from Ibn `Abbas:
وَلَوْ أَلْقَى مَعَاذِيرَهُ
(Though he may put forth his excuses.) "This is apologizing. Haven't you heard that Allah said,
لاَ يَنفَعُ الظَّـلِمِينَ مَعْذِرَتُهُمْ
(The Day when their excuses will be of no profit to wrongdoers.) (40:52) and He says,
وَأَلْقَوْاْ إِلَى اللَّهِ يَوْمَئِذٍ السَّلَمَ
(And they will offer submision to Allah on that Day.) (16:87) and He says,
فَأَلْقَوُاْ السَّلَمَ مَا كُنَّا نَعْمَلُ مِن سُوءٍ
(Then they will (falsely) submit: "We used not to do any evil.") (16:28) and their statement,
وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ
(By Allah, our Lord, we were not those who joined others in worship with Allah.) (6:23)"
"Aku bersumpah dengan Hari Kiamat, dan Aku bersumpah dengan jiwa yang amat menyesali (dirinya sendiri). Apakah ma-nusia mengira, bahwa Kami tidak akan mengumpulkan (kembali) tulang belulangnya. Bukan demikian, sebenarnya Kami kuasa menyusun (kembali) jari jemarinya dengan sempurna. Bahkan manusia itu hendak berbuat maksiat terus menerus. Ia bertanya, 'Bilakah Hari Kiamat itu'." (Al-Qiyamah: 1-6).
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(1) Kata ﴾ لَآ ﴿ di sini bukan لَا nafiyah dan bukan pula tam-bahan. Kata لَا disebut hanya sebagai pembukaan dan perhatian atas apa yang setelahnya. Karena kata ini sering digunakan untuk sumpah, bukan berarti asing bila digunakan sebagai kata pembuka, meski pada asalnya tidak dipakai untuk kata pembuka. Yang di-jadikan sumpah dalam ayat ini adalah obyek sumpah, yaitu Hari Kebangkitan setelah kematian, yakni bangkitnya manusia dari kubur dan berdirinya mereka untuk menanti putusan Allah pada mereka.
(2) ﴾ وَلَآ أُقۡسِمُ بِٱلنَّفۡسِ ٱللَّوَّامَةِ ﴿ "Dan Aku bersumpah dengan jiwa yang amat menyesali (dirinya sendiri)." Ini mencakup seluruh jiwa yang baik dan yang keji. Disebut sebagai jiwa yang amat menyesali karena banyaknya berganti warna berulang-ulang dan tidak berada dalam satu keadaan, dan karena jiwa ini mencela orangnya pada saat meninggal dunia atas apa telah dilakukan. Sedangkan jiwa orang yang beriman mencela orangnya ketika berada di dunia atas ke-malasan atau tidak menunaikan kewajiban secara sempurna atau karena kelalaian. Dalam ayat ini sumpah atas pembalasan dan balasan disatukan dan juga antara pembalasan dengan orang yang berhak mendapatkannya.
(3-4) Kemudian Allah سبحانه وتعالى memberitahukan bersamaan dengan hal di atas bahwa sesungguhnya sebagian orang-orang menentang dan mendustakan Hari Kiamat seraya berfirman, ﴾ أَيَحۡسَبُ ٱلۡإِنسَٰنُ أَلَّن نَّجۡمَعَ عِظَامَهُۥ ﴿ "Apakah manusia mengira bahwa Kami tidak akan mengumpulkan (kembali) tulang belulangnya," setelah kematian, sebagaimana dise-butkan dalam Firman lain,
﴾ وَضَرَبَ لَنَا مَثَلٗا وَنَسِيَ خَلۡقَهُۥۖ قَالَ مَن يُحۡيِ ٱلۡعِظَٰمَ وَهِيَ رَمِيمٞ 78 ﴿
"Dan dia membuat perumpamaan bagi Kami; dan dia lupa kepada kejadiannya; ia berkata, 'Siapakah yang dapat menghidupkan tulang be-lulang yang telah hancur luluh?'" (Yasin: 78).
Karena kebodohan dan permusuhannya, ia menganggap mustahil kemampuan Allah سبحانه وتعالى untuk menciptakan tulang yang merupakan tonggak raga. Allah سبحانه وتعالى membantahnya dengan berfir-man, ﴾ بَلَىٰ قَٰدِرِينَ عَلَىٰٓ أَن نُّسَوِّيَ بَنَانَهُۥ ﴿ "Bukan demikian, sebenarnya Kami kuasa me-nyusun (kembali) jari jemarinya dengan sempurna." Yakni, ujung-ujung jari dan tulangnya sekalipun. Hal itu mengharuskan penciptaan seluruh anggota badan, karena bila ujung-ujung jari ada, berarti penciptaan raga sempurna.
(5-6) Keingkarannya pada Kuasa Allah سبحانه وتعالى bukan karena kurangnya dalil dan bukti yang menunjukkan atas hal itu, tapi keingkarannya berasal dari dirinya sendiri, karena tujuan dan maksudnya memang untuk mendustakan Hari Kebangkitan yang ada di hadapan matanya. اَلْفُجُوْرُ berarti berdusta secara sengaja.
Selanjutnya Allah سبحانه وتعالى menyebutkan kondisi-kondisi Hari Kiamat seraya berfirman,
1- Kıyamet gününe yemin olsun,
2- Kendini kınayan nefse de yemin olsun ki (siz kesinlikle diriltileceksiniz).
3- İnsan, Bizim onun (çürüyüp dağılmış) kemiklerini bir araya getir(ip dirilt)emeyeceğimizi mi sanıyor?
4- Elbette (bunu yapabiliriz); hatta biz, onun parmak uçlarını dahi düzenleyip (eski haline getirmeye) kâdiriz.
5- Ama insan, günah işlemek için önündeki (kıyameti) yalanlamayı tercih eder.
6- “Ne zamanmış o kıyamet günü?” diye sorar.
(Mekke’de inmiştir. 40 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1. Burada “لا: hayır” kelimesi, ne nafiye/olumsuzluk edatıdır, ne de zaid/fazladan gelmiştir. Bu, kendisi ile başlanılmak ve daha sonraki buyruklara gereken önemi verip dikkati çekmek için kullanılmıştır. Bu edat, yemin ile birlikte çokça kullanıldığından dolayı -aslı itibari ile söz başlangıcında kullanılmasa da- bununla söze başlamanın garip kaçacak bir tarafı yoktur.
Burada kendisine yemin edilen şeyle hakkında yemin edilen şeyler aynıdır. O da ölümden sonra diriliş, insanların kabirlerinden kalkmaları, sonra da yüce Rableri haklarında ne hüküm verecek diye beklemek üzere durmalarıdır.
2. “Kendini kınayan nefse de yemin olsun ki…” Kasıt, iyi ve kötü bütün nefislerdir. Bunlara “kendini kınayan” denmesinin sebebi, çokça değişip durması, değişik noktalar arasında gidip gelmesi, belli bir hal üzerinde sebat göstermemesidir.
Diğer bir sebep de şudur: Nefis, ölüm esnasında yaptıkları dolayısı ile sahibini kınayacaktır. Hatta mü’minin nefsi bile dünyada iken yaptığı kusurlardan, herhangi bir hakkı yerine getirmemekten yahut gaflete düşmekten dolayı kendini kınar. O halde bu yemin ile hem amellerin karşılığının verileceğine, hem amellerin karşılığının kendisine, hem de amelinin karşılığını hak edene bir arada yemin edilmiş olmaktadır.
3. Daha sonra yüce Allah, buna rağmen kimi inatçıların, Kıyamet gününü yalanlamakta olduklarını haber vererek şöyle buyurmaktadır:“İnsan, Bizim onun (çürüyüp dağılmış) kemiklerini” ölümünden sonra “bir araya getir(ip dirilt)emeyeceğimizi mi sanıyor?” Nitekim Yüce Allah, bir başka yerde şöyle buyurmaktadır:“Çürümüş haldeki kemikleri kim diriltecekmiş? dedi.”(Yâsîn, 36/78)
Bu kimse, cahilliği ve haksızlığı sebebiyle Allah’ın, bedenin direği durumunda olan kemiklerini yaratmaya kâdir oluşunu çok uzak bir ihtimal olarak görmektedir.
4. Yüce Allah da onun bu kanaatini reddederek şöyle buyurmaktadır:“Elbette (bunu yapabiliriz); hatta biz, onun parmak uçlarını dahi düzenleyip (eski haline getirmeye) kâdiriz.” Onun parmak uçlarını ve bunların kemiklerini toplayıp bir araya getireceğiz. Bu da bedenin bütün bölümlerinin diriltileceğini ifade eder. Çünkü parmak uçları dahi tekrar yaratılacağına göre artık beden tamamen yaratılacak demektir.
5-6. Onun Yüce Allah’ın kudretini inkâr edişi, bu kudrete delil teşkil eden hususların azlığından değildir. Onun bu hale düşmesi, ileride karşı karşıya kalacağı öldükten sonra dirilişi yalanlama irade ve maksadına sahip oluşundan dolayıdır. Âyet-i kerimede geçen fücur; bile bile ve kastî olarak yalanlamak demektir.
Daha sonra Yüce Allah, Kıyametin hallerini söz konusu ederek şöyle buyurmaktadır.
Allāh ha giurato sul Giorno della Resurrezione, il Giorno in cui la gente risorgerà per il Dio dei Mondi.
Allah bersumpah dengan hari Kiamat, yaitu hari ketika manusia berdiri menghadap Tuhan alam semesta.
Allah took an oath by the Day of Judgement when people stand before the Lord of the worlds.
Commentary
لَآ اُقْسِمُ بِيَوْمِ الْقِيٰمَةِ وَلَآ اُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ (I swear by the Day of Resurrection, [ 1] and I swear by the self-reproaching conscience, (that Resurrection is a reality.)...75:1-2). The negative particle la 'nay' prefixed to the oath in this context has no meaning. When the object of oath is to refute the false thought of an opponent, this redundant negative particle is used before oath. This usage is commonplace in Arabic idiom. Such usage is sometimes employed in our language [ in Urdu ] as well [ as an answer to some objection or in repudiation of what is said before or ] to emphasize an important subject. This Surah refutes and rebuts doubts about the possibility of the Resurrection by the rejecters. The Surah first swears an oath by the Resurrection, and then by the self-reproaching conscience. The complement or subject of oath is contextually understood - the Day of Resurrection is a reality and it shall come to pass. The object of oath in verse [ 1] is to affirm and emphasize the importance of the subject about which an oath is taken. In this instance, it is the Resurrection. In verse [ 2], the object of oath is to lay emphasis on the importance of self-reproaching conscience and its acceptability in the sight of Allah. The word nafs means 'soul' or 'life' and the word lawwamah is derived from lawm signifying 'reproach or upbraid'. The phrase refers to the human conscience that upbraids him for doing bad deeds. It upbraids him not only for doing bad deeds, but also for doing good deeds - 'why did you not do more good, and attain higher stages [ of development ]?' In short, a perfect believer reproaches and upbraids himself all the time whether doing good or bad. His reproaching himself for bad deeds is quite understandable, but why should he reproach, blame or criticize himself for good deeds? He should try to reach for higher goals in life by doing better deeds. He upbraids himself for missing out on that score. This interpretation is reported from Sayyidna Ibn ` Abbas and other leading authorities on Tafsir [ Ibn Kathir and others ].
On the same basis, Sayyidna Hasan al-Basri interpreted nafs lawwamah as nafs mu'minah meaning, the 'believing soul' and said that 'By Allah! A believer at all times upbraids his own self. It is obvious why he should reproach himself when he commits evil. He reproaches himself when he does good deeds as well, because he feels that he has not performed his duties of servitude and Divine worship adequately. He feels that he has not fulfilled and consummated his obligations of slave-hood perfectly. Therefore, he reproaches himself for his shortcomings in the performance of his duties and obligations.'
Allah se kune Sudnjim danom, kada će ljudi stajati pred Gospodarem svijetova.
Allah thề bởi Ngày Phục Sinh, Ngày mà nhân loại sẽ đứng dậy (từ cõi chết) để trình diện Thượng Đế của vũ trụ và muôn loài.
Allah Teâlâ, insanların alemlerin Rabbinin huzurunda duracakları kıyamet gününe yemin etmiştir.
Sumumpa si Allāh sa Araw ng Pagbangon, sa Araw na babangon ang mga tao para sa Panginoon ng mga nilalang.
Al-lah jura por el Día del Juicio, cuando las personas se presentarán ante el Señor de los mundos.
Allah prête serment par le Jour de la Résurrection, le Jour où les gens se lèveront, obéissant en cela au Seigneur de l’Univers.
Allah thề bởi linh hồn tốt lành thường trách cứ thân xác của nó về việc lơ là, bê tha các việc làm ngoan đạo và thiện tốt, về việc đã làm những điều xấu và tội lỗi. Ngài thề bởi hai thứ này rằng Ngài sẽ phục sinh nhân loại cho sự phán xét và thưởng phạt.
Allah juga bersumpah dengan jiwa yang baik yang mencela dirinya karena kurang sempurna melakukan amal saleh dan melakukan perbuatan buruk, Allah bersumpah dengan dua hal ini bahwa Allah akan membangkitkan seluruh manusia untuk perhitungan amal perbuatan dan pembalasannya.
He took an oath by the pure soul that reproaches its owner for falling short in righteous deeds and for doing wrong deeds. He took an oath by these two things that He will certainly resurrect people for reckoning and recompense.
Al-lah jura por el alma pura que se reprocha a sí misma por sus escasas buenas obras y por cometer faltas. Al-lah jura por ambas cosas que Él resucitará a las personas para rendir cuentas y ser retribuidas.
Je prête serment par l’âme bonne qui reproche à son propriétaire de ne pas accomplir assez de bonnes œuvres et de commettre des péchés. Allah prête serment par ces deux choses, qu’Il ressuscitera les gens afin qu’ils rendent des comptes et soient rétribués.
Yüce Allah kendisini salih amellerdeki kusurlarından ve yaptığı kötülüklerden ötürü kınayan iyi nefse yemin etmiştir. İnsanları, hesap vermek ve karşılık görmek için dirilteceği bu iki durum adına yemin etmiştir.
Sumumpa Siya sa kaluluwang kaaya-aya na naninisi sa sarili nito sa pagkukulang sa mga gawang maayos at sa paggawa ng mga masagwa. Sumumpa Siya sa dalawang bagay na ito na talagang bubuhay nga Siya sa mga tao para sa pagtutuos at pagganti.
Interpretation of Lawwarnah
Sayyidna Ibn ` Abbas, Hasan al-Basri and others have expressed the view that Allah has sworn an oath by the self-reproaching conscience in order to show honour for the believing souls who take account of their deeds, regret, and feel sorry for, their shortcomings and reproach themselves. Three kinds of Nafs
The foregoing interpretation of An-nafs-ul-lawwamah embraces An-nafs-ul-mutma` innah. The two terms are titles of a God-fearing
person.
In Sufi terminology, we come across the following concepts. The noble Sufis say that man in his nature goes through three stages of human development. The first stage is called ] An-nafs-ul-ammarah 'the self that tempts (to evil) ' as said by the Holy Qur'an: اِنَّ النَّفْسَ لَاَمَّارَةٌۢ بِالسُّوْۗءِ '...Surely, man's inner self often incites to evil_[ 12:53] '
The second stage of development is called An-nafs-ul-lawwamah 'the self that blames' - translated above as 'the self-reproaching conscience'.
The first stage is developed into the second stage when the traveler perform righteousness, and exerts himself in riyadah 'ascetic discipline' and mujahadah 'spiritual struggle'. This Self is conscious of its own imperfections. It regrets its evils and shortcomings, but it is not completely cut off from the evils. The third and highest stage of development is called An-nafs-ul-mutma'innah 'the self at peace'. This self develops into this stage when it progressively performs righteousness and attains Divine nearness and applies the sacred laws of Shari` ah so rigorously that Shari'ah becomes his nature and develops a natural hatred for anything contrary to Shari` ah . The title of the self at this stage is mutma'innah.
E giurò sull'anima buona che rimprovera sé stessa per la scarsità di buone azioni e per aver commesso cattive azioni; giurò su queste due questioni così da resuscitare la gente per il Rendiconto e la Retribuzione.
I kune se dobrom dušom koja sebe kori jer je nemarna prema dobrim djelima i jer čini loša djela. Ovim se kune kao vid potvde da će ljudi biti proživljeni radi obračuna i nagrade ili kazne.
¿Cree el ser humano que Al-lah no reunirá sus huesos para resucitarlos después de que muera?
L’être humain croit-il que nous ne rassemblerons pas ses os après sa mort en vue de le ressusciter?
Zar čovjek misli da kosti njegove nakon smrti nećemo sakupiti, kako bismo ga oživjeli?
Does man think that I will not gather his bones to be resurrected after he dies?!
