Tungkol sa aling bagay nagtatanungan ang mga tagapagtambal na ito matapos na nagpadala si Allāh sa kanila ng Sugo Niya – basbasan siya ni Allāh at batiin ng kapayapaan?
"Tentang apakah mereka saling bertanya-tanya? Tentang berita yang besar, yang mereka perselisihkan tentangnya. Sekali-kali tidak; kelak mereka akan mengetahui, kemudian sekali-kali tidak; kelak mereka akan mengetahui." (An-Naba`: 1-5).
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(1-5) Maknanya, tentang apakah yang ditanyakan oleh orang-orang yang mendustakan tanda-tanda kebesaran Allah سبحانه وتعالى itu? Selanjutnya Allah سبحانه وتعالى menjelaskan apa yang mereka pertanyakan tersebut seraya berfirman, ﴾ عَنِ ٱلنَّبَإِ ٱلۡعَظِيمِ 2 ٱلَّذِي هُمۡ فِيهِ مُخۡتَلِفُونَ 3 ﴿ "Tentang berita yang besar, yang mereka perselisihkan tentangnya," yakni, tentang berita besar yang lama mereka perdebatkan dan telah tersebar perselisihan di antara mereka tentangnya untuk mendustakan dan menganggap mustahil. Padahal itulah berita yang tidak perlu dira-gukan dan dibimbangkan. Tapi mereka yang mendustakan tidak percaya akan bertemu dengan Rabb mereka meski seluruh tanda-tanda kebesaran Allah سبحانه وتعالى datang pada mereka hingga mereka meli-hat siksaan yang pedih. Karena itu Allah سبحانه وتعالى berfirman, ﴾ كـَلَّا سَيَعۡلَمُونَ 4 ثُمَّ كـَلَّا سَيَعۡلَمُونَ 5 ﴿ "Sekali-kali tidak; kelak mereka akan mengetahui, kemudian sekali-kali tidak; kelak mereka akan mengetahui," yakni, mereka akan mengetahui bila siksaan menimpa mereka yang dulu mereka dusta-kan pada saat,
﴾ يَوۡمَ يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ دَعًّا 13 ﴿
"mereka didorong ke Neraka Jahanam dengan sekuat-kuatnya," (Ath-Thur: 13), dan dikatakan pada mereka,
﴾ هَٰذِهِ ٱلنَّارُ ٱلَّتِي كُنتُم بِهَا تُكَذِّبُونَ 14 ﴿
"Inilah neraka yang dahulu kamu selalu mendustakannya." (Ath-Thur: 14).
Selanjutnya Allah سبحانه وتعالى menyebutkan berbagai nikmat dan dalil yang menunjukkan kebenaran risalah yang dibawa para rasul, seraya berfirman,
1- Birbirlerine neyi soruyorlar?
2, 3- Hakkında anlaşmazlığa düştükleri o büyük haberi
4- Asla (ihtilafa yer yok), onlar yakında bilecekler.
5- Yine asla! Onlar yakında anlayacaklar.
(Mekke’de inmiştir. 40 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1-3. Yani şu Allah’ın âyetlerini yalanlayanlar, ne hakkında soruşturup duruyorlar? Daha sonra hakkında soruşturup durdukları hususu açıklayarak şöyle buyurmaktadır:“Hakkında anlaşmazlığa düştükleri o büyük haberi.” Yani yalanlamak ve uzak bir ihtimal görmek yönünde aralarında uzun boylu ihtilafa düştükleri ve anlaşmazıkların yaygınlık kazandığı o büyük haber hakkında birbirlerine soru sorup duruyorlar.
Halbuki o, herhangi bir şüpheyi kabil olmayan ve herhangi bir tereddüdün yaklaşamayacağı bir haberdir. Ancak Rablerine kavuşacaklarını yalanlayanlar, can yakıcı azabı görmedikleri sürece kendilerine her türlü âyet, belge ve mucize gelecek olsa dahi iman etmezler. Bundan dolayı Allah, şöyle buyurmaktadır:
4-5. Azap tepelerine indiği vakit, cehenneme sürüklene sürüklene, itile kakıla götürülecekleri vakit yalanladıkları şeyin mahiyetini bileceklerdir. O vakit onlara şöyle denilecek:“İşte bu, sizin yalan saydığınız ateştir.”(et-Tûr, 52/14)
Daha sonra Yüce Allah, peygamberlerin getirdiklerine delil teşkil eden belgeleri ve nimetleri söz konusu ederek şöyle buyurmaktadır:
O čemu se raspituju ovi mnogobošci nakon što im je Allah poslao Svoga Poslanika, sallallahu alejhi ve sellem.
Tentang apakah orang-orang musyrik itu saling bertanya-tanya setelah Allah mengutus Rasulullah -ṣallallāhu 'alaihi wa sallam- kepada mereka?!
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Beneficent, the Most Merciful.
Refutation against the Idolators' Denial of the Occurrence of the Day of Judgement
In rejection of the idolators' questioning about the Day of Judgement, due to their denial of its occurrence, Allah says,
عَمَّ يَتَسَآءَلُونَ - عَنِ النَّبَإِ الْعَظِيمِ
(What are they asking about About the great news,) meaning, what are they asking about They are asking about the matter of the Day of Judgement, and it is the great news. Meaning the dreadful, horrifying, overwhelming information.
الَّذِى هُمْ فِيهِ مُخْتَلِفُونَ
(About which they are in disagreement.) meaning, the people are divided into two ideas about it. There are those who believe in it and those who disbelieve in it. Then Allah threatens those who deny the Day of Judgement by saying,
كَلاَّ سَيَعْلَمُونَ - ثُمَّ كَلاَّ سَيَعْلَمُونَ
(Nay, they will come to know! Nay, again, they will come to know!) This is a severe threat and a direct warning.
Mentioning Allah's Power, and the Proof of His Ability to resurrect the Dead
Then, Allah begins to explain His great ability to create strange things and amazing matters. He brings this as a proof of His ability to do whatever He wishes concerning the matter of the Hereafter and other matters as well. He says,
أَلَمْ نَجْعَلِ الاٌّرْضَ مِهَـداً
(Have We not made the earth as a bed,) meaning, an established, firm and peaceful resting place that is subservient to them.
وَالْجِبَالَ أَوْتَاداً
(And the mountains as pegs) meaning, He made them as pegs for the earth to hold it in place, make it stable and firm. This is so that it may be suitable for dwelling and not quake with those who are in it. Then Allah says,
وَخَلَقْنَـكُمْ أَزْوَجاً
(And We have created you in pairs.) meaning, male and female, both of them enjoying each other, and by this means procreation is achieved. This is similar to Allah's statement,
وَمِنْ ءايَـتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَجاً لِّتَسْكُنُواْ إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً
(And among His signs is this that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy.) (30:21)
وَجَعَلْنَا نَوْمَكُمْ سُبَاتاً
(And We have made your sleep as a thing for rest.) meaning, a cessation of movement in order to attain rest from the frequent repetition and going about in search of livelihood during the day. A similar Ayah has been mentioned previously in Surat Al-Furqan.
وَجَعَلْنَا الَّيْلَ لِبَاساً
(And We have made the night as a covering,) meaning, its shade and darkness covers the people. This is as Allah says,
وَالَّيْلِ إِذَا يَغْشَـهَا
(By the night as it conceals it.) (91:4) Qatadah commented;
وَجَعَلْنَا الَّيْلَ لِبَاساً
(And We have made the night as a covering,) meaning, a tranquil residence. Concerning Allah's statement,
وَجَعَلْنَا النَّهَارَ مَعَاشاً
(And We have made the day for livelihood.) meaning, `We made it radiant, luminous, and shining so that the people would be able to move about in it.' By it they are able to come and go for their livelihood, earning, business dealings and other than that as well. In reference to Allah's statement,
وَبَنَيْنَا فَوْقَكُمْ سَبْعاً شِدَاداً
(And We have built above you seven strong,) meaning, the seven heavens in their vastness, loftiness, perfection, precision, and adornment with both stable and moving stars. Thus, Allah says,
وَجَعَلْنَا سِرَاجاً وَهَّاجاً
(And We have made (therein) a shining lamp.) meaning, the radiant sun that gives light to all of the world. Its light glows for all of the people of the earth. Allah then says,
وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَآءً ثَجَّاجاً
(And We have sent down from the Mu`sirat water Thajjaj.) `Ali bin Abi Talhah reported from Ibn `Abbas that he said, "From the Mu`sirat means from the clouds." This was also stated by `Ikrimah, Abu Al-`Aliyah, Ad-Dahhak, Al-Hasan, Ar-Rabi` bin Anas, Ath-Thawri, and it is preferred by Ibn Jarir. Al-Farra' said, "They are the clouds that are filled with rain, but they do not bring rain. This is like the woman being called Mu`sir when (the time of) her menstrual cycle approaches, yet she does not menstruate." This is as Allah says,
اللَّهُ الَّذِى يُرْسِلُ الرِّيَـحَ فَتُثِيرُ سَحَاباً فَيَبْسُطُهُ فِى السَّمَآءِ كَيْفَ يَشَآءُ وَيَجْعَلُهُ كِسَفاً فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلاَلِهِ
(Allah is He Who sends the winds, so that they raise clouds, and spread them along the sky as He wills, and then break them into fragments, until you see rain drops come forth from their midst!) (30:48) meaning, from its midst. Concerning Allah's statement,
مَآءً ثَجَّاجاً
(water Thajjaj) Mujahid, Qatadah, and Ar-Rabi` bin Anas all said, "Thajjaj means poured out." At-Thawri said, "Continuous." Ibn Zayd said, "Abundant." In the Hadith of the woman with prolonged menstrual bleeding, when the Messenger of Allah ﷺ said to her,
«أَنْعَتُ لَكِ الْكُرْسُف»
(I suggest you to make an absorbent cloth for yourself.)" Meaning, `dress the area with cotton.' The woman replied, "O Messenger of Allah! It (the bleeding) is too much for that. Verily, it flows in profusely (Thajja)." This contains an evidence for using the word Thajj to mean abundant, continuous and flowing. And Allah knows best. Allah said,
لِّنُخْرِجَ بِهِ حَبّاً وَنَبَاتاً - وَجَنَّـتٍ أَلْفَافاً
(That We may produce therewith corn and vegetation, and gardens that are Alfaf.) meaning, `so that We may bring out great abundance, goodness, benefit, and blessing through this water.'
حَبّاً
(grains) This refers to that which is preserved for (the usage) of humans and cattle.
وَنَبَاتاً
(and vegetations) meaning, vegetables that are eaten fresh.
وَجَنَّـتٍ
(And gardens) meaning, gardens of various fruits, differing colors, and a wide variety of tastes and fragrances, even if it is ingathered at one location of the earth. This is why Allah says
وَجَنَّـتٍ أَلْفَافاً
(And gardens that are Alfaf.) Ibn `Abbas and other said, "Alfaf means gathered." This is similar to Allah's statement,
وَفِى الاٌّرْضِ قِطَعٌ مُّتَجَـوِرَتٌ وَجَنَّـتٌ مِّنْ أَعْنَـبٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَنٌ وَغَيْرُ صِنْوَنٍ يُسْقَى بِمَآءٍ وَحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَى بَعْضٍ فِى الاٍّكُلِ إِنَّ فِى ذلِكَ لآيَـتٍ لِّقَوْمٍ يَعْقِلُونَ
(And in the earth are neighboring tracts, and gardens of vines, and green crops, and date palms, growing into two or three from a single stem root, or otherwise, watered with the same water; yet some of them We make more excellent than others to eat. Verily, in these things there are Ayat for the people who understand.) (13:4)
إِنَّ يَوْمَ الْفَصْلِ كَانَ مِيقَـتاً - يَوْمَ يُنفَخُ فِى الصُّورِ فَتَأْتُونَ أَفْوَاجاً - وَفُتِحَتِ السَّمَآءُ فَكَانَتْ أَبْوَباً - وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَاباً - إِنَّ جَهَنَّمَ كَانَتْ مِرْصَاداً - لِّلطَّـغِينَ مَـَاباً - لَّـبِثِينَ فِيهَآ أَحْقَاباً - لاَّ يَذُوقُونَ فِيهَا بَرْداً وَلاَ شَرَاباً - إِلاَّ حَمِيماً وَغَسَّاقاً - جَزَآءً وِفَـقاً - إِنَّهُمْ كَانُواْ لاَ يَرْجُونَ حِسَاباً - وَكَذَّبُواْ بِـَايَـتِنَا كِذَّاباً
Commentary
عَمَّ يَتَسَاءَلُونَ (About what are they asking each other?...78:1). The word ` amma is made up of two particles: [ 1] The preposition' عن an (about); and [ 2] the interrogative particle ما 'ma' (what?) (the last letter, that is, 'ma' has been omitted according to the grammatical composition. The sense is: About what are they asking each other?' Allah Himself replies to the question when He says:
A propos de quoi, ces polythéistes s’interrogent-ils mutuellement après qu’Allah leur eut envoyé Son Messager?
¿Sobre qué se preguntan estos idólatras unos a otros, después de que Al-lah les ha enviado a Su Mensajero r?
Che cosa altro si chiedono questi idolatri dopo che Allāh ha inviato loro il Suo Messaggero, pace e benedizione di Allāh su di luiﷺ?!
Những kẻ thờ đa thần Quraish đang hỏi nhau về điều gì sau khi Allah gởi Thiên Sứ (cầu xin sự bình an đến Người) của Ngài đến cho họ?!
Yüce Allah kendilerine, Peygamber -sallallahu aleyhi ve sellem-'i gönderdikten sonra, bu müşrikler hâlâ hangi şey hakkında soru sorup duruyorlar?
What are these idolaters asking one another about, after Allah has sent His Messenger (peace be upon him) to them?
Jedni druge su pitali o velikoj vijesti, a to je Kur'an objavljen njihovom poslaniku, u kojem se nalazi i vijest o proživljenju nakon smrti.
Si interrogano riguardo il grande avvenimento, ovvero il Corano rivelato al loro Messaggero, che include informazioni sulla Resurrezione.
Se preguntan acerca de las grandes noticias. Este Corán es el que ha sido revelado a su Mensajero, que contiene las noticias de la resurrección.
Onlar birbirine büyük bir haber hakkında soruyorlar. O da, yeniden diriliş haberini barındıran peygamberlerine indirilmiş olan bu Kur'an’dır.
They are asking each other about the great news. It is this Qur’ān that has been revealed to their Messenger, which contains the news of the resurrection.
Ils s’interrogent mutuellement au sujet de l’éminente nouvelle: ce Coran révélé à leur Messager et qui contient la nouvelle de la Ressuscitation.
Nagtatanong ang isa't isa sa kanila tungkol sa ulat na dakila. Ito ay ang Qur'ān na ito na pinababa sa Sugo nila na naglalaman ng ulat hinggil sa pagbuhay.
عَنِ النَّبَإِ الْعَظِيمِ الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ (About the Great Event in which they dispute!...78:2, 3). The word naba' means 'news' but not every news is naba'. It means a 'momentous news of a great event'. This refers to the news of the Day of Judgment. The verse purports to convey that the inhabitants of Makkah ask about the Day of Judgment in which they dispute [ while some of them believed in Resurrection, others did not.]
Sayyidna Ibn ` Abbas ؓ reports that when the revelation of Qur'an started, the pagan Arabs used to form circles and discuss and criticise it, especially about the tremendous import of Resurrection and Judgment referred to in the Qur'an. The pagans thought this was impossible, and they used to have protracted discussion. The disbelievers persuade themselves to believe that the predicted event will never take place, though there were others who believed in the event. The Surah opens by shunning the enquirers and the enquiry, it wonders that anyone should raise any doubts about Resurrection and Judgment. Some of the commentators express the opinion that their enquiry was not a genuine one where they were keen to learn about the truth. So they ask half-mockingly and half in doubt, when that event, so loudly pronounced, will happen. Qur'an has responded by asserting one statement twice for emphasis, thus:
Sebagian dari mereka bertanya kepada sebagian yang lain tentang berita yang besar, yaitu tentang Al-Qur`ān ini yang diturunkan kepada Rasul mereka, yang berisi berita tentang kebangkitan.
Chúng đang hỏi nhau về nguồn tin vĩ đại, đó là Qur’an thiêng liêng thông điệp về sự Phục Sinh.
