Một sự biểu hiện khó chịu trên gương mặt của Thiên sứ và xoay sang hướng khác trước một người mù đã đến gặp Người.
"Dia (Muhammad) bermuka masam dan berpaling, karena telah datang seorang buta kepadanya. Tahukah kamu barangkali ia ingin membersihkan dirinya (dari dosa). Atau dia (ingin) men-dapatkan pengajaran lalu pengajaran itu memberi manfaat kepa-danya? Adapun orang yang merasa dirinya serba cukup, maka kamu melayaninya. Padahal tidak ada (celaan) atasmu kalau dia tidak membersihkan diri (beriman). Dan adapun orang yang datang kepadamu dengan bersegera (untuk mendapatkan pengajaran), sedang ia takut kepada (Allah), maka kamu mengabaikannya." ('Abasa: 1-10).
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
Sebab turunnya ayat-ayat mulia ini adalah seorang Mukmin buta[133] datang seraya bertanya kepada Nabi a dan belajar dari beliau, kemudian ada orang kaya juga datang. Nabi a amat ingin menunjukkan manusia, hanya saja beliau lebih condong pada orang kaya dan berpaling dari si buta lagi miskin demi mengharap agar si kaya mendapatkan petunjuk dan demi mengharap agar si kaya menyucikan hatinya. Lalu Allah سبحانه وتعالى menegurnya dengan teguran lembut ini seraya berfirman;
(1-10) ﴾ عَبَسَ ﴿ "Dia (Muhammad) bermuka masam" di wajah beliau, ﴾ وَتَوَلَّىٰٓ ﴿ "dan berpaling" dengan raganya karena orang buta mendatanginya. Kemudian Allah سبحانه وتعالى menyebutkan manfaat me-nyambutnya seraya berfirman, ﴾ وَمَا يُدۡرِيكَ لَعَلَّهُۥ ﴿ "Tahukah kamu barang-kali ia," yakni orang buta tersebut, ﴾ يَزَّكَّىٰٓ ﴿ "ingin membersihkan dirinya (dari dosa)," yaitu membersihkan diri dari akhlak tercela dan ingin berakhlak terpuji, ﴾ أَوۡ يَذَّكَّرُ فَتَنفَعَهُ ٱلذِّكۡرَىٰٓ ﴿ "atau dia (ingin) mendapatkan pengajaran lalu pengajaran itu memberi manfaat kepadanya," yakni, mendapatkan pengajaran tentang sesuatu sehingga ia mendapat-kan manfaat dari pelajaran itu. Ini adalah manfaat besar dan itulah maksud diutusnya para rasul, maksud dari petuah orang yang memberi nasihat dan maksud dari peringatan orang yang memberi peringatan. Sambutanmu pada orang yang datang sendiri seraya memerlukanmu itu lebih layak dan wajib, sedangkan berpalingnya engkau pada orang kaya yang tidak memerlukanmu yang tidak mau bertanya dan meminta fatwa karena tidak memiliki keinginan pada kebaikan dan engkau tinggalkan orang yang lebih utama itu tidak layak bagimu. Tugasmu hanyalah memberi pengajaran, bila pun ia tidak mau mengambil pelajaran dengan membersihkan diri, engkau tidak akan dimintai pertanggungan jawab atas perbuatan buruk yang ia lakukan. Hal ini menunjukkan pada kaidah masyhur; sesuatu yang telah diketahui tidak ditinggalkan untuk sesuatu yang belum jelas, tidak juga maslahat yang nyata ditinggalkan untuk maslahat yang belum jelas. Dan menyambut murid yang memerlukan dan penuh kemauan lebih layak dari yang lainnya.
Wajah Rasulullah -ṣallallāhu 'alaihi wa sallam- menjadi masam dan beliau berpaling.
El Mensajero de Al-lah r frunció el ceño y se dio la vuelta.
Le Messager s’est renfrogné et détourné
1- Yüzünü ekşitip çevirdi;
2- Âmâ yanına geldi diye.
3- Ne biliyorsun; belki de o, arınacak?
4- Yahut da öğüt alacak da öğüt ona fayda verecek?
5- (Hidayete) ihtiyaç görmeyen kimseye gelince;
6- Sen ona yöneliyorsun.
7- Halbuki onun (küfründen) arınmamasının vebali sana ait değildir!
8- Ama sana koşarak gelen,
9- Üstelik de (Allah'tan) korkan kimseye gelince;
10- Sen, onu bırakıp ilgilenmiyorsun.
(Mekke’de inmiştir. 42 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
Bu âyet-i kerimelerin nûzül sebebi şudur: Mü’minlerden âmâ bir kişi, Peygamber sallallahu aleyhi ve sellem’e soru sormak ve ondan bazı hususları öğrenmek üzere gelmişti. O sırada zenginlerden bir adam da gelmişti. Peygamber sallallahu aleyhi ve sellem de insanların hidâyete ermelerini çokça arzu ediyordu. O nedenle o, zengine yönelip ona kulak verdi, fakir ve âmâ olandan ise yüzünü çevirdi. Ancak bunu o zenginin hidâyet bulması umudu ile ve arınması arzusu ile yapmıştı. Yüce Allah da ona nazik bir şekilde azarda bulunarak şöyle buyurdu:
1-2. “Yüzünü ekşitip” bedenini “çevirdi. Âmâ yanına geldi diye.”
3-4. Daha sonra o âmâya yönelmenin faydasını söz konusu ederek şöyle buyurdu:“Ne biliyorsun belki de o” âmâ “arınacak” bayağı huylardan kurtulacak ve güzel huylarla bezenecek!
“Yahut da öğüt alacak da bu öğüt ona fayda verecek!” Kendisine faydalı olacak öğütleri alarak bu öğütlerden yararlanacak!
Bu ise büyük bir faydadır ve peygamberlerin gönderilmesinden, öğüt verenlerin öğütlerinden ve hatırlatanların hatırlatmalarından maksat da budur. O nednele ihtiyaç duyarak kendiliğinden senin yanına gelen ve sana yönelen kimseye yönelmen, daha uygundur ve bu, yerine getirilmesi gereken bir görevdir.
5-10. Soru sormayan, hayra arzu ve istekli olmadığı için sormaya gerek de görmeyen zengin kimseye yönelmene, bununla birlikte ondan daha önemli olanları terk edip ilgilenmemene gelince böyle bir şey sana yakışmaz. Çünkü onun arınmamasından dolayı sana bir vebal yoktur. Şayet o arınmazsa, onun yaptığı kötülüklerden dolayı sen hesaba çekilmeyeceksin.
Bu, şu meşhur kaideye delil teşkil etmektedir:“Muhtemel bir iş dolayısı ile gerçekleşeceği bilinen bir iş, muhtemel bir maslahat dolayısı ile de gerçekleşeceği kesin olan bir maslahat terk edilmez.”
Ayrıca ilim talep eden, ona ihtiyaç duyan ve buna özellikle gayret gösteren kimseyle başkalarından daha çok ilgilenmek gerekir.
Il Messaggero di Allāh, pace e benedizione di Allāh su di lui, contrasse il volto e volse le spalle,
Commentary
Circumstance of Revelation
Sayyidna ` Abdullah Ibn Umm Maktum ؓ ، the companion of the Holy Prophet ﷺ was a blind man. It once happened that the Holy Prophet ﷺ was engaged in a talk with the leaders of Quraish about some matters of belief. Sayyidna ` Abdullah Ibn Umm Maktum ؓ arrived there. Imam Baghawi adds that being blind and unable to see the surroundings, he did not realise that the Holy Prophet ﷺ was occupied with the others. He, therefore, burst into the circle and called the Holy Prophet repeatedly. [ Mazhari ]. According to Ibn Kathir, he requested the Holy Prophet ﷺ to teach him a verse of the Qur’ an and insisted an immediate enlightenment on the question. On that occasion, the Holy Prophet ﷺ was occupied with the non-believing leaders of Makkah in the hope that they would embrace the faith of Islam. The leaders to whom the Holy Prophet ﷺ was speaking were ` Utbah Ibn Rabi` ah, Abu Jahl Ibn Hisham and the Holy Prophet's ﷺ uncle ` Abbas ؓ [ who had until then not embraced the Islamic faith ].
The Holy Prophet ﷺ disliked the intrusion, and showed his displeasure by turning aside from Sayyidth ` Abdullah Ibn Umm Maktum, thinking that he was a committed Muslim who frequently visited him, and therefore he could speak to him at another appropriate time. There was no religious loss in postponing the response to him. On the other hand, the Quraish leaders neither frequented the Holy Prophet's ﷺ company, nor could the Word of Allah be conveyed to them at any time. At that particular moment, they were listening to the Holy Prophet ﷺ ." discourse and there was hope that they would embrace the Islamic faith. But if the conversation was rashly interrupted, apparently they would have been deprived of the faith. In view of this situation, the Holy Prophet showed adverse reaction by turning aside from` Abdul)-ah Ibn umm Maktum ؓ ، and continued his discourse with the Quraish leaders. When the assembly broke up, the verses of Surah ` Abas were revealed to record Allah's dislike for this attitude, and to give directions for future.
This attitude of the Holy Prophet ﷺ was based on ijtihad or 'an opinion based on personal reasoning'. He thought that if a Muslim were to adopt a speech style that is not in keeping with etiquettes of a gathering, he needs to be reprimanded, so that in future he may be careful in future. That is the reason why Holy Prophet ﷺ turned his face away from Sayyidna ` Abdullah Ibn Umm Maktum ؓ . Secondly, disbelief (kufr) and polytheism (shirk) are the most severe sins, and an effort to eradicate them should take priority over the subsidiary precepts of Islam on which Sayyidna ` Abdullah Ibn Umm Maktum ؓ asked for enlightenment. Allah Almighty, through this Surah, did not confirm the correctness of this ijtihad of the Holy Prophet ﷺ ، and explained to him that educating a genuine seeker will most certainly benefit him, while the benefit of discussion with the opponents (who disdainfully turn away their face when the Holy Prophet ﷺ talks to them) is shaky and doubtful. Doubtful thing cannot be preferred over certainty. As for the violation of etiquette committed by Sayyidna ` Abdullah Ibn Umm Maktum ؓ ، its excuse is pointed out by the Holy Qur'an in the word 'blind'. It is indicated by this word that being a blind man, he could not see what the Holy Prophet ﷺ was doing and with whom he was engaged in conversation. Thus he was excusable, and was not liable to be subjected to aversion. This indicates that if an excusable person were to break any rule of etiquette unwittingly, he should not be reprimanded.
عَبَسَ وَتَوَلَّىٰ (He [ the Holy Prophet ﷺ frowned and turned his face, 80:1). The word ` abasa means 'he frowned' and the word tawalla means 'he turned aside'. Since the reference here is to the Holy Prophet ﷺ who himself is addressed, the verbs should have been in the second person: 'you frowned and you turned aside'. But the Holy Qur'an on this occasion uses the third person in order to maintain the honour of the Holy Prophet ﷺ ، as if this attitude were shown by some other person, and in a subtle way it alludes to the point that what the Holy Prophet ﷺ did was not befitting his high status. Then the next sentence وَمَا يُدْرِيكَ (and what could tell you? ...80:3) alludes to the fact that the Holy Prophet ﷺ was excusable, because it did not come to his attention that the Companion is asking something whose effect will be certain and the effect of conversation with others is dubious. The second sentence abandons the third person, and switches to the second person in order to maintain the honour of the Holy Prophet ﷺ . Had he not been addressed in second person at all, it might have created the impression that he is not addressed directly because of his unapproved conduct, which would have been an unbearable pain and grief for the Holy Prophet ﷺ . Just as the third person in the first statement is meant to show respect to him, the second person in the following sentence is also meant to honor and console him.
Rasûlullah -sallallahu aleyhi ve sellem- yüzünü buruşturdu ve arkasını döndü.
Lice Poslanika, sallallahu alejhi ve sellem, smrknulo se i on se okrenuo.
Nagpasimangot ang Sugo ni Allāh – basbasan siya ni Allāh at batiin ng kapayapaan – ng mukha niya at umayaw
The Messenger of Allah (peace be upon him) frowned and turned away.
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
(In the Name of Allah, the Most Gracious, the Most Merciful.