İnsanoğlu, ölümünden sonra yeniden diriliş için kemiklerini bir araya getiremeyeceğimizi mi sanıyor?
Nagpapalagay ba ang tao na hindi Kami magtitipon ng mga buto niya matapos ng kamatayan niya para sa pagbubuhay?
Chẳng lẽ con người tưởng rằng TA (Allah) không thể nào tập hợp được xương cốt của y lại sau khi y chết đi để phục sinh y lần nữa y?!
Apakah manusia mengira bahwa Kami sekali-kali tidak mengumpulkan tulang-tulangnya setelah kematiannya untuk dibangkitkan?
L'uomo pensa forse che non raduneremo le sue ossa, dopo la sua morte, per la Resurrezione?!
Certo, siamo in grado di unirle e rimettere al loro posto i loro polpastrelli, ricreandoli perfettamente come erano prima.
Možemo to da učinimo, da ih skupimo i da jagodice njegovih prstiju vratimo u prvobitno stanje.
Then an oft-repeated objection of the disbelievers is mentioned, that is, when they are dead and reduced to bones and dust, how will they be raised again to life. The following verse rebuts this objection, thus:
بَلٰى قٰدِرِيْنَ عَلٰٓي اَنْ نُّسَوِّيَ بَنَانَهٗ (Yes! We are able to reset [ even ] his fingertips perfectly... 75:4). Man is amazed and surprised and thinks that Allah is unable to gather his tiny particles that have been scattered and reassemble his decomposed bones and give him a new life. The verse effectively rebuts this objection by saying that this has happened once before. Every man who grows and develops in the world, his body is composed of particles and elements gathered from different parts of the world. Allah has infinite power to do anything. He will gather the disintegrated bones and the scattered particles of man from different parts of the world and give them life again, as he did the first time. It is not impossible for Him to breathe soul into his structure the second time, as it was not impossible the first time. Why should it be surprising?
Divine Wonders in the Resurrection of Bodies
Allah is able not only to raise man's dead body again, but also to reconstruct every part of his body perfectly up to the minute detail of the very delicate fingertips and individual fingerprints. Man will be given the same body as he had in his worldly life without the slightest difference. Since the inception of time until the end of the world, zillions of human beings of different shapes and sizes come and die. Even if anyone remembers them, it is an impossible task to recompose them precisely. But Allah says in the verse under comment that He is quite able to recreate not only the large limbs, members and organs of the dead, but He is also able to put together his fingertips. The word Banan 'fingertips' is specially mentioned here because they are among the smallest parts of the body. If Allah is able to recreate such small parts [ with such precision ], it would not be impossible for Him to recreate the larger limbs of the body, such as
arms or hands or legs or feet.
Another reason why banan 'fingertips' finds a special mention is that Allah has characterized every human body with some identification marks through which one person could be distinctly recognized and distinguished from the other. For instance, the human face is no more than a few square centimeters; yet it has such distinctive characteristics that no two faces look exactly alike. Despite man's tongue and throat being alike, the sounds and voices of young and old, and of men and women are easily distinguishable. Even more amazing than this, are the fingertips and fingerprints. No two thumbprints or fingerprints are alike. Fingertips look alike, but the fingerprints are different. There are zillions of human beings, but the patterns of lines on the skins of the fingers is distinctly recognizable. Thumbprints have played a decisive role in court decisions and judgments. Technical analysis reveals that the patterns of lines are not only on the skin of the thumbs, but also on the skins of all the fingers - distinguishable and recognizable.
In sum, man is amazed as to how Allah will reassemble his bones and give him a new life again, but he should think further than this. He will be raised with the same face, shape and size, and with the same distinctive features, so much so that his fingertips and fingerprints will be reshaped as they were in the first instance of his creation. Fa-tabarak Allahu Ahsanul khaliqin - 'Glorious is Allah, the Best of Creators!'
Indeed, I am able together with gathering them to restore his fingertips in a proportionate form just as they were.
Đúng vậy, chắc chắn TA (Allah) thừa sức tập hợp lại tất cả các bộ phận của cơ thể y, TA thừa sức lắp ráp lại từng đầu ngón tay, ngón chân của y một cách hoàn hảo như ban đầu.
Si, Nous en avons le pouvoir et Nous remettrons à leurs places les extrémités de ses doigts comme ils étaient auparavant.
Kesinlikle evet! Dosdoğru bir yaratılışla parmaklarının çevresini/uçlarını eskisinde olduğu gibi bir araya getirmeye bile gücümüz yeter.
Bukan demikian, di samping Kami kuasa mengumpulan tulang-belulang itu Kami juga sungguh kuasa untuk mengembalikan seluruh ujung jari-jemarinya secara sempurna seperti bentuknya sediakala.
En verdad, Él puede reunirlos y restaurar sus huellas digitales tal como eran.
Oo; nakakakaya Kami, kalakip ng pagtipon doon, ng pagpapanumbalik ng mga dulo ng mga daliri niya sa isang pagkalikhang kapantay gaya ng dati.
Bagkus nagnanais ang tao sa pagkakaila niya sa pagbubuhay na magpatuloy sa kasamaang-loob niya sa hinaharap nang walang tagaudlot.
Par son déni de la Ressuscitation, l’être humain voudrait plutôt continuer à vivre en libertin sans que rien ne l’entrave.
Ma l'uomo desidera rinnegare la Resurrezione per continuare nella licenziosità senza nessun freno.
Không, thật ra con người phủ nhận sự phục sinh vì chỉ muốn ngoan cố tiếp tục trên tội lỗi mà thôi.
But man by his denial of the resurrection wants to continue sinning in the future unchecked.
Bilakis insan, yeniden dirilişi inkâr ederek içinde bulunduğu hatalara hiç ara vermeden gelecekte de devam etmek ister.
Čovjek želi, negirajući proživljenje, da nastavi s griješenjem, bez ustručavanja.
Justru dengan keingkarannya terhadap kebangkitan, manusia ingin melakukan kejahatannya untuk seterusnya tanpa berhenti.
بَلْ يُرِيْدُ الْاِنْسَانُ لِيَفْجُرَ اَمَامَهٗ (But man wishes to go on violating Allah's injunctions [ even in future ] ahead of him...75:5). The word amam signifies 'ahead or future'. The verse purports to say that the unbeliever or the unmindful man does not ponder over the manifestations of Divine Omnipotence, so that he may regret his denial in the past and make amends for the future. In fact, he wishes to persist in his denial, polytheism and sins even in the future.
Pero el ser humano, a causa de su rechazo a la resurrección, quiere continuar pecando en el futuro sin control.
Con người thường hỏi để khẳng định Ngày Phục Sinh rất xa vời (hoặc viển vông): bao giờ nó đến?
He skeptically asks about the Day of Judgement: When will it occur?
Nagtatanong siya tungkol sa Araw ng Pagbangon sa paraang nagtuturing na imposible: "Kailan magaganap ito?"
On se zapitkuje kada će Sudnji dan, smatrajući da je to nešto nemoguće i da je daleko.
Bunu imkânsız görerek kıyamet gününün ne zaman kopacağını soruyorlar.
Il questionne au sujet du Jour de la Résurrection, en sous-entendant qu’il est exclu qu’il survienne, disant: Quand aura-t-il lieu?
Dia bertanya dengan maksud menunjukkan mustahilnya kejadian hari Kiamat, “Kapan hari Kiamat akan terjadi?”
Pregunta con incredulidad acerca del Día del Juicio: ¿Cuándo ocurrirá?
Costui chiede, con scherno, riguardo il Giorno della Resurrezione: "Quando accadrà?"
Yalanladığı şeyi gören göz, şaşırıp dehşete kapıldığı zaman.
Kaya kapag nalito ang paningin at nagulat ito kapag nakikita nito ang dati nitong pinasisinungalingan,
فَاِذَا بَرِقَ الْبَصَرُ وَخَسَفَ الْقَمَرُ وَجُمِعَ الشَّمْسُ وَالْقَمَرُ (So, when the eyes will be dazzled, and the moon will lose its light, and the sun and the moon will be joined together,...75:7-9). This describes the scenes of the Resurrection.
The verb bariqa means for the eyes 'to be dazzled and unable to see'. On the Day of Resurrection, the eyes of all will be dazzled and will not be able to see consistently. The verb khasafa is derived from khusuf which means 'to lose light and become dark'. The verse purports to say that the moon will lose its light or will be eclipsed. The statement that 'the sun and the moon will be joined together' signifies that not only the moon will lose its light, but also the sun will be eclipsed. Astronomers have discovered that the sun has the original light, and the light of the moon is borrowed from the sun. Allah says that the sun and the moon on the Day of Resurrection will be fused together, so that they both will lose their lights. Some scholars interpret this statement to mean that on that Day the sun and the moon will rise from the same point, as some narratives report. And Allah know best!
Cuando la vista se enceguezca y se asombre en el momento en que vea lo que solía negar.
Bởi thế, khi cặp mắt lúng túng và kinh ngạc trước việc diễn ra những điều mà họ đã phủ nhận.
Kada pogled ostane zbunjen, gledajući u ono što je poricao.
Lorsque la vue sera éblouie par la vue de ce qu’elle démentait,
Quando la vista si annebbierà e resterà stupito quando vedrà ciò che prima rinnegava,
7, 8, 9- Gözler (dehşetten) donup kaldığı, ay tutulduğu, güneş ve ay bir araya getirildiği zaman;
10- O gün insan:“Kaçacak yer neresi?” der.
11- Asla! Kaçıp sığınacak hiçbir yer yok!
12- O gün varıp durulacak yer, yalnız Rabbinin huzurudur.
13- O gün insana yaptığı ve ertelediği her şey haber verilir.
14- Ama zaten insan, kendisini çok iyi bilir;
15- Türlü mazeretler ortaya atsa bile.
7. “Gözler (dehşetten) donup kaldığı zaman” artık Kıyamet kopmuş olacaktır. O pek büyük dehşetlerden dolayı gözler yuvalarından dışarı fırlayacak ve göz kapakları hareket etmeyecektir. Nitekim Yüce Allah şöyle buyurmaktadır:“...O, onları ancak gözlerin dehşetle yerinden fırlayacağı bir güne erteliyor. Hepsi de başlarını dikerek koşacaklar, gözleri (ile) kendilerine bile dönüp bakamayacaklar. Kalpleri ise bomboş olacaktır.”(İbrahim, 14/42-43)
8-9. “Ay tutulduğu” ışığı ve gücü gittiği “güneş ve ay bir araya getirildiği zaman.” Halbuki Yüce Allah, onları yarattığı günden beri bir arada bulunmamışlardır. Ama Allah Kıyamet gününde onları bir araya getirecektir. Ayın ışığı söndürülecek, güneş tortop edilecek ve kullar ayın da güneşin de Allah’ın emrine göre hareket eden iki kul olduğunu ve onlara ibadet edenler de yalancı olduklarını görsünler diye ikisi de cehenneme atılacaktır.
10. “O gün insan” bu dehşet verici, tedirgin edici hususları gördüğünde; Şu karşı karşıya bulunduğumuz musibetlerden ve dehşetli hallerden kaçıp yakamızı kurtarmak için “Kaçacak yer neresi?” der.”
11. “Asla! Kaçıp sığınacak hiçbir yer yok.” Hiç kimsenin Allah’tan başka sığınacak bir yeri olmayacaktır.
12. “O gün” bütün kullar için “varılıp durulacak yer, yalnız Rabbinin huzurudur.” Hiç kimse bu yerden kaçamaz yahut bir yere gizlenemez. Amelinin karşılığının kendisine verilmesi için mutlaka Rabbinin huzurunda durdurulacaktır. Bundan dolayı şöyle buyurulmaktadır:
13. “O gün insana yaptığı ve ertelediği her şey haber verilir.” İyisi ile kötüsü ile ilk dönemlerinde de son dönemlerinde de işlediği bütün amelleri ona bildirilir ve kendisinin reddedemeyeceği bir şekilde ona bunlar haber verilir.
14. “Ama zaten insan, kendisini çok iyi bilir.” Kendi hakkında tanık olacak ve kendisini hesaba çekecektir.
15. “Türlü mazeretler ortaya atsa bile.” Bunlar, kabul olunacak mazeretler olmayacaktır. Aksine kendi amelleri kendisine söyletilecek, o da bütün bunları tek tek itiraf edecektir. Nitekim Yüce Allah şöyle buyurmaktadır:“Oku amel defterini! Bugün kendine karşı hesap görücü olarak kendin yetersin.”(el-İsrâ, 17/14)
Kul, yaptıklarını inkâr etse yahut mazeret bildirecek olsa dahi, onun bu inkâr ve mazeretinin kendisine en ufak bir faydası olmayacaktır. Çünkü onun kulakları, gözleri ve bütün azaları yaptıklarına şahitlik edeceklerdir. Diğer taraftan Rabbini razı etmeye çalışmasının vakti geçip gitmiş ve artık bunun faydası kalmamış olacaktır:“O gün zulmedenlere mazeret bildirmeleri fayda vermez ve onlardan Rablerini razı etmeleri de istenmez.”(er-Rûm, 30/57)
When the sight is dazzled and astonished at the time when it sees what it used to deny.
"Maka apabila mata terbelalak (ketakutan), dan apabila bulan telah hilang cahayanya, dan matahari dan bulan dikumpul-kan, pada hari itu manusia berkata, 'Ke mana tempat lari.' Sekali-kali tidak! Tidak ada tempat berlindung! Hanya kepada Rabbmu sajalah pada hari itu tempat kembali. Pada hari itu diberitakan kepada manusia apa yang telah dikerjakannya dan apa yang dila-laikannya. Bahkan manusia itu menjadi saksi atas dirinya sendiri, meskipun dia mengemukakan alasan-alasannya." (Al-Qiyamah: 7-15).
(7-10) Maksudnya, ﴾ فَإِذَا ﴿ "maka apabila," tiba Hari Kiamat, ﴾ بَرِقَ ٱلۡبَصَرُ ﴿ "mata terbelalak (ketakutan)," yakni, mata terbelalak (melotot) oleh kengerian karena huru-hara besar, dan terbelalak tidak terpe-jam, sebagaimana disebutkan dalam Firman Allah سبحانه وتعالى yang lain,
﴾ إِنَّمَا يُؤَخِّرُهُمۡ لِيَوۡمٖ تَشۡخَصُ فِيهِ ٱلۡأَبۡصَٰرُ 42 مُهۡطِعِينَ مُقۡنِعِي رُءُوسِهِمۡ لَا يَرۡتَدُّ إِلَيۡهِمۡ طَرۡفُهُمۡۖ وَأَفۡـِٔدَتُهُمۡ هَوَآءٞ 43 ﴿
"Sesungguhnya Allah memberi tangguh kepada mereka sampai hari yang pada waktu itu mata (mereka) terbelalak. Mereka datang bergegas-gegas dengan mengangkat kepalanya, sedang mata mereka tidak berkedip-kedip dan hati mereka kosong." (Ibrahim: 42-43).
﴾ وَخَسَفَ ٱلۡقَمَرُ ﴿ "Dan apabila bulan telah hilang cahayanya," yakni, hilang sinar dan kekuatannya, ﴾ وَجُمِعَ ٱلشَّمۡسُ وَٱلۡقَمَرُ ﴿ "dan matahari dan bulan dikumpulkan." Keduanya sejak diciptakan Allah سبحانه وتعالى tidak pernah di-satukan, dan pada Hari Kiamat Allah سبحانه وتعالى akan menyatukan kedua-nya. Cahaya rembulan dilenyapkan, matahari digulung, kemudian keduanya dilemparkan ke dalam neraka agar semua manusia mengetahui bahwa keduanya adalah dua ciptaan dan hamba Allah سبحانه وتعالى yang ditundukkan, dan agar orang-orang yang menyembah keduanya mengetahui bahwa mereka berdusta. ﴾ يَقُولُ ٱلۡإِنسَٰنُ ﴿ "Pada hari itu manusia berkata," ketika melihat hal-hal mengerikan, ﴾ أَيۡنَ ٱلۡمَفَرُّ ﴿ "Ke mana tempat lari?" Yakni, kemanakah tempat lari dan terlepas dari semua yang akan menimpa kami?
(11-13) ﴾ كـَلَّا لَا وَزَرَ ﴿ "Sekali-kali tidak! Tidak ada tempat berlin-dung," yakni, tidak ada tempat untuk mendapatkan perlindungan untuk siapa pun kecuali kepada Allah سبحانه وتعالى. ﴾ إِلَىٰ رَبِّكَ يَوۡمَئِذٍ ٱلۡمُسۡتَقَرُّ ﴿ "Hanya kepada Rabbmu sajalah pada hari itu tempat kembali," untuk seluruh manusia. Tidak mungkin bagi seorang pun untuk sembunyi atau lari dari tempat itu. Semua pasti akan berdiri di situ untuk menda-patkan balasan atas amal perbuatannya. Karena itu Allah سبحانه وتعالى berfir-man, ﴾ يُنَبَّؤُاْ ٱلۡإِنسَٰنُ يَوۡمَئِذِۭ بِمَا قَدَّمَ وَأَخَّرَ ﴿ "Pada hari itu diberitakan kepada manusia apa yang telah dikerjakannya dan apa yang dilalaikannya," yakni, seluruh perbuatannya yang baik dan yang buruk dari pertama kali hingga terakhir kalinya. Manusia diberitakan sesuatu yang tidak bisa ia ingkari.