Onlar bu Kur’an’ı; sihir, şiir, kehanet veya eskilerin hikâyeleri olarak nitelendirirken kendi aralarında ihtilaf etmektedirler.
This Qur’ān that they differ in how they should describe it: is it sorcery, poetry, fortune-telling or the tales of old?
The Arab people were not disbelievers in the Hereafter. But they did not believe in a Hereafter of such a nature as is mentioned in the Quran. In other words, they doubted that by rejecting Muhammad, they would face degradation and humiliation in the world of the Hereafter.
Questo Corano al quale sono avversi, poiché lo descrivono come magia, poesia, ascetismo o miti degli antenati.
O ovom Kur'anu oni različita mišljenja imaju, pa ga opisuju raznim svojstvima. Neki govore da je sihr, neki kažu da je poezija, drugi da je vradžbina, treći da se radi o kazivanju i izmišljotinama naroda drevnih.
Qur'an là cái khiến họ bất đồng với nhau, họ mô tả Nó là bùa chú hoặc thơ ca hoặc ma thuật hoặc những mẫu chuyện cổ tích.
Inilah Al-Qur`ān yang mereka berselisih pendapat tentang sifat yang mereka lekatkan padanya, ada yang menyebutnya sihir, syair, perdukunan, ataupun dongeng orang-orang terdahulu.
Ils attribuent à ce Coran des qualificatifs divergents: magie, poésie, divination ou mythes anciens.
Este es el Corán acerca del que discrepan en cómo deberían describirlo: ¿es hechicería, poesía, adivinación o historias de los antiguos?
Ang Qur'ān na ito na nagkaiba-iba sila kaugnay sa paglalarawan nila rito kung ito ay panggagaway o tula o panghuhula o mga alamat ng mga sinauna.
Không phải như những gì họ đã khẳng định. Rồi đây những kẻ phủ nhận Qur'an sẽ sớm biết hậu quả cho việc phủ nhận của mình.
Ang usapin ay hindi gaya ng inaangkin nila! Makaaalam ang mga tagapagpasinungaling na ito sa Qur'ān sa kahihinatnan ng pagpapasinungaling nilang masagwa.
Sebenarnya Al-Qur`ān itu tidaklah sebagaimana anggapan mereka. Sungguh, orang-orang yang mendustakan Al-Qur`ān itu akan mengetahui akibat buruk pendustaan mereka.
Nije tako kao što oni tvrde. Oni koji poriču istinitost Kur'ana saznat će kakva ih loš konačnica čeka zbog njihovog poricanja.
The matter is not as they claim. These rejectors of the Qur’ān will soon know the evil outcome of their rejection.
كَلَّا سَيَعْلَمُونَ ثُمَّ كَلَّا سَيَعْلَمُونَ (Truly, they will soon know. Again, truly, they will soon know....78:5) The particle kalla is negative, and means 'never, by no means'. It means here that this matter cannot be understood by question and answer or by disputation and debate. Its reality will be understood by them when they will face it. It is such a reality that has no room for questions, disputation or denial. The Qur'an says that soon they will come to know about it [ and this statement is repeated twice for emphasis ]. In other words, when they die, they will discover the realities of the next world. They will see the horrors of the Hereafter with their eyes.
Then the Holy Qur'an has pointed to different demonstrations of His power to prove that it is not impossible for Allah to destroy this entire world and re-create it once again. Reference is made to the creation of earth, mountains, human beings, males and females and the creation of suitable conditions for human life, health and activities. One of the things mentioned in this connection is:
No es como han dicho. Los que desmienten el Corán pronto sabrán el mal resultado de su rechazo.
La realtà non è come dicono; coloro che rinnegano il Corano sapranno quale sarà l'infausto destino di quelli che lo rinnegano,
Il n’en est pas comme ils le prétendent. Ces dénégateurs connaîtront la conséquence funeste de leur démenti.
Bu durum hiç de onların iddia ettiği gibi değildir. Kur'an'ı yalanlayan o kimseler, yakında yalanlamalarının kötü akıbetini öğrenecekler.
Then, that will be reemphasised for them.
Sonra bu, onlar için kesin olacak.
Pagkatapos ay matitiyak para sa kanila iyon.
Rồi đây chúng chắc chắn sẽ sớm biết điều đó.
Zatim, to će im biti potvrđeno.
Entonces, eso es enfatizado nuevamente para ellos.
Kemudian hal itu pasti akan terbukti pada mereka.
Ensuite, cette conséquence funeste leur apparaîtra avec évidence.
dopodiché se ne accerteranno.
Zar Zemlju nismo pogodnom za boravak njihov, učinili?
Bukankah Kami telah menjadikan bumi terhampar untuk mereka agar mereka bisa hidup menetap di atasnya?!
Yeryüzünü onlar için yayılmış, üzerinde karar kılmalarına elverişli bir hale dönüştürmedik mi?
6- Biz yeryüzünü bir beşik yapmadık mı?
7- Dağları da birer kazık?
8- Sizi de çift çift yarattık.
9- Uykunuzu bir istirahat yaptık.
10- Geceyi bir elbise yaptık.
11- Gündüzü de geçim zamanı kıldık.
12- Üstünüzde sapasağlam yedi (gök) bina ettik.
13- (Orada) alev alev yanan bir kandil (ısı ve ışık kaynağı) yarattık.
14- Yağmur yüklü bulutlardan sağanak sağanak yağan bir su indirdik.
15, 16- Ki onunla tahıl, bitki ve ağaçları sarmaş dolaş olmuş bahçeler çıkaralım diye.
6. Biz, sizlere pek üstün ve değerli nimetler ihsan ederek sizin için “yeryüzünü bir beşik yapmadık mı?” Yani orası size boyun eğmiş, hazırlanmış, ekin ekmek, meskenler yapmak ve yollar açmak gibi maslahatlarınız için hazır hale getirilmiştir.
7. “Dağları da” sizi çalkalamasın ve sallayıp durmasın diye yeryüzünü sağlamlaştıran “birer kazık” kıldık.
8. “Sizi de çift çift” aynı cinsten erkek ve dişiler olarak “yarattık.” Böylelikle onların birinin diğeri ile sükûn bulmasını, aralarında sevgi ve merhametin oluşmasını, bu çiftten zürriyetin meydana gelmesini sağladık. Bu lütfun kapsamı içerisinde eşlerin birbirleri ile nikâhlanmaları ve bu yolla lezzet almaları da vardır.
9-11. Uykuyu sizin için rahatlayacağınız ve işlerinize ara vereceğiniz bir hâl kıldık. Çünkü çalışma zamanınız sürekli devam edecek olursa bedenlerinize zarar verir.
Yüce Allah, gece ve uyku ile insanları bürüyerek, gündüzün devam eden yorucu hareketlerinin sükûn bulmasını ve faydalı bir şekilde dinlenmelerini sağlamıştır.
12. “Üstünüzde sapasağlam” son derece güçlü ve dayanıklı “yedi” gök “bina ettik.” Yüce Allah, bu gökleri kudreti ile ayakta tutmuş ve onları yeryüzüne bir tavan yapmıştır. Göklerin pek çok faydaları vardır. Bundan dolayı Yüce Allah, bunun faydalı unsurlarından birisi olarak güneşi söz konusu edip şöyle buyurmaktadır:
13. “(Orada) alev alev yanan (ısı ve ışık yayan) bir kandil yarattık.”“Kandil” ifadesiyle Allah, insanlar için zorunlu bir ihtiyaç olan güneşin ışık nimetine dikkat çekmektedir. “Alev alev yanan” ifadesi ile de onun yaydığı ısının mahsulleri olgunlaştırma ve benzeri başka faydalarına dikkat çekmektedir.
14. “Yağmur yüklü bulutlardan sağanak sağanak” oldukça çok miktarda “yağan bir su indirdik.”
15-16. “Ki onunla” buğday, arpa, darı, pirinç ve buna benzer Âdemoğlunun yediği “tahıl, bitki” bu da Yüce Allah’ın, hayvanlara gıda olarak yarattığı tüm bitkileri kapsar “ve ağaçları sarmaş dolaş olmuş” birbiri üzerine sarılmış ve lezzetli bütün meyve türlerinden bulunan “bahçeler çıkaralım diye.”
Değeri ölçülemeyen ve sayılamayacak kadar çok olan bu üstün nimetleri ihsan edeni nasıl inkâr edersiniz? O’nun size haber verdiği öldükten sonra dirilişi ve amellerinizin karşılıklarının görülmesini nasıl yalanlarsınız? Yahut nasıl olur da O’nun nimetlerini O’na isyan yolunda kullanırsınız ve bunca nimetlere nankörlük edersiniz?
"Bukankah Kami telah menjadikan bumi itu sebagai ham-paran? Dan gunung-gunung sebagai pasak? Dan Kami jadikan kamu berpasang-pasangan, dan Kami jadikan tidurmu untuk isti-rahat, dan Kami jadikan malammu sebagai pakaian, dan Kami jadikan siang untuk mencari penghidupan, dan Kami bangun di atas kamu tujuh lapis (langit) yang kokoh, dan Kami jadikan pelita yang amat terang (matahari), dan Kami turunkan dari awan air yang banyak tercurah, supaya Kami tumbuhkan dengan air itu biji-bijian dan tumbuh-tumbuhan, dan kebun-kebun yang lebat?" (An-Naba`: 6-16).
(6-16) Maksudnya, bukankah Kami telah memberi kalian berbagai nikmat agung, Kami menjadikan untuk kalian, ﴾ ٱلۡأَرۡضَ مِهَٰدٗا ﴿ "bumi itu sebagai hamparan," yaitu dihamparkan dan ditundukkan bagi kalian dan untuk kepentingan-kepentingan berupa tanah ga-rapan, tempat tinggal, dan jalan. ﴾ وَٱلۡجِبَالَ أَوۡتَادٗا ﴿ "Dan gunung-gunung sebagai pasak," mengokohkan bumi agar tidak berguncang bersama kalian. ﴾ وَخَلَقۡنَٰكُمۡ أَزۡوَٰجٗا ﴿ "Dan Kami jadikan kamu berpasang-pasangan," yakni lelaki dan perempuan dari jenis yang sama agar masing-masing dari keduanya merasa tenang pada yang lain dan memben-tuk rasa cinta dan kasih serta membuahkan keturunan dari kedua-nya. Dan termasuk dalam karunia ini adalah nikmatnya wanita yang dinikahi.
﴾ وَجَعَلۡنَا نَوۡمَكُمۡ سُبَاتٗا ﴿ "Dan Kami jadikan tidurmu untuk istirahat," yakni sebagai istirahat bagi kalian dan sebagai pemutus pekerjaan yang jika terus dilakukan akan membahayakan badan. Allah سبحانه وتعالى menjadi-kan malam dan tidur sebagai penutup agar gerakan-gerakan mereka yang membahayakan menjadi tenang dan mereka mendapatkan kenyamanan yang bermanfaat. ﴾ وَبَنَيۡنَا فَوۡقَكُمۡ سَبۡعٗا شِدَادٗا ﴿ "Dan Kami ba-ngun di atas kamu tujuh lapis (langit) yang kokoh," yakni tujuh langit yang amat kuat dan kokoh. Allah سبحانه وتعالى menahannya dengan Kuasa-Nya dan menjadikannya sebagai atap bagi bumi. Padanya terdapat berbagai manfaat bagi manusia. Karena itulah Allah سبحانه وتعالى menyebut-kan di antara manfaat matahari seraya berfirman, ﴾ وَجَعَلۡنَا سِرَاجٗا وَهَّاجٗا ﴿ "Dan Kami jadikan pelita yang amat terang (matahari)." Allah سبحانه وتعالى meng-ingatkan manusia pada matahari berupa nikmat cahayanya yang menjadi kebutuhan vital bagi mereka dan pada panasnya, karena padanya terdapat berbagai manfaat, seperti untuk mematangkan (buah-buahan). ﴾ وَأَنزَلۡنَا مِنَ ٱلۡمُعۡصِرَٰتِ مَآءٗ ثَجَّاجٗا ﴿ "Dan Kami turunkan dari awan air yang banyak tercurah," yakni yang sangat deras, ﴾ لِّنُخۡرِجَ بِهِۦ حَبّٗا ﴿ "supaya Kami tumbuhkan dengan air itu biji-bijian," seperti gandum, jagung, beras dan lainnya yang menjadi makanan manusia, ﴾ وَنَبَاتٗا ﴿ "dan tumbuh-tumbuhan," mencakup seluruh tumbuh-tumbuhan yang dijadikan Allah سبحانه وتعالى sebagai makanan untuk binatang ternak mereka, ﴾ وَجَنَّٰتٍ أَلۡفَافًا ﴿ "dan kebun-kebun yang lebat," yaitu kebun-kebun yang lebat, yang di dalamnya terdapat berbagai macam buah-buahan lezat. Untuk itu, Dzat yang memberi kalian berbagai nikmat agung yang tidak terkira dan terhitung jumlahnya ini, bagaimana bisa kalian kufuri dan kalian dustakan berita yang dikabarkan pada kalian tentang Hari Kebangkitan dan pengumpulan nanti? Atau mengapa kalian menggunakan nikmat-nikmat Allah سبحانه وتعالى untuk ber-maksiat dan untuk menentangNya?
Did I not make the earth spread out evenly for them so that it is fit for them to live on?
N’avons-Nous pas fait de la Terre une étendue propice à leur installation et à leur vie?
¿No hizo Al-lah que la Tierra se extendiera de manera uniforme para que estuviera en condiciones para que ellos vivan?
Chẳng lẽ TA đã không làm cho trái đất bằng phẳng như một tấm thảm ư?
Hindi ba Kami gumawa sa lupa bilang inilatag para sa kanila na nababagay para sa pagtigil nila sa ibabaw nito?
Non abbiamo forse predisposto la terra per loro, rendendola adatta a dimorarvi?!
i brda smo po njoj postavili, kao stupove koji spriječavaju da se ona pomjera i trese.
¿Y no puso montañas en ella como estacas para evitar que temblara?
Et les montagnes, n’en avons-Nous pas fait des piquets qui l’empêchent de tanguer?
Bukankah Kami jadikan gunung-gunung di atasnya yang berfungsi sebagai pasak sehingga bumi tidak berguncang?!
Và TA làm cho những quả núi như những cái trụ cột giữ cho mặt đất không bị lung lay và chấn động.
E non abbiamo forse posto in essa le montagne come fondamenta che impediscono che vacilli?
Ve yeryüzünde dağları, onun sarsılmasını engelleyen kazıklar kıldık.
Gumawa Kami sa mga bundok sa ibabaw nito sa kalagayan ng mga tulos na pumipigil dito sa pagkakaalog.
And did I not put mountains on it like pegs to stop it from shaking?
-Ey insanlar!- Bazılarınızı erkek, bazılarınızı da dişi olarak sınıf sınıf yarattık.
Và TA đã tạo các ngươi - hỡi con người - thành hai giới nam nữ.
I Mi vas, o ljudi, stvorili u parovima, ima vas muških, a ima vas i ženskih.
Lumikha Kami sa inyo, O tao, na mga uri: kabilang sa inyo ang mga lalaki at ang mga babae.
E non vi abbiamo forse creati, o gente, di sessi distinti: il maschio e la femmina?
And O people! I created you of different types: some of you are males while others are females.
Y los creó en parejas: algunos de ustedes son hombres y otros son mujeres.
Bukankah Kami jadikan kalian -wahai manusia- berpasang-pasangan, di antara kalian ada lelaki dan ada perempuan?!
Ô gens, Nous avons fait de vous deux catégories: les mâles et les femelles.
And I made your sleep the end point of your activeness, so that you may rest.
Nous avons fait de votre sommeil un arrêt de vos activités, afin que vous vous reposiez.
Vaš san smo vam dali kako biste prekinulu vaše aktivnosti i odmorili se.
Uykunuzu da, işlerinizden dinlenmeniz için bir istirahat sebebi kıldık.
Và TA đã làm giấc ngủ của các ngươi thành một sự nghỉ ngơi cho cơ thể các ngươi, giúp các ngươi duy trì sức khỏe và an nghỉ một cách yên bình.
E hizo que su sueño fuera el punto final de su actividad, para que pudieran descansar.
وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا (and made your sleep a source of rest,...78:9). The word subat is derived from sabt which means to cut off. Sleep is something that cuts off the worries and tensions one may have, and thus gives him such a rest that cannot be attained from anything else. Therefore, some scholars translate the word subat as 'rest'.