The Prophet being reprimanded because He frowned at a Weak Man
More than one of the scholars of Tafsir mentioned that one day the Messenger of Allah ﷺ was addressing one of the great leaders of the Quraysh while hoping that he would accept Islam. While he was speaking in direct conversation with him, Ibn Umm Maktum came to him, and he was of those who had accepted Islam in its earliest days. He (Ibn Umm Maktum) then began asking the Messenger of Allah ﷺ about something, urgently beseeching him. The Prophet hoped that the man would be guided, so he asked Ibn Umm Maktum to wait for a moment so he could complete his conversation. He frowned in the face of Ibn Umm Maktum and turned away from him in order to face the other man. Thus, Allah revealed,
عَبَسَ وَتَوَلَّى - أَن جَآءَهُ الاٌّعْمَى - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى
(He frowned and turned away. Because there came to him the blind man. And how can you know that he might become pure) meaning, he may attain purification and cleanliness in his soul.
أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَى
(Or he might receive admonition, and the admonition might profit him) meaning, he may receive admonition and abstain from the forbidden.
أَمَّا مَنِ اسْتَغْنَى - فَأَنتَ لَهُ تَصَدَّى
(As for him who thinks himself self-sufficient. To him you attend;) meaning, `you face the rich person so that perhaps he may be guided.'
وَمَا عَلَيْكَ أَلاَّ يَزَّكَّى
(What does it matter to you if he will not become pure) meaning, `you are not responsible for him if he does not attain purification.'
وَأَمَّا مَن جَآءَكَ يَسْعَى - وَهُوَ يَخْشَى
(But as for him who came to you running. And is afraid.) meaning, `he is seeking you and he comes to you so that he may be guided by what you say to him.'
فَأَنتَ عَنْهُ تَلَهَّى
(Of him you are neglectful and divert your attention to another.) meaning, `you are too busy.' Here Allah commands His Messenger to not single anyone out with the warning. Rather, he should equal warn the noble and the weak, the poor and the rich, the master and the slave, the men and the women, the young and the old. Then Allah will guide whomever He chooses to a path that is straight. He has the profound wisdom and the decisive proof. Abu Ya`la and Ibn Jarir both recorded from `A'ishah that she said about,
عَبَسَ وَتَوَلَّى
(He frowned and turned away.) was revealed." At-Tirmirdhi recorded this Hadith but he did not mention that it was narrated by `A'ishah. I say it is reported like this in Al-Muwatta' as well.
The Characteristics of the Qur'an
Allah says,
كَلاَّ إِنَّهَا تَذْكِرَةٌ
(Nay; indeed it is an admonition.) meaning, this Surah, or this advice in conveying knowledge equally among people, whether they are of noble or low class. Qatadah and As-Suddi both said,
كَلاَّ إِنَّهَا تَذْكِرَةٌ
(Nay; indeed it is an admonition.) "This means the Qur'an."
فَمَن شَآءَ ذَكَرَهُ
(So, whoever wills, let him pay attention to Him (it).) meaning, so whoever wills, he remembers Allah in all of his affairs. The pronoun could also be understood to be referring to the revelation since the conversation is alluding to it. Allah said:
فَى صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ
(In Records held in honor, exalted, purified.) meaning, this Surah or this admonition. Both meanings are connected to each other. Actually, all of the Qur'an is in honored pages, meaning respected and revered.
مَّرْفُوعَةٍ
(exalted) meaning, elevated in status.
مُّطَهَّرَةٍ
(purified) meaning, from impurity, additions and deficiency. Concerning Allah's statement,
بِأَيْدِى سَفَرَةٍ
(In the hands of ambassadors (Safarah),) Ibn `Abbas, Mujahid, Ad-Dahhak, and Ibn Zayd, all said, "These are the angels." Al-Bukhari said, "Safarah (ambassadors) refers to the angels. They travel around rectifying matters between themselves. The angels when they descend with the revelation of Allah, bringing it like the ambassador who rectifies matters between people." Allah said,
كِرَامٍ بَرَرَةٍ
(Honorable and obedient.) meaning, they are noble, handsome, and honorable in their creation. Their character and their deeds are righteous, pure and perfect. Here it should be noted that it is necessary for one who carries the Qur'an (i.e., the angel) to be following righteousness and guidance. Imam Ahmad recorded from `A'ishah that the Messenger of Allah ﷺ said,
«الَّذِي يَقْرَأُ الْقُرْآنَ وَهُوَ مَاهِرٌ بِهِ، مَعَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ، وَالَّذِي يَقْرَؤُهُ وَهُوَ عَلَيْهِ شَاقٌّ، لَهُ أَجْرَان»
(He who recites the Qur'an proficiently, will be with the noble, righteous, ambassador angels, and the one who recites it with difficulty will receive two rewards.) This Hadith was reported by the group.
dahil sa pagdating ni `Abdullāh bin Ummi Maktūm, na nagpapagabay sa kanya. Ito ay isang bulag. Dumating ito sa Sugo – basbasan siya ni Allāh at batiin ng kapayapaan – habang abala naman siya sa mga pinakamalaki sa mga tagapagtambal dahil sa pag-asa sa kapatnubayan nila.
poiché giunse Abdullāh Ibin Um Maktūm chiedendogli un'informazione, ed egli era cieco; giunse presso il Messaggero mentre quest'ultimo era impegnato con i capi degli idolatri, nella speranza che venissero guidati.
jer mu je došao Abdullah b. Ummi Mektum da od njega traži odgovor i pravi put, a bio je slijep čovjek. Došao je u trenutku dok je Poslanik, sallallahu alejhi ve sellem, bio zauzet poglavarima mušrika, nadajući se da će krenuti Pravim putem.
Because of the arrival of ‘Abdullah ibn Umm Maktūm who came asking for guidance. He was blind, and had come when the Messenger (peace be upon him) was busy with the seniors of the idolaters, hoping they would be guided.
Hal itu karena beliau didatangi Abdullah bin Ummi Maktum, seorang yang buta, untuk meminta petunjuk dari beliau. Dia datang pada saat Rasulullah -ṣallallāhu 'alaihi wa sallam- sedang sibuk dengan para pembesar kaum musyrikin karena berharap mereka bisa mendapat petunjuk.
lorsque ‘AbduLlâh ibn `Umm Maktûm, qui était aveugle, vint le consulter alors qu’il était occupé à prêcher de notoires polythéistes, dans l’espoir qu’ils se convertissent.
Peygamber -sallallahu aleyhi ve sellem- hidayet bulmaları ümidiyle müşriklerin ileri gelenleriyle meşgul olduğu bir esnada, gözleri görmeyen bir kimse olan Abdullah b. Ümmü Mektum, doğru yola hidayet bulmak için geldi. Bu sebeple Peygamber -sallallahu aleyhi ve sellem- yüzünü ekşitti.
Debido a la llegada de ‘Abdullah Ibn Umm Maktum que vino pidiendo guía. Era ciego y llegó cuando el Mensajero r estaba ocupado con los líderes de los idólatras, con la esperanza de que ingresaran al Islam.
Người mù đó chính là Abdullah bin Ummu Maktum, y đến gặp Người để xin được chỉ dẫn nhưng lúc đó Người đang bận thuyết giảng và truyền đạt cho những người có địa vị của Quraish về Islam.
Tahukah kamu -wahai Rasul- bisa jadi orang buta ini ingin membersihkan diri dari dosa-dosanya,
Và điều gì cho Ngươi - hỡi Thiên Sứ - biết sự thật của sự việc? Biết đâu, người đàn ông mù kia sẽ được tẩy sạch?
¡Mensajero! ¿Qué sabes si tal vez este ciego puede ser purificado de sus pecados?
-Ey Peygamber!- Ne biliyorsun? Belki de bu âmâ adam günahlarından arınacak.
E cosa puoi saperne – o Messaggero – può darsi che il cieco voglia liberarsi dai suoi peccati,
لَعَلَّهُ يَزَّكَّىٰ أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ (May be, [ if you had attended him properly,] he would have attained purity, or have taken to the advice, and the advice would have benefited him....80:3-4).
In other words, because Sayyidna ` Abdullah Ibn Umm Maktum ؓ was a genuine believer, any advice given to him would have benefited him and served to purify him. The companion sought enlightenment and its benefit was certain. If the Holy Prophet ﷺ enlightened him on the topic, he would have purified himself and attained perfection. If that did not happen, he would have at least attained the basic benefit of Divine remembrance. He would have improved the love and fear of Allah in his heart. The word dhikra means 'to remember Allah abundantly' [ Sihah ].1
(1) This interpretation is based on taking the word 'dhikra' in the sense of remembrance of Allah'. However, some other exegetes have taken this word to mean 'advice', and the translation of the text, as well as the explanation following in the next paragraph, is based on it. (Muhammad Taqi Usmani)
On this occasion, the Qur’ an has used two sentences yazzakka and yazzakkaru. The first statement signifies 'to be purified' and the second statement signifies 'he may take heed and the reminder may benefit him'. The first stage is that of the 'righteous' who cleanse their inner and outer selves. The second stage is that of mubtadi 'beginners on the spiritual journey'. At this stage, the beginner is reminded of Allah which enhances the greatness and awe of Allah in his heart. The two sentences are disjoined by disjunctive particle sau (or) and technically they are not necessarily exclusive to one another. The sense is that` Abdullah Ibn Umm Maktum ؓ would have attained either both benefits, or at least, the second one, that is, increase in Allah's remembrance and in His awe, which is the initial step towards perfection
An Important Qur’ anic Principle of Teaching and Preaching
On this occasion, the Holy Prophet ﷺ was faced with two different requirements at the same time. On the one hand, he was required to teach a Muslim and to encourage him on attaining perfection. On the other hand, he had to provide guidance to non-Muslims. The principle laid down here makes it clear that the first requirement takes priority over the second one. It is improper to delay the first task (educating Muslims) because of the second task. This indicates that education of Muslims and their reform are more important than, and take priority over, getting the non-Muslims to embrace the faith.
Scholars should avoid any such indulgence when disposing of any doubts of the non-Muslims, which may create doubts or complaints in the minds of the general body of Muslims. The teachers, preachers and reformers need to keep in mind these Qur’ anic guidelines to maintain the welfare and priority of the Muslims. How beautifully Akbar Allahabadi, the Urdu poet, versifies this principle:
بے وفا سمجھیں تمہیں اہل حرم اس سے بچو دیر والے کج ادا کہ دیں یہ بدنامی بھلی
'Protect yourselves from a position where people of the Haram (Muslims) call you unfaithful.
As opposed to this, if People of temple [ non-Muslims ] call you 'ill-mannered', (because of your faithfulness to your religion), this dishonor is better.
The following verses clarify the principles more elaborately:
أَمَّا مَنِ اسْتَغْنَىٰ فَأَنتَ لَهُ تَصَدَّىٰ (As for the one who does not care [ about faith ], you are anxious to pursue him!...80:5-6).
In other words: 'Those who turn away from you and your religion, you are pursuing them under the hope that somehow they should become Muslims, while this is not your responsibility. If they do not embrace the faith, there will be no blame on you.
Thereafter, in verses 13 and 14, Allah Almighty has described the high status of the Holy Qur’ an, thus:
A šta ti, o Poslaniče, znaš, možda je ovaj slijepac htio da se od grijeha očisti.
O Messenger! What do you know, maybe this blind man may be purified of his sins?
Ano ang magpapaalam sa iyo, O Sugo, na sa gayon ang bulag na ito ay magpapakadalisay mula sa mga pagkakasala niya
Ô Messager, il se peut que cet aveugle cherche à se purifier de ses péchés
oppure prendere atto delle tue prediche, così da trarne vantaggio.
ou à tirer profit de tes exhortations.
atau mengambil ibrah dari nasihat-nasihat yang didengarnya darimu lalu dia mendapatkan manfaat darinya?!
Veyahut senden duyduğu nasihatlerden öğüt alacak ve onlardan faydalanacaktı.
o mapangangaralan ng maririnig niya mula sa iyon na mga pangaral para makinabang siya sa mga ito?
Hoặc lời nhắc nhở mà y nghe được từ Ngươi sẽ mang lại cho y điều hữu ích.
Or that he may take heed of the advices he hears from you and benefit from them?