(14-15) ﴾ بَلِ ٱلۡإِنسَٰنُ عَلَىٰ نَفۡسِهِۦ بَصِيرَةٞ ﴿ "Bahkan manusia itu menjadi saksi atas dirinya sendiri," yakni sebagai saksi dan yang menghisab, ﴾ وَلَوۡ أَلۡقَىٰ مَعَاذِيرَهُۥ ﴿ "meskipun dia mengemukakan alasan-alasannya," semua alasan-alasannya tidak diterima, dan ia akan mengakui amalannya sendiri dan menegaskannya sebagaimana disebutkan dalam Firman Allah سبحانه وتعالى,
﴾ ٱقۡرَأۡ كِتَٰبَكَ كَفَىٰ بِنَفۡسِكَ ٱلۡيَوۡمَ عَلَيۡكَ حَسِيبٗا 14 ﴿
"Bacalah kitabmu, cukuplah dirimu sendiri pada waktu ini sebagai penghisab terhadapmu." (Al-Isra`: 14).
Meski manusia mengingkari dan beralasan atas apa yang telah dilakukan, keingkaran dan alasan tersebut sama sekali tidak berguna, sebab perbuatannya disaksikan oleh pendengaran, peng-lihatan, dan seluruh anggota badannya atas apa yang telah diper-buat, karena waktu penyesalan sudah berakhir dan tidak lagi ber-guna.
﴾ فَيَوۡمَئِذٖ لَّا يَنفَعُ ٱلَّذِينَ ظَلَمُواْ مَعۡذِرَتُهُمۡ وَلَا هُمۡ يُسۡتَعۡتَبُونَ 57 ﴿
"Maka pada hari itu tidak bermanfaat (lagi) bagi orang-orang yang zhalim permintaan udzur mereka, dan tidak pula mereka diberi kesempatan bertaubat lagi." (Ar-Rum: 57).
Jika mata telah bingung dan terbelalak ketakutan tatkala melihat apa yang pernah ia dustakan,
And the light of the moon disappears.
Và khi mặt trăng bị mất đi ánh sáng.
que la lueur de la lune disparaîtra
at nawala ang tanglaw ng buwan,
e la luce della luna svanirà,
I nestane mjesečeve svjetlosti.
Cahaya bulan pun telah menghilang,
Y la luz de la Luna desaparezca.
Ayın ışığı kaybolduğu zaman.
et que le soleil et la lune seront réunis.
Güneş ve Ay'ın kütlesi birleştiği zaman.
e i corpi del sole e della luna verranno uniti.
serta fisik matahari dan bulan dikumpulkan,
Y las masas del Sol y la Luna se junten.
And the mass of the sun and the moon are brought together.
Và khi mặt trời và mặt trăng nhập lại với nhau.
Kada Sunce i Mjesec postanu spojeni.
at ipinagsama ang mga katawan ng araw at buwan;
El pecador dirá ese día: ¿Por dónde puedo escapar?
The sinning person will say on that day: Where is the escape?!
magsasabi ang taong masamang-loob sa Araw na iyon: "Saan ang pagtakas?"
Vào Ngày hôm đó, con người tội lỗi sẽ nói trong hối tiếc muộn màng: có nơi nào để thoát thân đây?
Čovjek griješnik toga Dana pitat će gdje je izlaz?
O gün günahkâr insanlar şöyle diyecek: "Kaçış nereye?"
L'uomo licenzioso dirà, in quel giorno: "Dov'è la via di fuga?!"
pada hari itu, manusia yang pendosa berkata, “Ke manakah tempat untuk melarikan diri?!”
L’être humain pervers dira ce Jour-là: Y a-t-il une échappatoire?
Toga Dana neće se imati gdje pobjeći i griješnik neće moći spas naći, niti će imati zaštitnika.
There is no escape on that day and there is no place in which the sinner can take refuge nor any place that he can seek protection in.
Non, il n’y en aura point. Le pervers ne trouvera alors aucun refuge et aucun secours.
Walang pagtakas sa Araw na iyon, walang kanlungan na kakanlong doon ang masamang-loob, at walang pagpapasanggalangan na magpapasanggalang siya roon.
Vào Ngày hôm đó chắc chắn sẽ không có nơi nào để thoát thân cả, kẻ tội lỗi sẽ không có bất cứ nơi nào để nương thân.
O gün hiçbir yere kaçamazlar. Günahkâr kimselerin ne barınabileceği bir barınak, ne de sığınabileceği bir sığınak vardır.
No hay forma de escapar de ese día y no hay lugar en el que el pecador pueda refugiarse, ni lugar en el que pueda buscar protección.
Non vi sarà scampo, in quel Giorno, né rifugio in cui ripararsi da esso, per il licenzioso, né una fortezza che possa proteggerlo.
Sekali-kali tidak ada tempat pelarian pada hari itu dan tidak ada tempat perlindungan yang bisa digunakan oleh seorang pendosa untuk berlindung.
O Poslaniče, tvome Gospodaru tog Dana biće povratak radi obračuna, nagrade ili kazne.
Hỡi Thiên Sứ Muhammad, vào Ngày hôm đó, chỉ có một nơi duy nhất mà các ngươi phải có mặt chính là trình diện Thượng Đế của Ngươi để Ngài phán xét và thưởng phạt.
El regreso y el destino ese día será ante tu Señor, Mensajero, para rendir cuentas y ser retribuidos.
Pada hari itu, hanya kepada Tuhanmu -wahai Rasul- tempat kembali untuk perhitungan amal perbuatan dan pembalasannya.
-Ey Peygamber!- O gün hesap görmek ve karşılığını almak üzere, dönüş ve varış yeri yalnız Rabbinin huzurudur.
Al tuo Dio, o Messaggero, sarà il ritorno e il destino di ognuno, in quel Giorno, per il Rendiconto e la Retribuzione.
Ô Messager, c’est vers ton Seigneur qu’aura lieu le retour et des gens afin de rendre des comptes et d'être rétribués et c'est Lui qui déterminera leur sort.
The return and destination on that day will be to your Lord, O Messenger, for the reckoning and recompense.
Tungo sa Panginoon mo, O Sugo, sa Araw na iyon ang babalikan at ang kahahantungan para sa pagtutuos at pagganti.
Ese día se le informará al ser humano sobre las acciones que hizo y las que dejó de hacer.
L'uomo verrà informato, in quel giorno, delle azioni che ha compiuto e di quelle che non ha compiuto.
يُنَبَّؤُا الْاِنْسَانُ يَوْمَىِٕذٍۢ بِمَا قَدَّمَ وَاَخَّرَ (Man will be informed of what he sent ahead, and what he left behind....75:13). Sayyidna ` Abdullah Ibn Masud and Ibn ` Abbas are reported to have said that 'what he sent ahead' refers to the good deeds he has sent forth before his death. The words 'what he left behind' refers to the good or bad, useful or harmful custom he invented and left behind which people follow. He will continue to receive its reward or punishment. Qatadah said that 'what he sent ahead' refers to a good deed he did in his lifetime; and 'what he left behind' refers to a good deed he could have done but did not do and wasted his time or opportunity.
Pada hari itu manusia diberitahu perbuatan yang telah dilakukannya dan perbuatan yang dia lalaikan.
Vào Ngày hôm đó, con người sẽ được cho biết những việc làm mà y đã gởi đi trước cho cuộc sống của y ở Đời Sau và những việc làm mà y còn bỏ lại tức không làm.
Magpapabatid sa tao sa Araw na iyon hinggil sa ipinauna niya na mga gawain niya at ipinahuli niya kabilang sa mga ito.
Na taj Dan čovjeku će se kazati šta je od djela činio, a šta je izostavio.
O gün insana, yaptığı ve yapmadığı ameller haber verilir.
L’être humain sera informé ce Jour-là des œuvres qu’il a réellement accomplies et de celles qu’il a ajournées.
On the day man will be informed about the actions that he sent forward and those that he left behind.
Čovjek će tada protiv sebe svjedočiti i njegovi organi će o grijesima njegovim kazivati.
Doğrusu insan, azalarının işlemiş olduğu günahlara şahitlik etmesi sebebiyle kendi aleyhine şahitlik edecektir.
Bagkus ang tao ay tagasaksi laban sa sarili niya yayamang sasaksi laban sa kanya ang mga bahagi ng katawan niya sa anumang nakamit niya na kasalanan.
En cambio, el ser humano será testigo contra sí mismo, ya que sus miembros testificarán sobre los pecados que cometió.
بَلِ الْاِنْسَانُ عَلٰي نَفْسِهٖ بَصِيْرَةٌ وَّلَوْ اَلْقٰى مَعَاذِيْرَهٗ (Rather, man will be a witness against himself, even though he may offer his excuses....75:14-15). One meaning of the words bash and basirah is 'to see'. Another meaning of basirah is 'evidence', as for instance in:
قَدْ جَاۗءَكُمْ بَصَاۗىِٕرُ مِنْ رَّبِّكُمْ
'...There have come to you evidences 1 from your Lord_[ 6:104] '
In this verse the word basa'ir is the plural of basirah and it means 'evidence, proof, argument or insight'. The word ma` adhir is the plural of mi` dhar meaning, 'excuse'. The verse purports to say that for purposes of following the procedures of fairness and justice, man will be shown each
(1). Another meaning of the word is 'insights' according to which we have translated the verse 6:104 in the text. (Muhammad Taqi Usmani) of his deeds on the Plain of Reckoning, although in fact this will not be necessary for him, because every man knows what he does in this world, and he will recall his deeds in the Hereafter, even though he will make excuses. Furthermore, he will see all his good and bad actions on the Plain of Reckoning as the Qur'an says:
وَوَجَدُوْا مَا عَمِلُوْا حَاضِرًا
And they will find what they did all there_[ 18:49] '
If the word basirah is taken in the sense of 'evidence, or proof, the verse signifies that man will be a clear proof against himself, in spite of any excuses he might offer. However, man fails to realize that in this situation, the limbs of his own body [ his hearing, his sight, his two hands and his two legs ] will testify against him. This is the meaning of the words
وَّلَوْ اَلْقٰى مَعَاذِيْرَهٗ 'even though he may offer his excuses. [ 75:15] '.
Thus far, there was the description of the conditions and horrors of the Day of Resurrection. The next four verses are a special guidance for the Messenger of Allah to be followed by him at the time of revelation. When Jibra'il Amin descended with a set of verses, the Holy Prophet feared that there might be discrepancy in his listening and reciting it accordingly. His other fear was that he might forget some portion of it, or some word might escape his memory. As a result, when Jibra'il Amin recited a verse, he would exert himself in repeating the words immediately upon hearing them. In this manner, the strain would be multiplied. Allah revealed four verses in which he is advised not to exert himself so strenuously, because the matter has been simplified for him. Allah has taken upon Himself the responsibility of collecting it in his heart, making him recite it and conveying it to the people, thus:
لَا تُحَرِّكْ بِهٖ لِسَانَكَ لِتَعْجَلَ بِهٖ اِنَّ عَلَيْنَا جَمْعَهٗ وَقُرْاٰنَه ٗ فَاِذَا قَرَاْنٰهُ فَاتَّبِعْ قُرْاٰنَهٗ
([ 0 Prophet,] do not move your tongue [ during revelation ] for [ reciting ] it [ the Qur'an ] so as you receive it in hurry. It is surely undertaken by Us to store it [ in your heart ], and to let it be recited [ by you after revelation is completed ]. Therefore, when it is recited by Us [ through the angel ], follow its recitation [ by concentration of your heart ].. .75:16-18).
The word Qur'an here means 'recitation'. In other words, when Jibra'il I recites the Qur'an, you should not recite it along with him, but listen to it attentively. When its recitation is completed, follow its recitation. Here the words 'follow its recitation', by general consensus of the scholars, means 'when Jibra'il I recites, be silent and listen to it.'
Muqtadis (those praying behind an Imam) should not recite the Qur'an in salah
According to an authentic Hadith, Imam (one who leads a congregational prayer) in prayer is supposed to be followed by mugtadis (those who follow Imam). Therefore, they follow him. When the former bows, the latter must bow; and when he prostrates, the latter must all fall in prostration. In line with this principle, a Hadith in Sahih Muslim adds:
'When he [ the Imam ] recites, be silent and listen.'
This explains the function of an Imam. In matters of bowing and prostrating, the followers should do as he does, that is, they should perform the acts of bowing and prostrating along with him. However, following him in the matter of recitation is different. When the Imam recites, the followers should be silent and listen. This is the argument of Imam Abu Hanifah and some other Imams in holding that the mugtadis should not recite when following an Imam in prayer. And Allah knows best!
Piuttosto, l'uomo testimonierà contro sé stesso, poiché i suoi arti testimonieranno contro di lui per i peccati che ha commesso.
Bahkan, manusia menjadi saksi atas dirinya sendiri, yaitu anggota tubuhnya bersaksi terhadapnya atas dosa yang telah diperbuatnya.
En effet, l’être humain témoignera contre lui-même, puisque ses membres attesteront des péchés qu’il a commis,
Không, thật ra con ngươi thấy rõ bản thân mình nhất vì y luôn chứng kiến thân xác của y phạm tội như thế nào.
Instead, man is a witness against himself as his limbs will testify against him in respect of the sins he committed.
quand bien même il présenterait des excuses pour sa défense et qu’il nierait avoir commis ces péchés. Cela ne lui servira à rien.
Even if he brings excuses to argue on behalf of himself that he did not do any evil, these will not benefit him.
Kahit pa man naghatid siya ng mga ipandadahi-dahilan – na makikipagtalo siya sa pamamagitan ng mga ito para sa sarili niya na siya raw ay hindi nakagawa ng isang kasagwaan – hindi magpapakinabang ang mga ito sa kanya.
Man has the innate capacity to distinguish between good and evil. By his very nature he wants anyone indulging in evil to be punished and anyone doing righteous deeds to be rewarded. It is this consciousness which is called in the Quran the self-reproaching soul or an-nafs al-lawwamah. This faculty bears testimony at the psychological level to the reality of the world of the Hereafter. If, in spite of this inner testimony, an individual does not fulfill its demands, it means that he negates what he has already accepted.
Kendisini savunduğu mazeretleri getirse bile, şüphesiz yaptığı kötülüklerin ona bir faydası olmaz.
Cho dù con người cứ quanh co chối tội thì chẳng ích lợi gì, bởi vì đó chỉ là viện cơ chạy tội thôi.
Se presentasse delle scuse, utilizzandole a suo favore, dicendo di non aver fatto alcun male, ciò non gli gioverebbe.
Meski dia mengemukakan alasan-alasannya untuk membantah kesaksian dirinya sendiri bahwa dia tidak melakukan perbuatan buruk, tapi hal itu tidak bermanfaat baginya.
I opravdanja kojim će se pravdati da nije grijehe radio, neće mu koristiti.
Incluso si presenta excusas para justificar que no hizo ningún mal, esto no lo beneficiará.
-Ey Peygamber!- Senden hiçbir şey kaçmasın diye, Kur'an okurken dilini aceleyle hareket ettirme.
16- Kur'ân’ı (vahyedilmesi tamamlanmadan önce unutmadan bellemek için) acele edip de dilini kıpırdatarak tekrarlama!
17- Çünkü onu (sana) belletmek de okutmak da Bize düşer.
18- O halde Biz onu okuduğumuz zaman sen, onun okunuşunu takip et.
19- Sonra onu açıklamak da hiç şüphesiz Bize düşer.
16. Peygamber sallallahu aleyhi ve sellem’e Cebrail vahiy getirip de Kur’ân’ı okumaya başladığında Peygamber sallallahu aleyhi ve sellem Kur’ân’ı belleme tutkusu dolayısı ile daha o vahyi bitirmeden onu telaffuz etmeye kalkışır, Cebrail’in okuması ile birlikte okumaya gayret ederdi. Yüce Allah, ona bu işten vazgeçmesini emretmiş ve şöyle buyurmuştur:“Sana onun vahyi tamamlanmadan önce Kur’ân’ı okumada acele etme!”(Tâ-Hâ, 20/114)
İşte burada da şöyle buyurmaktadır: “Onu çabuklaştırmak için dilini onunla kıpırdatma!”