Sleep Is a Great Gift
After mentioning in verse [ 8] that Allah has created mankind in pairs, Allah Ta’ ala states in verse [ 9] that among the means of their comfort, He created sleep, which is a great divine gift. Sleep is a great source of relaxation for the entire creation - for rich as well as for poor, for learned people, as well as for the illiterate ones, for kings as well as for labourers. This gift is made available equally and simultaneously for all. Rather, experience shows that this gift is most readily available to the poor and labouring class, as compared to the affluent and the elite class. The latter class has all the means of comfort, they have comfortable homes, they have moderately warm and cold places, they have comfortable mattresses and pillows that are rarely available to the poor. But the gift of sleep is not dependent upon the mattresses, pillows, cottages and bungalows. It is purely a divine gift that is given directly by Allah. Often the poor, with no means of comfort and without bed or bedding, enjoy the best sleep in an open space. Sometimes, the affluent and the men of means suffer from insomnia and can only get sleep when they take sleeping pills. Often the pills do not work either. Not only that this great gift is given to all creatures - humans as well as animals - and it is given free of charge, without working for it. Allah has made it compulsory for everyone in a way that even if he wishes to keep awake because of load of work, sleep is imposed on him by Allah's mercy, so that his tiredness is removed and he is refreshed to work further. This arrangement is a wonderful means of providing rest and peace for man.
Bukankah Kami jadikan tidur kalian sebagai jeda dari kegiatan agar kalian beristirahat?!
Gumawa Kami sa pagtulog ninyo bilang pagkaputol sa aktibidad upang makapagpahinga kayo.
E non abbiamo forse reso il vostro sonno una pausa dalle attività, in modo che vi riposiate col riposo?
Bukankah Kami jadikan malam hari sebagai penutup bagi kalian dengan kegelapannya seperti pakaian yang kalian gunakan menutupi aurat kalian?!
Noć smo učinili da vam svojom tamom bude prekrivač, kao što vam je odjeća prekrivač za vaša stidna mjesta.
También hizo de la noche una protección con su oscuridad, como una prenda con la que cubren sus partes privadas.
وَجَعَلْنَا اللَّيْلَ لِبَاسًا (and made the night a covering... 78:10) This points to the fact that man naturally feels sleepy when light decreases and darkness prevails, when there is tranquility all around and there is absence of noises. The verse under comment additionally signifies that Allah did not only give man sleep, but created in the entire world conditions that are suitable for sleep. That is to say: [ 1] darkness of night; [ 2] the state of sleep is imposed on all humans and animals simultaneously, so that they sleep at the same time. In this way, there will be peace and tranquility throughout the world. Like other works, if there are different times for different people to sleep, no one will have peace and tranquility.
Và TA đã tạo ra ban đêm như một tấm chăn đắp che phủ các ngươi tựa như quần áo che phần kín của các ngươi.
Avretlerinizi örttüğünüz elbiseler gibi geceyi de karanlığıyla örten bir örtü kıldık.
Nous avons fait de la nuit un voile pour vous, par son obscurité qui vous couvre à l’image d’un vêtement qui couvre votre intimité.
And I made the night a cover for you with its darkness, like a garment that you cover your private parts with.
E non abbiamo forse reso la notte una copertura, per voi, tramite la sua oscurità, come la veste che copre le vostre intimità?
Gumawa Kami sa gabi bilang tagatakip sa inyo sa pamamagitan ng dilim nito tulad ng kasuutan na ipinantatakip ninyo sa mga kahubaran ninyo.
E non abbiamo forse reso il giorno il momento del guadagno e della ricerca del sostentamento?
And I made the day a field for earning and finding provision.
Ve gündüzü de bir kazanç ve rızık arama sahası kıldık.
Và TA đã tạo ra ban ngày để các ngươi tản mát khắp nơi tìm thiên lộc và phúc lợi cho cuộc sống của các ngươi.
E hizo del día un espacio para ganar el sustento.
Bukankah Kami jadikan siang hari sebagai momen untuk bekerja dan mencari rezeki?!
Gumawa Kami sa maghapon bilang larangan para sa pagkita at paghahanap ng panustos.
Thereafter the verse reads:
وَجَعَلْنَا النَّهَارَ مَعَاشًا (and made the day a source of livelihood....78:11). Man requires, together with sleep, other essentials of life, such as livelihood. Otherwise, the sleep will turn into death. If the world would have had only nights and no days, and man would have continued to sleep all the time, how would he have obtained his livelihood and other essentials, whereas day is the time when he could work hard and make activities in the daylight in order to earn a living. Thus the verses under comment purport to say that Allah has, in order to complete the comforts of life, made the night a cloak and the day for earning a living. وَجَعَلْنَا سِرَاجًا وَهَّاجًا .
Now attention is drawn to the comforts we get from the sky. The most useful thing in the sky is the light of the sun. It is mentioned in the following verse: وَجَعَلْنَا سِرَاجًا وَهَّاجًا . (and created a luminous lamp [ the sun ]....78:13). Then, among the useful things below the sky, the most beneficial and the most essential thing is the raining clouds which are mentioned thus:
Nous avons fait du jour une période propice à la recherche de la nourriture et de la subsistance.
Dan smo učinili period kada privređujete i opskrbu tražite.
Nous avons bâti au-dessus de vous sept Cieux solidement et fermement constitués.
Nagpatayo Kami sa ibabaw ninyo ng pitong langit na matibay ang pagkakapatayo, na mahusay ang pagkakayari.
Bukankah Kami bangun di atas kalian tujuh langit sebagai bangunan yang kokoh dan ciptaan yang rapi?!
Iznad vas smo sagradili sedam snažnih nebesa, precizno stvorenih.
Và TA đã dựng bên trên các ngươi bảy tầng trời vững chắc, không bị nứt cũng không bị thủng một lỗ nào.
Construyó sobre ustedes siete cielos firmes, perfectos en su creación.
Üzerinize de dayanıklı ve sağlamlaştırılmış yapılı yedi kat gök bina ettik.
E non abbiamo forse eretto sopra di voi Sette Cieli ben costruiti, perfetti?
And I made above you seven, solid skies, perfect in their creation.
Nous avons fait du Soleil une lampe très incandescente et lumineuse.
Sunce smo učinili svjetiljkom koja jako plamti i svijetli.
And I made the sun an extremely bright and hot lamp.
E non vi abbiamo forse asservito il sole come una luce splendente e luminosa?
Gumawa Kami sa araw bilang sulo na matindi ang pagningas at ang pagliliwanag.
Và TA đã tạo ra mặt trời như một chiếc đèn mang lại ánh sáng cho các ngươi.
E hizo del Sol una lámpara extremadamente resplandeciente y caliente.
Ve Güneşi de, güçlü alevli ve aydınlatan bir lamba yaptık.
Bukankah Kami jadikan matahari sebagai pelita yang menyinari dengan kuat dan terang?!
And I sent some clouds for which the time has come to pour down with abundant rain.
Và TA cho mưa xuống dồi dào từ những đám mây mưa.
Ve yağmur yağdırmasının vakti gelmiş bulutlardan bolca dökülen su indirdik.
Nagpababa Kami mula sa mga ulat na napapanahon para rito na magpaulan ng isang tubig na marami ang pagkabuhos
E non abbiamo forse fatto scendere dalle nuvole cariche di pioggia molta acqua,
Kada bude vrijeme da oblaci spuste kišu, Mi dajemo da iz njih velike količine vode spuste se.
وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا (And We have sent down from the rain-laden clouds abundant water,...78:14). The word mu'sirat is the plural of mu` sirah 'rain-laden cloud'. This indicates that rain comes down from the cloud. There are verses, however, that indicate that rain comes down from the sky. Those verses too probably refer to 'upper atmosphere'. There are many verses in the Qur'an where the word sama' is used in that sense. Having mentioned these Divine blessings, the Surah reverts to its original theme of Resurrection and Judgment:
Nous avons fait descendre une pluie abondante, provenant de nuages chargés d’eau.
Bukankah Kami juga menurunkan dari awan apabila telah tiba masanya untuk menurunkan hujan dengan curahan yang banyak;
Y envió algunas nubes para que derramen abundante lluvia cuando llegue su momento.
affinché Noi facessimo germogliare i vari semi e le varie piante
Để TA làm mọc ra đủ loại trái hạt và đủ loại cây cối.
Para que por medio de la lluvia puedan brotar diferentes tipos de granos y cultivos.
Afin que Nous fassions pousser par cette eau, des variétés de grains et de plantes
agar dengan air hujan itu Kami tumbuhkan berbagai macam biji-bijian dan tumbuh-tumbuhan,
So that through it I can extract different types of grains and crops.
Onunla çeşitli tohumlar ve çeşitli bitkiler çıkaralım diye.
da tom kišom dadnemo nicanje raznih vrsta žitarica i bilja.
upang magpalabas Kami sa pamamagitan nito ng mga uri ng mga butil at mga uri ng halaman
Và để TA cho mọc ra cây cối thành những khu vườn xanh tươi và đủ loại cho các ngươi.
Y florezcan jardines que se entrelazan entre sí debido a la cercanía de las ramas.
ainsi que des vergers luxuriants à la végétation dense.
e facessimo sorgere frutteti dagli alberi folti e dai rami intrecciati?
Ve ağaç dallarının birbirine girip, dolaşmış bahçeler yetiştirelim.
at magpalabas Kami sa pamamagitan nito ng mga patanimang nagkakapuluputan dahil sa dami ng pagpapasukan ng mga sanga ng mga puno ng mga ito.
I dajemo da niču guste bašče i vrtovi u kojima se isprepliće granje drveća.
dan dengannya pula Kami tumbuhkan kebun-kebun yang rindang dikarenakan banyaknya dahan-dahan dan pepohonan yang saling menyilang?!
And extract gardens that entwine with one another due to the closeness of the branches of their trees.
Şüphesiz mahlukatın arasında hüküm verilip, ayırt etme günü, hiç kimsenin geç kalmayacağı sabit bir buluşma vaktidir.
The physical events of the present world are indicative of the nature of the Hereafter. The ‘present’ of our world implies that it should have a ‘future’ consistent with it. Considered from this point of view, it must be accepted that there is going to be a great end to match a great beginning. This world is not going to finish without a befitting end.
Explaining the Day of Decision and what occurs during it
Allah says about the Day of Decision -- and it is the Day of Judgement -- that it is at a fixed time, with a set appointment. Its time cannot be added to or decreased. No one knows its exact time except Allah. This is as Allah says,
وَمَا نُؤَخِّرُهُ إِلاَّ لاًّجَلٍ مَّعْدُودٍ
(And We delay it only for a term fixed.) (11:104)
يَوْمَ يُنفَخُ فِى الصُّورِ فَتَأْتُونَ أَفْوَاجاً
(The Day when the Trumpet will be blown, and you shall come forth in crowds.) Mujahid said, "Groups after groups." Ibn Jarir said, "This means that each nation will come with its Messenger. It is similar to Allah's statement,
يَوْمَ نَدْعُواْ كُلَّ أُنَاسٍ بِإِمَـمِهِمْ
(The Day when We shall call together all human beings with their Imam.) (17:71)" Al-Bukhari reported concerning the explanation of Allah's statement,
يَوْمَ يُنفَخُ فِى الصُّورِ فَتَأْتُونَ أَفْوَاجاً
(The Day when the Trumpet will be blown, and you shall come forth in crowds.) Abu Hurayrah said that the Messenger of Allah ﷺ said,
«مَا بَيْنَ النَّفْخَتَيْنِ أَرْبَعُون»
(That which is between the two blowings is forty.) Someone asked, "Is it forty days, O Abu Hurayrah" But he (Abu Hurayrah) refused to reply, saying "no comment." They then asked, "Is it forty months" But he (Abu Hurayrah) refused to reply, saying "no comment." They asked again, "Is it forty years" But he (Abu Hurayrah) refused to reply, saying "no comment." (Abu Hurayrah added:) "Then the Prophet went on to say,
«ثُمَّ يُنْزِلُ اللهُ مِنَ السَّمَاءِ مَاءً فَيَنْبُتُونَ كَمَا يَنْبُتُ الْبَقْلُ، لَيْسَ مِنَ الْإنْسَانِ شَيْءٌ إِلَّا يَبْلَى، إِلَّا عَظْمًا وَاحِدًا، وَهُوَ عَجْبُ الذَّنَبِ، وَمِنْهُ يُرَكَّبُ الْخَلْقُ يَوْمَ الْقِيَامَة»
(Then Allah will send down a rain from the sky and the dead body will sprout just as a green plant sprouts. Every part of the last person will deteriorate except for one bone, and it is the coccyx bone (tailbone). From it the creation will be assembled on the Day of Judgement.)"
وَفُتِحَتِ السَّمَآءُ فَكَانَتْ أَبْوَباً
(And the heaven shall be opened, and it will become as gates.) meaning, paths, and routes for the descending of the angels.
وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَاباً
(And the mountains shall be moved away from their places and they will be as if they were a mirage.) This is similar to Allah's statement,
وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِىَ تَمُرُّ مَرَّ السَّحَابِ
(And you will see the mountains and think them solid, but they shall pass away as the passing away of the clouds.) (27:88) He also says,
وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ
(And the mountain will be like carded wool.) (101:5) And Allah says here,
فَكَانَتْ سَرَاباً
(As if they were a mirage.) meaning, they appear to the one who looks at them as if they are something, but they are actually nothing. After this they will be completely removed. Nothing will be seen of them, and there will be neither base nor trace of them. This is as Allah says,
وَيَسْـَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّى نَسْفاً - فَيَذَرُهَا قَاعاً صَفْصَفاً - لاَّ تَرَى فِيهَا عِوَجاً وَلا أَمْتاً
(And they ask you concerning the mountains, say: "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.") (20:105-107) And He says,
" وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الاٌّرْضَ بَارِزَةً
(And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.) (18:47) Allah then says,
إِنَّ جَهَنَّمَ كَانَتْ مِرْصَاداً
(Truly, Hell is a place of ambush) meaning, it is waiting in preparation.
لِلطَّـغِينَ
(for the Taghun) These are the disobedient rejectors who oppose the Messengers.
مَـَاباً
(A dwelling place) meaning, a place of return, final destination, final outcome, and residence. Allah said,
لَّـبِثِينَ فِيهَآ أَحْقَاباً
(They will abide therein Ahqab.) meaning, they will remain in it for Ahqab, which is the plural of Huqb. Huqb means a period of time. Khalid bin Ma`dan said, "This Ayah, and the Ayah,
إِلاَّ مَا شَآءَ رَبُّكَ
except your Lord wills. )11:107( both refer to the people of Tawhل0d. Ibn Jar0r recorded this statement. Ibn Jar0r also recorded from Sa0lim that he heard Al-Hلasan being asked about Allah s statement,
لَّـبِثِينَ فِيهَآ أَحْقَاباً
(They will abide therein Ahqab) "In reference to Ahqab, it has no specific amount of time other than its general meaning of eternity in the Hellfire. However, they have mentioned that the Huqb is seventy years, and every day of it is like one thousand years according to your reckoning (in this life)." Sa`id reported from Qatadah that he said, "Allah says,
لَّـبِثِينَ فِيهَآ أَحْقَاباً
(They will abide therein Ahqab.) (78:23) And it is that which has no end to it. Whenever one era comes to an end, a new era follows it. It has been mentioned to us that the Huqb is eighty years." Ar-Rabi` bin Anas said,
لَّـبِثِينَ فِيهَآ أَحْقَاباً
(They will abide therein Ahqab) "No one knows how much time this Ahqab is, except for Allah, the Mighty and Sublime. It has been mentioned to us that one Huqb is eighty years, and the year is three hundred and sixty days, and each day is equivalent to one thousand years according to your reckoning (in this life)." Ibn Jarir has recorded both of these statements. Allah's statement:
لاَّ يَذُوقُونَ فِيهَا بَرْداً وَلاَ شَرَاباً
(Nothing cool shall they taste therein, nor any drink.) meaning, they will not find any coolness in Hell for their hearts, nor any good drink for them to partake of. Thus, Allah says,
إِلاَّ حَمِيماً وَغَسَّاقاً
(Except Hamim, and Ghassaq) Abu Al-`Aliyah said, "The Hamim has been made an exception to the coolness, and Ghassaq is the exception to the drink." This has also been said by Ar-Rabi` bin Anas. In reference to the Hamim, it is the heat that has reached its maximum temperature and point of boiling. The Ghassaq is gathered from the pus, sweat, tears, and wounds of the people of Hellfire. It is unbearably cold with an intolerable stench. May Allah save us from that by His beneficence and grace. Then He continues,
جَزَآءً وِفَـقاً
(An exact recompense.) meaning, that which will happen to them of this punishment is in accordance with their wicked deeds, which they were doing in this life. Mujahid, Qatadah, and others have said this. Then Allah said,
إِنَّهُمْ كَانُواْ لاَ يَرْجُونَ حِسَاباً
(For verily, they used not to look for a reckoning.) (78:27) meaning, they did not believe that there would be an abode in which they would be taken to account.