¿O que pueda prestar atención a los consejos que escucha de ti y beneficiarse de ellos?
ili da uzme pouku iz onoga što od tebe čuje, pa da mu ona od koristi bude.
Ma chi dichiara di non aver bisogno della fede poiché possiede ricchezze e non crede a ciò che hai comunicato,
Tungkol sa nag-akalang nakasasapat sa sarili niya dahil sa taglay niya na yaman para manampalataya pa sa inihatid mo,
a što se tiče onoga ko smatra da je sebi dovoljan i da mu, zbog imetka kojeg posjeduje, ne treba vjerovanje u koje pozivaš
As for those who feel they have no need to bring faith in what you have brought, due to the wealth they possess.
Celui qui prétend se suffire à lui-même par les richesses qu’il possède et se refuse à croire en ce que tu apportes,
Adapun orang yang merasa cukup dengan dirinya sendiri karena memiliki harta dibandingkan iman kepada apa yang engkau bawa,
Đối với kẻ tự mãn luôn cho bản thân đã giàu tiền của không cần đến đức tin Iman mà Người mang đến.
Fakat sahip olduğu servetinden ötürü, senin getirdiklerine iman etmekten kendini müstağni gören kimseye gelince;
En cuanto a aquellos que sienten que no tienen necesidad de creer en el mensaje que transmites, debido a la riqueza que poseen.
tu vas avec empressement à sa rencontre
tu gli vai incontro e sei benevolo con lui.
Has perseverado ante ellos y te has dedicado a ellos.
Sen ona dönüyor ve yöneliyorsun.
Thì Ngươi lại đón tiếp ân cần, Ngươi tiếp đón với lời lẽ nhẹ nhàng.
ikaw ay humaharap sa kanya at lumalapit sa kanya.
You persevere behind them and are attentive to them.
ti se prema njemu okrećeš i svoju pažnju njemu usmjeravaš.
maka engkau melayaninya dan menemuinya.
Tidaklah engkau mendapatkan mudharat jika ia tidak mau bersuci dari dosa-dosanya dengan bertaubat kepada Allah.
Và điều gì sẽ xảy ra cho Ngươi nếu người mù kia không được tẩy sạch sự vô đức tin của y?
¿Qué culpa recaerá sobre ti si no se purifican de sus pecados al no arrepentirse ante Al-lah?
alors qu’il t’importe peu qu’il ne se purifie pas de ses péchés par son repentir à Allah.
What blame will there be on you if he is not purified of his sins by not repenting to Allah?
May aling bagay na dadapo sa iyo kapag hindi siya nagpakadalisay sa mga pagkakasala niya sa pamamagitan ng pagbabalik-loob kay Allāh?
tebi neće biti ništa ako se on od grijeha Allahu ne pokaje i ne očisti.
Cosa potrebbe accaderti se egli non si purificasse dai suoi peccati pentendosi dinanzi ad Allāh?!
O, Allah’a tövbe ederek günahlarından temizlenmiyorsa sana ne düşer ki?
Tungkol naman sa dumating sa iyo na nagpupunyagi sa paghahanap ng kabutihan
Ma chi è venuto da te in cerca del bene,
As for the one who comes to you running, searching for goodness.
Đối với ai thực sự muốn gặp Ngươi tìm kiếm điều tốt đẹp.
En cuanto al que se presenta ante ti de prisa, buscando el bien.
Fakat koşarak gelen kimse hayır arayarak sana geldi ise;
Adapun orang yang bersegera datang kepadamu untuk mencari kebaikan,
Quant à celui qui vient à toi avec empressement
a kada je u pitanju onaj koji ti žureći dolazi, tražeći dobro
And he fears his Lord.
temendo il suo Dio,
habang siya ay natatakot sa Panginoon niya,
tout en craignant son Seigneur,
on se boji svoga Gospodara
Và y biết kính sợ Thượng Đế mình.
Rabbinden korktuğu halde,
sembari merasa takut kepada Tuhannya,
Y teme a su Señor.
ti se od njega okrećeš i pažnju svoju prema mušričkim poglavarima okrećeš.
Sen; başkasıyla, müşriklerin ileri gelenlerinden biriyle oyalanıyorsun.
ikaw ay nagpakaabala palayo sa kanya sa iba sa kanya kabilang sa mga pinakamalaking tao ng mga tagapagtambal.
tu le délaisses au profit de polythéistes notoires.
Te has distraído de prestarle atención a él por atender a los líderes de los idólatras.
You are preoccupied from him with others i.e. the senior idolaters.
justru engkau mengabaikannya karena sibuk dengan pembesar-pembesar kaum musyrikin.
Thì Ngươi lại lơ là mà cố bận rộn với những lãnh đạo đa thần.
tu lo trascuri, impegnato con altri, ovvero i capi degli idolatri.
Bu iş hiçte öyle değildir. Şüphesiz o, kabul edenler için ancak bir öğüt ve hatırlatmadır.
Le cose non stanno così; in verità, ciò è un monito e un avvertimento per chi vuole accettarlo.
"Sekali-kali jangan (demikian)! Sesungguhnya ajaran-ajaran Rabb itu adalah suatu peringatan, maka barangsiapa yang meng-hendaki, tentulah ia memperhatikannya, di dalam kitab-kitab yang dimuliakan, yang ditinggikan lagi disucikan, di tangan para penulis (malaikat) yang mulia lagi berbakti. Binasalah manusia; alangkah amat sangat kekafirannya. Dari apakah Allah mencipta-kannya. Dari setetes mani, Allah menciptakannya lalu menentu-kannya. Kemudian Dia memudahkan jalannya, kemudian Dia me-matikannya dan memasukkannya ke dalam kubur, kemudian bila Dia menghendaki, Dia membangkitkannya kembali. Sekali-kali jangan; manusia itu belum melaksanakan apa yang diperintahkan Allah kepadanya, maka hendaklah manusia itu memperhatikan makanannya. Sesungguhnya Kami benar-benar telah mencurahkan air (dari langit), kemudian Kami belah bumi dengan sebaik-baik-nya, lalu Kami tumbuhkan biji-bijian di bumi itu, anggur dan sayur-sayuran, Zaitun dan pohon kurma, kebun-kebun (yang) lebat, dan buah-buahan serta rumput-rumputan, untuk kesenanganmu dan untuk binatang-binatang ternakmu." ('Abasa: 11-32).
(11-16) Allah سبحانه وتعالى berfirman, ﴾ كـَلَّآ إِنَّهَا تَذۡكِرَةٞ 11 ﴿ "Sekali-kali jangan (demikian)! Sesungguhnya ajaran-ajaran Rabb itu adalah suatu peringat-an," yakni, benar nasihat ini adalah peringatan dari Allah سبحانه وتعالى yang dijadikan sebagai peringatan untuk hamba-hambaNya, dan Allah سبحانه وتعالى menjelaskan semua yang diperlukan oleh manusia dalam kitab-Nya serta memberi penjelasan antara petunjuk dan kesesatan. Bila hal itu telah jelas, ﴾ فَمَن شَآءَ ذَكَرَهُۥ ﴿ "maka barangsiapa yang menghendaki, tentulah ia memperhatikannya," yakni mempraktikkannya. Seperti yang disebutkan dalam Firman Allah سبحانه وتعالى,
﴾ وَقُلِ ٱلۡحَقُّ مِن رَّبِّكُمۡۖ فَمَن شَآءَ فَلۡيُؤۡمِن وَمَن شَآءَ فَلۡيَكۡفُرۡۚ ﴿
"Dan katakanlah, 'Kebenaran itu datangnya dari Rabbmu; maka barangsiapa yang ingin (beriman), hendaklah ia beriman, dan barangsiapa yang ingin (kafir), biarlah ia kafir'." (Al-Kahfi: 29).
Kemudian Allah سبحانه وتعالى menjelaskan tempat peringatan ini dan mengagungkannya serta mengangkat derajatnya seraya berfirman, ﴾ فِي صُحُفٖ مُّكَرَّمَةٖ 13 مَّرۡفُوعَةٖ ﴿ "Di dalam kitab-kitab yang dimuliakan, yang diting-gikan," yakni kemuliaan dan derajatnya, ﴾ مُّطَهَّرَةِۭ ﴿ "lagi disucikan," dari berbagai kotoran dan agar tidak diraih oleh tangan-tangan setan atau dicuri, tapi ia berada ﴾ بِأَيۡدِي سَفَرَةٖ ﴿ "di tangan para penulis (malaikat)," mereka adalah para malaikat yang menjadi duta antara Allah سبحانه وتعالى dan hamba-hambaNya, ﴾ كِرَامِۭ ﴿ "yang mulia," yakni yang banyak ke-baikan dan berkahnya, ﴾ بَرَرَةٖ ﴿ "lagi berbakti," baik hati dan baik amal mereka. Semua itu demi menjaga kitab Allah سبحانه وتعالى dengan mengutus para duta malaikat yang mulia, kuat, dan bertakwa, sehingga setan tidak memiliki cara untuk mendekatinya. Dan ini mengharuskan untuk diimani dan diterima.
(17-23) Meski seperti itu, manusia tetap saja kufur. Karena itu Allah سبحانه وتعالى berfirman, ﴾ قُتِلَ ٱلۡإِنسَٰنُ مَآ أَكۡفَرَهُۥ ﴿ "Binasalah manusia; alangkah amat sangat kekafirannya" terhadap nikmat Allah سبحانه وتعالى, dan alangkah hebat pembangkangannya pada kebenaran setelah kebenaran itu jelas, padahal dia sendiri apa? Dia hanyalah makhluk paling lemah yang diciptakan Allah سبحانه وتعالى dari air hina kemudian ditentukan wujud-nya serta disempurnakan menjadi manusia sempurna lalu Allah سبحانه وتعالى menyempurnakan kekuatan lahir dan batinnya. ﴾ ثُمَّ ٱلسَّبِيلَ يَسَّرَهُۥ ﴿ "Kemudian Dia memudahkan jalannya," yakni Allah سبحانه وتعالى memudahkan baginya sebab-sebab Agama dan dunia dan menunjukkan pada jalan lurus serta menjelaskannya. Allah سبحانه وتعالى mengujinya dengan pe-rintah dan larangan. ﴾ ثُمَّ أَمَاتَهُۥ فَأَقۡبَرَهُۥ ﴿ "Kemudian Dia mematikannya dan memasukkannya ke dalam kubur," yakni, memuliakannya dengan di-semayamkan dan tidak dijadikan seperti hewan yang bangkainya dibiarkan saja tergeletak di atas tanah. ﴾ ثُمَّ إِذَا شَآءَ أَنشَرَهُۥ ﴿ "Kemudian bila Dia menghendaki, Dia membangkitkannya kembali," yakni membang-kitkannya setelah kematian untuk pembalasan amal.
Hanya Allah سبحانه وتعالى semata yang mengatur manusia dan menga-rahkannya pada hal-hal tersebut. Tidak ada satu sekutu pun yang menyertai Allah سبحانه وتعالى dalam hal itu. Meski demikian, manusia tetap saja tidak mau menunaikan perintah Allah سبحانه وتعالى dan tidak mau menu-naikan kewajiban yang dibebankan padanya. Bahkan senantiasa bermalas-malasan tapi banyak meminta.