17. Daha sonra Yüce Allah, ona Kur’ân-ı Kerîm’i bellemesini, okumasını ve kalbinde onu toplayacağını taahhüt ederek şöyle buyurmaktadır:“Çünkü onu (sana) belletmek de okutmak da Bize düşer.” Senin bu tutkuna sebep teşkil eden şey de onun bazı kelimelerini kaçırmak ve unutmak korkusudur. Allah ise sana bunun teminatını verdiğine göre artık bunu gerektiren bir sebep kalmamıştır.
18. “O halde Biz onu okuduğumuz zaman sen, onun okunuşunu takip et.” Yani Cebrail, sana getirdiği vahyi tamamladıktan sonra o vakit sen de onun okumasını takip et ve onun arkasından sen de oku.
19. “Sonra onu açıklamak da hiç şüphesiz Bize düşer.” Yani manalarını açıklamak da bize aittir. Yüce Allah, ona lafzını korumayı da manalarını korumayı da taahhüt etmiştir. Bu ise korumanın olabilecek en ileri derecesidir. Peygamber sallallahu aleyhi ve sellem de Allah’ın istediği bu edebi takındı. Cebrail, ona bundan böyle Kur’ân okudu mu (vahyetti mi) onu dinler, o bitirdikten sonra kendisi onu okurdu.
Bu âyet-i kerimede ilim öğrenme edebi de gösterilmektedir. Öğrenci, hoca açıklamakta olduğu meseleyi bitirmeden önce acele etmemelidir. Aksine hoca, açıkladığı meseleyi bitirdikten sonra kavrayamadığı hususu sorma yolunu seçmelidir.
Aynı şekilde eğer sözlerinin baş tarafında reddi yahut güzel bulup onaylamayı gerektiren bir husus var ise yine yapılan bu açıklamayı bitirmeden önce o hususu ret veya kabule kalkışmamalıdır. Böylelikle yapılan açıklamanın doğru veya yanlış olduğu tam manasıyla anlamış olur, anlatılan hususu iyice beller ve o konuda doğru bir şekilde açıklamalarda bulunmak imkânını elde eder.
Aynı şekilde bu ayetler, Peygamber sallallahu aleyhi ve sellem’in ümmete vahyin lafızlarını açıkladığı gibi manalarını da açıklamış olduğunu göstermektedir.
Do not move your tongue, O Messenger, with the Qur’ān hastily for fear of its escaping from you.
Janganlah engkau -wahai Rasul- menggerakkan lisanmu dengan tergesa-gesa ketika membaca Al-Qur`ān karena khawatir akan luput darimu.
Huwag kang magpagalaw, O Sugo, ng dila mo kasabay ng Qur'ān habang nagdadali-dali na baka makawala ito mula sa iyo.
Non muovere la tua lingua, o Messaggero, recitando il Corano di fretta, per timore che ti sfugga.
How the Prophet received the Revelation
This is Allah teaching His Messenger how to receive the revelation from the angel. For verily, he (the Prophet ) was rushing in his attempts to grasp the revelation and he would be reciting the revelation with the angel while he was reciting it. Therefore, Allah commanded him that when the angel brings some revelation to him he should just listen. Allah would make sure to collect it in his chest, and He would make it easy for him to recite it in the same way that it was revealed to him. Allah would explain it, interpret it and clarify it for him. So the first phase was gathering it in his chest, the second phase was recitation and the third phase was its explanation and clarification of its meaning. Thus, Allah says,
لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ
(Move not your tongue concerning to make haste therewith.) meaning, with the Qur'an. This is as Allah says,
وَلاَ تَعْجَلْ بِالْقُرْءانِ مِن قَبْلِ إَن يُقْضَى إِلَيْكَ وَحْيُهُ وَقُل رَّبِّ زِدْنِى عِلْماً
(And be not in haste with the Qur'an before its revelation is completed to you, and say: "My Lord! Increase me in knowledge.") (20:114) Then Allah says,
إِنَّ عَلَيْنَا جَمْعَهُ
(It is for Us to collect it) meaning, `in your chest.'
وَقُرْءَانَهُ
(and that it be recited.) meaning, `that you recite it.'
فَإِذَا قَرَأْنَـهُ
(And when We have recited it to you,) meaning, `when the angel has recited it to you from Allah,'
فَاتَّبِعْ قُرْءَانَهُ
(then follow its recitation.) meaning, `listen to it then recite it as he taught you to recite it.'
ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ
(Then it is for Us to make it clear.) meaning, `after memorizing it and reciting it, We will explain it to you, clarify it and inspire you with its meaning according to what We intended and legislated.' Imam Ahmad recorded from Ibn `Abbas that he said that the Messenger of Allah ﷺ used to struggle very hard to grasp the revelation and he used to move his lips (rapidly with the recitation). The narrator, Sa`id, then said, "Ibn `Abbas said to me, `I will move my lips like the Messenger of Allah ﷺ used to move his lips (in order to show you)."' Then, the subnarrator said, "And Sa`id said to me, `I will move my lips like I saw Ibn `Abbas moving his lips (in order to show you)."' Then Allah revealed,
لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ - إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْءَانَهُ
(Move not your tongue concerning to make haste therewith. It is for Us to collect it and that it be recited.) Ibn `Abbas said, "This means He will collect it in his chest to recite it.
فَإِذَا قَرَأْنَـهُ فَاتَّبِعْ قُرْءَانَهُ
(And when We have recited it to you, then follow its recitation.) meaning, listen to it and pay attention.
ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ
(Then it is for Us to make it clear (to you).) So after this, when Jibril would leave, he would recite it as Jibril had taught him to recite it." This has also been recorded by Al-Bukhari and Muslim. Al-Bukhari's wording says, "So whenever Jibril would come to him he would be silent, and when Jibril had left he would recite it just as Allah, the Mighty and Sublime had promised him."
The Cause of rejecting the Day of Judgement is Love of the World and Heedlessness of the Hereafter
Concerning Allah's statement,
كَلاَّ بَلْ تُحِبُّونَ الْعَاجِلَةَ - وَتَذَرُونَ الاٌّخِرَةَ
(But no! Rather you love the present life of this world. And neglect the Hereafter.) meaning, the only thing that has caused them to reject the Day of Judgement and oppose the true revelation and the Mighty Qur'an Allah revealed to His Messenger is that their only concern is the present worldly life. They are preoccupied and distracted from the Hereafter. nt, and when Jibril had left he would recite it just as Allah, the Mighty and Sublime had promised him." sed to move his lips (rapidly with the recitation). The narrator, Sa`id, then said, "Ibn `Abbas said to me, `I will move my lips like the Messenger of Allah ﷺ used to move his lips (in order to show you)."' Then, the subnarrator said, "And Sa`id said to me, `I will move my lips like I saw Ibn `Abbas moving his lips (in order to show you)."' Then Allah revealed,
لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ - إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْءَانَهُ
(Move not your tongue concerning to make haste therewith. It is for Us to collect it and that it be recited. rec?kA ? The Cause of rejecting the Day of Judgement is Love of the World and Heedlessness of the Hereafter Concerning Allah's statement,
كَلاَّ بَلْ تُحِبُّونَ الْعَاجِلَةَ - وَتَذَرُونَ الاٌّخِرَةَ
(But no! Rather you love the present life of this world. And neglect the Hereafter.) meaning, the only thing that has caused them to reject the Day of Judgement and oppose the true revelation and the Mighty Qur'an Allah revealed to His Messenger is that their only concern is the present worldly life. They are preoccupied and distracted from the Hereafter.
Seeing Allah in the Hereafter
Then Allah says,
وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ
(Some faces that Day shall be Nadirah.) which comes from the word Nadarah, which means splendid, radiant, glowing, delighted with goodness.
إِلَى رَبِّهَا نَاظِرَةٌ
(Looking at their Lord.) meaning, they will see Him with their very eyes. This is just as was recorded by Al-Bukhari in his Sahih,
«إِنَّكُمْ سَتَرَوْنَ رَبَّكُمْ عِيَانًا»
(Verily, you all will see your Lord with your own eyes.) The believers seeing Allah in the abode of the Hereafter has been confirmed in the authentic Hadiths from numerous routes of transmission with the scholars of Hadith. It is not possible to deny this or refuse it. Examples would be the Hadiths of Abu Sa`id and Abu Hurayrah, and they are both recorded in the Two Sahihs. They both mentioned that some people said, "O Messenger of Allah! Will we see our Lord on the Day of Judgement" The Prophet said,
«هَلْ تُضَارُّونَ فِي رُؤْيَةِ الشَّمْسِ وَالْقَمَرِ لَيْسَ دُونَهُمَا سَحَابٌ؟»
(Are you harmed by seeing the sun and the moon when there are no clouds beneath them) They replied, "No." The Prophet then said,
«فَإِنَّكُمْ تَرَوْنَ رَبَّكُمْ كَذَلِك»
(Then you will surely see your Lord like that.) In the Two Sahihs it is recorded from Jabir that he said, "The Messenger of Allah ﷺ looked at the moon on a night when it was full, and he said,
«إِنَّكُمْ تَرَوْنَ رَبَّكُمْ كَمَا تَرَوْنَ هَذَا الْقَمَرَ، فَإِنِ اسْتَطَعْتُمْ أَنْ لَا تُغْلَبُوا عَلَى صَلَاةٍ قَبْلَ طُلُوعِ الشَّمْسِ وَلَا قَبْلَ غُرُوبِهَا، فَافْعَلُوا»
(Verily, you will see your Lord just as you see this moon! So if you are able to avoid missing a prayer before the rising of the sun (Fajr prayer) or before its setting (`Asr prayer) then do so.)" Among the Hadiths, which Muslim was alone in recording, is a narration from Suhayb that the Prophet said,
«إِذَا دَخَلَ أَهْلُ الْجَنَّةِ الْجَنَّةَ قَالَ يَقُولُ اللهُ تَعَالى: تُرِيدُونَ شَيْئًا أَزِيدُكُمْ؟ فَيَقُولُونَ: أَلَمْ تُبَيِّضْ وُجُوهَنَا؟ أَلَمْ تُدْخِلْنَا الْجَنَّةَ وَتُنَجِّنَا مِنَ النَّارِ؟ قَالَ: فَيَكْشِفُ الْحِجَابَ، فَمَا أُعْطُوا شَيْئًا أَحَبَّ إِلَيْهِمْ مِنَ النَّظَرِ إِلَى رَبِّهِمْ، وَهِيَ الزِّيَادَة»
(When the people of Paradise enter the Paradise, Allah will say, `Do you want me to give you anything extra' They will say, `Haven't you whitened our faces Haven't you entered us into Paradise and saved us from the Fire' Then He will remove the veil and they will not be given anything more beloved to them than looking at their Lord, and that will be the extra (Ziyadah).) Then he recited this Ayah,
لِّلَّذِينَ أَحْسَنُواْ الْحُسْنَى وَزِيَادَةٌ
(For those who have done good is the best and extra (Ziyadah).) (10:26) Also among the Hadiths, which Muslim was alone in recording, is the Hadith of Jabir in which the Prophet said,
«إِنَّ اللهَ يَتَجَلَّى لِلْمُؤْمِنِينَ يَضْحَك»
(Verily, Allah will appear before the believers while He is laughing.) This will take place on the open plains of the Resurrection place. In some of these Hadiths, it mentions that the believers will be looking at their Lord on the open plains and some mention that this will occur in the Gardens of Paradise. If it were not due to fear of taking up a lot of space, we would present all of these Hadiths with their routes of transmission and wordings from those that are in the Sahih collections, the collections of good narrations, the Musnad collections and the Sunan collections. However, we have mentioned this in separate places in this Tafsir, and Allah is the Giver of success. This issue is something that the Companions, the Successors and the Salaf of this nation have agreed upon, and all praise is due to Allah. It is something that is agreed upon between the Imams of Islam and the guides of all mankind.
Blackening of the Faces of the Disobedient People on the Day of Judgement
Allah says,
وَوُجُوهٌ يَوْمَئِذٍ بَاسِرَةٌ - تَظُنُّ أَن يُفْعَلَ بِهَا فَاقِرَةٌ
(And some faces that Day will be Basirah. Thinking that some calamity is about to fall on them.) These are the faces of the sinners that will be Basirah on the Day of Judgement. Qatadah said, "This means gloomy." As-Suddi said, "Their (the faces) color will change."
تَظُنُّ
(Thinking) meaning, they will be certain.
أَن يُفْعَلَ بِهَا فَاقِرَةٌ
(that some calamity is about to fall on them.) Mujahid said, "A disaster." Qatadah said, "An evil." As-Suddi said, "They will be certain that they are going to be destroyed." Ibn Zayd said, "They will think that they are going to enter into the Hellfire." This situation is similar to Allah's statement,
يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ
(On the Day when some faces will become white and some faces will become black.) (3:106) Similarly Allah says,
وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ - ضَـحِكَةٌ مُّسْتَبْشِرَةٌ - وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ - تَرْهَقُهَا قَتَرَةٌ - أُوْلَـئِكَ هُمُ الْكَفَرَةُ الْفَجَرَةُ
(Some faces that Day will be bright. Laughing, rejoicing at the good news. And other faces, that Day will be dust-stained; darkness will cover them, such will be the disbelieving, wicked.) (80:38-42) Allah also says,
وُجُوهٌ يَوْمَئِذٍ خَـشِعَةٌ - عَامِلَةٌ نَّاصِبَةٌ - تَصْلَى نَاراً حَامِيَةً
(Some faces, that Day will be humiliated. Laboring, weary. They will enter in the hot blazing Fire.) (88:2-4) until Allah says,
وُجُوهٌ يَوْمَئِذٍ نَّاعِمَةٌ - لِّسَعْيِهَا رَاضِيَةٌ فِى جَنَّةٍ عَالِيَةٍ
((Other) faces that Day will be joyful. Happy with their endeavor. In a lofty Paradise.) (88:8-10) And there are other similar Ayat and discussions (in the Qur'an).
"Janganlah kamu gerakkan lidahmu untuk (membaca) al-Qur`an karena hendak cepat-cepat (menguasai)nya. Sesungguhnya atas tanggungan Kamilah mengumpulkannya (di dadamu) dan (membuatmu pandai) membacanya. Apabila Kami telah selesai membacakannya, maka ikutilah bacaannya itu. Kemudian, sesung-guhnya atas tanggungan Kamilah penjelasannya." (Al-Qiyamah: 16-19).
(16-19) Ketika Jibril mendatangi Nabi a untuk menyam-paikan wahyu dan hendak mulai membacakannya pada Nabi a, beliau a bersegera membacanya dengan penuh perhatian sebelum Jibril selesai membaca. Nabi a mengikuti bacaan Jibril.[129] Kemudian Allah سبحانه وتعالى melarang hal itu seraya berfirman dalam ayat yang lain,
﴾ وَلَا تَعۡجَلۡ بِٱلۡقُرۡءَانِ مِن قَبۡلِ أَن يُقۡضَىٰٓ إِلَيۡكَ وَحۡيُهُۥۖ ﴿
"Dan janganlah kamu tergesa-gesa membaca al-Qur`an sebelum disempurnakan mewahyukannya kepadamu." (Thaha: 114).
Dan dalam surat ini Allah سبحانه وتعالى berfirman, ﴾ لَا تُحَرِّكۡ بِهِۦ لِسَانَكَ لِتَعۡجَلَ بِهِۦٓ ﴿ "Janganlah kamu gerakkan lidahmu untuk (membaca) al-Qur`an karena hendak cepat-cepat (menguasai)nya." Allah سبحانه وتعالى memberi jaminan bahwa Rasulullah a pasti menghafalnya, membacanya, dan Allah سبحانه وتعالى akan mengumpulkannya di dalam hati Rasulullah a seraya berfirman, ﴾ إِنَّ عَلَيۡنَا جَمۡعَهُۥ وَقُرۡءَانَهُۥ ﴿ "Sesungguhnya atas tanggungan Kamilah mengumpul-kannya (di dadamu) dan (membuatmu pandai) membacanya," maka kegigihan yang ada dalam benakmu hanyalah disebabkan oleh kekhawatiran akan lenyapnya hafalan dan lupa, (namun) karena Allah سبحانه وتعالى telah menjamin hal itu padamu, maka tidak perlu dilaku-kan. ﴾ فَإِذَا قَرَأۡنَٰهُ فَٱتَّبِعۡ قُرۡءَانَهُۥ ﴿ "Apabila Kami telah selesai membacakannya, maka ikutilah bacaannya itu," yakni, ketika Jibril telah menyampaikan wahyu secara keseluruhan, pada saat itu ikutilah bacaannya. Ke-mudian Rasulullah a membacanya. ﴾ ثُمَّ إِنَّ عَلَيۡنَا بَيَانَهُۥ ﴿ "Kemudian, se-sungguhnya atas tanggungan Kamilah penjelasannya," yaitu penjelasan makna-maknanya. Allah سبحانه وتعالى memberi janji bahwa Rasulullah a akan menghafal kata-kata dan maknanya dan inilah puncak ter-tingginya. Rasulullah a kemudian melaksanakan ajaran Rabbnya. Bila Jibril membacakan wahyu padanya setelah ini, beliau diam mendengar, dan setelah Jibril usai, beliau a baru membacanya.