وَكَذَّبُواْ بِـَايَـتِنَا كِذَّاباً
(But they denied Our Ayat Kidhdhaba.) meaning, they used to deny the evidences of Allah and His proofs for His creation, which He revealed to His Messengers. So they met these proofs with rejection and obstinance. His statement,
كِذَّاباً
(Kidhdhaba) it means rejection, and it is considered a verbal noun that does not come from a verb. Allah said;
وَكُلَّ شَىْءٍ أَحْصَيْنَـهُ كِتَـباً
(And all things We have recorded in a Book.) meaning, `surely We know the deeds of all of the creatures, and We have written these deeds for them. We will reward them based upon this.' If their deeds were good then their reward will be good, and if their deeds were evil their reward will be evil. Allah then says,
فَذُوقُواْ فَلَن نَّزِيدَكُمْ إِلاَّ عَذَاباً
(So taste you. No increase shall We give you, except in torment.) This means that it will be said to the people of the Hellfire, "Taste that which you were in. We will never increase you in anything except torment according to its type (of sin), and something else similar to it." Qatadah reported from Abu Ayyub Al-Azdi, who reported from `Abdullah bin `Amr that he said, "Allah did not reveal any Ayah against the people of the Hellfire worse than this Ayah,
فَذُوقُواْ فَلَن نَّزِيدَكُمْ إِلاَّ عَذَاباً
(So taste you. No increase shall We give you, except in torment.)" Then he said, "They will continue increasing in torment forever."
Dan presude među stvorenjima je preciziran i ne mijenja se.
After Allah mentioned these blessings that prove His power, He followed it up with mention of the resurrection and the Day of Judgement, because the one who is capable of creating these blessings is also capable of resurrecting the dead and taking them to account. He says: Indeed, the day of separation between the creation was appointed and fixed on a time that will not change.
Después de que Al-lah mencionó estas bendiciones que prueban Su poder, hizo mención de la resurrección y el Día del Juicio, porque el que es capaz de crear estas bendiciones también puede resucitar a los muertos y hacerlos rendir cuentas. Él dice: “En verdad, el día de la distinción entre la creación fue determinado y fijado en un momento que no cambiará”.
Quả thật, Ngày Phân Loại giữa tạo vật là Ngày đã được ấn định không bao giờ được thay đổi.
إِنَّ يَوْمَ الْفَصْلِ كَانَ مِيقَاتًا (Surely the Day of Decision is an appointed time...78:17). 'The Day of Decision' refers to the Day of Resurrection. It is a fixed appointment. Other verses indicate that the trumpet will be blown twice. When it is blown the first time, the entire world will come to an end. When it is blown the second time, people of the entire world, the earlier generations as well as the latter generations, will be resurrected and come in multitudes and droves. Sayyidna Abu Dharr Ghifari رضی اللہ تعالیٰ عنہ reports that the Holy Prophet ﷺ said: "On the Day of Resurrection, people will come in three different groups: [ 1] a group will come in the Plain of Gathering whose stomach will be full, wearing clothes and riding mounts; another group will come to the Plain of Gathering bare feet; and a third group will be brought on the Plain of Gathering being dragged on their faces." [ Mazhari cites the following authorities: Nasa'i, Hakim and Baihaqi ]
Some narratives report ten types of group. Some scholars say that the groups on the Plain of Gathering will be divided according to their deeds and character. The narratives are not conflicting. All of them may be true.
17- Şüphe yok ki hüküm/ayrım günü belirlenmiş bir vakittir.
18- O gün Sûr’a üfürülecek ve siz de bölük bölük geleceksiniz.
19- Gök açılacak ve her yeri kapı olacaktır.
20- Dağlar yürütülecek ve adeta bir serap olacaktır.
21- Şüphesiz cehennem pusuda bekleyecektir.
22- Azgınların varacakları yer orasıdır.
23- Onlar sonsuz devirler boyu orada kalacaklardır.
24- Orada ne bir serinlik tadacaklar ne de bir içecek.
25- Ancak kaynar bir su ve irin (içeceklerdir).
26- Tam da (amellerine) uygun bir karşılık olmak üzere.
27- Çünkü onlar hesaba çekileceklerini ummuyorlardı.
28- Âyetlerimizi de yalanladıkça yalanlıyorlardı.
29- Biz ise her şeyi tek tek yazıp kaydetmiştik.
30- “O halde tadın (azabı)! Artık yalnızca azabınızı artıracağız.”
17. Yüce Allah, yalanlayıcıların hakkında soru sordukları ve inatçıların inkâr ettikleri Kıyamet gününde olacakları söz konusu etmekte, onun pek büyük bir gün olduğunu, Yüce Allah’ın o günü insanlar için “belirlenmiş bir vakit” kıldığını zikretmektedir.
18-20. “O gün Sûr’a üfürülecek ve siz de bölük bölük geleceksiniz.” O gün yeni doğmuş bebeklerin dahi saçını ağartacak ve kalpleri yerinden oynatacak korkunç sarsıntılar ve büyük olaylar meydana gelecektir. Dağlar yürütülecek de etrafa savrulmuş toz toprak gibi olacak, semâ yarılıp çatlayacak da kapı kapı olacak. Derken Yüce Allah, mükellefler arasında asla haksızlığın söz konusu olmayacağı hükmü ile hükmedip haklıyı haksızdan ayırt edecektir.
21-23. Yüce Allah’ın azgınlar için pusu olarak hazırladığı ve onların dönüp varacakları, barınacakları yer kıldığı cehennem ateşi de tutuşturulacaktır. Onlar, orada upuzun devirler boyunca kalacaklardır. Çoğu müfessirlerin dediklerine göre “devirler” (diye meâli verilen) “أحقاب”ın tekili olan “الحقب”; seksen yıllık zaman dilimine verilen addır.
24. Onlar, bu cehenneme girdiklerinde artık “orada ne bir serinlik tadacaklar ne de bir içecek.” Ne derilerini soğutacak bir şey bulacaklar, ne de susuzluklarını giderecek bir şey.
25. “Ancak” içmek için yüzlerini kavuracak ve bağırsaklarını paramparça edecek oldukça “kaynar bir su” ve cehennemliklerin vücudundan akan “irin” bulacaklardır ki bu da son derece iğrenç ve tadı oldukça kötüdür.
26. Bu korkunç cezaları hak etmelerine gelince bu, ancak amellerine “uygun bir karşılık olmak üzere” onlara verilecektir. Kendilerini buralara kadar getiren ameller işledikleri için bu cezaya çarptırılacaklar. Allah onlara zulmetmeyecektir, aksine kendi nefislerine kendileri zalimlik etmişlerdir.
Bundan dolayı Yüce Allah, böyle bir cezayı hak etmelerine sebep teşkil eden amellerini söz konusu ederek şöyle buyurmaktadır:
27. “Çünkü onlar hesaba çekileceklerini ummuyorlardı.” Öldükten sonra dirilişe de Allah’ın insanların yaptıkları iyiliklere ve kötülüklere karşılık vereceğine de inanmıyorlardı. Ondan dolayı âhiret için amelde bulunmayı da terk ettiler.
28. “Âyetlerimizi de yalanladıkça yalanlıyorlardı.” Ayetlerimizi açık açık yalanladılar. Onlara apaçık âyetlerimiz geldiği halde onlara karşı inatla direndiler.
29. “Biz ise” az ya da çok hayır ya da şer “her şeyi tek tek yazıp kaydetmiştik.” Levh-i Mahfuz’da tespit etmişizdir. O bakımdan günahkârlar, bizim kendilerini işlemedikleri günahlar dolayısı ile cezalandıracağımızı sanmasınlar. Yaptıkları amellerden herhangi bir şeyin kaybolacağını yahut zerre ağırlığı kadarının dahi unutulacağını da zannetmesinler.
Nitekim Yüce Allah, şöyle buyurmaktadır:“Kitap (amel defterleri) ortaya konmuş olacak. Günahkârları onun içindekilerden korkuya kapılmış göreceksin. “Vay halimize! Ne olmuş bu Kitaba? Küçük büyük hiçbir şey bırakmamış, hepsini sayıp dökmüş!” diyecekler. Onlar işlediklerini önlerinde hazır bulacaklardır. Rabbin kimseye zulmetmez.” (el-Kehf, 18/49)
30. “O halde” ey yalanlayıcılar! “tadın” bu can yakıcı azabı ve bu ebedi rüsvaylığı! “Artık yalnızca azabınızı artıracağız.” Her an, her zaman azapları artıp duracaktır.
Cehennem ehlinin azabının ne kadar çetin olacağına dair en ağır ayetlerden biri budur. Allah bizi ondan muhafaza buyursun.
Sesungguhnya hari Keputusan di antara seluruh manusia adalah janji yang sudah ditentukan pada waktu yang tidak akan diundur.
Le Jour où on tranchera entre les créatures est un rendez-vous fixé qui ne sera pas reporté.
Tunay na ang Araw ng Pagpapasya sa pagitan ng mga nilikha ay isang tipanang tinakdaan ng panahon na hindi nagpapahuli.
In verità, il Giorno in cui le creature verranno giudicate è un Giorno prefissato con un termine che non verrà alterato.
"Sesungguhnya Hari Keputusan adalah suatu waktu yang ditetapkan, yaitu hari (yang pada waktu itu) ditiup sangkakala lalu kamu datang berkelompok-kelompok, dan dibukalah langit, maka terdapatlah beberapa pintu, dan dijalankanlah gunung-gunung, maka menjadi fatamorganalah ia. Sesungguhnya Neraka Jahanam itu (padanya) ada tempat pengintai, lagi menjadi tempat kembali bagi orang-orang yang melampaui batas, mereka tinggal di dalamnya berabad-abad lamanya, mereka tidak merasakan ke-sejukan di dalamnya dan tidak (pula mendapat) minuman, kecuali air yang mendidih dan nanah, sebagai pembalasan yang setimpal. Sesungguhya mereka tidak takut kepada hisab, dan mereka men-dustakan ayat-ayat Kami dengan sebenar-benarnya. Dan segala sesuatu sudah Kami catat dalam suatu kitab. Karena itu rasakan-lah. Dan Kami sekali-kali tidak akan menambah kepada kamu kecuali azab." (An-Naba`: 17-30).
(17-25) Allah سبحانه وتعالى menyebutkan apa-apa yang akan terjadi di Hari Kiamat yang dipertanyakan oleh mereka yang mendustakan dan ditentang oleh para pembangkang. Hari Kiamat adalah hari besar dan Allah سبحانه وتعالى menjadikannya sebagai ﴾ مِيقَٰتٗا ﴿ "hari keputusan" untuk manusia, ﴾ يَوۡمَ يُنفَخُ فِي ٱلصُّورِ فَتَأۡتُونَ أَفۡوَاجٗا ﴿ "yaitu hari (yang pada waktu itu) ditiup sangkakala lalu kamu datang berkelompok-kelompok." Pada hari itu kalian berlarian, karena amat menakutkan dan menggeli-sahkan, yang membuat anak beruban dan membuat hati risau. Gunung-gunung berjalan hingga seperti debu yang dihamburkan, langit terbelah hingga menjadi berpintu-pintu, dan Allah سبحانه وتعالى memu-tuskan perkara antara sesama manusia dengan hukumNya yang tidak lalim. Neraka Jahanam dinyalakan yang telah disediakan Allah سبحانه وتعالى dan diintaikan untuk mereka yang melampaui batas, dan dijadikannya sebagai tempat kembali bagi mereka. Mereka tinggal di dalamnya dalam jangka waktu yang amat lama. Kata اَلْحِقَبُ seba-gaimana dinyatakan oleh banyak ulama tafsir adalah jangka waktu selama delapan puluh tahun (jamaknya adalah أَحْقَابٌ). Ketika me-reka melintasinya, ﴾ لَّا يَذُوقُونَ فِيهَا بَرۡدٗا وَلَا شَرَابًا ﴿ "mereka tidak merasakan kese-jukan di dalamnya dan tidak (pula mendapat) minuman," yakni tidak ada air yang menyejukkan kulit mereka dan yang bisa menghapus dahaga mereka, ﴾ إِلَّا حَمِيمٗا ﴿ "kecuali air yang mendidih," yakni, air panas yang mematangkan wajah mereka dan memutuskan usus mereka, ﴾ وَغَسَّاقٗا ﴿ "dan nanah," yakni nanah penduduk neraka yang begitu menyengat baunya dan tidak enak rasanya.
(26-30) Mereka mendapatkan azab mengerikan seperti itu adalah sebagai balasan yang sesuai bagi mereka atas perbuatan yang mereka lakukan yang mengantarkan mereka pada siksaan itu, Allah سبحانه وتعالى tidak menzhalimi mereka tapi mereka sendirilah yang menzhalimi diri sendiri. Karena itu Allah سبحانه وتعالى menyebutkan amal perbuatan mereka yang membuat mereka berhak mendapatkan siksaan di atas seraya berfirman, ﴾ إِنَّهُمۡ كَانُواْ لَا يَرۡجُونَ حِسَابٗا ﴿ "Sesungguhnya mereka tidak takut kepada hisab," yakni, tidak beriman pada Hari Kebangkitan dan tidak beriman bahwa Allah سبحانه وتعالى akan membalas manusia, baik dan buruknya. Karena itulah mereka melalaikan amal-amal untuk akhirat. ﴾ وَكَذَّبُواْ بِـَٔايَٰتِنَا كِذَّابٗا ﴿ "Dan mereka mendustakan ayat-ayat Kami dengan sebenar-benarnya," yakni mereka mendusta-kannya secara tegas dan jelas. Penjelasan-penjelasan datang kepada mereka tapi mereka menentangnya. ﴾ وَكُلَّ شَيۡءٍ ﴿ "Dan segala sesuatu," sedikit dan banyak, baik dan buruk, ﴾ أَحۡصَيۡنَٰهُ كِتَٰبٗا ﴿ "sudah Kami catat dalam suatu kitab," yakni sudah Kami tetapkan di Lauhil Mahfuzh. Karena itu, janganlah orang-orang yang berdosa mengira Kami menyiksa mereka karena dosa yang tidak mereka lakukan. Dan janganlah mereka mengira bahwa Allah سبحانه وتعالى akan menyia-nyiakan amal perbuatan mereka atau melalaikannya meskipun sebesar biji atom, sebagaimana disebutkan dalam Firman Allah سبحانه وتعالى,
﴾ وَوُضِعَ ٱلۡكِتَٰبُ فَتَرَى ٱلۡمُجۡرِمِينَ مُشۡفِقِينَ مِمَّا فِيهِ وَيَقُولُونَ يَٰوَيۡلَتَنَا مَالِ هَٰذَا ٱلۡكِتَٰبِ لَا يُغَادِرُ صَغِيرَةٗ وَلَا كَبِيرَةً إِلَّآ أَحۡصَىٰهَاۚ وَوَجَدُواْ مَا عَمِلُواْ حَاضِرٗاۗ وَلَا يَظۡلِمُ رَبُّكَ أَحَدٗا 49 ﴿
"Dan diletakkanlah kitab, lalu kamu akan melihat orang-orang yang bersalah ketakutan terhadap apa yang (tertulis) di dalamnya, dan mereka berkata, 'Aduhai celaka kami, kitab apakah ini yang tidak meninggalkan yang kecil dan tidak (pula) yang besar, melainkan ia mencatat semuanya;' dan mereka dapati apa yang telah mereka kerjakan ada (tertulis). Dan Rabbmu tidak menganiaya seorang jua pun." (Al-Kahfi: 49).