(24-32) Kemudian Allah سبحانه وتعالى mengarahkannya untuk mere-nung dan berpikir pada makanannya, bagaimanakah makanan itu sampai padanya setelah melalui berbagai fase dan dimudahkan oleh Allah سبحانه وتعالى untuknya seraya berfirman, ﴾ فَلۡيَنظُرِ ٱلۡإِنسَٰنُ إِلَىٰ طَعَامِهِۦٓ 24 أَنَّا صَبَبۡنَا ٱلۡمَآءَ صَبّٗا 25 ﴿ "Maka hendaklah manusia itu memperhatikan makanannya, se-sungguhnya Kami benar-benar telah mencurahkan air (dari langit)," yakni Kami turunkan hujan ke bumi dengan lebat, ﴾ ثُمَّ شَقَقۡنَا ٱلۡأَرۡضَ شَقّٗا ﴿ "kemudian Kami belah bumi dengan sebaik-baiknya" untuk tumbuh-tumbuhan, ﴾ فَأَنۢبَتۡنَا فِيهَا ﴿ "lalu Kami tumbuhkan di bumi itu," berbagai macam jenis makanan lezat dan hidangan nikmat, ﴾ حَبّٗا ﴿ "biji-bijian," dan ini mencakup seluruh macam biji-bijian dengan berbagai ma-camnya, ﴾ وَعِنَبٗا وَقَضۡبٗا ﴿ "anggur dan sayur-sayuran," yaitu sayur-sayuran hijau, ﴾ وَزَيۡتُونٗا وَنَخۡلٗا ﴿ "zaitun dan pohon kurma." Allah سبحانه وتعالى menyebutkan empat macam di atas secara khusus karena manfaatnya yang besar. ﴾ وَحَدَآئِقَ غُلۡبٗا ﴿ "Dan kebun-kebun (yang) lebat," yakni, kebun-kebun yang di dalamnya terdapat banyak pohon yang saling berjubel satu sama lain, ﴾ وَفَٰكِهَةٗ وَأَبّٗا ﴿ "dan buah-buahan serta rumput-rumputan," buah-buahan yang disenangi orang, seperti buah tin, anggur, delima, dan lainnya. Sedangkan rumput-rumputan adalah makanan hewan dan binatang ternak. Karena itu Allah سبحانه وتعالى berfirman, ﴾ مَّتَٰعٗا لَّكُمۡ وَلِأَنۡعَٰمِكُمۡ ﴿ "Untuk kesenanganmu dan untuk binatang-binatang ternakmu," yang diciptakan dan ditundukkan Allah سبحانه وتعالى bagi kalian. Maka siapa pun yang memperhatikan berbagai nikmat ini, wajib baginya bersyukur kepada Rabbnya dan mencurahkan daya untuk kembali padaNya dan mengarah pada ketaatan, serta membenarkan berita-beritaNya.
Ne treba da je tako, ovo je pouka i upozorenje onome ko želi da prihvati.
No debería ser así, es solo una advertencia y un recordatorio para aquellos que prestan atención.
11- Asla (böyle yapma)! Çünkü o, bir öğüttür.
12- Artık dileyen onunla öğüt alır.
13, 14- Çok değerli, son derece yüksek ve tertemiz sahifelerdedir.
15, 16- Çok itaatkâr, pek şerefli kâtip elçilerin elleri ile (yazılmıştır).
17- Kahrolası insan! Ne kadar da nankör!
18- Yaratan onu hangi şeyden yarattı?
19- Bir nutfeden yarattı da onu bir ölçüye göre şekillendirdi.
20- Sonra da yolu ona kolaylaştırdı.
21- Sonra onu öldürüp kabre koydu.
22- Sonra da dilediği zaman onu diriltecek.
23- Asla! O, Yaratanın kendisine emrettiğini yerine getirmemiştir.
24- Öyleyse insan yediğine bir baksın (nasıl meydana geliyor)!
25- Biz suyu bolca akıtırız.
26- Sonra yeri iyice yararız.
27- Ve orada tahıllar bitiririz,
28- Üzümler ve yoncalar,
29- Zeytinler ve hurmalar,
30- Sık ağaçlı bahçeler,
31- Meyveler ve çayırlar da.
32- (Bütün bunlar) sizin ve hayvanlarınızın faydası içindir.
11. “Hayır! Çünkü o bir öğüttür.” Yani gerçek şu ki bu öğüt, Allah’tan gelmiş bir öğüttür. Bununla O’nun kullarına öğüt verilir, Kitabında onların ihtiyaç duydukları şeyleri açıklar ve hakkı batıldan, doğruyu eğriden ayırt eder.
12. Bu, açıklık kazandıktan sonra “artık dileyen onunla öğüt alır” yani gereğince amel eder. Bu da Yüce Allah’ın şu buyruğuna benzemektedir:“De ki: O, Rabbinizden gelen haktır. Artık dileyen iman etsin, dileyen kâfir olsun.”(el-Kehf, 18/29)
Daha sonra Yüce Allah, bu öğüdün konumunu, büyüklüğünü ve şanının yüceliğini söz konusu ederek şöyle buyurmaktadır:
13-14. “Çok değerli”, değeri ve konumu “son derece yüksek ve tertemiz” zararlardan, şeytanların eline geçmekten yahut onların hırsızlık yolu ile çalmalarından uzak “sahifelerdedir.”
15-16. Kalpleri ve amelleri iyi ve “çok itaatkâr, pek şerefli” hayır ve bereketleri pek çok olan, Allah ile kulları arasında elçilik yapan melekler olan “katip elçilerin elleri ile (yazılmıştır).”
Bütün bunlar, Yüce Allah’ın Kitabını korumasının bir neticesidir. Allah, Kitabının Peygambere ulaştırılmasında aracılık eden elçileri; şerefli, güçlü ve kötülüklerden uzak olma özelliğine sahip melekler kılmıştır. Şeytanlara ona karşı bir imkân tanımamıştır. İşte bu, Kitaba iman etmeyi ve onu kabul ile karşılamayı gerektirir.
Bununla birlikte insanoğlu küfre sapmakta diretmektedir. Bundan dolayı Yüce Allah şöyle buyurmaktadır:
17-19. “Kahrolası o insan!” Allah’ın nimetlerine karşı “ne kadar da nankör!” Hakkı apaçık gördükten sonra hakka karşı ne kadar da inatla direnmektedir! Halbuki onun aslı nedir? O, en zayıf şeyden yaratılmıştır. Allah onu değersiz, hakir bir sudan yarattı. Sonra onu belli bir ölçü ile şekillendirdi. Sonra onu eli ayağı düzgün bir insan haline getirdi. Sonra da iç ve dış güçlerini sapasağlam yaptı.
20. “Sonra da yolu ona kolaylaştırdı.” Dinî ve dünyevî yolları izlemeyi ona kolaylaştırdı. Ona doğru yolu gösterip açıkladı ve o yola iletti. Emir ve yasaklarla da onu sınadı.
21. “Sonra onu öldürüp kabre koydu.” Toprağa defnedilmek ile ona ihsanda, lütufta bulundu. Onu leşleri yerin üzerinde kalan hayvanlar gibi kılmadı.
22-23. “Sonra da dilediği zaman onu diriltecek.” Ölümünden sonra amellerinin karşılığını görmek üzere kabrinden diriltip kaldıracak.
İnsanın bütün işlerini tek başına çekip çeviren ve bu şekilde onu aşamadan aşamaya getiren, yalnız Allah’tır. Bunlarda O’na ortak olan hiç kimse yoktur. Bununla birlikte insan, Allah’ın kendisine verdiği emirleri yerine getirmemekte, kendisine farz kıldıklarını edâ etmemektedir. Aksine sürekli kusurlu hareket etmekte ve kendisinden istenenleri yerine getirmek noktasında borçlu bulunmaktadır.
24-25. Daha sonra Yüce Allah, insanı yiyeceği hususunda, pek çok aşamadan tekrar tekrar geçtikten sonra ulaştığı noktaya nasıl geldiği ve Yüce Allah’ın bunları ona nasıl kolaylaştırdığı üzerinde dikkatle düşünmeye çağırmakta ve şöyle buyurmaktadır:“Öyleyse insan yediğine bir baksın. Biz suyu bolca akıtırız.” Yani yeryüzüne çok miktarda yağmur indiririz.
26-27. “Sonra yeri” bitkiler için “iyice yararız ve” Lezzetli yiyeceklerden, arzulanan gıdalardan türlü çeşitli daneler bitiririz. “orada tahıllar bitiririz.” Bu, değişik türleri ile tüm dane ve tahılları kapsar.
28-29. “Üzümler ve yoncalar, zeytinler ve hurmalar.” Faydalarının çokluğu dolayısı ile özellikle bu dördü zikredilmiştir.
30. “Sık ağaçlı” birbirine sarmaş dolaş ağaçları bulunan “bahçeler.”
31. “Meyveler ve çayırlar da” incir, üzüm, şeftali, elma ve benzerlerini; bir de hayvanların ve davarların yedikleri otları bitirdik. Bundan dolayı Yüce Allah şöyle buyurmaktadır:
32. “(Bütün bunlar) sizin ve” size Yüce Allah’ın amade kıldığı, sizin için yaratmış olduğu “hayvanlarınızın faydası içindir.”
Bu nimetler üzerinde dikkatle düşünen bir kimse, bundan dolayı Rabbine şükretmesi gerektiğini anlar. O’na dönmek, O’na itaate yönelmek, haberlerini tasdik etmek için olanca gayretini ortaya koyar.
Tu ne dois pas agir ainsi car l’exhortation et le rappel doivent bénéficier à ceux qui sont volontaires.
Seharusnya tidak demikian, sesungguhnya ajaran agama itu adalah nasehat dan peringatan bagi orang yang menerimanya.
It should not be like that; it is only admonition and a reminder for those who pay attention.
Ang usapin ay hindi gayon. Ang mga [talatang] ito ay isang pangaral at isang pagpapaalaala lamang para sa sinumang tatanggap.
Vấn đề không phải như Ngươi nghĩ, chẳng qua đó là lời khuyên và lời nhắc nhở dành cho người biết đón nhận.
Onaj ko želi da se sjeti Allaha, to će i učiniti i uzet će poruku iz Kur'ana.
Kim Allah’ı anmak isterse onu ansın ve bu Kur’an’da bulunan nasihatlerden öğüt alsın.
Barang siapa ingin mengingat Allah maka dia mengingat Allah dan mendapat pelajaran dari apa yang ada di dalam Al-Qur`ān ini.
Bởi thế, người nào muốn tưởng nhớ Allah thì hãy lưu nhớ những lời mặc khải này của Qur'an.
Chiunque voglia menzionare Allāh, lo faccia e prenda atto di ciò che vi è contenuto nel Corano.
kaya ang sinumang lumuob na mag-alaala kay Allāh ay mag-aalaala sa Kanya at mapangangaralan ng nasa Qur’ān na ito.
Quien quiera recordar a Al-lah debería llenar su corazón de recuerdo y prestar atención a lo que está en este Corán.
Ainsi, quiconque veut évoquer Allah, qu’il L’évoque et tire profit de ce qui est contenu dans ce Coran.
So whoever wishes to remember Allah should remember Him, and take heed of what is in this Qur’ān.
En effet, ce Coran est consigné dans des feuillets nobles pour les anges,
Bu Kur’an, meleklerin katında bulunan değerli sayfalardadır.
فِي صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مُّطَهَّرَةٍ (It is [ recorded ] in those scripts [ of the Preserved Tablet ] that are honoured, [ 13] exalted, purified - 14).
The word suhuf refers to lauh mahfuz 'the Preserved Tablet'.
Although it is a single thing, but suhuf, the plural form of sahifah is used because all divine scriptures are written in it, or because the angels copy their scriptures from them. The word marfuah means 'exalted in the sight of Allah'. The word mutahharah (purified) means 'people in the state of sexual defilement, menstrual discharge, post-natal bleeding and people in the state of minor uncleanness are not permitted to touch it'.
Porque este Corán está registrado en páginas honorables, junto a los ángeles.
Saka ang Qur'ān na ito ay nasa mga pahinang marangal sa ganang mga anghel,
Qur'an này thuộc những bộ Kinh danh giá ở nơi các Thiên Thần.
Questo Corano, su pagine nobili presso gli angeli,
Ovaj Kur'an je kod meleka na vrijednim listovima.
Al-Qur`ān ini berada di lembaran-lembaran mulia yang ada pada para malaikat.
Because this Qur’ān is in blessed scrolls, with the angels.
Yüce bir mekâna yükseltilmiş, kendisine hiçbir kir ve leke bulaşmamış, tertemizdir.
Cao quý ở tại nơi cao nhất, tinh khiết không có chút vết bẩn nào.
posto in un luogo elevato, puro, non contaminato da alcuna impurità né nefandezze,
Ia ditinggikan di tempat yang tinggi, lagi suci, tidak ada kotoran maupun noda yang mengenainya.
They are raised on a high place, pure; no dirt or filth reaches them.
gardés dans un lieu élevé à l’abri des souillures et des impuretés,
na inangat sa isang lugar na mataas, na dinalisay na hindi dinadapuan ng isang karumihan ni isang kasalaulaan.
