Which was revealed in Makkah
What has been narrated about This Surah
Imam Ahmad recorded from Ibn `Umar that the Messenger of Allah ﷺ said,
«مَنْ سَرَّهُ أَنْ يَنْظُرَ إِلى يَوْمِ الْقِيَامَةِ كَأَنَّهُ رَأْيُ عَيْنٍ فَلْيَقْرَأْ:
إِذَا الشَّمْسُ كُوِّرَتْ
و
إِذَا السَّمَآءُ انفَطَرَتْ
و
إِذَا السَّمَآءُ انشَقَّتْ »
(Whoever wishes to look at the Day of Judgement as if he is seeing it with his own eyes, then let him read, (When the sun is wound round.) (81:1) (and; (When the heaven is cleft asunder.) (82:1) (and; (When the heaven is split asunder.) (84:1)) Likewise, At-Tirmidhi has also recorded this Hadith.
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
What will happen on the Day of Judgement, and that is the rolling up of the Sun
`Ali bin Abi Talhah reported from Ibn `Abbas:
إِذَا الشَّمْسُ كُوِّرَتْ
(When the sun is Kuwwirat.) "This means it will be darkened." Al-`Awfi reported from Ibn `Abbas; "It will go away." Qatadah said, "Its light will go away." Sa`id bin Jubayr said, "Kuwwirat means it will sink in." Abu Salih said, "Kuwwirat means it will be thrown down." At-Takwir means to gather one part of something with another part of it (i.e., folding). From it comes the folding of the turban (`Imamah) and the folding of clothes together. Thus, the meaning of Allah's statement,
كُوِّرَتْ
(Kuwwirat) is that part of it will be folded up into another part of it. Then it will be rolled up and thrown away. When this is done to it, its light will go away. Al-Bukhari recorded from Abu Hurayrah that the Prophet said,
«الشَّمْسُ وَالْقَمَرُ يُكَوَّرَانِ يَوْمَ الْقِيَامَة»
(The sun and the moon will be rolled up on the Day of Judgement.) Al-Bukhari was alone in recording this Hadith and this is his wording of it.
Dispersing the Stars
وَإِذَا النُّجُومُ انكَدَرَتْ
(And when the stars Inkadarat.) meaning, when they are scattered. This is as Allah says,
وَإِذَا الْكَوَاكِبُ انتَثَرَتْ
(And when the stars have fallen and scattered.) (82:2) The basis of the word Inkidar is Insibab, which means to be poured out. Ar-Rabi` bin Anas reported from Abu Al-`Aliyah, who reported from Ubayy bin Ka`b that he said, "Six signs will take place before the Day of Judgement. The people will be in their marketplaces when the sun's light will go away. When they are in that situation, the stars will be scattered. When they are in that situation, the mountains will fall down upon the face of the earth, and the earth will move, quake and be in a state of mixed up confusion. So the Jinns will then flee in fright to the humans and the humans will flee to the Jinns. The domestic beasts, birds and wild animals will mix together, and they will surge together in a wave (of chaos).
وَإِذَا الْوُحُوشُ حُشِرَتْ
(And when the wild beasts are gathered together.) This means they will be mixed.
وَإِذَا الْعِشَارُ عُطِّلَتْ
(And when the pregnant she camels are neglected;) This means their owners will neglect them.
وَإِذَا الْبِحَارُ سُجِّرَتْ
(And when the seas become as blazing fire)" Then he (Ubayy) went on to say, "The Jinns will say, `We come to you with news.' So they will all go to the sea, and it will be a blazing fire. While they are in that state, the earth will be split with one huge crack that will extend from the lowest, seventh earth to the highest, seventh heaven. So while they are in that state, a wind will come that will kill all of them." Ibn Jarir recorded this narration with this wording.
Moving of the Mountains, abandoning of the Pregnant She-Camels, and the gathering of the Wild Beasts
Concerning Allah's statement,
وَإِذَا الْجِبَالُ سُيِّرَتْ
(And when the mountains are made to pass away;) meaning, they will not remain in their places and they will be destroyed. Then the earth will be left as a flat, level plain. Then Allah says,
وَإِذَا الْعِشَارُ عُطِّلَتْ
(And when the pregnant she-camels (`Ishar) are neglected (`Uttilat);) `Ikrimah and Mujahid said, "`Ishar are (pregnant she-) camels." Mujahid said, "`Uttilat means abandoned and left." Ubayy bin Ka`b and Ad-Dahhak both said, "Their owners will neglect them." Ar-Rabi` bin Khuthaym said, "They will not be milked or tied up. Their masters will leave them abandoned." Ad-Dahhak said, "They will be left with no one to tend to them." And the meaning of all of these statements is similar. What is intended is that the `Ishar is a type of camel. It is actually the best type of camel, and particularly the pregnant females of them when they have reached the tenth month of their pregnancies. One of them is singularly referred to as `Ushara', and she keeps that name until she gives birth. So the people will be too busy to tend to her, take care of her or benefit from her, after she used to be the most important thing to them. This will be due to what will suddenly overtake them of the great, terrifying and horrible situation. This is the matter of the Day of Judgement, the coming together of its causes, and the occurrence of those things that will happen before it.