﴾ فَذُوقُواْ ﴿ "Karena itu rasakanlah," wahai orang-orang yang men-dustakan azab yang pedih dan kehinaan abadi ini, ﴾ فَلَن نَّزِيدَكُمۡ إِلَّا عَذَابًا ﴿ "dan Kami sekali-kali tidak akan menambah kepada kamu kecuali azab." Azab mereka semakin bertambah dari waktu ke waktu. Ini adalah ayat paling keras tentang dahsyatnya siksaan penghuni neraka. Semoga Allah سبحانه وتعالى melindungi kita semua darinya.
-Ey insanlar!- O gün melek, ikinci defa boynuza üfleyecek ve siz bölük bölük geleceksiniz.
sa Araw na iihip ang anghel sa sungay sa ikalawang pag-ihip saka pupunta kayo, O mga tao, na mga pangkat-pangkat.
Le Jour où l’Ange soufflera pour la seconde fois dans la Trompe, vous viendrez ô gens groupes après groupes.
Dan kada će melek po drugi put puhnuti u rog, pa ćete, o ljudi, u skupinama dolaziti.
En ese día, el ángel soplará la trompeta por segunda vez, tras lo cual, todos se presentarán en grupos.
Ngày đó, khi vị Thiên thần thổi tiếng còi lần hai thì toàn nhân loại lần lượt đứng dậy và đi thành từng đoàn, từng đoàn một.
Il giorno in cui l'angelo soffierà nel Corno per la seconda volta verrete, o gente, a gruppi.
Itulah hari saat malaikat meniup sangkakala untuk yang kedua kalinya, lalu kalian -wahai manusia- datang dengan berkelompok-kelompok.
On that day, the angel will blow into the horn the second time, upon which, O people, you shall come in groups.
E il cielo venne aperto e si crearono delle fessure come porte aperte.
Nebo će se otvoriti, pa će imati otvore, poput otvorenih vrata.
Bubuksan ang langit saka magkakaroon ito ng mga biyak tulad ng mga pintuang nakabukas.
Saat itu dibukalah langit, sehingga langit mempunyai celah-celah seperti pintu-pintu yang terbuka.
Le Ciel sera alors ouvert et sera constellée de portes.
Y el cielo se abrirá. Tendrá huecos como portales abiertos.
Ve gökyüzü açılır ve içinde açık kapılar gibi gedik ve yarıklar oluşur.
Các tầng trời được mở ra, chúng trở thành những khe hở và khe nứt như những cánh cửa mở
And the sky will open up; it will have gaps like open doors.
E le montagne si metteranno in cammino fino a divenire polvere dispersa, come miraggi.
i brda će se pokrenuti tako da postanu poput raspršene prašine, i pojaviće se priviđanje.
And the mountains will be made to move until they become like dispersed dust particles; becoming like a mirage.
Y las montañas serán movidas hasta que se conviertan en partículas de polvo dispersas, y se volverán como un espejismo.
Và những quả núi kiên cố và vững chắc bị dời đi một cách nhẹ nhàng tưởng chừng trước kia những quả núi đó chỉ là ảo ảnh không thực.
Gunung-gunung pun dijadikan berjalan sehingga menjadi seperti debu yang beterbangan laksana fatamorgana.
Les montagnes seront déplacées jusqu’à ce qu’elles deviennent poussière éparpillés et disparaissent telles un mirage.
Dağlar, saçılmış toz toprağa dönüşünceye kadar yürütülür ve tıpkı bir serap gibi olur.
Ginawa ang mga bundok na humayo hanggang sa maging alabok na isinabog, saka ang mga ito ay magiging tulad ng isang malikmata.
وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَابًا (and the mountains will be set in motion, so they will be as mirage....78:20). The word suyyirat 'set in motion' signifies that mountains, which are taken as an example of firmness and strength, will be shifted from their positions, and will become like little particles of dust flying about in the atmosphere. The word sarab literally means 'to disappear' and it also refers to 'mirage' or an optical illusion, as of a sheet of water, that sometimes appears in a desert, because it seems to be a sheet of water from a distance, but when a person comes near it, it disappears. [ Sihah and Raghib ].
L’Enfer demeure aux aguets
Sesungguhnya neraka Jahanam itu senantiasa mengintai dan mengawasi (orang-orang kafir).
Tunay na ang Impiyerno ay magiging isang tagatambang na nag-aabang,
إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا (Surely Jahannam [ the Hell ] is set in ambush. 78:21). The word mirsad means 'an ambush' or 'lying in wait to attack unawares' or 'a secret position for surprise attack'. Here Hell refers to the bridge of Hell. The angels of reward and punishment will lie in wait. The angels of punishment will make a surprise attack on the inmates of Hell, and the angels of reward will lie in wait to accompany the inmates of Paradise and take them to their abode. [ Mazhari ]
Sayyidna Hasan Basri (رح) said that there will be an outpost of guardian angels on the bridge of Hell. If anyone has a permit to enter Paradise, he will be permitted to enter; but if anyone does not have the permit to enter Paradise, he will be prevented from entering it. [ Qurtubi ]
In verità, l'Inferno è vigile e in attesa
Džehennem je pripremljen, čeka i vreba u zasjedi.
Sin duda, el infierno estará vigilante, al acecho.
Quả thật, vào Ngày đó, Hỏa Ngục sẽ mai phục.
Indeed, hell is watchful, lying in wait.
Şüphesiz cehennem de pusuda bekleyen bir gözcüdür.
Dành cho tất cả những kẻ sai quấy và tội lỗi đến cư ngụ.
afin d’accueillir les injustes dont ce sera le refuge.
Para los opresores, como el punto de retorno adonde se les hará regresar.
Jahanam itu juga menjadi tempat kembali bagi orang-orang yang zalim.
na para sa mga tagalabag sa katarungan ay isang babalıkang babalik sıla roon,
Zalimlerin kendisine dönecekleri dönüş yeridir.
degli ingiusti, che torneranno ad esso,
For the oppressors, as a point of return they will be made to return to.
لِّلطَّاغِينَ مَآبًا ([ It is ] an abode for the rebellious people... 78:22). The combined sense of verses 21 and 22 is that the bridge of Hell is set in ambush for all, the good and the bad. They will have to go over it. But Hell is the abode of the rebellious people. The word taghin is the plural of taghi, being derived from tughyan, meaning 'rebellion'. Thus the word taghi refers to a 'person who exceeds the limit in disobeying the authority [ of Allah ] '. This is possible only when he gives up his faith. Hence, the word thin in this context would refer to the disbelievers. It may also refer to the stray groups of Muslims who have deviated from the limits of Qur'an and Sunnah, though they may not have adopted kufr expressly, such as Rawafid, Khawarij, Mu'tazilah and others. [ as in Mazhari ].
on će za nepravedne biti mjesto povratka.
لَّابِثِينَ فِيهَا أَحْقَابًا (who will be abiding in it for ages....78:23). The word labithin is the plural of labith which means 'one who abides'. The word ahqab is the plural of hiqbah and means 'ages or a long time'. Scholars differ on the exact length or specific amount of time meant by this word. Ibn Jarir has recorded that Sayyidna ` Ali ؓ states that hiqbah is eighty years, and the year constitutes twelve months, and every month comprises thirty days, and each day is equivalent to one thousand years, thus one hiqbah totalling about twenty million and eighty-eight hundred thousand years . Sayyidna Abu Hurairah, ` Abdullah Ibn ` Umar, Ibn ` Abbas ؓ and others say that one hiqbah is seventy years instead of eighty years. The rest of the calculation remains the same. [ Ibn Kathir ]. In Musnad of Bazzar, Sayyidna ` Abdullah Ibn ` Umar ؓ traces the following Hadith to the Holy Prophet ﷺ :
لا یخرج احدکم من النّار حتّٰی یمکث فیہ احقاباً ، والحقب بضع و ثمانون سنۃ، کل سنۃ ثلثمایٔۃ وستّون یوما ممّا یعدّون
"Those who will be put in Hell for punishment of their sins, they will not be able to come out until they tarry therein for a few Ahqib. One hiqbah will be a little over eighty years, and the year has three hundred and sixty days according to your reckoning [ in this life ]."
This Tradition, though does not interpret this verse, it does explain the sense of the word ahqab. Some of the Companions mention that one day is equivalent to a thousand years. If they had heard this from the Holy Prophet ﷺ ، there is conflict in the narratives. In the face of such conflict, it is not possible to settle on one narration. However, there is a common denominator between the two conflicting narratives, that hiqbah means 'an extremely long period of time'. Therefore, Baidawi has interpreted the word as 'many long periods of time successively following the others.
Problem of Eternity of Hell
If it be argued, as some do, that the inmates of Hell, after serving the long ages in Hell, will be released because no matter what the length of hiqbah, it is, nonetheless, finite and limited and will come to an end sometime or other. But looking at other clear verses of the Qur'an, the argument does not hold up. We come across express text like:
خَالِدِينَ فِيهَا أَبَدًا
'[ They, the disbelievers ] shall remain therein [ in the Fire ] for ever'.
Therefore, there is the consensus of Ummah that neither Hell will perish, nor will the disbelievers be released at anytime.
Suddi reports from Sayyidna Murrah Ibn ` Abdullah ؓ that if the inmates of Hell are informed that they will abide in Hell for the number of pebbles in the entire world, they will be happy even at this information, because these pebbles though will count into billions or zillions, still they are finite. If so, their punishment will, some time or the other, come to an end. If the same information is given to the inmates of Paradise that they will abide therein to the count of billions of pebbles in the entire world, it will sadden them, because, in that case, no matter how long the space of time they will live in Paradise, they will be expelled after this period. [ Mazhari ]
In any case, the notion that after a few ahqab the disbelievers will be released from Hell is contrary to the explicit texts and common consent of the Ummah, and as such it is unworthy of consideration, because the verse does not mention what will happen after the ahqab. It merely mentions that they will have to abide in Hell for ages [ ahqab ] '. This does not necessarily imply that there will be no Hell after ahqab or its non-believing inmates will be released. Therefore, Sayyidna Hasan ؓ says that no specific period has been defined for the inmates of Hell, so that they will be released after that. It is that which has no end to it. Whenever one hiqbah [ era ] is over, a new hiqbah will start; when the second era come to an end, a third hiqbah will start; when the third hiqbah ends, the fourth hiqbah will start; and it will carry on ad infinitum. Sayyidna Said Ibn Jubair ؓ also interprets the word ahqab as referring to 'the time which has no end to it. Whenever one era ends, a new era follows it until eternity'. [ Ibn Kathir and Mazhari ]. Ibn Kathir describes another possibility which Qurtubi supports and Mazhari adopts. The possibility is that the word taghin 'rebellious people' probably does not refer to the disbelievers, but to the people of Tauhid, who, on account of their false beliefs, fall into one of the categories of deviant groups. Traditionalists refer to them as ahl-ul-ahwa' 'heretics whose beliefs are not in keeping with the common consent of the People of Ahl-us-sunnah wal-jama'ah. In this case, the verse purports to say that they are the people of Tauhid, but bordered on the boundary of disbelief on account of false beliefs. They, however, did not cross into the boundary of explicit disbelief. They will therefore abide in Hell for the period of ahqab, and then discharged therefrom by virtue of the creed of tuhid.
Mazhari, in support of this possibility, has cited the Prophetic Hadith which was reported earlier on the authority of Sayyidna ` Abdullah Ibn ` Umar ؓ with reference to Musnad of Bazzar, in which the Holy Prophet ﷺ said that after the period of ahqab has passed, these people will be taken out of Hell. Abu Hayyan, however, disputes this on the grounds of the verses that follow the present verse:
إِنَّهُمْ كَانُوا لَا يَرْجُونَ حِسَابًا وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا
(They did not expect [ to face ] accounting [ of their deeds ], and they rejected Our signs totally....78:27-28)
These verses contradict the possibility that taghin 'rebellious people' could be referring to people of Tauhid and deviant groups, because in the concluding verses it is expressly mentioned that they explicitly reject reckoning and utterly deny the Prophets (علیہم السلام) . Likewise Abu Hayyan rejects out of hand Muqatil's opinion that this verse is abrogated.
A group of commentators find a third interpretation of this verse. A statement after this verse, namely, لَّا يَذُوقُونَ فِيهَا بَرْدًا وَلَا شَرَابًا إِلَّا حَمِيمًا وَغَسَّاقًا will taste nothing cool in it, nor a drink, except boiling water and pus...78:25) - is circumstantial clause to ahqab, in which case the verse purports to say that for the countless aeons of ahqab that they will be in Hell they will not be tasting any coolness of air nor any food or drink excepting for boiling water and [ scalding ] pus. When the ahqab is over, the condition may change, and other kinds of punishment may be imposed. The word hamim means 'intensely boiling water if brought near the face, it would burn its flesh, and when put into the stomach it would cut into pieces the internal organs'. The word ghassaq means 'blood and pus, and washings of wounds that will ooze from the inmates of Hell'.
u njemu će ostati beskonačno.
Ils y séjourneront un temps interminable,
na mga mananatıli roon sa mga panahon at mga yugtong walang wakas.
Orada sonu olmayan çağlar ve asırlar boyunca kalacaklar.
Mereka menetap di dalamnya bertahun-tahun dan berabad-abad yang tidak ada batasnya.
Tại đó, chúng sẽ ở trong đó đời đời không có ngày trở ra.
Donde permanecerán por toda la eternidad.
Wherein they shall stay for endless ages and years.
e in cui resteranno per un tempo interminabile;
Orada, onlardan ateşin sıcaklığını giderecek ne soğuk bir hava, ne de tat alınan bir içecek tadacaklar.
No podrán sentir brisas frescas que les calme el calor de las llamas, ni probarán ninguna bebida que puedan disfrutar.
U njemu neće imati hladnog i ugodnog zraka koji će ublažiti vrelinu u kojoj se nalaze, niti će imati piće koje će im biti ugodno.
Non godranno, in esso, di aria fresca che possa raffreddare l'ardore, e non assaggeranno, in esso, bevande di cui potranno godere.
Hindi sila makatitikim doon ng isang hanging malamig na magpapalamig sa init ng Liyab para sa kanila, ni makatitikim sila roon ng isang inumin na mamasarapin nila,
Chúng sẽ không tìm thấy được không khí mát lạnh để làm dịu cái nóng thiêu đốt thật dữ dội và càng không tìm được thức uống để giải cơn khát.
Di dalamnya mereka tidak bisa merasakan hawa sejuk yang mendinginkan mereka dari panasnya neraka dan mereka tidak pula bisa merasakan minuman yang bisa mereka nikmati.
They will not experience cold breezes in it that will cool them from the heat of the blaze, nor will they taste any drink that they will enjoy.
n’y savourant ni air frais allégeant la chaleur du Feu ni ne goûtant à une boisson agréable.
Ils n’y seront abreuvés que d’une eau bouillante et d’une mixture faite du pus des gens de l’Enfer,
Mereka tidak merasakan kecuali minuman yang sangat panas dan nanah yang keluar dari tubuh penghuni neraka.
Họ sẽ không được cho ăn uống ngoài nước cực sôi và chất mủ hôi tanh chảy ra từ cư dân của Hỏa Ngục.
In this world arrogance appears pleasurable to a man because it satisfies his ego. But, when man’s ego appears in its real shape in the Hereafter, the position will be entirely different. Whatever seemed delightful in the world will become a horrible torture for him in the Hereafter.
hindi sila makatitikim maliban sa isang tubig na matindi ang init at isang bagay na dumadaloy mula sa nana ng mga maninirahan sa Apoy
oni neće kušati osim žestoko vrele vode i znoja koji će kapati sa džehennemlija.
Solo probarán agua extremadamente caliente y el pus que fluye de la gente del Infierno.
Non assaggeranno altro che acqua caldissima e i liquidi che coleranno dalla gente del Fuoco,
Çok sıcak su ve cehennem halkından akan irinler dışında bir şey tatmayacaklar.
They will only taste extremely hot water, and the flowing pus of the people of hell.
en guise de rétribution équitable pour leur mécréance et leur égarement passés.
Itu sebagai balasan yang setimpal atas kekufuran dan kesesatan yang pernah mereka lakukan.
As a requital in accordance to the disbelief and deviance they were on.
punizione meritata in seguito ai loro atti di miscredenza e alla loro perdizione.
Đó là kết quả cho những hành động tội lỗi và phủ nhận đức tin của chúng trên thế gian.