Dalam ayat ini terkandung etika menuntut ilmu, yaitu murid tidak boleh langsung bertanya pada guru sebelum usai memberi penjelasan. Setelah guru selesai, murid boleh menanyakan apa yang tidak dipahami. Begitu juga bila ada sesuatu di awal pembicaraan mengharuskan diberi tanggapan, sebaiknya tidak langsung di-tanggapi atau diterima terlebih dahulu sebelum guru selesai bicara agar dapat diketahui dengan jelas apakah yang dikatakan itu benar atau salah. Di samping itu agar murid bisa memahami penjelasan gurunya secara benar.
Di dalam ayat ini juga terkandung penjelasan bahwa Nabi a sebagaimana memberi penjelasan kata-kata wahyu pada umat, beliau a juga menjelaskan makna-maknanya pada mereka.
Ô Messager, ne remue pas ta langue lorsque tu récites le Coran, comme si tu craignais qu’il ne t’échappe.
Mensajero, no muevas tu lengua recitando el Corán apresuradamente por temor a que algo se te olvide.
Hỡi Thiên Sứ Muhammad, Ngươi chớ đừng hoạt động chiếc lưỡi của Ngươi quá để đọc Qur'an vì sợ Nó vuột mất.
O Poslaniče, ne pomjeraj svoj jezik da što brže učiš Kur'an.
Mi ćemo ga u tvojim prsima skupiti i na jeziku tvome njegove učenje učvrstiti.
Es deber de Al-lah conservarlo en tu corazón y establecer su recitación en tu lengua.
Sesungguhnya Kamilah yang bertanggung jawab untuk mengumpulkannya di dadamu dan menetapkan bacaannya pada lisanmu.
In verità, spetta a Noi tenerlo unito, per te, nel tuo petto, e fissare la sua recitazione sulla tua lingua.
Şüphesiz onu, senin kalbinde toplamamız ve okunuşunu dilinde sabit kılmamız bizim sorumluluğumuzdur.
Ngươi - Muhammad - chớ hấp tấp trong việc đọc để ghi nhớ Qur'an, bởi vì chính TA (Allah) có nhiệm vụ phải tập hợp Nó lại trong lòng của Ngươi và sẽ để Nó có thể được đọc trên chiếc lưỡi của Ngươi.
Tunay na nasa Amin na magtipon nito para sa iyo sa dibdib mo at magpatatag sa pagbigkas nito sa dila mo.
It is My duty to gather it in your chest and to establish its recitation on your tongue.
Il nous appartient de le rassembler dans ton cœur et de te le faire réciter de manière correcte.
Khi Đại Thiên thần của TA là Jibril đọc Qur'an cho Ngươi - Thiên Sứ Muhammad - nghe thì Ngươi hãy im lặng lắng nghe
Ainsi, lorsque Gabriel te le récite, écoute attentivement.
Se il Nostro Messaggero Jibril te lo recita, medita sulla sua recitazione e ascolta attentamente
Kaya kapag bumigkas nito ang Sugo Naming si Gabriel, manahimik ka sa pagbigkas niya at makinig ka.
Cuando Gabriel te lo recite, presta atención y escucha la recitación.
Jika utusan Kami, Jibril, membacakannya kepadamu maka diamlah untuk mendengar bacaannya dan perhatikanlah.
When Gabriel has completed its recitation to you, then be attentive and listen to its being recited.
Elçimiz Cebrâil sana Kur'an okuduğu zaman, susup onun kıraatini dinle!
Kada ti naš izaslanik Džibril uči Kur'an, ti šuti i pomno slušaj učenje njegovo.
Sonra, onun sana tefsir edilmesi de yine bize aittir.
Then, it is My duty to explain it to you.
Pagkatapos tunay na nasa Amin ang pagpapaliwanag nito sa iyo.
When revelations, wahi, were made to the Prophet Muhammad, he used to make haste to receive them. Here, he has been asked not to do this. It is further stated that he should pay full attention to that part of the Quran which had already been revealed and which had already been addressed to him and should not concern himself with that portion which had not till then been revealed and had not been addressed to him. This shows that the individual should pay the fullest attention only to that portion of the Quran for which he is accountable at that moment. To make a point of seeking out that portion of the Quran for which he has not yet been made accountable, is being over-hasty and is entirely against Quranic wisdom.
Rồi, TA (Allah) sẽ giảng giải cho Ngươi về nội dung ý nghĩa của Nó.
Dopodiché, in verità, spetta a Noi spiegartelo.
Kemudian Kamilah yang bertanggung jawab untuk menerangkannya kepadamu.
A Mi ćemo ga poslije tebi protumačiti.
Es deber de Al-lah explicártelo.
Puis c’est à Nous qu’il revient de te l’expliquer.
In conclusion, the passage says: اِنَّ عَلَيْنَا بَيَانَهٗ (Then, it is undertaken by Us to explain it...75:19). In other words, it is Allah's concern to explain the true message of the verses. In fact, the meaning of every single word of the Qur'an will be made plain to the Holy Prophet. He need not be concerned about it. These four verses laid down the injunctions pertaining to Qur'an and its recitation. Now the Surah reverts to its basic theme of Resurrection. It describes the conditions and horrors of the Hereafter. Here a question arises as to the contextual relationship between the four verses and the rest of the Surah where they have been studded. Before the four verses, while describing the Resurrection, it was made plain that Allah's knowledge is infinite, so much so that every man will be resurrected in the same state, the same shape and size, in which he was created the first time. His fingertips will be reconstructed with the same precision that they were created the first time; and his fingerprints will be redesigned with the same patterns of lines on their skins as were designed the before. There will be not a hair's breadth of a difference. This is possible only because Allah is Omniscient; His knowledge is infinite and all-encompassing; and His preserving capacity is incomparable, unparalleled and unique. On the basis of these attributes, the four verses were revealed to console and comfort the Holy Prophet t. The Holy Prophet is told: 'You can forget, and it is possible that you could make a mistake in transmission. But Allah is beyond these things. Allah has taken upon Himself the responsibility of storing the words of the Qur'an in your heart or explaining the message to you. Do not worry about all this. It is Our concern.' After these four verses, the Surah resumes the description of the conditions of Resurrection.
20- Asla! Doğrusu siz, çabuk elde edilen (dünyayı) seviyorsunuz.
21- Ahireti ise bir kenara atıyorsunuz.
22- O gün birtakım yüzler vardır ki apaydınlıktır.
23- Rablerine bakmaktadırlar.
24- O gün birtakım yüzler de vardır ki asıktır.
25- Başlarına çok büyük bir felaket geleceğini anlarlar.
20-21. Yani Yüce Allah’ın verdiği öğütlerden, hatırlatmalardan, gaflete düşüp yüz çevirmenize sebeb teşkil eden husus, sizlerin “çabuk elde edilen (dünyayı) seviyor” olmanız, onun zevk ve arzularını elde etmenize sebep olacak hususlar için çalışmanız ve bunu âhirete tercih etmenizdir. O bakımdan âhiret için çalışmayı da terk ediyorsunuz. Çünkü dünya nimet ve lezzetleri, hemen elde edilen şeylerdir. İnsan da çabuk elde edilen şeyleri sevmeye meyyaldir. Âhiretteki ebedi nimetler ise hemen de ilerde elde edilecektir. Bundan dolayı sizler, âhiretten gafilsiniz, âhirete yönelmeyi terk ediyorsunuz. Sanki onun için yaratılmamış gibisiniz ve sanki bu dünya yurdu değerli ömürlerin uğrunda harcanacağı, gece ve gündüz kendisi için çalışılacak, ebedi kalınacak bir yurtmuş gibi çalışıp didiniyorsunuz. Böylelikle sizler hakikati alt-üst ettiniz ve pek büyük hüsrana uğradınız.
Sizler âhireti dünyaya tercih etmiş, akıllı ve basiret sahibi kimselerin baktığı gibi sonuçlara bakmış olsaydınız, hiç şüphesiz kazançlı çıkar, ziyana uğramak söz konusu olmaksızın kâr elde edersiniz. Beraberinde hiçbir bedbahtlığın söz konusu olmayacağı bir bahtiyarlığa kavuşurdunuz.
22. Daha sonra Yüce Allah, âhirette insanların durumunu ve farklı hallerini açıklamak sureti ile âhiret nimetlerini tercih etmeye sevkedecek hususları söz konusu etmektedir. Âhireti dünyaya tercih edenlerin mükâfatlarını dile getirerek şöyle buyurmaktadır:“O gün birtakım yüzler vardır ki apaydınlıktır.” Güzeldir, parlaktır, içinde bulundukları kalbî nimetler, ruhî sevinçler ve maddi lezzetlerden ötürü yüzleri aydınlıktır, ışıl ışıl parıldar.
23. “Rablerine bakmaktadırlar.” Mertebelerine uygun olarak Rablerine bakacaklardır. Onların kimisi sabah akşam Rabbini görecek, kimisi cumadan cumaya bir defa Rabbini görecektir. O’nun kerim yüzüne, hiçbir benzeri bulunmayan, göz kamaştırıcı cemaline bakacak ve bundan lezzet alacaktır. O’nu görecekleri vakit içinde bulundukları nimetleri unutacaklardır. İfade edilmesi mümkün olamayacak kadar lezzet alacaklar ve sevineceklerdir. Gözleri parıldayacak, güzelliklerine güzellik katılacaktır. Keremi sonsuz Allah’tan bizleri de onlardan kılmasını niyaz ederiz.
24. Dünyayı âhirete tercih edenler hakkında da şöyle buyurmaktadır:“O gün birtakım yüzler de vardır ki asıktır” kederli, hor, hakir ve zelildir.
25. “Başlarına çok büyük bir felaket geleceğini anlarlar.” Çok çetin bir şekilde cezalandırılacaklarını, can yakıcı bir azaba uğrayacaklarını anlarlar. İşte bundan dolayı yüzlerinin şekli değişmiş, suratları asılmış olacaktır.
Nay, the matter is not as you claimed about the impossibility of resurrection. You know that the One Who was able to create you the first time is not unable to bring you back to life after you die. However, the reason for your denial of resurrection, is your love for the fleeting life of the world.
"Sekali-kali janganlah demikian. Sebenarnya kamu (hai ma-nusia) mencintai kehidupan dunia, dan meninggalkan (kehidupan) akhirat. Wajah-wajah (orang-orang Mukmin) pada hari itu berseri-seri. Kepada Rabbnyalah mereka melihat. Dan wajah-wajah (orang kafir) pada hari itu muram, mereka yakin bahwa akan ditimpa-kan kepadanya malapetaka yang amat dahsyat." (Al-Qiyamah: 20-25).
(20-21) Maknanya, inilah yang menyebabkan kalian lalai dan berpaling dari nasihat dan peringatan Allah سبحانه وتعالى, karena sesung-guhnya kalian ﴾ تُحِبُّونَ ٱلۡعَاجِلَةَ ﴿ "sebenarnya kamu (hai manusia) mencintai kehidupan dunia," kalian berusaha untuk mendapatkan kenikmatan-kenikmatan dan kesenangan-kesenangannya. Kalian lebih memen-tingkan dunia daripada akhirat sehingga kalian tidak beramal untuk akhirat, karena kenikmatan dan kesenangan dunia memang disegerakan. Manusia silau dalam mencintai sesuatu yang bersifat segera sedangkan akhirat dilalaikan, padahal di sanalah tempat kenikmatan abadi. Karena itulah kalian melalaikannya dan kalian meninggalkannya seolah-olah kalian tidak diciptakan untuk akhirat. Dan seolah-olah dunia ini adalah tempat keabadian yang mengha-ruskan usia-usia berharga dicurahkan untuknya dan diusahakan siang malam. Dengan demikian, kebenaran terbalik bagi kalian dan kalian mendapatkan kerugian. Andai kalian lebih memen-tingkan akhirat daripada dunia dan bisa melihat resiko berbagai perbuatan secara mendalam dan dengan akal, niscaya kalian akan berhasil dan mendapatkan keuntungan yang tidak terselip adanya kerugian dan niscaya kalian akan mendapatkan kemenangan yang tidak disertai kesengsaraan.
(22-23) Kemudian Allah سبحانه وتعالى menyebutkan apa-apa yang menumbuhkan semangat untuk lebih mementingkan akhirat dan menjelaskan kondisi penghuninya serta tingkatan-tingkatan me-reka. Allah سبحانه وتعالى berfirman tentang balasan orang-orang yang lebih mementingkan akhirat daripada dunia, ﴾ وُجُوهٞ يَوۡمَئِذٖ نَّاضِرَةٌ ﴿ "Wajah-wajah (orang-orang Mukmin) pada hari itu berseri-seri," yakni berseri, cerah dan bercahaya, karena dalam diri mereka terdapat kenikmatan hati, kebahagiaan jiwa, serta kenikmatan ruhani. ﴾ إِلَىٰ رَبِّهَا نَاظِرَةٞ ﴿ "Kepada Rabbnyalah mereka melihat," yakni, mereka memandang Rabb mereka berdasarkan tingkatan mereka. Ada di antara mereka yang me-mandang setiap hari, di pagi dan di sore hari. Ada di antara mereka yang memandang pada Hari Jum'at saja. Mereka bersenang-senang dengan melihat Wajah Allah Yang Mahamulia dan keindahanNya yang jelas yang tidak ada sesuatu pun menyerupaiNya. Ketika para penghuni surga melihatNya, mereka lupa akan kenikmatan yang ada pada mereka dan mereka mendapatkan kenikmatan dan kebahagiaan yang tidak bisa diungkapkan dengan kata-kata. Wajah-wajah mereka kian berseri dan indah. Kita memohon kepada Allah سبحانه وتعالى agar menjadikan kita bersama mereka.
(24-25) Allah سبحانه وتعالى berfirman tentang orang-orang yang lebih mementingkan kehidupan dunia, ﴾ وَوُجُوهٞ يَوۡمَئِذِۭ بَاسِرَةٞ ﴿ "Dan wajah-wajah (orang kafir) pada hari itu muram," yakni bermuka masam, lusuh, tunduk, dan hina, ﴾ تَظُنُّ أَن يُفۡعَلَ بِهَا فَاقِرَةٞ ﴿ "mereka yakin bahwa akan ditimpakan kepadanya malapetaka yang amat dahsyat," yakni siksaan berat dan azab yang pedih. Karena itulah wajah mereka berubah dan menjadi muram.
Sekali-kali tidak demikian, perkaranya tidak sebagaimana yang kalian duga dalam hal mustahilnya terjadi kebangkitan. Kalian tahu bahwa Tuhan Yang Mahakuasa untuk menciptakan kalian dari semula tidak akan kesulitan untuk menghidupkan kalian setelah kematian kalian, akan tetapi sebab pendustaan kalian terhadap kebangkitan adalah kecintaan kalian terhadap kehidupan dunia yang cepat berlalu.
Or la Ressuscitation n’est pas impossible comme vous le prétendez, car vous savez qu’il n’est pas impossible à Celui qui a été capable de vous créer une première fois de vous faire revivre après votre mort. Vous traitez la Ressuscitation de mensonge plutôt par amour du bas monde éphémère.
Aba’y hindi! Ang usapin ay hindi gaya ng inangkin ninyo na kaimposiblehan ng pagbubuhay [na muli] sapagkat kayo ay nakaaalam na ang Nakakakaya sa paglikha sa inyo sa pasimula ay hindi nawawalang-kakayahan sa pagbibigay-buhay sa inyo matapos ng kamatayan ninyo, subalit ang dahilan ng pagpapasinungaling ninyo sa pagbubuhay ay ang pag-ibig ninyo sa buhay na pangmundo na mabilis ang pagwawakas
¡No!, la resurrección no es imposible. Aquel que fue capaz de crearlos la primera vez no es incapaz de resucitarlos después de su muerte. Sin embargo, desmienten la resurrección porque aman la vida pasajera de este mundo.
Nije tačan govor onih koji negiraju proživljenje. Vi znate da je onaj ko je u mogućnosti da vas iz ničega stvori, u mogućnosti i da vas nakon smrti oživi, ali razlog vašeg poricanja jeste ljubav prema dunjaluku koji brzo prolazi.
Kesinlikle hayır! Durum, sizin yeniden dirilişin imkânsız olduğunu iddia ettiğiniz gibi değildir. Siz, çok iyi biliyorsunuz ki sizleri yoktan yaratmaya kadir olan, ölümünüzün ardından size tekrar hayat vermekten de aciz değildir. Oysa sizin yeniden dirilişi inkâr etmenizin gerçek sebebi, çabucak geçiveren dünya hayatına olan sevginizdir.