Se encuentran en un lugar elevado y puro.
uzdignutim na visokom i čistom mjestu do kojeg ne dolazi ni nečistoća ni prljavština.
u rukama meleka izaslanika.
Y están en manos de ángeles mensajeros.
entre les mains de messagers issus des anges,
Đó là bàn tay của các Thiên Sứ thuộc giới các Thiên Thần.
بِأَيْدِي سَفَرَةٍ كِرَامٍ بَرَرَةٍ (in the hands of those scribes who are honourable, righteous. [ 80:15-16] )
The word safarah, with fathah [=a+a ] on the first two letters, may be the plural of safir which means a 'scribe'. In this case, it would refer to the recording angels, or to the Prophets (علیہم السلام) and those of their aides who write down the revelation. Sayyidna Ibn ` Abbas ؓ and Mujahid (رح) hold this view.
And they are in the hands of Messengers among the angels.
na ang mga ito ay nasa mga kamay ng mga sugo kabilang sa mga anghel,
posto nelle mani di messaggeri angelici,
Dia berada di tangan para utusan dari golongan malaikat.
O, elçi meleklerin ellerindedir.
onorati presso il loro Dio, che compiono molte opere buone e sono molto obbedienti.
Que son honorables a los ojos de su Señor, constantes en cumplir su orden y obedecer.
Rablerinin katında değerli, pek çok iyi işler yapan ve itaatkâr Melekler.
Họ được Thượng Đế của mình tôn trọng, họ tận tụy hoàn thành mọi công việc được giao.
Mereka mulia di sisi Tuhan mereka, banyak melakukan amal kebaikan dan ketaatan.
They are honourable in the eyes of their Lord, frequent performers of goodness and obedience.
nobles pour leur Seigneur et accomplissant de nombreux actes d’obéissance.
plemenitih kod njihova Gospodara, koji mnogo dobra čine i puno su pokorni.
na mararangal sa ganang Panginoon nila, na mararami sa paggawa ng kabutihan at mga pagtalima.
Terlaknatlah manusia yang kafir, betapa besar kekafirannya terhadap Allah!
El incrédulo no consigue sino la maldición. ¡Qué severa es su incredulidad en Al-lah!
Kâfir olan insana lanet edilmiştir. İnsan Allah'a karşı ne kadar da çok inkârcıdır!
The Refutation against Whoever denies Life after Death
Allah rebukes those who deny the Resurrection and the Final Gathering.
قُتِلَ الإِنسَـنُ مَآ أَكْفَرَهُ
(Qutila mankind!) Ad-Dahhak reported from Ibn `Abbas that he said,
قُتِلَ الإِنسَـنُ
(Qutila mankind!) "May man be cursed." Abu Malik also made a similar statement. He said, "This refers to the rejecting type of man, due to his abundant denial without any supporting argument. Rather he denies simply because he thinks it is farfetched and because he lacks knowledge of it." Ibn Jurayj said,
مَآ أَكْفَرَهُ
(How ungrateful he is!) "This means none is worse in disbelief than he is." Qatadah said,
مَآ أَكْفَرَهُ
(How ungrateful he is!) "This means none is more cursed than he is." Then Allah explains how He created him from something despised and that He is able to bring him back to life just as He created him initially. Allah says,
مِنْ أَىِّ شَىْءٍ خَلَقَهُ - مِن نُّطْفَةٍ خَلَقَهُ فَقَدَّرَهُ
(From what thing did He create him From a Nutfah He created him, and then set him in due proportion.) meaning, He decreed his life span, his sustenance, his deeds, and whether he would be miserable or happy.
ثُمَّ السَّبِيلَ يَسَّرَهُ
(Then He made the path easy for him.) Al-`Awfi reported from Ibn `Abbas, "Then He made his coming out of his mother's belly easy for him." This was also said by `Ikrimah, Ad-Dahhak, Abu Salih, Qatadah, As-Suddi, and it was the explanation preferred by Ibn Jarir. Mujahid said, "This is similar to Allah's statement,
إِنَّا هَدَيْنَـهُ السَّبِيلَ إِمَّا شَاكِراً وَإِمَّا كَفُوراً
(Verily, We guided him on the path, he is either grateful or ungrateful.) (76:3) meaning, We explained it to him, clarified it, and made it easy for him to act upon." Al-Hasan and Ibn Zayd both said the same. This is the most correct view and Allah knows best. Concerning Allah's statement,
ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ
(Then He causes him to die and puts him in his grave.) After creating man, Allah causes him to die and makes him the inhabitant of a grave. Allah said;
ثُمَّ إِذَا شَآءَ أَنشَرَهُ
(Then when it is His will, He will resurrect him.) meaning, He resurrects him after his death and this is called Al-Ba`th (resurrection) and An-Nushur (resuscitation).
وَمِنْ ءَايَـتِهِ أَنْ خَلَقَكُمْ مِّن تُرَابٍ ثُمَّ إِذَآ أَنتُمْ بَشَرٌ تَنتَشِرُونَ
(And among His signs is this that He created you from dust, and then behold, you are human beings scattered.) (30:20)
وَانظُرْ إِلَى العِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا
(And look at the bones, how We bring them together and clothe them with flesh.) (2:259) In the Two Sahihs it is narrated by way of Al-A`mash from Abu Salih, from Abu Hurayrah that the Prophet said,
«كُلُّ ابْنِ آدَمَ يَبْلَى إِلَّا عَجْبَ الذَّنَبِ، مِنْهُ خُلِقَ، وَفِيهِ يُرَكَّب»
(All of the Sons of Adam (men) will decay except for the bone of coccyx (tailbone). From it he (man) was created and by it he will be reconstructed.)" Concerning Allah's statement,
كَلاَّ لَمَّا يَقْضِ مَآ أَمَرَهُ
(Nay, but has not done what He commanded him.) Ibn Jarir said, "Allah is saying, `Nay, the matter is not as this disbelieving man says. He claims that he has fulfilled Allah's right upon him regarding himself and his wealth.
لَمَّا يَقْضِ مَآ أَمَرَهُ
(But he has not done what He commanded him.) Allah is saying that man has not fulfilled for his Lord the obligations that were imposed upon him." What seems apparent to me of its actual meaning -- and Allah knows best -- is that the Ayah
ثُمَّ إِذَا شَآءَ أَنشَرَهُ
(Then when it is His will, He will resurrect him.) means, He will resurrect him.
كَلاَّ لَمَّا يَقْضِ مَآ أَمَرَهُ
(Nay! But he has not done what He commanded him.) means, He has not done it (resurrected them) as of yet, until the time period has expired and the extent of the earthly life of humanity is complete, according to the lives of all whom Allah has written it to exist from the time they are brought into existence into the world. Verily, Allah has decreed the existence of mankind, and its duration, therefore, when that is finished with Allah, He resurrects the creatures and repeats their creation just as He initially created them.
The Growth of the Seed and Other Things is a Proof of Life after Death
فَلْيَنظُرِ الإِنسَـنُ إِلَى طَعَامِهِ
(Then let man look at his food) This is a call to reflect upon Allah's favor. It also contains an evidence in the vegetation's coming to life from the lifeless earth, that the bodies can be brought to life after being decayed bones and scattered dust.
أَنَّا صَبَبْنَا الْمَآءَ صَبّاً
(We pour forth water in abundance.) meaning, `We sent it down from the sky to the earth.'
ثُمَّ شَقَقْنَا الاٌّرْضَ شَقّاً
(And We split the earth in clefts.) meaning, `We cause it (the water) to settle in it (the earth), and it enters into its boundaries, and mingles with the parts of the seeds that are left in the earth. From this the seeds grow, rise up and appear on the surface of the earth (in the form of vegetation).'
فَأَنبَتْنَا فِيهَا حَبّاً - وَعِنَباً وَقَضْباً
(And We cause therein Habb to grow. And grapes and Qadb,) Al-Habb refers to all types of seeds (or grains). Grapes are well-known. Al-Qadb are the moist (green) herbal plants that animals graze on. It is also called Al-Qat. Ibn `Abbas, Qatadah, Ad-Dahhak and As-Suddi, all said this. Al-Hasan Al-Basri said, "Al-Qadb is fodder."
وَزَيْتُوناً
(And olives) It is well-known, and it is a food just as its juice is a food. It is eaten for breakfast and used as an oil.
وَنَخْلاً
(And date palms,) It (i.e., its fruit) is eaten as Balah, Busr, Rutab and Tamr, Niya' and Matbukh, all of which are varieties of dates that range from unripe, ripe and dried in their textures. Its juice is also extracted to make pulpy fruit drinks and vinegar.
وَحَدَآئِقَ غُلْباً
(And Ghulb Hada'iq,) meaning, gardens. Al-Hasan and Qatadah both said, "Ghulb are gardens of date palms that are thick and handsome." Ibn `Abbas and Mujahid both said, "It means everything that is gathered and collected." Allah said,
وَفَـكِهَةً وَأَبّاً
(And fruits (Fakihah) and herbage (Abb).) Fakihah includes every type of fruit. Ibn `Abbas said, "Al-Fakihah is everything that is eaten ripe, and Al-Abb is what the earth grows that is eaten by grazing animals and not people." In one narration reported from him he said, "It is the grass for the livestock animals." Abu `Ubayd Al-Qasim bin Sallam reported from Ibrahim At-Taymi that he said, "Abu Bakr As-Siddiq was asked about Allah's statement,
وَفَـكِهَةً وَأَبّاً
(And fruits (Fakihah) and herbage (Abb).) and he said, `What sky would shade me and what earth would carry me if I said about the Book of Allah that which I did not have knowledge of.' " hIn reference to what Ibn Jarir recorded from Anas, that he said, "Umar bin Al-Khattab recited
عَبَسَ وَتَوَلَّى
(He frowned and turned away.) then when he reached this Ayah
وَفَـكِهَةً وَأَبّاً
(And fruits (Fakihah) and herbage (Abb).) he said, `We already know what Al-Fakihah is, but what is Al-Abb' Then he said, `By your life, O Ibn Al-Khattab, this is something over burdensome (i.e., unnecessary to ask about)."' This report has an authentic chain of narration. More than one person has narrated it from Anas. The meaning of the narration is that `Umar wanted to know how it looks, its type and its exact description, because he (`Umar) and everyone who reads this Ayah knows that it is one of the plants that grows from the earth. This is clear due to the Allah's saying,
فَأَنبَتْنَا فِيهَا حَبّاً - وَعِنَباً وَقَضْباً - وَزَيْتُوناً وَنَخْلاً - وَحَدَآئِقَ غُلْباً - وَفَـكِهَةً وَأَبّاً
(And We cause therein the Habb to grow. And grapes and Qadb, and olives and date palms. And Ghulb Hada'iq. And fruits (Fakihah) and herbage (Abb).) And then He says,
مَتَـعاً لَّكُمْ وَلاًّنْعَـمِكُمْ
(A provision and benefit for you and your cattle.) meaning, a means of livelihood for you all and your cattle in this life until the (coming of) the Day of Judgement.
Sumpain ang taong tagatangging sumampalataya; anong tindi ng kawalang-pananampalataya nito kay Allāh!
Que l’être humain mécréant soit maudit pour sa grande mécréance!
The disbelieving human is cursed; how severe is his disbelief in Allah!
Người vô đức tin bị nguyền rủa, tại sao hắn lại dám phủ nhận Allah?
Maledetto l'uomo miscredente: quanto è forte la sua miscredenza nei confronti di Allāh!
Proklet je nevjernik. Kako je samo njegovo nevjerstvo žestoko
What substance did Allah create him from, that he has the right to display arrogance on earth and disbelieve in Him?!
Di cosa lo ha creato Allāh, così che si insuperbisse, in terra, e Lo rinnegasse?!
De quoi Allah l’a-t-il créé pour qu’il se conduise orgueilleusement sur Terre et qu’il mécroie en Lui?
Dari apa Allah menciptakannya sehingga ia berbuat kesombongan di bumi dan mengingkari Allah?
¿De qué cree que lo creó Al-lah, que se siente con el derecho de mostrar arrogancia y no creer en Él?
Od čega ga je Allah stvorio, pa se na Zemlji oholi i ispoljava nevjerovanje u Njega?