جَزَاءً وِفَاقًا (this being a recompense in full accord [ with their deeds ]..78:26). The punishment given to them in Hell will be based on justice and equity - a fitting recompense - on account of their false beliefs and evil deeds. They will not be wronged in the least.
Como un castigo acorde con la incredulidad y el extravío en que se hallaban.
to će im biti kazna prikladna nevjerovanju i zabludi koju su zastupali.
İçinde bulundukları küfür ve sapıklığa çok uygun bir ceza.
bilang ganting naaangkop para sa taglay nila dati na kawalang-pananampalataya at pagkaligaw.
Oni se na dunjaluku nisu bojali polaganja računa pred Allahom na Sudnjem danu, jer nisu vjerovali u proživljenje. Da su vjerovali u proživljenje, povjerovali bi i u Allaha i činili bi dobra djela.
In verità, essi, in vita, non temevano il loro Rendiconto presso Allāh, nell'Aldilà, poiché non credevano nella Resurrezione; se avessero creduto, avrebbero avuto timore della Resurrezione, avrebbero creduto in Allāh e avrebbero compiuto opere buone.
Onlar dünyadayken, ahirette Allah’ın onları hesaba çekeceğinden korkmuyorlardı. Çünkü onlar yeniden dirilişe inanmıyorlardı. Eğer yeniden dirilişten korksalardı, elbette Allah’a iman eder ve salih ameller işlerlerdi.
Indeed, in the world, they did not fear the Allah taking them to account in the afterlife, because they did not bring faith in the resurrection. So if they had feared the resurrection, they would have brought faith in Allah and performed good deeds.
Dans le bas monde, ils ne redoutaient pas de rendre des comptes à Allah dans l’au-delà, car ils ne croyaient pas à la Ressuscitation. En effet, s’ils redoutaient la Ressuscitation, ils auraient cru en Allah et auraient accompli de bonnes œuvres.
En el mundo no temían tener que rendir cuentas ante Al-lah en el Más Allá, porque no creían en la resurrección. Entonces, si hubieran temido la resurrección, habrían creído en Al-lah y realizado buenas obras.
Tunay na sila dati sa Mundo ay hindi nangangamba sa isang pakikipagtuos ni Allāh sa kanila sa Kabilang-buhay dahil sila ay hindi sumasampalataya sa pagbubuhay sapagkat kung sakaling sila dati ay nangangamba sa pagkabuhay ay talaga sanang sumampalataya sila kay Allāh at gumawa ng maayos.
Quả thật, trên thế gian trước kia, chúng đã không sợ cái Ngày bị Allah mang chúng ra thanh toán và xét xử này bao giờ, bởi chúng đã không tin vào sự Phục Sinh, giá như chúng biết sợ sự Phục Sinh thì chúng đã tin tưởng và đã ngoan đạo.
Sesungguhnya mereka saat di dunia tidak takut dengan hari Perhitungan karena mereka tidak mengimani adanya hari Kebangkitan. Seandainya mereka takut kepada hari Kebangkitan niscaya mereka beriman kepada Allah dan mengerjakan amal saleh.
Nagpasinungaling sila sa mga tanda Naming pinababa sa Sugo Namin nang isang [tahasang] pagpapasinungaling.
Pero desmintieron vehementemente las aleyas que Al-lah reveló a Su Mensajero.
Ils traitaient de mensonges Nos versets révélés à Notre Messager.
E smentirono ostinatamente i Nostri versetti rivelati al Nostro Messaggero.
And they vehemently rejected My verses I revealed to My Messenger.
Gönderdiğimiz elçiye inen ayetlerimizi yalanladıkça yalanladılar.
Bahkan, mereka juga benar-benar mendustakan ayat-ayat Kami yang diturunkan kepada Rasul Kami.
Chúng đã phủ nhận những Lời Mặc Khải mà TA đã thiên khải cho Thiên Sứ của TA.
I jasno su poricali ajete koje smo spuštali našem Poslaniku.
Svako njihovo djelo smo zabilježili i pobrojali, i ono je zapisano u listovima njihovih djela.
I recorded and counted each of their deeds; they are all written in their books of deeds.
Toutes leurs œuvres, Nous les avons dénombrées et les avons consignées dans leurs registres.
Abbiamo annotato e contato ogni loro azione, ed ognuna è annotata, presso di Noi, nelle pagine delle loro azioni.
Sa bawat bagay kabilang sa mga gawa nila ay nagbusisi Kami at nagbilang Kami, at ito ay nakasulat sa mga pahina ng mga gawa nila.
Él registró y contó cada uno de sus hechos. Todos están escritos en sus libros de obras.
Và tất cả mọi việc làm, mọi hành động đều được TA cho ghi chép vào quyển số một cách đầy đủ và chi tiết.
Padahal, segala sesuatu dari amal perbuatan mereka telah Kami catat dan Kami hitung dan hal itu tertulis di dalam kitab catatan amal perbuatan mereka.
Yaptıkları her şeyi kayıt ettik ve saydık. O onların amel kitaplarında yazılıdır.
O transgressors! So endure this everlasting punishment; I will not increase you except in punishment upon your punishment.
Assaggiate, o tiranni, questa punizione eterna; non faremo altro che aggiungere punizione alla vostra punizione.
-Ey azgınlar!- Bu elem verici ebedî azabı tadın bakalım! Sizlere, azabınız üzerine eklenen azaptan başka bir şey artırılmayacak.
Do đó, các ngươi – những kẻ ngông cuồng – hãy mãi mãi nếm lấy hình phạt xứng đáng, TA sẽ không bao giờ thêm thắt gì cho các ngươi ngoài sự trừng phạt đau đớn.
Ô tyrans, goûtez donc à ce châtiment permanent, Nous ne ferons qu’ajouter châtiment sur votre châtiment.
فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا ("So now taste! We will never add to you anything except torment."....78:30). In other words, in the world they continued to add disbelief. If death did not overtake them by coercion, they would have continued to add disbelief, and today their punishment will be increased.
Thus far the punishment of disbelievers was depicted. As opposed to this, the reward and blessings of the righteous believers are depicted below.
O vi koji ste bili obijesni i nepravedni, iskusite ovu stalnu patnju, a Mi vam nećemo povećati osim još veću kaznu.
Kaya lumasap kayo, O mga nagpakalabis, nitong pagdurusang mamamalagi sapagkat hindi Kami magdaragdag sa inyo kundi ng isang pagdurusa pa sa pagdurusa ninyo.
¡Transgresores! Sufran este castigo eterno. Al-lah no hará sino aumentar el castigo sobre ustedes.
Oleh sebab itu, rasakanlah -wahai orang-orang yang durhaka- siksa yang abadi ini. Kami tidak akan menambahkan kepada kalian selain siksa di atas siksa yang kalian rasakan.
The Great Success will be for Those Who have Taqwa
Allah informs about the happy people and what He has prepared for them of esteem, and eternal pleasure. Allah says,
إِنَّ لِلْمُتَّقِينَ مَفَازاً
(Verily, for those who have Taqwa, there will be a success;) Ibn `Abbas and Ad-Dahhak both said, "A place of enjoyable recreation." Mujahid and Qatadah both said, "They are successful and thus, they are saved from the Hellfire." The most obvious meaning here is the statement of Ibn `Abbas, because Allah says after this,
حَدَآئِقَ
(Hada'iq) And Hada'iq are gardens of palm trees and other things.
حَدَآئِقَ وَأَعْنَـباً - وَكَوَاعِبَ أَتْرَاباً
(And vineyards, and Kawa`ib Atrab,) meaning, wide-eyed maidens with fully developed breasts. Ibn `Abbas, Mujahid and others have said,
كَواعِبَ
(Kawa`ib) "This means round breasts. They meant by this that the breasts of these girls will be fully rounded and not sagging, because they will be virgins, equal in age. This means that they will only have one age." The explanation of this has already been mentioned in Surat Al-Waqi`ah. Concerning Allah's statement,
وَكَأْساً دِهَاقاً
(And a cup Dihaq.) Ibn `Abbas said, "Continuously filled." `Ikrimah said, "Pure." Mujahid, Al-Hasan, Qatadah, and Ibn Zayd all said,
دِهَاقاً
(Dihaq) "This means completely filled." Then Allah says,
لاَّ يَسْمَعُونَ فِيهَا لَغْواً وَلاَ كِذَباً
(No Laghw shall they hear therein, nor lying;) This is similar to Allah's statement,
لاَّ لَغْوٌ فِيهَا وَلاَ تَأْثِيمٌ
(Free from any Laghw, and free from sin.) (52:23) meaning, there will not be any vain, worthless speech therein, nor any sinful lying. Rather, it will be the abode of peace, and everything that is in it will be free of any shortcomings. Allah then says,
جَزَآءً مِّن رَّبِّكَ عَطَآءً حِسَاباً
(Rewarded from your Lord with a sufficient gift.) meaning, `this that We have mentioned to you is what Allah will reward them with, and they will be given it by His favor and from Him. It will be a kindness, mercy, gift, and recompense from Him. It will be sufficient, suitable, comprehensive and abundant.' The Arabs say, "He gave me and he sufficed me." This means that he sufficiently provided for me." From this comes the saying, "Allah is sufficient for me."
"Sesungguhnya orang-orang yang bertakwa mendapat ke-menangan, (yaitu) kebun-kebun dan buah anggur, dan gadis-gadis remaja yang sebaya, dan gelas-gelas yang penuh (berisi minuman). Di dalamnya mereka tidak mendengar perkataan yang sia-sia dan tidak (pula perkataan) dusta. Sebagai balasan dari Rabbmu dan pemberian yang cukup banyak." (An-Naba`: 31-36).
(31-36) Setelah Allah سبحانه وتعالى menjelaskan kondisi orang-orang yang berdosa, selanjutnya Allah سبحانه وتعالى menjelaskan tempat kembali orang-orang yang bertakwa seraya berfirman, ﴾ إِنَّ لِلۡمُتَّقِينَ مَفَازًا ﴿ "Sesung-guhnya orang-orang yang bertakwa mendapat kemenangan," yakni orang-orang yang menjaga diri dari murka Rabb mereka dengan berpegang teguh pada ketaatan kepadaNya dan menjaga diri dari kemaksiatan. Mereka mendapatkan kemenangan, keselamatan, dan jauh dari neraka. Dalam kemenangan ini mereka mendapatkan, ﴾ حَدَآئِقَ ﴿ "kebun-kebun," yaitu kebun-kebun yang mengumpulkan berbagai jenis pohon rindang dengan buah yang di sela-selanya terpancar sungai. Allah سبحانه وتعالى menyebutkan anggur secara khusus karena sangat diinginkan hati dan banyak di kebun itu. Mereka mendapatkan istri-istri sesuai keinginan diri mereka, ﴾ وَكَوَاعِبَ ﴿ "dan gadis-gadis remaja," yaitu gadis-gadis remaja yang buah dada me-reka belum menurun lantaran mereka masih remaja, kuat, dan elok, ﴾ أَتۡرَابٗا ﴿ "yang sebaya," yakni usia mereka hampir sama. Di antara ke-biasaan gadis remaja sebaya adalah saling bergaul dan berteman. Itulah kala mereka berusia tiga puluh tiga tahun yang merupakan usia wanita paling sempurna, ﴾ وَكَأۡسٗا دِهَاقٗا ﴿ "dan gelas-gelas yang penuh (berisi minuman)," yakni, penuh berisi minuman yang lezat untuk para peminumnya, ﴾ لَّا يَسۡمَعُونَ فِيهَا لَغۡوٗا ﴿ "di dalamnya mereka tidak mende-ngar perkataan yang sia-sia," yakni perkataan yang tidak berguna, ﴾ وَلَا كِذَّٰبٗا ﴿ "dan tidak (pula perkataan) dusta," yaitu dosa sebagaimana disebutkan dalam Firman Allah سبحانه وتعالى,
﴾ لَا يَسۡمَعُونَ فِيهَا لَغۡوٗا وَلَا تَأۡثِيمًا 25 إِلَّا قِيلٗا سَلَٰمٗا سَلَٰمٗا 26 ﴿
"Mereka tidak mendengar di dalamnya perkataan yang sia-sia dan tidak pula perkataan yang menimbulkan dosa, akan tetapi mereka mende-ngar ucapan salam." (Al-Waqi'ah: 25-26).
Allah سبحانه وتعالى memberi pahala besar bagi mereka ini adalah murni karena karunia dan kebaikanNya, ﴾ جَزَآءٗ مِّن رَّبِّكَ عَطَآءً حِسَابٗا ﴿ "sebagai balasan dari Rabbmu dan pemberian yang cukup banyak," karena amal perbuatan yang dituntunkan Allah سبحانه وتعالى pada mereka dan dijadikannya sebagai sebab menggapai kemuliaanNya.
Tunay na ukol sa mga tagapangilag magkasala sa Panginoon nila sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya ay isang pook ng pagtatamo na magtatamo sila roon ng hinihiling nila, ang Paraiso.
In verità, coloro che temono il loro Dio obbedendo ai Suoi ordini e rispettando i Suoi divieti otterranno il luogo del trionfo, in cui avranno ciò che desiderano, ovvero il Paradiso.
Sesungguhnya orang-orang yang bertakwa kepada Tuhan mereka dengan menaati segala perintah-Nya dan menjauhi segala larangan-Nya meraih negeri kemenangan, yaitu surga, di dalamnya mereka mendapatkan segala yang mereka harapkan.
Ceux qui craignent leur Seigneur en se conformant à Ses commandements et en renonçant à Ses interdits obtiendront un lieu où ils remporteront ce qu’ils désirent. Il s’agit du Paradis
Oni koji se boje svoga Gospodara, provodeći Njegove naredbe i ostavljajući zabrane, doživjet će uspjeh i mjesto koje su željeli, a to je Džennet.
Indeed, for those who are mindful of their Lord by fulfilling His commands and refraining from the things he has not allowed, there is a point of success they will succeed on, by achieving the Paradise they sought.
Quả thật, những ai kính sợ Thượng Đế của họ bằng việc thực hiện các mệnh lệnh của Ngài và tránh xa các điều cấm của Ngài sẽ giành được thắng lợi, đó là được vào Thiên Đàng.
31- Şüphesiz takvâ sahipleri için bir kurtuluş vardır.
32- Bahçeler ve üzüm bağları,
33- Göğüsleri kabarmış yaşıt kızlar,
34- Ve dolu dolu kadehler vardır.
35- Orada ne boş bir söz işitirler, ne de yalan.
36- Bunlar, Rabbinden amellerine bir karşılık ve büyük bir lütuftur.
31. Yüce Rabbimiz, günahkârların durumunu söz konusu ettikten sonra takvâ sahiplerinin âkıbetini söz konusu ederek şöyle buyurmaktadır:“Şüphesiz takvâ sahipleri için bir kurtuluş vardır.” O’na itaate sımsıkı sarılmak ve O’na isyanı gerektiren hususlardan uzak durmak suretiyle Rablerinin gazabından sakınan kimseler için bir kurtuluş vardır. Onlar cehennem ateşinden de uzak kalacaklardır.
32. Onların kurtuluşa erdikleri yerde de onlar için “bahçeler ve üzüm bağları” vardır. Meyvelerle dolup taşan, güzel, çeşitli ağaçları ihtiva eden bahçeler ve etrafında ırmakların kaynayıp coştuğu üzüm bağları vardır. Özellikle üzümün söz konusu edilmesi, o bahçelerde çok olacağından ve üzümün üstün ve ayrıcalıklı bir meyve oluşundan dolayıdır.
33. Ayrıca onlar için canların arzuladığı türden eşler de vardır. “Göğüsleri kabarmış, yaşıt” aynı ve birbirine yakın yaşlarda “kızlar.” Bunların göğüsleri, gençliklerinden, güçlü ve taze olduklarından dolayı sarkık olmayacaktır. Yaşıt kızların niteliklerinden birisi de çabuk kaynaşan ve iyi geçimli kimseler olmalarıdır. Onların yaşları ise gençliğin en orta yaşı olan otuz üç yaş olacaktır.
34. “Ve” içenlere lezzet veren şarapla “dolu dolu kadehler vardır.”
35. “Orada ne boş” faydası bulunmayan “bir söz işitirler ne de yalan” yani günahı gerektiren bir söz.