No, la Resurrezione non è impossibile come dite; anzi, siate consapevoli che non è impossibile, per Colui che è stato in grado di crearvi al principio,riportarvi in vita, dopo la morte. Il motivo per cui rinnegate la Resurrezione è piuttosto il vostro attaccamento all'effimera vita terrena,
Không, vấn đề sẽ không giống như những gì các ngươi đã khẳng định rằng sự phục sinh khó xảy ra, bởi vì các ngươi thừa biết - hỡi con người - rằng Allah toàn năng trong việc tạo hóa các ngươi lúc ban đầu chắc chắn thừa sức dựng các ngươi sống lại từ cái chết, tuy nhiên, nguyên nhân các ngươi phủ nhận sự phục sinh là chỉ vì các ngươi quá yêu cuộc sống trần gian với nhịp độ nhanh này mà thôi.
e la vostra incuranza della vita dell'Aldilà, il cui sentiero è di attenervi ai precetti che Allāh vi ha ordinato e di rinunciare a ogni cosa che vi ha proibito.
Các ngươi chối bỏ cuộc sống cõi Đời Sau bằng cách không thực hiện những gì Allah ra lệnh và không chịu từ bỏ những gì Ngài nghiêm cấm.
Et parce que vous renoncez à l’au-delà qui n’est accessible qu’en accomplissant ce qui est ordonné par Allah et en délaissant les choses illicites qu’Il défend.
I zapostavljate onaj svijet do kojeg vodi pokoravanje Allahu i napuštanje Njegovih zabrana.
Allah’ın size emrettiği ibadetleri yerine getirmek ve size yasakladığı haramları terk etmekle ulaşılan ahiret hayatını ise terk ediyorsunuz.
at ang pagsasaisang-tabi ninyo sa buhay na pangkabilang-buhay na ang daan doon ay ang pagsasagawa sa ipinag-utos sa inyo ni Allāh na mga pagtalima at ang pag-iwan ninyo sa sinaway Niya sa inyo na mga ipinagbabawal.
And your disregard for the life of the afterlife, the path of which is to carry out the acts of obedience that Allah has instructed you to and to leave the unlawful acts that He has prohibited you from.
Pero descuidan la vida del Más Allá, cuyo camino es cumplir los actos de obediencia que Al-lah les ha ordenado y abandonar los actos ilícitos que Él les ha prohibido.
Kalian juga meninggalkan kehidupan akhirat yang jalan mencapainya adalah dengan menjalankan segala ketaatan yang diperintahkan Allah dan meninggalkan segala perbuatan haram yang dilarang-Nya.
I volti delle persone credenti e felici, in quel Giorno, saranno splendenti e luminosi,
The faces of the people of faith and fortune on that day will be radiant with light.
Ang mga mukha ng mga alagad ng pananampalataya at kaligayahan, sa Araw na iyon, ay mga marilag na mayroong liwanag,
Lica onih koji su bili vjernici, toga dana biće sretna i osvijetljena.
O gün, iman ve saadet ehli kimselerin yüzleri nur içinde parlar.
Wajah-wajah orang yang beriman dan yang berbahagia pada hari itu terang bercahaya.
Vào Ngày hôm đó, gương mặt của những người vô đức tin sẽ sáng ngời vì hạnh phúc và vì được ban cho ánh hào quang.
وُجُوْهٌ يَّوْمَىِٕذٍ نَّاضِرَةٌ اِلٰى رَبِّهَا نَاظِرَةٌ (Many faces, that day, will be glowing, looking towards their Lord,...75:23). The word nadirah means 'fresh'. In other words, many faces that day will be happy, fresh and radiant. The words 'looking towards their Lord' mean 'gazing at their Lord'. This proves that the inmates of Paradise will see Allah in the Hereafter with physical eyes. The scholars of Ahlus-sunnah (those following the classic way of interpreting the religion) are unanimous on this issue. The Mu'tazilites and the Kharijites deny the possibility of seeing Allah, even in Paradise. Their reasoning is philosophical scepticism. They say that there are certain conditions of distance that must be met between the one who sees with his physical eyes and the object that is seen. But these conditions cannot be met between the Creator and the created. The Ahlus-sunnah respond that in the Hereafter the Beatific Vision of Allah will be beyond the need of these conditions. He will be seen [ unlike any material being ] beyond space, direction, shape or form. Hadith narratives make the subject even clearer. The inmates of Paradise will occupy different positions. Consequently, some will see Allah on a weekly basis, on Fridays. Others will see Him daily, morning and evening. Yet others will see Him all the time under all conditions. [ Mazhari ].
Ce Jour-là, les visages des bienheureux croyants seront resplendissants de lumière,
Ese día, los rostros de las personas de fe estarán radiantes de luz.
guardando il loro Dio, godendo di tutto ciò,
Ona će gledati u lice svoga Gospodara, uživajući u tome.
Contemplando a su Señor con alegría.
nakatingin tungo sa Panginoon nila, na nagtatamasa niyon.
Looking at their Lord with enjoyment.
Bundan zevk duyarak Rablerine bakarlar.
regardant en direction de leur Seigneur et ressentant du plaisir à Le regarder.
Mereka memandang kepada Tuhan mereka dengan penuh rasa senang kepada-Nya.
Pero los rostros de los incrédulos estarán ensombrecidos ese día.
Lica nevjernika toga Dana biće nesretna i crna.
O gün, kâfir ve bedbaht kimselerin yüzleri ise asıktır.
Vào Ngày hôm đó, gương mặt của những kẻ vô đức tin cũng như những kẻ tội lỗi sẽ nhăn nhó và buồn thảm vì hoang mang và lo sợ.
mentre i volti della gente miscredente e infelice, in quel giorno, saranno contriti,
Ang mga mukha ng mga alagad ng kawalang-pananampalataya at kalumbayan, sa Araw na iyon, na nakasimangot.
The faces of the people of disbelief and wretchedness on that day will be gloomy.
Sebaliknya, wajah orang-orang kafir dan sengsara pada hari itu tampak muram.
Tandis que les visages des malheureux mécréants seront, ce Jour-là, renfrognés,
Họ lo sợ hình phạt đau đớn sắp giáng lên họ.
They will be sure that a great punishment and painful punishment is to come down on them.
Tumitiyak sila na may bababa sa kanila na isang parusang sukdulan at isang pagdurusang masakit.
s’attendant avec certitude à subir une punition sévère et un châtiment douloureux.
certi che dovranno subire una grande e dolorosa punizione.
Başlarına çok büyük bir cezanın ve elem verici bir azabın geleceğini kesin olarak bilirler.
Uvjerena da će ih zadesiti velika i žestoka kazna i patnja.
Porque sabrán que un doloroso castigo caerá sobre ellos.
Hal itu karena mereka meyakini bahwa wajah-wajah mereka itu akan tertimpa siksa yang besar dan azab yang pedih.
"Sekali-kali jangan. Apabila nafas (seseorang) telah (mende-sak) sampai ke kerongkongan, dan dikatakan (kepadanya), 'Siapa-kah yang dapat menyembuhkanmu.' Dan dia yakin bahwa sesung-guhnya itulah waktu perpisahan (dengan dunia), dan bertaut betis (kiri) dengan betis (kanan), kepada Rabbmulah pada hari itu kamu dihalau. Dan ia tidak mau membenarkan (Rasul dan al-Qur`an) dan tidak mau mengerjakan shalat, tetapi ia mendustakan (Rasul) dan berpaling (dari kebenaran), kemudian ia pergi kepada ahlinya dengan berlagak (sombong). Kecelakaanlah bagimu (hai orang kafir) dan kecelakaanlah bagimu, kemudian kecelakaanlah bagimu (hai orang kafir) dan kecelakaanlah bagimu. Apakah manusia mengira, bahwa ia akan dibiarkan begitu saja (tanpa pertanggung jawaban)? Bukankah dia dahulu dari setetes mani yang ditumpah-kan (ke dalam rahim), kemudian mani itu menjadi segumpal darah, lalu Allah menciptakannya, dan menyempurnakannya, lalu Allah menjadikan darinya sepasang laki-laki dan perempuan. Bukankah (Allah yang berbuat) demikian berkuasa (pula) menghidupkan orang mati?" (Al-Qiyamah: 26-40).
(26-30) Allah سبحانه وتعالى memberi petuah kepada para hambaNya dengan menyebutkan orang yang kedatangan ajal, ketika ia sedang dalam keadaan berbaring dan ruhnya telah mencapai ﴾ ٱلتَّرَاقِيَ ﴿ "ke-rongkongan," yaitu tulang tempat lubang kerongkongan, yang pada saat itu bencana kian dahsyat, ia mencari segala cara dan sebab yang dikira bisa menyembuhkan dan memberi kenikmatan. Karena itu Allah سبحانه وتعالى berfirman, ﴾ وَقِيلَ مَنۡۜ رَاقٖ ﴿ "Dan dikatakan (kepadanya), 'Siapa-kah yang dapat menyembuhkanmu'," yakni, siapa yang meruqyahnya, karena angan-angannya sudah terputus dari berbagai sebab normal, ia pun bergantung pada sebab-sebab ilahiyah. Sayangnya, bila ketentuan dan takdir telah dipastikan dan berlaku, tidak ada yang bisa menangkalnya. ﴾ وَظَنَّ أَنَّهُ ٱلۡفِرَاقُ ﴿ "Dan dia yakin bahwa sesungguhnya itulah waktu perpisahan (dengan dunia)," berpisah dengan dunia, ﴾ وَٱلۡتَفَّتِ ٱلسَّاقُ بِٱلسَّاقِ ﴿ "dan bertaut betis (kiri) dengan betis (kanan)," yakni segala musibah menyatu dan bertaut, masalah kian membesar, bencana kian memuncak serta menginginkan agar ruh yang menyatu de-ngan raga berpisah tapi ruh tetap saja ada bersamanya. Kemudian ia digiring menuju Allah سبحانه وتعالى agar seluruh amal perbuatannya dibalas dan ditegaskan. Ini adalah peringatan keras dari Allah سبحانه وتعالى dengan tujuan menggiring hati kepada keselamatan dan peringatan keras Allah سبحانه وتعالى dari segala sesuatu yang membinasakannya.
(31-33) Tapi orang yang membangkang yang tidak berguna baginya tanda-tanda kebesaran tetap saja berada dalam kesesatan, kekufuran, dan pembangkangan. ﴾ فَلَا صَدَّقَ ﴿ "Dan ia tidak mau mem-benarkan (Rasul dan al-Qur`an)," yakni, tidak beriman pada Allah سبحانه وتعالى, malaikat, para rasul, Hari Akhir, dan takdir baik maupun buruk, ﴾ وَلَا صَلَّىٰ 31 وَلَٰكِن كَذَّبَ ﴿ "dan tidak mau mengerjakan shalat, tetapi ia mendusta-kan (Rasul)," dan kebenaran, bukan malah membenarkan, ﴾ وَتَوَلَّىٰ ﴿ "dan berpaling (dari kebenaran)," berpaling dari perintah dan larangan. Inilah orang yang hatinya tenang dan tidak takut pada Rabbnya, bahkan ia ﴾ ذَهَبَ إِلَىٰٓ أَهۡلِهِۦ يَتَمَطَّىٰٓ ﴿ "pergi kepada ahlinya dengan berlagak (som-bong)," yakni, tidak ada sesuatu pun di benaknya.
(34-35) Kemudian Allah سبحانه وتعالى mengancamnya dengan Fir-manNya, ﴾ أَوۡلَىٰ لَكَ فَأَوۡلَىٰ 34 ثُمَّ أَوۡلَىٰ لَكَ فَأَوۡلَىٰٓ 35 ﴿ "Kecelakaanlah bagimu (hai orang kafir) dan kecelakaanlah bagimu, kemudian kecelakaanlah bagimu (hai orang kafir) dan kecelakaanlah bagimu." Ini adalah kata-kata ancaman. Dan Allah سبحانه وتعالى mengulang untuk menegaskan ancamanNya.
(36-40) Kemudian Allah سبحانه وتعالى mengingatkan manusia pada penciptaan awal seraya berfirman, ﴾ أَيَحۡسَبُ ٱلۡإِنسَٰنُ أَن يُتۡرَكَ سُدًى ﴿ "Apakah manusia mengira, bahwa ia akan dibiarkan begitu saja (tanpa pertanggung jawaban)," yakni, dilalaikan tanpa diberi perintah dan larangan, tidak diberi pahala dan juga siksaan? Ini adalah dugaan keliru dan dugaan terhadap Allah سبحانه وتعالى yang tidak sesuai dengan keMahabijak-sanaanNya. ﴾ أَلَمۡ يَكُ نُطۡفَةٗ مِّن مَّنِيّٖ يُمۡنَىٰ 37 ثُمَّ كَانَ عَلَقَةٗ فَخَلَقَ ﴿ "Bukankah dia dahulu dari setetes mani yang ditumpahkan (ke dalam rahim), kemudian mani itu menjadi segumpal darah, lalu Allah menciptakannya," menciptakan makhluk hidup dari air mani dan menyempurnakannya. ﴾ فَجَعَلَ مِنۡهُ ٱلزَّوۡجَيۡنِ ٱلذَّكَرَ وَٱلۡأُنثَىٰٓ 39 أَلَيۡسَ ذَٰلِكَ ﴿ "Lalu Allah menjadikan dari padanya sepasang laki-laki dan perempuan. Bukankah (Allah yang berbuat) demikian," yakni Yang telah menciptakan manusia dan membuatnya melalui ber-bagai fase ini, ﴾ بِقَٰدِرٍ عَلَىٰٓ أَن يُحۡـِۧيَ ٱلۡمَوۡتَىٰ ﴿ "berkuasa (pula) menghidupkan orang mati?" Tentu, karena Dia Mahakuasa atas segala sesuatu.
Selesai tafsir Surat al-Qiyamah. Segala puji hanya bagi Allah سبحانه وتعالى semata, Rabb semesta alam. Shalawat dan salam semoga tetap terlimpah kepada Nabi Muhammad a.[130]
كَلَّآ اِذَا بَلَغَتِ التَّرَاقِيَ وَقِيْلَ مَنْ ۫رَاقٍ وَّظَنَّ اَنَّهُ الْفِرَاقُ وَالْتَفَّتِ السَّاقُ بِالسَّاقِ اِلٰى رَبِّكَ يَوْمَىِٕذِۨ الْمَسَاقُ
(When the soul [ of a patient ] reaches the clavicles, and it is said, "Who is an enchanter [ that can save him?] ", and he realizes that it is [ the time on departure [ from the world,] and one shank is intertwined with the other shank, then on that day, it is to your Lord that one has to be driven.... 75:26-30]
In the preceding verses, reckoning on the Day of Reckoning and conditions of the inmates of Paradise and Hell were described. In these verses, man's attention is drawn to his approaching death, which he should not neglect. He should embrace the faith and do deeds of righteousness before death overtakes him, so that he may attain salvation in the Hereafter. The above verse depicts the scene of death. The unmindful man forgets his death until his soul comes up to his collar-bone [ throat ]. The healers fail to heal him, and the people look for enchanters to save him. When one shank is entwined with the other, he realizes that it is the final moments of his parting. At this juncture neither is his repentance acceptable nor a righteous deed. Therefore, it is necessary for a wise person to make amends before this moment arrives. In the statement, وَالْتَفَّتِ السَّاقُ بِالسَّاقِ (and one shank is intertwined with the other shank) the word saq means 'shank'. This statement could mean that, being agitated and restless, he strikes one shank on the other, or rubs one shank against the other. It could also signify that if one leg is placed on the other, and the dying person wants to move it, he would not be able to do so. [ Sha` bi and Hasan have interpreted it in this way ].
Sayyidna Ibn ` Abbas says that the two 'shanks' refer to the two worlds: the Here and the Hereafter. The verse signifies 'the last day of the days of this world and the first day of the days of the Hereafter; one affliction will be joined to another, and the agony of leaving this world will be joined to the agony of the punishment awaiting the disbeliever in the next world'. And Allah knows best!
26- Hayır! Gerçek şu ki can, köprücük kemiğine gelip dayandığı;
27- “Kim (şifa bulsun diye ona) okuyup üfleyecek?” denildiği;
28- Artık (ölüm döşeğinde olanın, dünyadan) ayrılık vaktinin geldiğini anladığı;
29- Ve bacaklar birbirine dolaştığı zaman;
30- İşte o gün (kulların) götürüleceği yer, yalnız Rabbinin huzuru olacaktır.
31- Ama o (kafir insan), tasdik etmemiş, namaz da kılmamıştı.
32- Aksine yalanlamış ve yüz çevirmişti.
33- Sonra da kibirle gerine gerine ailesinin/taraftarlarının yanına gitmişti.
34- Sana lâyıktır (o azap), lâyık!
35- Evet; o sana lâyıktır, hem de ne lâyık!