Chẳng lẽ hắn không quan sát thấy hắn được Allah tạo ra từ cái gì ư? Để rồi hắn trở nên cao ngạo trên mặt đất và phủ nhận Ngài.
Mula sa aling bagay lumikha nito si Allāh para magpakamalaki ito sa lupa at tumangging sumampalataya ito sa Kanya?
Allah onu hangi şeyden yarattı da yeryüzünde kibirleniyor ve Allah’ı inkâr ediyor?
The word safarah may be used as the plural of safir in the sense of 'envoy'. In this case, it would refer to the angels who convey the revelation, and Prophets ﷺ and their companions who write the revelation. The ` ulama' (knowledgeable persons) of the Muslim community' are also included in this term, because they too are envoys between the Holy Prophet and the Muslim community. The messenger of Allah is reported to have said that he who recites the Qur’ an and is an expert in the art of recitation, he will be with the honorable, righteous envoys. He who is not an expert in the art of recitation, but recites it correctly with difficulty, he shall receive double reward. [ Transmitted by Shaikhain from ` A'ishah - Mazhari ]. This shows that a non-expert will receive double reward - one for recitation of Qur’ an, and the other for bearing the difficulty. This also indicates that an expert will receive countless rewards. [ Mazhari ]
The preceding verses mentioned that the Qur’ an is exalted and that belief in it is incumbent. Subsequently, the rejecters of Qur’ an are cursed and they are warned against showing ingratitude towards Divine favours. That the Holy Qur'an is a great Divine blessing is understood only by the men of Divine knowledge and understanding. Further, there is the mention of those Divine favours that Allah confers on man since his inception to the end of his life. These are material and physical things that a man with basic intellect can understand. Human creation is mentioned, thus:
مِنْ أَيِّ شَيْءٍ خَلَقَهُ مِن نُّطْفَةٍ (From which stuff did He [ Allah ] create him? From a drop of semen! ..80:18-19).
First a question is raised: '0 man! Consider what Allah has created you from?' Since its reply is so obvious that there can be no other reply, the next verse itself says: 'From a drop of semen!' Thus the verse draws pointed attention to the very humble beginning of man, so that it may be brought home to him that Allah having created him from such an insignificant thing as a sperm-drop, created him and proportioned him:
Allah menciptakannya dari air yang sedikit, lalu Dia menakdirkan penciptaannya fase demi fase.
Lo creó a partir de una pequeña cantidad de fluido, y su creación en etapas.
Lo creò a partire da poco liquido e decretò che la sua creazione avvenisse fase dopo fase,
od malo tekućine ga je stvorio, pa mu oblik i izgled odredio.
Mula sa likidong kaunti lumikha Siya nito saka nagtakda Siya sa paglikha rito sa isang yugto matapos ng isang yugto.
He created him from a small amount of fluid, and managed his creation in stages.
Il le créa d’une petite goutte de sperme puis Il détermina les étapes de sa création.
Onu, az bir sudan yarattı ve yaradılışını aşama aşama takdir etti.
خَلَقَهُ فَقَدَّرَهُ (He created him, and designed him in due proportion..80:19). In other words, He has made him with a special design and with great wisdom. His stature, body-structure, his face, his length and breadth of the limbs, his joints, his eyes, nose and ears are all well-proportioned in their creation. If any limb or organ loses its proportion, man's face will go awry, and every activity will become a problem.
The word qaddara is derived from taqdir which is also used in the sense of 'predestination'. Taking the word in this sense, the verse may also mean here that when man is under creation in his mother's womb, Allah predetermines four things for him: his life span, his sustenance, his deeds and whether he would be miserable or happy [ as in the hadith of Ibn Mas’ ud ؓ recorded by Shaikhain ].
Ngài đã tạo hắn từ một ít nước tinh dịch và định cho nó hình thành qua các giai đoạn.
Zatim mu je nakon toga olakšao izlazak iz utrobe majke svoje.
ثُمَّ السَّبِيلَ يَسَّرَهُ (then He made the way easy for him...80:20) Allah through His consummate wisdom creates man in his mother's womb, creation after creation, within three layers of darkness [ i.e. the belly, the womb and the amniotic membrane ]. It is kept in a safe place in the belly. The mother in whose belly all this is happening is totally unaware of any of the details of this process. Thereafter, when the baby becomes perfect with all its limbs and organs, Allah made it possible that a body weighing 3 to 4 kg comes out through an extremely narrow passage, and the mother does not suffer unduly. So blessed be He Who is the best Creator!
Kemudian setelah berbagai fase ini Allah memudahkan baginya untuk keluar dari perut ibunya.
Sau đó Ngài vạch ra cho hắn con đường rời khỏi bụng mẹ sau khi trải qua đủ các giai đoạn.
Ensuite, Il lui facilita la sortie du ventre de sa mère après toutes ces étapes.
Pagkatapos ay nagpadali Siya para rito – matapos ng mga yugtong ito – ng paglabas mula sa tiyan ng ina nito.
Then after these stages, He made the exit from his mother’s belly easy for him.
Luego, después de estas etapas, le facilitó la salida del vientre de su madre.
Sonra ona, bu aşamaların ardından annesinin karnından çıkışı kolaylaştırdı.
dunque, dopo queste fasi, lo agevolò nell'uscire dal grembo della propria madre;
The Prophet Muhammad was once preaching to the chiefs of the Quraysh in Makkah, when a blind man, ‘Abdullah ibn Umm al-Maktum, arrived at the gathering and said, ‘O, Prophet of God ! Please teach me something of what God has taught you.’ The arrival of a blind person at this juncture displeased the Prophet. These verses were revealed on that occasion. In these verses the apparent addressee is the Prophet Muhammad, but actually it has been clarified with reference to this incident that, in the eyes of God, those prominent people who have turned away from religion have no value. Before God, the valued person is the one who is imbued with the God-fearing spirit, though apparently he may be a ‘blind’ person.
Puis une fois que la vie qu’Il lui a déterminée s'écoule, Il le fait mourir et le met dans une tombe où il demeure jusqu’à ce qu’il soit ressuscité.
Zatim, nakon što mu je odredio životni vijek, usmrtio ga je i učinio da u kaburu bude dok se proživljenje ne desi.
ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ (Later, he made him die, and put him into the grave..80:21) After mentioning the inception of human life, Allah points to its end, that is, death and grave. Death has been mentioned here in the context of blessings of Allah. It indicates that death is a blessing rather than a calamity. The Holy Prophet ﷺ is reported to have put it thus: تحفَۃ المؤمِن الموت "The gift of a believer is death." Moreover, there is a profound wisdom in death at macro level for the entire world.
The phrase فَأَقْبَرَهُ fa-aqbarah (and put him into the grave) describes another blessing of Allah, in that when man is dead, he is not left lying on the earth like other animals where he might rot, blow up and burst [ and probably be ravaged by vultures or beasts ]. But, even after death, he is honoured in the most befitting manner. His body is washed ceremonially, enshrouded in clean cloths, and buried in a grave with respect.
This verse also indicates that it is obligatory to bury a dead human body.
Luego, después de pasar un tiempo de vida decretado para él, Al‑lah lo hace morir y permanece en su tumba en la que permanece hasta que resucita.
Rồi Ngài định cho y tuổi thọ để sống và cho y chết, rồi cho y xuống mộ chờ đến ngày Phục Sinh.
Then, after spending the amount of life decreed for him, Allah caused death upon him and made a grave for him wherein he remains until he is resurrected.
dopodiché, in seguito ad aver stabilito la sua durata di vita, lo ha fatto morire e ha stabilito per lui una tomba in cui resterà fino al giorno della Resurrezione;
Kemudian setelah Allah menentukan baginya umur kehidupannya, Allah mematikannya dan menjadikan baginya kuburan sebagai tempatnya hingga ia dibangkitkan.
Sonra ona, hayatta belli bir ömrü takdir etmesinin ardından onu öldürdü. Ve ona yeniden diriltileceği zamana kadar içinde kalacağı bir kabir kıldı.
Pagkatapos, matapos na nagtakda Siya para rito ng haba ng buhay, ay nagbigay-kamatayan Siya rito at gumawa Siya para rito ng isang libingan na mananatili ito roon hanggang sa buhayin ito.
Pagkatapos kapag niloob Niya ay bubuhay Siya rito para sa pagtutuos at pagganti.
Rồi đến khi Ngài muốn, Ngài cho y sống lại để thưởng phạt.
Puis lorsqu’Il le veut, Il le ressuscite afin de lui demander des comptes et de le rétribuer.
Cuando Al-lah lo desee, lo resucitará para rendir cuentas y ser retribuido acorde a sus obras.
Zatim će ga, kada bude htio, oživjeti radi obračuna, nagrade ili kazne.
Sonra dilediği zaman hesap sormak ve karşılığını vermek üzere onu yeniden diriltecek.
Then, when He wishes, He will resurrect him for accounting and requital.
poi, quando vorrà, lo resusciterà per il Rendiconto e la Retribuzione.
Kemudian jika Allah berkehendak untuk membangkitkannya untuk perhitungan dan pembalasan, maka Allah membangkitkannya.
Tidaklah perkaranya seperti yang disangka oleh orang kafir ini bahwa ia telah menunaikan kewajibannya terhadap Tuhannya, padahal ia tidak menjalankan kewajiban-kewajiban yang telah Allah wajibkan atasnya.
Bu mesele o kâfirin zannettiği gibi değildir. O, Rabbinin üzerine yüklediği hakları yerine getirmediği gibi, Rabbinin ona zorunlu kıldığı farzları da yerine getirmiş değildir.
Sự việc chắc chắn không phải như những kẻ vô đức tin mong tưởng và khẳng định, chúng đã không hoàn thành bổn phận mà Allah đã bắt buộc chúng phải làm.
No es como este incrédulo se imagina: que ha cumplido los preceptos de Al-lah, porque no ha cumplido las acciones obligatorias que Al-lah le ha ordenado.
Ce que prétend ce mécréant, à savoir qu’il s’est acquitté de ce qu’il doit à son Seigneur, est faux car il n’a pas rempli les obligations qu’Allah lui a imposées.
Uistinu, nevjernik misli da je izvršio obaveze prema Allahu, a nije tako, jer on nije uradio ono čime ga je Allah obavezao.
Ang usapin ay hindi gaya ng hinahaka-haka ng tagatangging sumampalataya na ito na ito raw ay nagsagawa ng tungkulin na kailangan dito para sa Panginoon nito. Ito ay hindi nagsagawa ng inobliga ni Allāh dito na mga tungkulin.
Le cose non stanno come questo miscredente crede, ovvero di aver adempiuto ai precetti stabiliti dal suo Dio; egli non ha adempiuto ai precetti imposti da Allāh.
It is not like this disbeliever imagines: that he has fulfilled the rights of Allah upon him, because he has not fulfilled the obligatory actions Allah put upon him.
كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ (No! He has not yet fulfilled what He [ Allah ] had commanded him...80:23).
Having mentioned in the preceding verses the beginning and the end of human life, Divine Omnipotence and Divine blessings, the current verses warn the non-believing man that the demand of Divine Signs and blessings was to carefully ponder and believe in Allah, and comply with His injunctions, but the unfortunate creature failed to do so. Further, the Divine favours are mentioned that were conferred on man between the beginning and end of his life. Man is then asked to consider the sources of his food. Allah showers down water abundantly from the clouds. He cleaves the earth with new growth. Thereupon He causes grain to grow out of it. At first, a fragile shoot germinates and sprouts. Then many different kinds of grain, fruits and gardens come into existence. Having warned man several times about these Divine blessings, the Surah concludes with the mention of Resurrection, thus:
Kaya tumingin ang taong tagatangging sumampalataya kay Allāh sa pagkain nito na kinakain nito kung papaanong natamo nito –
The driving force behind the true godliness required of a man is, in reality, his sense of gratitude. If he gives serious consideration to his creation and the various natural systems in operation around him, a sense of gratitude towards his Lord will eventually develop in him. The state of being resulting from these feelings of gratitude and obligation is known as godliness, or adoration of God in the real sense.
So the human who disbelieves in Allah should look at the food he eats: how did he come to acquire it?
Yüce Allah'a iman etmeyip kâfir olan insan, yediği yemeğin nasıl hazır hale geldiğine bir baksın!