Nitekim Yüce Allah, şöyle buyurmaktadır:“Onlar orada ne boş ne de günahı gerektiren bir söz işitirler. Ancak Selâm, selâm sözü başka.”(el-Vâkıa, 56/25-26)
36. Yüce Allah’ın onlara bu kadar büyük mükâfatları bağışlaması, O’nun lütuf ve ihsanındandır:“Rabbinden amellerine bir karşılık ve büyük bir ihsan olmak üzere.” Yani Yüce Allah, bunu kendilerine, kendilerini işlemeye muvaffak kıldığı, lütuf ve ihsanına ulaşmaya vesile yaptığı amellerine karşılık bir mükâfat olmak üzere ihsan etmiştir.
Emirlerini yerine getirerek ve yasaklarından sakınarak Rablerine karşı takva sahibi olanlar için istedikleri kazancı elde ettikleri kazanma yeri vardır. İşte orası cennettir.
Aquellos que por temor de su Señor obedecen Sus órdenes y se alejan de las cosas que Él ha prohibido, alcanzarán el éxito al lograr el Paraíso que buscaron.
ng mga pataniman at mga ubasan,
Bahçeler ve üzüm bağları vardır.
S’y trouveront des jardins et des vignes,
Với những ngôi vườn cây trái và vườn nho.
Está lleno de huertos y vides.
Mereka mendapatkan kebun-kebun dan buah-buahan anggur,
It is full of gardens and grapevines.
vrtove i vinove loze.
Frutteti e vigneti,
gadis-gadis perawan yang berumur sebaya,
ng mga dalagang mabibilog ang dibdib, na mga magkakapantay ang gulang,
Y mujeres de edades similares.
e giovani coetanee,
Với các trinh nữ đồng trang lứa làm bạn tình.
de belles femmes aux seins arrondis du même jeune âge,
i djevojke koje će biti njihovih godina.
Göğüsleri belirgin aynı yaşta kadınlar vardır.
And women of similar ages.
at ng kopa ng alak na puno.
dan gelas-gelas yang penuh dengan khamar.
Y copas desbordantes de vino.
i pehari puni vina.
ainsi qu’une coupe de vin débordante.
e coppe ricolme di vino;
Với những ly rượu tràn đầy ngon tuyệt.
And full glasses of wine.
Ve içki dolu kadehler vardır.
Dans le Paradis, ils n’entendront ni paroles futiles ni mensonges et de plus, ils ne se démentiront pas les uns les autres.
En el Paraíso no oirán palabras ofensivas ni mentiras. Tampoco se mentirán el uno al otro.
Di dalam surga mereka tidak mendengarkan ucapan-ucapan yang batil dan kedustaan, serta tidak ada dusta di antara mereka.
Hindi sila makaririnig sa Paraiso ng isang pananalitang bulaan, hindi sila makaririnig ng isang kasinungalingan, at hindi magsisinungaling ang isa't isa sa kanila.
In Paradise, they will not hear any false speech, nor lies. Neither will they lie to one another.
Cennette batıl ve yalan bir söz işitmez ve birbirlerine yalan söylemezler.
U Džennetu neće slušati ništavan govor, laž i jedni drugima neće lagati.
The atmosphere of Paradise will be free of all vain talk and falsehood. Therefore, only those who can prove that they have the inclination to live their lives in this world without indulging in trivialities and deceit, will be chosen to inhabit the pure and sublime atmosphere of Paradise.
nel Paradiso non ascolteranno parole vane né bugie, né si inganneranno a vicenda.
Trong Thiên Đàng, họ sẽ không còn nghe thấy lời nói sàm bậy hay những lời nói dối lừa gạt lẫn nhau nữa.
Tất cả là phần thưởng đầy đủ mà Allah dành cho những bề tôi ngoan đạo của Ngài.
Bunların hepsi Allah’ın size bağışladığı, yeterli olan ihsan ve hediyesidir.
Sve ovo što im je Allah dao biće im dovoljno.
Eso será lo que Al-lah les concederá por gracia y bendición, y ellos estarán complacidos con ello.
زَاءً مِّن رَّبِّكَ عَطَاءً حِسَابًا (this being a reward from their Lord, a suffering grant...78:36). The blessings of Paradise described above is the reward of the believers and is an abundant grant from their Lord. Here two things are mentioned. First, these blessings are a reward of their deeds. Secondly, they are a Divine grant. Apparently, they seem to be contradictory, because reward means receiving something in lieu of doing some service, whereas grant is given gratis. The Qur'an has combined the two words in order to indicate that the blessings of Paradise are reward for the inmates of Paradise only apparently, and in reality they are a Divine grant given to them gratis, because human deeds cannot be the reward of even those blessings which were given to him in the world, let alone the blessings of the Hereafter which depend entirely on Divine grace as is confirmed by the Tradition of the Holy Prophet ﷺ : "No one can enter Paradise merely by virtue of his deeds, unless Allah shows His grace." The Companions asked: "What about you, Messenger of Allah ﷺ . "He replied: "Nor will I enter Paradise merely by virtue of my action."
The word hisaban has two meanings: [ 1] a grant [ that is ] sufficient [ and ] abundant. This meaning is adapted from the following idiom: اَحسبتُ فُلاناً ای اَعطَیتُہ، ما یَکفِیہِ حَتَٰی قَالَ حَسبِی 'ahsabtu means that I gave him so much so that it was sufficient for him until he yelled out "enough, this is too much for me"; and [ 2] the second meaning 'balancing of account' and 'comparing'. Sayyidna Mujahid ؓ says that in this context the verse purports to say that the Divine grant will be given gratis to the inmates of Paradise. The grant will be in keeping with the degree of sincerity as reported in authentic Traditions. The deeds of the noble Companions are greater than the deeds of the rest of the Ummah. If a Companion were to spend in the way of Allah one mudd = [ 815, 39 grams ] and a non-Companion were to spend to the equivalent of Mount Uhud, the Companion's one mudd will weigh heavier than the mountain. And Allah knows best!
Hal itu termasuk anugerah yang diberikan Allah kepada mereka sebagai pemberian dan anugerah dari Allah yang cukup banyak.
Tutto ciò che Allāh ha concesso loro è un dono e un sufficiente atto di generosità da parte Sua.
All that will be from what Allah will give to them in graciousness and benevolence, and it will be sufficient for them.
Tout cela figure parmi ce qu’Allah attribuera à titre de faveur et de don abondant
Lahat ng iyon ay kabilang sa ipagkakaloob ni Allāh sa kanila bilang isang kagandahang-loob at isang bigay mula sa Kanya na makasasapat.
He is the Lord of the heavens, the earth and whatever is between them; the benevolent of the world and the afterlife. No one on earth or in the heavens is able to question Him except when He gives them permission.
لَا يَمْلِكُونَ مِنْهُ خِطَابًا (...No one will have power to address Him,...78:37)
This sentence is probably connected to the preceding verse: جَزَاءً مِّن رَّبِّكَ عَطَاءً حِسَابًا (this being a reward from their Lord, a sufficing grant...78:36) In this case, it would mean that when Allah grants a certain grade of reward, no one dare speak about the grade as to why someone got more and others got less. But if this sentence is treated as an isolated one, it will mean that no one in the Plane of Gathering will have the power to speak to Him without His permission. This permission will be granted in some of the positions of Gathering, and not in others.
Göklerin, yeryüzünün ve ikisinin arasında bulunan her şeyin Rabbi olan dünya ve ahiret hayatının Rahman'ı Yüce Allah'ın izni olmadan yeryüzünde ve gökyüzünde bulunanların hiçbiri O'ndan bir şey isteme hakkına sahip değildirler.
Gospodara nebesa i Zemlje i Gospodara onoga što je između njih, Milostivog na ovome i na onome svijetu. Niko ni na Zemlji ni na nebesima od Njega neće moći ništa da traži, sve dok On to ne dozvoli.
No one will dare to speak before Allah -- not even the Angels - without first receiving Permission
Allah informs of His magnificence and His majesty, and that He is the Lord of the heavens and the earth, and whatever is in them and between them. He explains that He is the Most Gracious, Whose mercy covers all things. Then He says,
لاَ يَمْلِكُونَ مِنْهُ خِطَاباً
(With Whom they cannot dare to speak.) meaning, no one is able to begin addressing Him except by His permission. This is as Allah says,
مَن ذَا الَّذِى يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ
(Who is he that can intercede with Him except with His permission) (2:255) It is also similar to His statement,
يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ
(On the Day when it comes, no person shall speak except by His leave.) (11:105)
يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَـئِكَةُ صَفّاً لاَّ يَتَكَلَّمُونَ
(The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak) (78:38) The word Ruh here is referring to the angel Jibril. This has been said by Ash-Sha`bi, Sa`id bin Jubayr and Ad-Dahhak. This is as Allah says,
نَزَلَ بِهِ الرُّوحُ الاٌّمِينُ - عَلَى قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ
(Which the trustworthy Ruh has brought down. Upon your heart that you may be of the warners.) (26:193-194) Muqatil bin Hayyan said, "The Ruh is the noblest of the angels, the closest of them to the Lord, and the one who delivers the revelation." Allah said;
إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَـنُ
(except him whom Ar-Rahman allows,) This is similar to Allah's statement,
يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ
(On the Day when it comes, no person shall speak except by His leave.) (11:105) This is similar to what has been confirmed in the Sahih, that the Prophet said,
«وَلَا يَتَكَلَّمُ يَوْمَئِذٍ إِلَّا الرُّسُل»
(And none will speak on that Day except the Messengers.)" Allah said,
وَقَالَ صَوَاباً
(and he will speak what is right.) meaning, the truth. And from the truth is the fact that there is no god worthy of worship except Allah. This is as Abu Salih and `Ikrimah both said. In reference to Allah's statement,
ذَلِكَ الْيَوْمُ الْحَقُّ
(That is the True Day.) meaning, it will come to pass and there is no avoiding it.
فَمَن شَآءَ اتَّخَذَ إِلَى رَبِّهِ مَـَاباً
(So, whosoever wills, let him seek a place with His Lord!) meaning, a place of return, a path that leads to Him, and a way that he may pass by to get to Him.
The Day of Judgement is Near
Allah said,
إِنَّآ أَنذَرْنَـكُمْ عَذَاباً قَرِيباً
(Verily, We have warned you of a near torment) meaning, the Day of Judgement. It is mentioned here to emphasize the fact that its occurrence has become close, because everything that is coming will certainly come to pass.
يَوْمَ يَنظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ
(the Day when man will see that which his hands have sent forth,) meaning, all of his deeds will be presented to him -- the good and bad, and the old and new. This is similar to Allah's statement,
وَوَجَدُواْ مَا عَمِلُواْ حَاضِرًا
(And they will find all that they did, placed before them.) (18:49) t It is also similar to His statement,
يُنَبَّأُ الإِنسَـنُ يَوْمَئِذِ بِمَا قَدَّمَ وَأَخَّرَ
(On that Day man will be informed of what he sent forward, and what he left behind.) (75:13) Then Allah says,
وَيَقُولُ الْكَافِرُ يَـلَيْتَنِى كُنتُ تُرَباً
(and the disbeliever will say: "Woe to me! Would that I were dust!") meaning, the disbeliever on that Day will wish that he had only been dust in the worldly life.
He will wish that he had not been created and that he had never come into existence. This will be when he sees the torment of Allah and he looks at his wicked deeds that will be written down against him by the noble righteous scribes among angels. It has been said that he will only wish for that when Allah passes judgement between all of the animals that were in the worldly life. He will rectify matters between them with His just wisdom that does not wrong anyone. Even the hornless sheep will be allowed to avenge itself against the sheep with horns.
Then, when the judgement between them is finished, He (Allah) will say to them (the animals), "Be dust." So they will all become dust. Upon witnessing this the disbeliever will say,
يَـلَيْتَنِى كُنتُ تُرَباً
(Would that I were dust!) meaning, `I wish I was an animal so that I would be returned to dust.' Something of similar meaning to this has been reported in the well-known Hadith about the Sur. There are also narrations recorded from Abu Hurayrah, `Abdullah bin `Amr, and others concerning this. This is the end of the Tafsir of Surat An-Naba'. And all praise and thanks are due to Allah. He is the Giver of success and protection from error.
"Rabb yang memelihara langit dan bumi dan apa yang ada di antara keduanya; Yang Maha Pemurah. Mereka tidak dapat berbicara dengan Dia. Pada hari, ketika ruh dan para malaikat berdiri bershaf-shaf, mereka tidak berkata-kata, kecuali siapa yang diberi izin kepadanya oleh Rabb Yang Maha Pemurah; dan ia mengucapkan kata yang benar. Itulah hari yang pasti terjadi, Maka barangsiapa yang menghendaki, niscaya ia menempuh jalan kembali kepada Rabbnya. Sesungguhnya Kami telah memperi-ngatkan kepadamu (hai orang kafir) siksa yang dekat, pada hari manusia melihat apa yang telah diperbuat oleh kedua tangannya dan orang kafir berkata, 'Alangkah baiknya sekiranya aku dahulu adalah tanah'." (An-Naba`: 37-40).
(37-39) Maksudnya, yang melimpahkan pemberian ini pada mereka adalah Rabb mereka, ﴾ رَّبِّ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ ﴿ "Rabb yang memelihara langit dan bumi," Yang menciptakan dan mengaturnya, ﴾ ٱلرَّحۡمَٰنِۖ ﴿ "Yang Maha Pemurah," Yang rahmatNya meliputi segala sesuatu. Allah سبحانه وتعالى memelihara dan merahmati mereka serta bersikap lembah lembut pada mereka hingga mereka mendapatkan apa yang mereka dapatkan.
Selanjutnya Allah سبحانه وتعالى menyebutkan keagunganNya dan kera-jaanNya yang besar pada Hari Kiamat dan bahwa seluruh manusia terdiam pada hari itu dan tidak berbicara dan ﴾ لَا يَمۡلِكُونَ مِنۡهُ خِطَابٗا 37 يَوۡمَ يَقُومُ ٱلرُّوحُ وَٱلۡمَلَٰٓئِكَةُ صَفّٗاۖ لَّا يَتَكَلَّمُونَ إِلَّا مَنۡ أَذِنَ لَهُ ٱلرَّحۡمَٰنُ وَقَالَ صَوَابٗا 38 ﴿ "mereka tidak dapat berbicara dengan Dia, kecuali siapa yang diberi izin kepadanya oleh Rabb Yang Maha Pemurah; dan ia mengucapkan kata yang benar," tidak ada seorang pun yang berbicara kecuali dengan dua syarat berikut; diizinkan Allah سبحانه وتعالى untuk berbicara dan perkataannya benar, sebab ﴾ ذَٰلِكَ ٱلۡيَوۡمُ ٱلۡحَقُّۖ ﴿ "itulah hari yang pasti terjadi," yang tidak terdapat ke-batilan padanya dan kebohongan tidak lagi berguna. Pada hari itu, ﴾ يَقُومُ ٱلرُّوحُ وَٱلۡمَلَٰٓئِكَةُ صَفّٗاۖ ﴿ "ketika ruh dan para malaikat berdiri bershaf-shaf," yaitu Jibril yang merupakan malaikat paling mulia serta seluruh malaikat berdiri bershaf-shaf seraya tunduk pada Allah سبحانه وتعالى, mereka tidak berbicara kecuali atas izin Allah سبحانه وتعالى. Selanjutnya Allah سبحانه وتعالى ber-firman seraya memberi kabar gembira dan ancaman, ﴾ فَمَن شَآءَ ٱتَّخَذَ إِلَىٰ رَبِّهِۦ مَـَٔابًا ﴿ "Maka barangsiapa yang menghendaki, niscaya ia menempuh jalan kembali kepada Rabbnya," yakni amal baik yang akan kembali padanya pada Hari Kiamat.
(40) ﴾ إِنَّآ أَنذَرۡنَٰكُمۡ عَذَابٗا قَرِيبٗا ﴿ "Sesungguhnya Kami telah memperingat-kan kepadamu (hai orang kafir) siksa yang dekat," karena siksaan itu telah mendekat dan semua yang akan datang itu dekat, ﴾ يَوۡمَ يَنظُرُ ٱلۡمَرۡءُ مَا قَدَّمَتۡ يَدَاهُ ﴿ "pada hari manusia melihat apa yang telah diperbuat oleh kedua tangannya." Inilah yang menjadi perhatiannya dan yang membuat-nya takut. Maka hendaklah ia memperhatikan apa yang telah di-perbuat untuk negeri keabadian nanti.