36- Yoksa insan başıboş bırakılacağını mı sanır?
37- O, (rahme) dökülen bir damla meni değil miydi?
38- Sonra (rahme) yapışan bir kan pıhtısı olmuş, sonra da Allah onu yaratıp şekil vermiştir.
39- Ondan da erkek ve dişi iki eş yaratmıştır.
40- Hiç bunları yapanın ölüleri diriltmeye gücü yetmez mi?
26-27. Yüce Allah, kullarına ölüm döşeğindeki kişinin halini hatırlatarak öğüt vermektedir. Onun ruhu gırtlağın kenarındaki kemiklere gelip dayandığında, işte o vakit, kişi oldukça büyük sıkıntılarla karşı karşıya kalır. Kendisini şifaya kavuşturacağını, rahata kavuşturacağını zannettiği her bir çare ve sebebe başvurmak ister. İşte bundan dolayı devamla:“Kim (şifa bulsun diye ona) okuyup üfleyecek?” denildiği…” buyrulmaktadır. Yani onu okuyup üflemek gibi manevi bir yolla tedavi edecek kimse var mıdır?, diye sorarlar. Çünkü normal tedavi sebeplerinden ümitlerini kesmişlerdir ve artık ilâhî sebeplere yönelirler. Fakat kaza ve kaderin gerçekleşmesi kesinlik kazanıp da bu hale geldiğinde onu hiçbir kimse geri çeviremez.
28-30. “Artık” dünyadan “ayrılık vaktinin geldiğini anladığı ve bacaklar birbirine dolaştığı zaman.” Yani zorluklar bir araya gelecek, sarmaş dolaş olacak, alabildiğine büyük ve sıkıntılı bir hal alacak, ruhun alışageldiği, onunla birlikte olduğu bedenden çıkması istenecek. Amellerinin karşılığını vermesi ve yaptıklarını kendisine itiraf ettirmesi için Yüce Allah’a götürülecek.
İşte Yüce Allah’ın sözünü ettiği bu öğüt, gerçekten kalpleri kurtuluşa götürecek yollara sevkeder. Helake götürecek yolları izlemekten de alıkoyar.
31. Ne var ki ilâhî âyet ve delillerin hiçbir fayda vermediği inatçı kimseler sapıklıklarını, küfür ve inatlarını sürdürmeye devam ederler:“Ama o (kafir insan), tasdik etmemiş” Allah’a, meleklerine, kitaplarına, âhiret gününe, hayrı ve şerri ile kadere inanmamış; “namaz da kılmamıştı.”
32-33. “Aksine” tasdik edecek yerde hakkı “yalanlamış ve” ona verilen emir ve yasaklardan “yüz çevirmişti.” O, bütün bunları yaparken kalbi rahattı ve Rabbinden korkmuyordu. Aksine “kibirle gerine gerine ailesinin/taraftarlarının yanına gitmişti.” Yani hiçbir şey hatırına gelmemiş ve yaptıklarına hiç aldırmamıştı.
34-35. Yüce Allah, böylesini şu buyrukları ile tehdit etmektedir:“Sana lâyıktır (o azap), lâyık! Evet; o sana lâyıktır, hem de ne lâyık!” Bu sözler tehdit ifadeleridir. Yüce Allah tehdidini vurgulamak maksadı ile bunları aynen tekrarlamıştır.
36. Daha sonra Allah, insana ilk yaratılışını hatırlatarak şöyle buyurmaktadır:“Yoksa insan başıboş bırakılacağını mı sanır?” Kendisine emir verilmeyecek, yasak konulmayacak, iyiliklerine mükâfat, kötülüklerine ceza verilmeyecek ve öylece bırakılacak mı zanneder? Bu, yanlış bir kanaattir. Allah hakkında O’nun hikmeti ile bağdaşmayan bir zandır.
37-38. “O, (rahme) dökülen bir damla meni değil miydi? Sonra” o meni halinden sonra “(rahme) yapışan bir kan pıhtısı olmuş, sonra da Allah onu” canlı biri olarak “yaratıp şekil vermişti.” Son derece mükemmel ve sağlam bir yapıya sahip kılmıştır.
39-40. “Ondan da erkek ve dişi iki eş yaratmıştır. Hiç bunları yapanın” insanı yaratarak bu değişik aşamalardan geçirenin “ölüleri diriltmeye gücü yetmez mi?” Elbette ki yeter. Şüphesiz O, her şeye kâdir olandır.
Kıyâme Sûresi’nin tefsiri burada sona ermektedir. Alemlerin Allah'a hamdolsun, Muhammed’e de salat ve selam olsun.
***
Sự việc không giống như những gì mà những kẻ thờ đa thần đã tưởng tượng ra rằng họ sẽ không bị trừng phạt khi chết đi. Nhưng rồi khi linh hồn đi lên đến tận quay xanh (thì họ sẽ biết).
Le cose non stanno come pensano gli idolatri, che quando moriranno non verranno puniti, quando l'anima di ognuno di loro gli salirà in gola,
Nije tačno da mušrici neće biti oživljeni i kažnjeni, kao što misle. Kada duša nekog od njih dođe do vrha prsa, do ključne kosti...
Kenyataannya tidak sebagaimana yang dibayangkan oleh orang-orang musyrik bahwa apabila mereka meninggal mereka tidak akan disiksa. Padahal, apabila nyawa salah seorang dari mereka telah mencapai puncak dadanya,
Ang usapin ay hindi gaya ng ginuguniguni ng mga tagapagtambal na sila, kapag namatay sila, ay hindi pagdurusahin sapagkat kapag dumating ang kaluluwa ng isa sa kanila sa pinakamataas na bahagi ng dibdib niya,
The matter is not as the idolaters imagined - that they will not be punished when they die. When the soul of any one of them reaches the upper part of his chest.
Durum, öldükleri zaman azap görmeyeceklerini zanneden müşriklerin düşündükleri gibi değildir. Onlardan birinin canı, göğsünün en üstüne ulaştığında.
No será como los idólatras imaginaron (que no serían castigados después de su muerte). Cuando el alma les llegue a la garganta.
Certainty will Occur at the Time of Death. Allah Informs of the Condition at the Time of Death and What Terrors it Contains.
May Allah make us firm at that time with the Firm Statement. Allah says,
كَلاَّ إِذَا بَلَغَتِ التَّرَاقِىَ
(Nay, when it reaches to the collarbones.) If we make the word "Kalla" negative, then this Ayah means, `O son of Adam! You are not able to deny that which I informed you of at that time (death). This will become something witnessed by you with your own eyes.' If we consider the word "Kalla" to be a word of affirmation, then this would be the most obvious meaning. In this case it would mean that it is certainly true when the soul reaches the collarbones - meaning, `your soul will be pulled out of your body and it will reach your collarbones.' This is similar to Allah's statement,
فَلَوْلاَ إِذَا بَلَغَتِ الْحُلْقُومَ - وَأَنتُمْ حِينَئِذٍ تَنظُرُونَ - وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنكُمْ وَلَـكِن لاَّ تُبْصِرُونَ - فَلَوْلاَ إِن كُنتُمْ غَيْرَ مَدِينِينَ - تَرْجِعُونَهَآ إِن كُنتُمْ صَـدِقِينَ
(Then why do you not (intervene) when (the soul of the dying person) reaches the throat And you at the moment are looking on, but We are nearer to him than you, but you see not, then why do you not if you are exempt from the reckoning and recompense, bring back the soul, if your are truthful) (56:83-87) Thus, Allah similarly says here,
كَلاَّ إِذَا بَلَغَتِ التَّرَاقِىَ - وَقِيلَ مَنْ رَاقٍ
(Nay, when it reaches to the collarbones. And it will be said: "Who can cure him) `Ikrimah reported from Ibn `Abbas that he said, "Meaning, who is the person who recites divine prayers of healing so that he may come and cure him" Abu Qilabah made a similar statement when he said,
وَقِيلَ مَنْ رَاقٍ
(And it will be said: "Who can cure him) "This means who is the doctor that can cure him" Qatadah, Ad-Dahhak and Ibn Zayd all have similar statements. `Ali bin Abi Talhah reported from Ibn `Abbas that he said concerning the Ayah,
وَالْتَفَّتِ السَّاقُ بِالسَّاقِ
(And one shank will be joined with another shank.) "This is the last day of the days of this world and the first day of the days of the Hereafter. So there will be hardships that will meet (more) hardships, except for he whom Allah has mercy upon." `Ikrimah said,
وَالْتَفَّتِ السَّاقُ بِالسَّاقِ
(And one shank will be joined with another shank.) "The great matter (will be joined) with the great matter." Mujahid said, "A test (will be joined) with a test." Al-Hasan Al-Basri said concerning Allah's statement,
وَالْتَفَّتِ السَّاقُ بِالسَّاقِ
(And one shank will be joined with another shank. ) "These are your two shins when they are bound together." In another narration from him (Al-Hasan) he said, "His two legs have died and they will not carry him while he used to walk around on them." Concerning Allah's statement,
إِلَى رَبِّكَ يَوْمَئِذٍ الْمَسَاقُ
(The drive will be on that Day to your Lord!) meaning, the place of return and the destination. This is that the soul ascends into the heavens and Allah says, "Return my servant to the earth, for verily, I have created them from it, I return them into it, and from it I will bring them out at another time." This has been reported in the lengthy Hadith of Al-Bara'. Verily, Allah says,
وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ وَيُرْسِلُ عَلَيْكُم حَفَظَةً حَتَّى إِذَا جَآءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لاَ يُفَرِّطُونَ - ثُمَّ رُدُّواْ إِلَى اللَّهِ مَوْلَـهُمُ الْحَقِّ أَلاَ لَهُ الْحُكْمُ وَهُوَ أَسْرَعُ الْحَـسِبِينَ
(He is the Irresistible (Supreme), over His servants, and He sends guardians over you, until when death approaches one of you, Our messengers take his soul, and they never neglect their duty. Then they are returned to Allah, their True Master. Surely, for Him is the judgement and He is the
Mentioning the Case of the Denier
Allah says,
فَلاَ صَدَّقَ وَلاَ صَلَّى - وَلَـكِن كَذَّبَ وَتَوَلَّى
(So, he neither believed nor prayed! But on the contrary, he denied and turned away!) This is to inform about the disbeliever who used to deny the truth in his heart in the abode of this worldly life, and he used to turn away from acting according to its way. Thus, there is no good in him, internally or externally. Therefore, Allah says,
فَلاَ صَدَّقَ وَلاَ صَلَّى - وَلَـكِن كَذَّبَ وَتَوَلَّى - ثُمَّ ذَهَبَ إِلَى أَهْلِهِ يَتَمَطَّى
(So he neither believed nor prayed! But on the contrary, he denied and turned away! Then he walked in conceit (full pride) to his family admiring himself!)(75:31-33) meaning, stubborn, cruel, obstinate, wanton, lazy, having no concern and doing no deeds. This is similar to Allah's statement,
وَإِذَا انقَلَبُواْ إِلَى أَهْلِهِمْ انقَلَبُواْ فَكِهِينَ
(And when they returned to their own people, they would return jesting.) (83:31) Allah also says,
إِنَّهُ كَانَ فِى أَهْلِهِ مَسْرُوراً - إِنَّهُ ظَنَّ أَن لَّن يَحُورَ
(Verily, he was among his people in joy! Verily, he thought that he would never come back (to Us)!) (84:13,14) meaning, return.
بَلَى إِنَّ رَبَّهُ كَانَ بِهِ بَصِيراً
(Yes! Verily, his Lord has been ever beholding him!) (84:15) Ad-Dahhak reported from Ibn `Abbas that he said,
ثُمَّ ذَهَبَ إِلَى أَهْلِهِ يَتَمَطَّى
(Then he walked in conceit to his family admiring himself!) "This means arrogantly." Qatadah and Zayd bin Aslam both said, "Strutting." Allah then says,
أَوْلَى لَكَ فَأَوْلَى - ثُمَّ أَوْلَى لَكَ فَأَوْلَى
(Woe to you! And then woe to you! Again, woe to you! And then woe to you!) This is a definite warning and threat from Allah to those who disbelieve in Him and strut about when walking. This means, `you deserve to strut like this while you have disbelieved in your Creator and Maker.' This is what is commonly said in this type of situation in order to mock and intimidate (someone). This is as Allah says,
ذُقْ إِنَّكَ أَنتَ الْعَزِيزُ الْكَرِيمُ
(Taste you (this)! Verily you were (pretending to be) the mighty, the generous!) (44:49) Similarly, Allah says,
كُلُواْ وَتَمَتَّعُواْ قَلِيلاً إِنَّكُمْ مُّجْرِمُونَ
(Eat and enjoy yourselves for a little. Verily, you are criminals.) (77:46) Allah also says,
فَاعْبُدُواْ مَا شِئْتُمْ مِّن دُونِهِ
(So worship what you like besides Him.) (39:15) And like Allah's statement,
اعْمَلُواْ مَا شِئْتُمْ
(Do what you will.) (41:40) There are other examples of this as well. Abu `Abdur-Rahman An-Nasa'i recorded from Sa`id bin Jubayr that he said, "I mentioned to Ibn `Abbas,
أَوْلَى لَكَ فَأَوْلَى - ثُمَّ أَوْلَى لَكَ فَأَوْلَى
(Woe to you! And then woe to you! Again, woe to you! And then woe to you!) He (Ibn `Abbas) replied, `The Messenger of Allah ﷺ said this to Abu Jahl, then Allah, the Mighty and Sublime, revealed this Ayah."' Ibn Abi Hatim recorded from Qatadah that he said concerning Allah's statement,
أَوْلَى لَكَ فَأَوْلَى - ثُمَّ أَوْلَى لَكَ فَأَوْلَى
(Woe to you! And then woe to you! Again, woe to you! And then woe to you!) "It is a threat followed by a threat, just as you hear it. They claim that the Prophet of Allah grabbed the clothes of the enemy of Allah, Abu Jahl. The Prophet then said to him, `Woe to you! And then (again) woe to you! Again woe to you! And then (again) woe to you!' At this the enemy of Allah, Abu Jahl, said, `Are you threatening me, O Muhammad By Allah! Neither you nor your Lord are able to do anything, and verily, I am the mightiest person walking between its (Makkah's) two mountains."'
Man will not be left neglected
Allah says,
أَيَحْسَبُ الإِنسَـنُ أَن يُتْرَكَ سُدًى
(Does man think that he will be left neglected) As-Suddi said, "Meaning not resurrected." Mujahid, Ash-Shafi`i and `Abdur-Rahman bin Zayd bin Aslam, all said, "Meaning, he will not be commanded and prohibited." Apparently the Ayah includes both meanings. This means that he will not be left neglected in this worldly life, without being commanded and prohibited. He also will not be left neglected in his grave unattended to without being resurrected. Rather he will be commanded and prohibited in this life, and gathered back to Allah in the abode of the Hereafter. The intent here is to affirm the existence of the abode of the final return and to refute whoever rejects it from the people of deviance, ignorance and stubbornness. Thus, Allah uses the beginning of creation as a proof for the repetition of the creation in His saying,
أَلَمْ يَكُ نُطْفَةً مِّن مَّنِىٍّ يُمْنَى
(Was he not a Nutfah of semen emitted) meaning, was not man a weak drop of sperm from a despised fluid known as semen, that is emitted from the loins into the wombs
ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّى
(Then he became an `Alaqah; then shaped and fashioned in due proportion.) meaning, he became a clot, then a lump of flesh, then he was formed and the soul was blown into him. Then he became a perfect creation with healthy limbs, as either a male or a female by the permission and decree of Allah. Thus, Allah says,
فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالاٍّنثَى
(And made of him two sexes, male and female.) Then Allah says,
أَلَيْسَ ذَلِكَ بِقَـدِرٍ عَلَى أَن يُحْيِىَ الْمَوْتَى
(Is it not so then, that He would be able to give life to the dead) meaning, is not He Who made this perfect creation from this weak drop of sperm able to repeat that as He did originally And "the ability to repeat that" either refers to the origination only, or to both that and the process of perfecting it, according to two different views, as in Allah's saying;
وَهُوَ الَّذِى يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ
(And He it is Who originates the creation, then He will repeat it; this is easier for Him.) (30:27) The first view is more popular, and Allah knows best.
Supplication upon completing this Surah
Abu Dawud recorded from Musa bin Abi `A'ishah that he said, "A man used to pray on top of his house and whenever he recited,
أَلَيْسَ ذَلِكَ بِقَـدِرٍ عَلَى أَن يُحْيِىَ الْمَوْتَى
(Is it not so then, that He would be able to give life to the dead) he would say, `Glory to You, of course.' So the people asked him about that and he said, `I heard it from the Messenger of Allah ﷺ."' Abu Dawud was alone in transmitting this Hadith and he did not mention who this Companion was, but there is no harm in that. This is the end of the Tafsir of Surat Al-Qiyamah, all praise and thanks are due to Allah.