Que l’être humain mécréant regarde la nourriture qu’il mange et réfléchisse d’où elle provient.
Neka ovaj nevjernik u Allaha pogleda u svoju hranu koju jede i neka vidi kako do nje dolazi.
Hendaknya orang yang kafir terhadap Allah itu melihat kepada makanannya, bagaimana ia mendapatkannya?
Así que el ser humano que no cree en Al-lah debería reflexionar sobre el alimento que come: ¿cómo llegó a adquirirlo?
L'uomo che rinnega Allāh guardi al cibo che mangia: come gli è giunto?!
Asalnya adalah Kami mencurahkan air dari langit dengan menurunkan hujan.
Quả thật, TA đã xối mạnh nước mưa xuống từ bầu trời.
Esso proviene dalla pioggia che scende dal cielo impetuosa e abbondante.
sapagkat ang pinanggalingan nito ay ang ulan na bumababa mula sa langit nang may kalakasan at kasaganahan,
Dolazi nakon kiše koja se snažno spušta sa nebesa.
Proviene gracias a la lluvia que desciende del cielo con fuerza y abundancia.
It originates from the rain descending from the sky with force and in abundance.
Son origine est l’eau de la pluie qui descend avec abondance du Ciel.
Suyun aslı, gökyüzünden kuvvetle ve bolca inen yağmurdan gelir.
Then, I split open the earth, so it springs forth with plants.
Puis Nous fendons la Terre en prévision de la sortie des plantes
Sonra toprağı açtık ki böylece bitkiler için yarılıp, açıldı.
Rồi TA chẻ đất ra làm cho thảo mộc đâm chồi.
Luego, Al-lah abrió la tierra para que las plantas brotaran.
Kemudian Kami belah tanah sehingga tanah terbelah untuk tumbuh-tumbuhan.
pagkatapos bumasag Kami sa lupa kaya nabiyak ito para sa halaman,
zatim dajemo da zemlja se raspukne i da iz nje iziđe bilje.
Dopodiché abbiamo spaccato la terra, ed essa si è fessurata permettendo alle piante di germogliare,
et y faisons pousser des grains, comme le blé, le maïs et d’autres variété,
saka nagpatubo Kami rito ng mga butil mula sa trigo, mais, at iba sa mga ito,
Böylece toprakta buğday, mısır ve diğer tahıllardan yetiştirdik.
Luego hace que los granos crezcan en ella.
TA làm mọc ra các loại hạt, nho và các loại rau, ô liu, chà là và các hạt khác.
Lalu Kami tumbuhkan padanya biji-bijian dari gandum dan tanaman berbiji dan lain-lainnya.
I then make grains grow on it, i.e. wheat, corn etc.
E vi abbiamo seminato grano, mais e altro,
Pa činimo da iz zemlje niču žitarice, pšenica, kukuruz i dr.
ainsi que des vignes et du fourrage frais dont ils nourrissent leurs bêtes.
Kami menumbuhkan padanya anggur dan rerumputan basah sebagai makanan ternak mereka.
e vi abbiamo seminato viti e morbida erba, in modo che potessero cibarsene gli animali,
TA làm mọc ra cho các ngươi các vườn tược xanh tươi với đủ loại dùng làm lương thực cho vật nuôi.
nagpatubo Kami rito ng ubas at halamang sariwa upang maging kumpay para sa mga hayop ninyo,
i da li smo da niče grožđe i bilje koje jede vaša stoka.
And I make fresh grapes and fodder grow on it, so it can be feed for your livestock.
Ve taze üzüm yetiştirdik. Hayvanlarına yem olması için orada yonca yetiştirdik.
Y hace que crezcan vides y hierbas, para alimento de sus ganados.
And I also make olives and date palms grow on it.
Kami tumbuhkan padanya pohon zaitun dan kurma.
Nous y faisons également pousser des oliviers, des palmiers,
TA làm cho mọc ra ô liu và chà là.
Ve orada zeytinler ve hurmalar yetiştirdik.
Y también hace crecer olivos y palmeras.
nagpatubo Kami rito ng oliba at datiles,
i dali smo da niču masline i palme.
e vi abbiamo seminato ulivi e palme,
Kami tumbuhkan padanya berbagai kebun yang banyak pepohonannya.
TA làm cho mọc ra các khu vườn với nhiều cây cối.
e vi abbiamo piantato foreste colme di alberi,
nagpatubo Kami rito ng mga patanimang marami ang mga puno.
I also make abundant gardens and trees grow on it.
I dali smo da niču bašče, s puno drveća.
Así mismo, hace brotar huertos frondosos y árboles.
des vergers luxuriants,
Orada çok ağaçlı bahçeler yetiştirdik.
I dali smo da na njoj raste voće i trava kojom hranite vaše životinje.
e vi abbiamo seminato frutti, e vi abbiamo seminato ciò che è utile a far pascolare il loro bestiame,
Kami juga menumbuhkan padanya buah-buahan serta segala yang menjadi makanan hewan ternak kalian.
And I make fruits grow on it, together with things your livestock graze.
Ve orada meyveler ve hayvanlarınızın otladığı otlaklar yetiştirdik.
des arbres fruitiers ainsi que des plantes que broutent vos bêtes.
nagpatubo Kami rito ng prutas at nagpatubo Kami rito ng kinakain ng mga hayop ninyo,
Y hace que crezcan frutos, junto con forrajes de los que su ganado se alimenta.
Và TA làm cho mọc ra cây trái và cho mọc ra đồng cỏ cho súc vật.
Para su beneficio y el beneficio de su rebaño.
kako biste se vi i vaša stoka koristili.
For your benefit, and the benefit of your livestock.
Hem sizin, hem de hayvanlarınızın faydalanması için.
Semua itu bertujuan agar kalian dan hewan ternak kalian memanfaatkannya.
affinché sia utile a voi e al vostro bestiame.
para sa pakikinabang ninyo at pakikinabang ng mga hayop ninyo.
Tout ceci représente des bienfaits pour vous et pour vos bêtes.
Dùng làm thức ăn, lương thực cho các ngươi và vật nuôi của các ngươi.
33- O kulakları sağır eden (ikinci üfürüş) geldiği zaman,
34- O gün kişi (herkesten) kaçar; kardeşinden,
35- Annesinden ve babasından,
36- Eşinden ve çocuklarından;
37- O gün onların her birinin derdi başından aşkındır.
38- O gün birtakım yüzler vardır apaydınlıktır.
39- Güleç ve neşelidir.
40- O gün birtakım yüzler de vardır ki üzerlerini toz toprak kaplamıştır.
41- Bir de onları bir siyahlık bürür.
42- İşte bunlar, kâfirler ve fâcirlerdir.
33-36. “O kulakları sağır eden (ikinci üfürüş) geldiği zaman” Yani dehşetinden dolayı adeta kulakların sağır olacağı ve kalplerin dehşete kapılacağı o Kıyamet çığlığı geldiği vakit… İnsanlar, görecekleri dehşetli hallerden ve önceden hazırlanmış iyi amellere çokça ihtiyaç duyacaklarından dolayı kişi, kendisi için insanların en değerlileri ve kendisine en çok şefkat duyanları olan “kardeşinden, annesinden ve babasından, eşinden ve çocuklarından” kaçacaktır.
37. Çünkü “O gün onların her birinin derdi başından aşkındır.” Yani o, kendisi ile uğraşacaktır. Kendisini kurtarmaya önem verecek ve başka hiçbir şeye aldırış etmeyecektir. İşte o vakit insanlar, bahtiyarlar/cennetlikler ve bedbahtlar/cehennemlikler olmak üzere iki kısma ayrılacaktır.
38. Bahtiyarların durumu şudur:“O gün birtakım yüzler vardır apaydınlıktır.” Sevincin ve aydınlığın okunacağı yüzler vardır. Buna sebep ise kurtulduklarını ve nimetlere mazhar olacaklarını öğrenmiş olmalarıdır.
39. Bunlar “güleç ve neşelidir.”
40-41. “O gün birtakım yüzler de vardır ki üzerlerini toz toprak kaplamıştır” Bunlar da bedbaht olanlardır; “Bir de onları bir siyahlık bürür.” Bu yüzler, simsiyahtır, kapkaradır. Her türlü hayırdan yana ümidini kesmiş ve helâk olduklarını öğrenmiş olacaklardır.
42. “İşte bunlar” bu niteliklerde olanlar “kâfirler ve facirlerdir.” Allah’ın nimetlerine nankörlük eden, âyetlerini yalanlayan ve O’nun haram kıldığı şeyleri işleme cüretkârlığını gösterenlerdir.
Yüce Allah’tan af, afiyet ve esenlik dileriz. Şüphesiz ki O, pek cömert ve çok lütufkârdır.
Abese Sûresi’nin tefsiri burada sona ermektedir.
Âlemlerin Rabbi olan Allah’a hamdolsun.
***
So when the great shriek will come that will deafen the ears i.e. the second blowing.
Quando giungerà il grande Urlo che assordirà le orecchie, ovvero il secondo soffio,
"Dan apabila datang suara yang memekakkan (tiupan sang-kakala yang kedua), pada hari ketika manusia lari dari saudara-nya, dari ibu dan bapaknya, dari istri dan anak-anaknya, setiap orang dari mereka pada hari itu mempunyai urusan yang cukup menyibukkannya. Banyak muka pada hari itu berseri-seri, tertawa dan gembira ria, dan banyak (pula) muka pada hari itu tertutup debu, dan ditutup lagi oleh kegelapan. Mereka itulah orang-orang kafir lagi durhaka." ('Abasa: 33-42).
(33-42) Maknanya, bila teriakan Hari Kiamat tiba, yang memecahkan telinga karena huru-haranya dan menggetarkan jiwa pada hari itu karena huru-hara yang disaksikan, serta amat memer-lukannya manusia pada amal perbuatannya terdahulu, seseorang akan lari meninggalkan orang yang paling mulia baginya dan yang paling disayanginya. Seseorang akan lari meninggalkan saudara, ibu, ayah, istri, dan anaknya. Hal itu terjadi karena ﴾ لِكُلِّ ٱمۡرِيٕٖ مِّنۡهُمۡ يَوۡمَئِذٖ شَأۡنٞ يُغۡنِيهِ ﴿ "setiap orang dari mereka pada hari itu mempunyai urusan yang cukup menyibukkannya," yakni disibukkan oleh diri sendiri dan sibuk untuk membebaskan dirinya, sehingga ia tidak bisa beralih pada yang lain. Pada hari itu, manusia terbagi menjadi dua golongan; orang-orang bahagia dan orang-orang sengsara. Orang-orang ba-hagia wajahnya ﴾ يَوۡمَئِذٖ مُّسۡفِرَةٞ ﴿ "pada hari itu berseri-seri," yakni nampak berseri dan indah, karena mereka tahu keberhasilan dan kemenang-an mereka mendapatkan berbagai nikmat, ﴾ ضَاحِكَةٞ مُّسۡتَبۡشِرَةٞ 39 وَوُجُوهٞ ﴿ "ter-tawa dan gembira ria. Dan banyak (pula) muka," orang-orang sengsara ﴾ يَوۡمَئِذٍ عَلَيۡهَا غَبَرَةٞ ﴿ "pada hari itu tertutup debu," wajah mereka hitam pekat karena berputus asa dari segala kebaikan dan mengetahui keseng-saraan dan kebinasaannya. ﴾ أُوْلَٰٓئِكَ ﴿ "Mereka itulah," orang-orang dengan sifat seperti itu ﴾ هُمُ ٱلۡكَفَرَةُ ٱلۡفَجَرَةُ ﴿ "orang-orang kafir lagi durhaka," yakni orang-orang yang kufur terhadap nikmat Allah سبحانه وتعالى, mendusta-kan ayat-ayatNya dan berani menerjang larangan-laranganNya. Semoga Allah سبحانه وتعالى memberikan kita ampunan dan keselamatan. Sesungguhnya Dia Maha Pemurah lagi Mahamulia.
Segala puji hanya bagi Allah, Rabb semesta alam.
kada dođe veoma snažan glas, koji će biti zaglušujući, a to je, ustvari, drugo puhanje u rog.