﴾ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَلۡتَنظُرۡ نَفۡسٞ مَّا قَدَّمَتۡ لِغَدٖۖ وَٱتَّقُواْ ٱللَّهَۚ إِنَّ ٱللَّهَ خَبِيرُۢ بِمَا تَعۡمَلُونَ 18 ﴿
"Hai orang-orang yang beriman, bertakwalah kepada Allah dan hendaklah setiap diri memperhatikan apa yang telah diperbuatnya untuk hari esok (akhirat), dan bertakwalah kepada Allah, sesungguhnya Allah Maha Mengetahui apa yang kamu kerjakan." (Al-Hasyr: 18).
Dan selanjutnya, bila kebaikan yang didapatkan, maka hen-daklah memuji Allah سبحانه وتعالى, dan bila tidak demikian, maka janganlah mencela siapa pun selain diri sendiri. Karena itulah orang-orang kafir kelak akan berharap agar mati saja, karena amat merugi dan menyesal. Semoga Allah سبحانه وتعالى menyelamatkan kita semua dari keku-furan dan seluruh keburukan, sesungguhnya Allah Maha Pemurah lagi Mahamulia.
Selesai.[132]
37- Göklerin, yerin ve ikisi arasında bulunanların Rabbi olan Rahmân’dan (bir mükâfattır). O’nun huzurunda (O izin vermedikçe) kimse konuşmaya cesaret edemez.
38- O gün Ruh ve melekler saf halinde duracaklardır. Rahmân’ın izin verdiği ve doğruyu söyleyen kimselerden başkası konuşamayacaktır.
39- İşte bu, hak gündür. O halde kim dilerse, Rabbine yönelsin.
40- Şüphesiz Biz, sizi yakın bir azap ile uyardık. O gün kişi kendi elleriyle işlediklerini görecek ve kâfir:“Ah, keşke toprak olsaydım!” diyecek.
37. Yani onlara bunca bağışları veren, lütufları ihsan eden, onların Rabbidir ki, O “göklerin, yerin ve ikisi arasında bulunanların Rabbi”; onları yaratan ve işlerini çekip çeviren, rahmeti her şeyi kuşatan, kendilerini rubûbiyeti ile terbiye eden, merhamet eden ve bunca nimetlere kavuşmalarını sağlayıncaya kadar onlara lütuflarda bulunan “Rahmân’dan” bir mükâfattır.
Daha sonra Allah, kıyamet günündeki azametini ve mülkünü söz konusu etmekte, bütün mahlukatın o günde konuşmayacaklarını, aksine susacaklarını şöyle belirtmektedir:“O’nun huzurunda söz söylemeye kimse cesaret edemez.”
38-39. “Rahmân’ın izin verdiği ve doğruyu söyleyen kimselerden başkası konuşamayacaktır.” O gün konuşanlar, ancak bu iki şartla konuşurlar: Allah’ın konuşmasına izin vermesi ve söylediklerinin doğru olması. Çünkü o gün “hak gündür” ve o günde batılın geçerliliği yoktur, yalanın da o günde faydası olmayacaktır.
Bu günde “Ruh” meleklerin en faziletlisi olan Cebrail aleyhisselam “ve melekler” hepsi de Allah’ın önünde saygı ile boyun eğmiş olarak “saf saf halinde duracaklardır.”
Yüce Allah teşvik edip uyardıktan ve müjdeleyip korkuttuktan sonra şöyle buyurmaktadır: “O halde kim dilerse, Rabbine yönelsin.” Yani Kıyamet gününde Allah’ın huzurunda kendisine yarayacak ameller yapsın.
40. “Şüphesiz Biz sizi yakın bir azap ile uyardık.” Çünkü bu azap size doğru gelmektedir ve gelmekte olan her şey de yakındır.
"O gün kişi kendi elleriyle işlediklerini görecek.” Yani onun için tek önemli şey amelidir. O, ona sığınmaya çalışacak. O halde bu dünya yurdunda, ebedi kalınacak yurt için neler gönderdiğine iyice baksın:“Ey iman edenler! Allah’tan korkup sakının ve herkes yarın için ne hazırladığına bir baksın. Allah’tan korkup sakının. Şüphesiz ki Allah, yaptıklarınızdan haberdardır...”(el-Haşr, 59/18)
Eğer hayırla karşılaşırsa Allah’a hamdetsin, başkasını bulursa kendisinden başkasını kınamasın. İşte bundan dolayı kâfirler ileri derecedeki pişmanlıklarından dolayı ölümü temenni edeceklerdir:“ve kâfir: “Ah, keşke toprak olsaydım!” diyecek.”
Yüce Allah’tan bize küfürden ve bütün kötülüklerden esenlik vermesini dileriz. O, bağışı pek bol olandır, lütuf ve kerem sahibidir.
Nebe’ Sûresi’nin tefsiri burada sona ermektedir.
Hamd, Yüce Allah’a mahsusdur.
***
[mula sa] Panginoon ng mga langit at lupa at Panginoon ng anumang nasa pagitan ng mga ito, ang Napakamaawain ng Mundo at Kabilang-buhay. Hindi nakapangyayari ang lahat ng nasa lupa o langit na humiling sa Kanya maliban kapag nagpahintulot Siya sa kanila.
Ngài là Thượng Đế của các tầng trời, trái đất và mọi vạn vật trong đó, Ngài luôn độ lượng đối với trần gian và Đời Sau, Ngài là Đấng nắm quyền thống trị toàn bộ trời đất, không ai được quyền đôi co ngoại trừ có sự cho phép của Ngài.
provenant du Seigneur des Cieux, de la Terre et de ce qui se trouve entre les deux. Le Tout Miséricordieux du bas monde et de l'au-delà, et ceux qui peuplent les Cieux et la Terre ne le questionnent que s’Il les y autorise.
Dialah pemelihara langit dan bumi serta pemelihara yang ada di antara keduanya, Dia Maha Pengasih di dunia dan di akhirat. Seluruh yang ada di bumi maupun di langit tidak ada yang bisa memohon kepada-Nya kecuali jika Dia mengizinkan mereka.
Il Dio dei Cieli e della Terra, e il Dio di ciò che vi è tra di essi, Il Compassionevole nella vita e nell'Aldilà; tutti coloro che sono in terra e in cielo non possono chiedere nulla se non col Suo permesso.
Él es el Señor de los cielos, de la Tierra y de todo lo que hay entre ellos. El Compasivo del mundo y el Más Allá. Nadie en la Tierra ni en los cielos puede hablarle, excepto cuando Él les da permiso.
Pada hari ketika Jibril dan para malaikat berdiri berbaris, tidak ada di antara mereka yang berbicara tentang syafaat untuk seseorang kecuali bagi yang telah diizinkan oleh Allah Yang Maha Pengasih untuk memberi syafaat dan orang itu berkata benar seperti kalimat tauhid.
On the day when Gabriel and the angels will stand in rows, not speaking to intercede on behalf of anyone except whom the Benevolent grants them permission to intercede for, and has made a straight statement i.e. the statement of oneness of Allah.
Sa Araw na tatayo si Anghel Gabriel at ang mga anghel nang magkakahanay, hindi sila magsasalita hinggil sa pamamagitan sa isa man maliban sa sinumang nagpahintulot doon ang Napakamaawain na mamagitan iyon, at magsasabi iyon ng tama gaya ng Adhikain ng Tawḥīd.
Vào Ngày Phán xét, Đại Thiên Thần Jibril và các Thiên thần khác đứng thành hàng ngũ, không ai được phép cầu xin ân xá cho ai ngoại trừ được Đấng Nhân Từ cho phép, và y chỉ nói toàn lời thật tựa như lời Tawhid.
Cebrail ve meleklerin saf olmuş bir halde kıyama durduğu gün, Rahman olan Allah’ın şefaat etmesine izin verdiği kimseler dışında hiç kimse şefaat etmek için konuşamaz ve ancak kelime-i tevhit gibi dosdoğru olan söz söylerler.
یوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا ۖ لَّا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَـٰنُ وَقَالَ صَوَابًا (on the Day when the Spirit and the angels will stand in rows. They will not speak, except the one who is permitted by the Rahman [ the All-Merciful ] and speaks aright -78:38). Ruh (Spirit), according to some of the commentators, refers to the angel Jibra'il He has been mentioned before the other angels in general in order to show the greatness of his status. According to certain Prophetic traditions, Ruh is not an angel but a huge army of Allah. They have heads, hands and legs. In this interpretation, there will be two rows. One row will be that of Ruh and the other will be that of the angels.
Nel giorno in cui Jibril e gli angeli verranno schierati e non intercederanno per nessuno se non per chi è autorizzato dal Compassionevole e che pronuncerà parole giuste, ovvero la parola del Monoteismo.
El día en que Gabriel y los ángeles se pararán en filas, nadie hablará para interceder en nombre de nadie, excepto a quien el Compasivo conceda permiso para que interceda, y haya declarado la unicidad de Al-lah.
Na Dan kada će Džibril i meleki u redove poredani biti, neće se ni za koga zauzimati, osim onaj kome On zauzimanje dozvoli, a samo će istinu, poput riječi tevhida, govoriti.
Ce Jour-là, Gabriel et les autres anges se dresseront en rangs et ne parleront pour intercéder, qu’avec l’autorisation du Tout Miséricordieux et à condition qu’ils disent une vérité, comme la formule de proclamation de l’Unicité d’Allah par exemple.
Quello che vi viene descritto è un Giorno che giungerà senza dubbio; chi desidera salvarsi dalla punizione di Allāh che si prepari ad esso compiendo opere buone che compiacciono il suo Dio.
Lo que se les ha descrito es el día cuyo acontecimiento es indiscutible. Aquel que quiera alcanzar la salvación del castigo de Al-lah debe tomar el camino de la realización de buenas obras que agradan a su Señor.
Ce qui vous est décrit là est le Jour qui aura indubitablement lieu. Quiconque cherche à échapper au châtiment d’Allah de ce Jour, qu’il s’en donne la possibilité en accomplissant de bonnes œuvres qui satisfont son Seigneur.
That which has been described to you is the day in which there is no doubt regarding its occurrence. So whoever wishes salvation on it from the punishment of Allah, he should take the path to it through performing good deeds that will please his Lord.
Apa yang telah disebutkan ciri-cirinya kepada kalian itu adalah hari yang tidak ada keraguan padanya, hari itu pasti terjadi. Oleh sebab itu, barang siapa yang ingin keselamatan pada hari itu dari siksa Allah hendaknya dia menyiapkan hal tersebut dengan melakukan amal saleh yang menjadikan Tuhannya rida.
Ang inilarawang iyon sa inyo ay ang Araw na walang pag-aalinlangan na iyon ay magaganap. Kaya ang sinumang nagnais ng kaligtasan doon mula sa pagdurusang dulot ni Allāh ay gumawa siya ng isang landas tungo doon kabilang sa mga gawaing maayos na nagpapalugod sa Panginoon niya.
Ovo što vam je opisano je dan u koji nema sumnje, pa onaj ko želi spas toga dana, od Allahove kazne, neka ide putem činjenja dobrih djela kojima je njegov Gospodar zadovoljan.
Do đó, nếu ai muốn được cứu rỗi thì hãy chọn lấy con đường quay về với Thượng Đế của y bằng các việc làm ngoan đạo và đức hạnh.
Size tarif edilen o gün, vuku bulacağı hususunda hiçbir şüphe olmayan bir gündür. Kim bu günde Allah’ın azabından kurtulmayı diliyorsa, Rabbini razı eden salih amellerden buna götüren bir yol edinsin.
Quả thật, TA đã cảnh báo các ngươi - hỡi con người - về sự trừng phạt đang rất gần, Ngày mà tất cả mọi người sẽ nhìn thấy tất cả việc làm của họ trên thế gian. Và những kẻ vô đức tin luôn khát khao được thoát khỏi hình phạt, họ sẽ nói: Ôi, ước gì mình được biến thành cát bụi giống như loài súc vật khi chúng được lệnh trong Ngày Tận Thế: Hãy trở thành cát bụi.
Ey insanlar! Biz sizi çok yakında olacak bir azaba karşı uyardık. O gün herkes, dünyada yapmış olduğu amellerine bakacak ve kâfirler azaptan kurtulmayı temenni ederek şöyle diyecekler: "Kıyamet günü hayvanlara "Artık toprak olun!" denildiği zaman keşke ben de hayvanlar gibi toprağa dönüşseydim.”
Mi vas, o ljudi, opominjemo na blisku kaznu, na Dan kada će čovjek gledati u ono što je na dunjaluku radio, a nevjernik će, želeći da se kazne spasi, kazati: Kamo sreće da sam postao prašina poput životinja kojima će se na Sudnjem danu kazati: Budite prašina.
يَوْمَ يَنظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ day when one will see what his hands have sent ahead....78:40) Apparently, this refers to the Day of Judgment. Every person will see his deeds with his own eyes in the Plane of Gathering. This might happen in one of two ways: [ 1] his ledger of deeds will be given in his hands and he will see it; or [ 2] his deeds will appear in the Plane of Gathering, epitomized in a visible shape, as certain narratives confirm this. Still a third possibility exists. The word 'day' may refer to 'the day of death'. And the words 'will see' means to see in the grave or barzakh, as explained by Mazhari.
وَيَقُولُ الْكَافِرُ يَا لَيْتَنِي كُنتُ تُرَابًا (and the disbeliever will say, "0 would that I had become dust...78:40) Sayyidna ` Abdullah Ibn ` Umar ؓ reports that on the Day of Resurrection the entire earth will become a plane surface where all human beings, Jinn, domesticated animals and wild animals will be gathered. If one animal had wronged another animal in the world, it will be given the opportunity to take its revenge. If a goat with horns had wronged a goat without horns, it will be granted the opportunity to take its avenge. When this phase is over, all animals will be commanded to become dust. They will become dust. At that moment the disbelievers will wish that they were also animals and would become dust like them, so that they would have been spared the torment of reckoning and punishment of Hell. We seek refuge in Allah from it! Allah knows best!
Al-hamdulillah
The Commentary on
Surah An-Naba'
Ends here
In verità, vi abbiamo avvertiti, o gente, di una punizione incombente, nel Giorno in cui l'individuo si troverà dinanzi alle azioni che ha compiuto in vita e il miscredente dirà, desiderando di salvarsi dalla punizione: "Oh, se solo potessi diventare polvere come gli animali, quando verrà detto loro, nel giorno del Giudizio: siate polvere"
Ciertamente, les he advertido de un castigo inminente que acontecerá el día en que toda persona contemplará las obras que hizo en el mundo, y el incrédulo dirá, deseando salvarse del castigo: “¡Ojalá me hubiera convertido en polvo como los animales!”, cuando se les diga a los animales en el Día del Juicio: “Conviértanse en polvo”.
Certes Nous vous avons avertis, ô gens, d’un châtiment qui arrivera bientôt. Le jour ou l’homme regardera ce qu’il a accompli en ce bas monde, le mécréant dira, espérant que ses paroles feront cesser le châtiment: Si seulement j’étais devenu poussière, comme les animaux à qui on ordonne de devenir poussière le Jour de la Résurrection.
O people! Indeed, I have warned you of an impending punishment which will occur on the day when a person will see what deeds he sent forth in the world, and the disbeliever will say, wishing safety from the punishment: “If only I had become dust like the animals!” when it is said to them on the Day of Judgement: “Become dust”.
Sesungguhnya Kami telah memperingatkan kalian -wahai manusia- akan datangnya siksa yang dekat, yaitu pada hari ketika seseorang melihat kepada apa yang telah dilakukannya di dunia dan ketika orang kafir berangan-angan agar bisa terlepas dari siksa dengan mengatakan, “Alangkah baiknya seandainya aku menjadi debu seperti hewan-hewan yang dikatakan kepadanya pada hari Kiamat, 'Jadilah debu'.”
Tunay na Kami ay nagbabala sa inyo, O mga tao, ng isang pagdurusang malapit mangyayari, sa Araw na titingin ang tao sa anumang ipinauna niya na gawain sa Mundo at magsasabi ang tagatangging sumampalataya habang nagmimithi ng pagkaalpas mula sa pagdurusa: "O kung sana ako ay naging alabok tulad ng mga hayop kapag sinabi sasabihin sa mga ito sa Araw ng Pagbangon: Maging alabok kayo!"