Mais non, les choses ne se passeront pas telles que l’imaginent les polythéistes, à savoir qu’ils ne seront pas châtiés après leur mort. Quand l’âme de l’un d’entre eux arrive en haut du torse,
And people say to one another: Who can heal this person, perhaps he can be cured?!
que certains disent à d’autres « Qui peut exorciser cet homme afin qu’il guérisse? »
Lúc đó, một số người bảo nhau: Ai là thầy thuốc, hãy chữa trị cho y mong rằng y sẽ khỏi?!
İnsanlar birbirine şöyle dediğinde: "Şifa bulması için bunu kim okur?"
e alcune persone diranno agli altri: "Chi può recitarlo a costui, nella speranza che guarisca?!" (Ruǭiahرقية)
Neki ljudi su drugima govorili: Ko će mu pomoći, možda se izliječi?
Y las personas se digan unas a otras: ¿Quién puede curar a esta persona, tal vez pueda curarse?
serta sebagian manusia berkata kepada sebagian yang lain, “Siapakah yang bisa merukiah orang ini agar dia sembuh?”
at magsasabi ang ilan sa mga tao sa iba pa: "Sino ang maglulunas dito nang sa gayon siya ay pagagalingin?"
The person in agony will be certain at that time that this is the departure from the world by death.
Và lúc này, y mới chắc chắn mình ly biệt thế giới trần gian bởi cái chết.
I on bude uvjeren da se sa ovim svijetom rastaje i da mu smrt dolazi.
Can çekişmekte olan kimse o zaman, ölümüyle birlikte dünyadan kesin olarak ayrılmakta olduğunu kesin olarak anladığında.
saat itulah, orang yang mengalami sakratulmaut meyakini bahwa itu adalah perpisahan dunia dengan kematian.
que celui qui est dans l’agonie acquiert la certitude qu’il est sur le point de quitter le bas monde et de mourir
El agonizante sabrá que es el momento de partir de este mundo porque habrá llegado su muerte.
Colui che avrà l'anima in gola sarà certo che, in quel momento, starà abbandonando la vita per la morte.
Tumiyak ang sinumang nasa agaw-buhay sa sandaling ito na ito ay ang pakikipaghiwalay sa Mundo dahil sa kamatayan.
Difficulties will come together at the time when the world ends and the afterlife commences.
Dünyanın sonunda ve ahiretin başlangıcında sıkıntılar bir araya toplandığında.
Matitipon ang mga kasawian sa sandali ng pagwawakas ng Mundo at pagsisimula ng Kabilang-buhay.
E tutte le disgrazie si concentreranno alla fine della vita e all'inizio dell'Aldilà.
Las dificultades vendrán en el momento en que el mundo termine y comience la vida del Más Allá.
et que se rejoignent les malheurs du bas monde et ceux du début de l’au-delà.
Sự tiếp giáp của những cơn đau cuối cùng của thế gian với sự bắt đầu của thế giới cõi Đời Sau.
I u tom trenu skupe se nedaće, kad dolazi kraj ovog i početak onog života.
Segala kedahsyatan terkumpul pada masa akhir dunia dan awal permulaan akhirat.
C’est vers son Seigneur que le mort sera conduit lorsque tout cela aura lieu.
When this occurs, the deceased will be driven to his Lord.
Jika hal itu telah terjadi, maka orang yang meninggal langsung digiring menuju Tuhannya.
There is only one reason for neglect of the Hereafter and that is the desire to obtain an immediate reward for all one’s striving (kalla bal tuhibbuna’l ‘ajilah). In relation to the Hereafter, the result of one’s actions seems infinitely remote. Therefore, man disregards it. But in relation to this world, instant gratification appears to be a distinct possibility, so man rushes towards it. It is obvious that ultimately death overtakes every human being and nullifies all successes. Yet nobody learns a lesson from this, until he himself faces death—which takes away all opportunities for learning lessons.
Quando ciò accadrà, il defunto verrà condotto presso il suo Dio.
Khi xảy ra điều đó (hai cẳng chân nhập vào nhau - tức không đi được nữa) thì đấy là cái chết đưa một người trở về với Thượng Đế của y.
Kapag nangyari iyon, aakayin ang patay tungo sa Panginoon nito.
İşte bunlar meydana gelince, ölen kimse Rabbinin huzuruna getirilir.
Kada se to desi, umrli će odveden biti svome Gospodaru.
Cuando esto ocurra, será conducido a su Señor.
Le mécréant n’aura ni cru à ce que Son Messager lui a apporté ni n’aura prié pour Allah.
Namun, orang kafir tidak mau membenarkan ajaran yang dibawa oleh Rasulullah dan tidak mau salat untuk Allah -Subḥānahu-.
Ngunit hindi nagpatotoo ang tagatangging sumampalataya sa inihatid ng sugo niya at hindi siya nagdasal kay Allāh – kaluwalhatian sa Kanya,
Kẻ vô đức tin không tin những gì mà Thiên Sứ của Allah mang đến cũng như không chịu dâng lễ nguyện Salah thờ phượng Allah.
Nevjernik nije vjerovao u ono što je donio Poslanik i nije radi Allaha klanjao.
El incrédulo no aceptó el mensaje que su profeta le presentó, ni realizó la oración.
The disbeliever did not accept what his messenger brought to him, nor did he pray to Allah, may He be glorified.
Il miscredente non avrà creduto a ciò che il Suo Messaggero ha comunicato né avrà pregato Allāh, gloria Sua;
O kâfir, Peygamberin getirdiklerini tasdik etmemiş ve Allah Teâlâ için namaz kılmamıştı.
Au contraire, il aura traité de mensonge ce que Son Messager lui a apporté et s’en sera détourné.
Bahkan, ia mendustakan ajaran yang dibawa oleh Rasul-Nya dan berpaling darinya.
Fakat Peygamberin getirdiklerini yalanlamış ve ondan yüz çevirmişti.
En cambio, desmintió a su mensajero y se apartó del mensaje.
Međutim, on je poricao i negirao, te se od istine sa kojom je došao Poslanik, okretao.
piuttosto, avrà smentito il suo messaggero e gli sarà stato avverso.
Ngược lại, y còn phủ nhận những gì Thiên Sứ của Allah mang đến và tìm cách chống đối Người.
Instead, he denied what his messenger brought to him and turned away from it.
subalit nagpasinungaling siya sa inihatid sa kanya ng sugo niya at umayaw siya roon.
Then this disbeliever went to his family swaggering in his gait out of pride.
Sau đó, kẻ vô đức tin này trở về với gia đình trong điệu bộ tự cao tự đại.
Kemudian orang kafir ini pergi ke keluarganya dengan berjalan secara sombong.
Quindi, questo miscredente andrà dai suoi famigliari camminando con arroganza e superbia.
Bu kâfir, sonra da kibrinden yürüyüşünde böbürlenerek ailesine gitmişti.
Pagkatapos pumunta ang tagatangging sumampalataya na ito sa mag-anak niya, na nagpapalalo sa paglakad dala ng pagmamalaki.
Luego, este incrédulo se volvió a su familia marchando con arrogancia.
Zatim je ovaj nevjernik išao svojoj porodici, oholo hodeći po Zemlji.
Puis il se sera rendu vers les siens d’une démarche orgueilleuse.
Allah thus warned the disbeliever that His punishment has come close to him.
Allah menace le mécréant en lui affirmant que son châtiment est de plus en plus proche de lui.
Al-lah le advirtió al incrédulo que Su castigo se había acercado.
Sebab itu, Allah mengancam orang kafir itu bahwa azabnya telah dekat dan sebentar lagi.
Allah cảnh báo kẻ vô đức tin rằng sự trừng phạt chắc chắn xảy ra và đang đến gần với y.
Così Allāh avvertì il miscredente che la sua punizione lo ha quasi raggiunto e gli si è avvicinata.
Allah prijeti nevjerniku Svojom kaznom i upozorava ga da je ona blizu.
اَوْلٰى لَكَ فَاَوْلٰى ثُمَّ اَوْلٰى لَكَ فَاَوْلٰى
'[ It will be said to such a man,] Woe to you, then woe to you! Again, woe to you, then woe to you!...(75:34-35)
The word aula is the inverted form of wail which means ' The expression 'woe' has been mentioned four times for the has made it his habit to deny and reject, and was steeped in died in that state. Therefore, destruction has been heaped times: [ 1] at the time of death; [ 2] in the grave; [ 3] at Resurrection; and finally [ 4] at the time of entering Hell. destruction'. person who wealth, and on him four the time of
Saka nagbanta si Allāh sa tagatangging sumampalataya na ang pagdurusa niya ay tumabi na sa kanya at nalapit na mula sa kanya.
Allah Teâlâ, azabının peşine düşmesi ve çok yaklaşmasıyla kâfire gözdağı vermiştir.
He then repeated the sentence by way of emphasis and stated: “Again, closer and closer it comes to you.”
Luego repitió la oración a modo de énfasis y dijo: “Una vez más, se acerca más y más a ti”.
Zatim je ponovio ovu prijetnju kao vid potvrde, rekavši: I još jednom: Teško tebi! Teško tebi!
Pagkatapos inulit Niya ang pangungusap para sa pagbibigay-diin sapagkat nagsabi Siya: "Pagkatapos kasawian ay ukol sa iyo saka kasawian!"
Ardından cümleyi tekit etmek için tekrarlamış ve; "Sonra yine layıksın, sana layıktır." diye buyurmuştur.
Dopodiché ripeté la frase, per sottolinearla, dicendo: "Poi guai a te, guai!"
Lặp lại câu nói để khẳng định sự việc trừng phạt chắc chắn sẽ đến với y.
Kemudian kalimat itu diulangi lagi sebagai penegasan, maka Allah berfirman, "Kemudian celakalah bagimu dengan apa yang engkau benci."
Il répète ensuite la phrase en guise de confirmation.
Nagpapalagay ba ang tao na si Allāh ay mag-iiwan sa kanya na pinababayaan nang hindi nag-aatang sa kanya ng isang batas?
¿Piensa el ser humano que Al-lah se desentenderá de él y no le hará responder por sus acciones?
Does man think that Allah will leave him neglected without imposing any laws on him?
Chẳng lẽ con người tưởng rằng Allah bỏ mặc y muốn làm gì thì làm mà không ban hành một giới hạn giáo luật nào sao?
L'uomo pensa forse che Allāh lo ignori senza obbligarlo a seguire una certa dottrina?!
Zar čovjek misli da će sam sebi biti prepušten i da neće odgovoriti?
Yoksa insan, Yüce Allah’ın onu bir din ile sorumlu kılmadan başıboş bıraktığını mı zannediyor?
L’être humain pense-t-il qu’Allah le laissera sans obligation à observer?
Apakah manusia mengira bahwa Allah meninggalkannya secara sia-sia tanpa membebaninya dengan aturan syariat?!
Chẳng lẽ con người đã quên rằng đã từng có một ngày y chỉ là giọt tinh dịch được xuất ra và trôi vào tử cung của người phụ nữ hay sao?
Cet être humain n’était-il pas un jour une goutte de sperme éjaculée dans l’utérus.
¿No fue un día una gota de esperma depositada en el útero?
Zar čovjek nije bio kap sjemena koja se ubaci u rodnicu?
Was this human being one day not a drop of sperm spilt into the womb.
Quest'uomo, una volta, non era forse un fiotto di seme gettato nell'utero,
Bukankah manusia itu sebelumnya berupa setetes air mani yang ditumpahkan ke dalam rahim?!
Hindi ba ang taong ito dati isang araw ay isang patak mula sa punlay na ibinububo sa sinapupunan?
Bu insan, bir zamanlar rahme akıtılan bir meni damlası değil miydi?
Bunun ardından donmuş bir kan pıhtısı oldu. Sonra da Allah, onu yarattı ve onun şeklini düzenledi.
Zatim je bio komad ugruška, a nakon toga ga Allah stvorio i skladnim ga učinio.
Rồi sau đó, từ tinh dịch biến thành một cục máu đặc rồi Allah tạo hóa thành một hình hài con ngươi hoàn chỉnh.
Kemudian setelah itu berupa segumpal darah padat nan beku, kemudian Allah menciptakannya dan menyempurnakan rupanya?!
dunque un grumo di sangue, dopodiché Allāh lo creò e rese la sua creazione perfetta,
Puis il devint un fragment de sang coagulé (une adhérence) et Allah le créa ensuite, faisant de lui une créature harmonieuse.
Thereafter he was a piece of coagulated blood. Then Allah created him and made his form proportionate.
Después se convirtió en sangre coagulada. Luego Al-lah lo creó y le dio una forma proporcionada.
Pagkatapos siya matapos niyon ay naging isang kimpal ng dugong namuo. Pagkatapos lumikha sa kanya si Allāh at gumawa sa paglikha sa kanya na buo.
Zatim je u stvorio mušku i žensku vrstu.
Kemudian menciptakan dari jenisnya dua macam; laki-laki dan perempuan.
creando due sessi della sua specie: maschio e femmina?!
Saka gumawa Siya mula sa uri niya ng dalawang kasarian: ang lalaki at ang babae.
Luego hizo surgir a la pareja: hombre y mujer.
Then he made his species into two types: Male and female?!
Sonra da onun türünden, erkek ve kadın iki cins yarattı.
Puis il créa les deux genres de sa race: le mâle et la femelle.
Và từ gọt tinh dịch Allah làm ra hai giới tính: nam và nữ.
Zar onaj koji je stvorio čovjeka od kapi sjemena i ugruška, nije u stanju da oživi mrtve radi obračuna. On je to u mogućnosti.
İnsanları bir meni damlası ve kan pıhtısından yaratan, hesap görmek ve karşılıklarını vermek üzere ölüleri yeni baştan diriltmeye kadir değil midir? Tabi ki evet! Muhakkak O'nun bunu yapmaya gücü yeter.
Si, Il en a assurément le pouvoir.
In the beginning a human being enters the womb of his mother in the form of a drop. Then he develops and takes the shape of a leech (‘alaqa). He further develops and his limbs and features acquire their typical characteristics. Then, he emerges as a male or female. All these wonderful changes take place without any effort on the part of human beings. So, the system of nature which brings about such wonders every day, the creation of a new world after the present world should not be difficult. The fact is that the real impediment in the way of acceptance of Truth is egotism or conceit and not any dearth of arguments or reasoning.
Hindi ba ang lumikha ng tao mula sa isang patak saka isang malalinta ay Nakakakaya sa pagbibigay-buhay muli sa mga patay para sa pagtutuos at pagganti? Oo; tunay na Siya talagang nakakakaya.
Colui che ha creato l'uomo a partire da un fiotto, poi da un grumo di sangue, non è forse in grado di riportare in vita i morti per il Rendiconto e la Retribuzione?! Certo, ne è in grado.
¿No es Quien creó al ser humano a partir de una gota, que luego transformó en coágulo, capaz de resucitar a los muertos para que rindan cuentas y ser retribuidos? Ciertamente sí, Él es capaz de hacerlo.
Bukankah Dia yang menciptakan manusia dari air mani lalu menjadi segumpal darah, berkuasa pula untuk menghidupkan kembali orang-orang yang sudah meninggal untuk perhitungan amal perbuatan dan pemberian ganjarannya?! Tentu saja, Dia kuasa untuk itu.
Chẳng lẽ Đấng đã tạo ra con người từ giọt tinh dịch rồi thành cục máu đặc như thế lại không có khả năng làm sống lại người chết để Ngài phán xét và thưởng phạt ư? Không, chắc chắn Ngài thừa sức làm điều đó.
Is not the One Who created man from a drop, then a clot, able to give life once again to the dead for the reckoning and recompense?! Indeed, He is able to do so.
اَلَيْسَ ذٰلِكَ بِقٰدِرٍ عَلٰٓي اَنْ يُّـحْيِۦ الْمَوْتٰى (Has He no power to give life to the dead?...(75:40). Can it be imagined that the Supreme Being in whose controlling power is death and life and the entire world is not able to bring the dead to life? The Holy Prophet is reported to have said: 'When anyone recites this verse of Surah Al-Qiyamah, he should say:
بلی وانا علی ذالک من الشھدین۔ "Yes indeed I am among those who bear witness
that He has the power to do it"'. The same Hadith narrative states that
when a person recites Surah Tin and reaches the verse اَلَيْسَ اللّٰهُ بِاَحْكَمِ الْحٰكِمِيْنَ 'Is Allah not the Greatest Ruler of all the rulers? [ 95:8] ', he should utter the same words. The same Hadith states that when a person recites Surah Al-Mursalat and reaches the verse U ;'Now, in which discourse, after this, will they believe? [ 77:50] ', he should say فَبِاَيِّ حَدِيْثٍۢ بَعْدَهٗ يُؤْمِنُوْنَ 'I believe in Allah'