The Day of Judgement and the fleeing of the People from Their Relatives during it
Ibn `Abbas said, "As-Sakhkhah is one of the names of the Day of Judgement that Allah has magnified and warned His servants of." Ibn Jarir said, "Perhaps it is a name for the blowing into Trumpet." Al-Baghawi said, "As-Sakhkhah means the thunderous shout of the Day of Judgement. It has been called this because it will deafen the ears. This means that it pierces the hearing to such an extent that it almost deafens the ears."
يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَـحِبَتِهُ وَبَنِيهِ
(That Day shall a man flee from his brother. And from his mother and his father. And from his wife and his children.) meaning, he will see them and then flee from them, and seek to get away from them because horror will be so great and the matter will be so weighty. There is an authentic Hadith related concerning the intercession that states that every one of the great Messengers of firm resolve will be requested to intercede with Allah on behalf of the creation, but each of them will say, "O myself! O myself! Today I will not ask You (O Allah) concerning anyone but myself." Even `Isa bin Maryam will say, "I will not ask Him (Allah) concerning anyone but myself today. I will not even ask Maryam, the woman who gave birth to me." Thus, Allah says,
يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَـحِبَتِهُ وَبَنِيهِ
(That Day shall a man flee from his brother, and from his mother and his father, and from his wife and his children.) Qatadah said, "The most beloved and then the next most beloved, and the closest of kin and then the next closest of kin -- due to the terror of that Day." Allah said,
لِكُلِّ امْرِىءٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ
(Every man that Day will have enough to make him careless of others.) meaning, he will be preoccupied in his business and distracted from the affairs of others. Ibn Abi Hatim recorded from Ibn `Abbas that the Messenger of Allah ﷺ said,
«تُحْشَرُونَ حُفَاةً عُرَاةً مُشَاةً غُرْلًا»
(You will all be gathered barefoot, naked, walking and uncircumcised.) So his wife said, "O Messenger of Allah! Will we look at or see each other's nakedness" The Prophet replied,
«لِكُلِّ امْرِىءٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ أو قال: مَا أَشْغَلَهُ عَنِ النَّظَر»
(Every man among them on that Day will have enough (worries) to make him careless of others) -- or he said: (he will be too busy to look.) Ibn `Abbas narrated that the Prophet said,
«تُحْشَرُونَ حُفَاةً عُرَاةً غُرْلًا»
(You will all be gathered barefoot, naked and uncircumcised.) So a woman said, "Will we see or look at each others nakedness" He replied,
«يَا فُلَانَةُ، لِكُلِّ امْرِىءٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيه»
(O so-and-so woman! Every man among them on that Day will have enough (worries) to make him careless of others.) At-Tirmidhi said, "This Hadith is Hasan Sahih."
The Faces of the People of Paradise and the People of the Fire on the Day of Judgement
Allah says;
وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ - ضَـحِكَةٌ مُّسْتَبْشِرَةٌ
(Some faces that Day will be bright (Musfirah), laughing, rejoicing at good news.) meaning, the people will be divided into two parties. There will be faces that are Musfirah, which means bright.
ضَـحِكَةٌ مُّسْتَبْشِرَةٌ
(Laughing, rejoicing at good news.) meaning, happy and pleased due to the joy that will be in their hearts. The good news will be apparent on their faces. These will be the people of Paradise.
وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ - تَرْهَقُهَا قَتَرَةٌ
(And other faces that Day will be dust-stained. Darkness (Qatarah) will cover them.) meaning, they will be overcome and covered with Qatarah, which is darkness. Ibn `Abbas said,
تَرْهَقُهَا قَتَرَةٌ
(Darkness (Qatarah) will cover them.) "This means that they (the faces) will be overcome with darkness." Allah said,
أُوْلَـئِكَ هُمُ الْكَفَرَةُ الْفَجَرَةُ
(Such will be the disbelieving, the wicked evildoers.) meaning, they are disbelievers in their hearts, evildoers in their actions. This is as Allah says,
وَلاَ يَلِدُواْ إِلاَّ فَاجِراً كَفَّاراً
(And they will beget none but wicked disbelievers.) (71:27) This is the end of the Tafsir of Surat `Abasa, and to Allah all praise and thanks are due.
Lorsque retentira le Fracas (`aş-şâkhkhatu(şâkhkhah)), le bruit qui assourdira les oreilles. Il s’agit du second souffle dans la Trompe.
فَإِذَا جَاءَتِ الصَّاخَّةُ ( So when there will come the Deafening Noise..80:33). The word sakhkhah means 'deafening cry or shout' and it refers to the blowing of the trumpet, which will be a deafening sound.
Ngunit kapag dumating ang sigaw na sukdulan na dadagundong sa mga tainga, ang ikalawang pag-ihip [sa tambuli],
Lalu jika tiba suara dahsyat yang memekakkan telinga, yaitu tiupan sangkakala kedua,
Kulakları sağır eden büyük çığlık geldiği zaman ki o, sura ikinci üfleyiştir.
Entonces, cuando llegue el gran estruendo que ensordecerá los oídos, el segundo toque de trompeta.
Khi tiếng còi hụ kinh hoàng được thổi lên một cách chát chúa làm chấn động mọi vật, đó là tiếng còi thứ hai.
sa Araw na pupuslit ang tao mula sa kapatid niya,
يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ (the Day when one will flee from his brother...80:34). This depicts the scene when all the people will have gathered in the Plain of Gathering. Each person will be worried about himself, and the situation will be so horrifying and tense that it will make people heedless of anything around them. In the world, there are relationships between people that make one willing to lay down his life for the other, but on the Day of Resurrection there will be such horror and chaos that they will be unable to take care of anyone. In fact, even if one sees the other in front of him, he will turn away from him. They will try to flee from their brothers, from their mothers and fathers, from their spouses and their children. They will not be able to help any of them in the Hereafter, despite the natural attachment they had with them in the world. Normally, one is more anxious in this world about his parents than about his brothers, and he is more anxious about his wife and children than about his parents. Keeping this in view, the relationships, in the present verse, are arranged from lower order to higher order.
The Chapter ends on a note of warning to disbelievers that if they reject the Qur’ anic message and persist in opposition to the Holy Prophet ﷺ they will have to face a day of reckoning when misery, shame and ignominy will be their lot. The righteous believers, however, will reside in Gardens of Bliss, their faces beaming with joy and happiness.
On that day a person will run from his brother.
Ngày đó mỗi người sẽ chạy bỏ anh em mình.
il Giorno in cui l'uomo fuggirà dal proprio fratello,
pada hari itu seseorang lari dari saudaranya,
toga dana će čovjek bježati od svoga brata.
O gün kişi kardeşinden kaçar.
En ese día el ser humano huirá de su hermano.
Ce Jour-là, l’être humain fuira son frère,
juga lari dari ibu dan bapaknya,
Annesinden ve babasından kaçar.
at tatakas siya mula sa ina niya at ama niya,
sa mère et son père,
Y huirá de sus padres.
bježat će čovjek i od majke svoje i od oca svoga.
e fuggirà dalla propria madre e dal proprio padre,
Y bỏ luôn cả cha mẹ.
And he will run from his parents.
at tatakas siya mula sa asawa niya at mga anak niya.
bježat će i od supruge svoje i od djece svoje.
Karısından ve çocuklarından kaçar.
Y sẽ bỏ vợ và con cái mình.
Y huirá de su esposa e hijos.
dan lari dari istri dan anak-anaknya.
ainsi que son épouse et ses enfants,
e dalla propria moglie e dai propri figli,
And he will run from his wife and children.
Ukol sa bawat isa kabilang sa kanila ay isang mag-aabala sa kanya palayo sa iba pa dahil sa tindi ng mga dalamhati sa Araw na iyon.
Bởi quá lo âu cho bản thân trước sự kiện kinh hoàng đã khiến mỗi người không còn nhớ đến ai nữa, mỗi người chỉ biết lo cho bản thân mình mà không còn nghĩ đến ai khác.
Each one of them will be in a state where he will be preoccupied from them due to the extreme anxiety on that day.
car chacun d’eux sera préoccupa par son propre sort tellement la terreur sera grande ce Jour-là.
ognuno di loro sarà immerso nei propri problemi a causa dell'immensa angoscia che si proverà in quel Giorno.
Masing-masing saat itu mempunyai perkara yang menjadikannya lupa terhadap orang lain karena dahsyatnya kesulitan pada hari itu.
Cada uno de ellos estará en un estado en el que estará preocupado por sí mismo debido a la extrema ansiedad de ese día.
O günün sıkıntısının şiddeti sebebiyle, onlardan her birini başkalarından alıkoyan bir meşguliyeti vardır.
svako će toga Dana imati brige koje će ga od drugih odvratiti, zbog velike nedaće i straha koji će tada vladati.
I volti delle persone felici, in quel Giorno, saranno luminosi,
Les visages des bienheureux seront rayonnants,
Ang mga mukha ng mga maligaya sa Araw na iyon ay tumatanglaw,
Lica srećnih toga dana biće blistava.
O gün iyilerin yüzleri ışık saçar.
Wajah-wajah orang yang bahagia pada hari itu tampak bersinar.
The faces of the fortunate ones that day will be bright.
Los rostros de los bienaventurados ese día serán radiantes.
biće sretna i radosna zbog onog što im je Allah, iz svoje milosti, pripremio.
riants et réjouis par la miséricorde que leur Seigneur leur réserve.
Wajah-wajah itu tertawa gembira dengan apa yang telah disediakan oleh Allah dari rahmat-Nya.
Yüce Allah’ın kendi rahmetinden onlar için hazırladığı şeylerden ötürü mutlu olup, gülecekler.
Risueños de felicidad gracias a lo que Al-lah ha preparado para ellos por Su misericordia.
Vui cười mừng với điều mà Allah chuẩn bị từ lòng nhân từ của Ngài.
Laughing in happiness due to what Allah has prepared for them out of His mercy.
na tumatawa na natutuwa dahil sa inihanda ni Allāh para sa kanila na awa Niya.
sorridenti e gioiosi in seguito alla Misericordia che Allāh ha preparato per loro;
mentre i volti dei licenziosi, in quel Giorno, saranno impolverati,
Sebaliknya, wajah-wajah orang kafir pada hari itu tertutup debu.
Ang mga mukha ng mga malumbay sa Araw na iyon ay may alabok sa mga ito.
And the faces of the wretched people will have dust on them on that day.
Pero los rostros de los desdichados tendrán polvo sobre ellos ese día.
Lica nesretnih toga dana biće prašinom pokrivena.
Ve o gün kötülerin yüzleri toz toprak içindedir.
Ngược lại, gương mặt của những kẻ bất hạnh vào Ngày đó sẽ dính đầy bụi và tối sầm.
Tandis que les visages des damnés seront recouverts de poussière
Bị ê chề, nhục nhã.
La oscuridad los avasallará.
O yüzleri bir karanlık kaplayacak.
May tataklob sa mga ito na isang dilim.
Wajah-wajah itu tertutupi oleh kegelapan.
et ténébreux.
nad njima će biti tama i crnilo.
un'oscurità lo avvolgerà.
Darkness will come over them.
Oni koji će biti u ovakvom stanju su ljudi koji su bili nevjernici i pored toga su činili razvrat.
Those described above in that state will be the ones who combined disbelief and transgression.
Ellos son los que combinaron incredulidad e injusticias.
Họ là những kẻ đã phủ nhận Allah và các Lời mặc khải của Ngài, họ đã ung dung trong tội lỗi và lầm lạc.
Ang mga nailarawang iyon sa kalagayang iyon ay ang mga nagsama sa kawalang-pananampalataya at kasamaang-loob.
Orang-orang yang disebutkan dengan ciri-ciri demikian itu adalah orang-orang yang telah menggabungkan antara kekafiran dan kedurhakaan.
Rejection of truth and being arrogant about it are the worst crimes. Arrogant people will have absolutely no personal worth in the Hereafter, while those who accept the Truth and bow down before it are the ones who will carry weight in the Hereafter. The honour and successes of the Hereafter will be theirs.
Coloro che versano in tali condizioni sono coloro che hanno unito la miscredenza alla licenziosità.
İşte bu vasıflarla nitelenen o kimseler, küfür ve fücuru bir araya toplamış kimselerdir.
Ceux qui ont ces caractéristiques auront réuni la mécréance et le libertinage.