وَإِذَا الْوُحُوشُ حُشِرَتْ
(And when the wild beasts are gathered together.) meaning, gathered. This is as Allah says,
وَمَا مِن دَآبَّةٍ فِى الاٌّرْضِ وَلاَ طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلاَّ أُمَمٌ أَمْثَـلُكُمْ مَّا فَرَّطْنَا فِى الكِتَـبِ مِن شَىْءٍ ثُمَّ إِلَى رَبِّهِمْ يُحْشَرُونَ
(There is not a moving creature on earth, nor a bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book, then unto their Lord they shall be gathered.) (6:38) Ibn `Abbas said, "Everything will be gathered, even the flies." This statement was recorded by Ibn Abi Hatim. Allah also says,
وَالطَّيْرَ مَحْشُورَةً
(And (so did) the birds assembled.) 38:19 meaning, gathered.
The Blazing of the Seas
Allah says,
وَإِذَا الْبِحَارُ سُجِّرَتْ
(And when the seas become as blazing fire.) Ibn Jarir recorded from Sa`id bin Al-Musayyib that `Ali said to a Jewish man, "Where is the Hell" The man said, "The sea." `Ali then said, "I think he is truthful, as Allah says
وَالْبَحْرِ الْمَسْجُورِ
(And by the seas kindled (Masjur).) (52:6) and;
وَإِذَا الْبِحَارُ سُجِّرَتْ
(And when the seas become as blazing fire.)" This has already been discussed previously with the explanation of Allah's statement,
وَالْبَحْرِ الْمَسْجُورِ
(And by the seas kindled (Masjur).) (52:6)
Joining the Souls
Concerning Allah's statement,
وَإِذَا النُّفُوسُ زُوِّجَتْ
(And when the souls are joined with their mates.) meaning, every type (of soul) will be gathered with its peer (or mate). This is as Allah says,
احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ
(It will be said to the angels): "Assemble those who did wrong, together with their companions (from the devils).) (37:22) Ibn Abi Hatim recorded from An-Nu`man bin Bashir that the Messenger of Allah ﷺ said,
وَإِذَا النُّفُوسُ زُوِّجَتْ
الضُّرَبَاءُ: كُلُّ رَجُلٍ مَعَ كُلِّ قَوْمٍ كَانُوا يَعْمَلُونَ عَمَلَهُ وَذَلِكَ بِأَنَّ اللهَ عَزَّ وَجَلَّ يَقُولُ:
وَكُنتُمْ أَزْوَاجاً ثَلَـثَةً - فَأَصْحَـبُ الْمَيْمَنَةِ مَآ أَصْحَـبُ الْمَيْمَنَةِ - وَأَصْحَـبُ الْمَشْـَمَةِ مَآ أَصْحَـبُ الْمَشْـَمَةِ - وَالسَّـبِقُونَ السَّـبِقُونَ
هُمُ الضُّرَبَاء»
((And When the souls are joined with their mates.)( Those who are alike. Every man will be with every group of people who performed the same deeds that he did. (This is because Allah says, (And you (all) will be in three groups. So those on the Right Hand - how (fortunate) will be those on Right Hand! And those on the Left Hand - how (unfortunate) will be those on the Left Hand!) (56: 7-10) (They are those who are alike.)
Questioning the Female Infant Who was buried Alive
Allah says,
وَإِذَا الْمَوْءُودَةُ سُئِلَتْ - بِأَىِّ ذَنبٍ قُتِلَتْ
(And when the female infant (Al-Maw'udah) buried alive is questioned: For what sin was she killed) The majority have recited it as Su'ilat (she is questioned), as it is here. Al-Maw'udah is the female infant that the people of the pre-Islamic time of ignorance would bury in the dirt due to their hatred of girls. Therefore, on the Day of Judgement, the female infant will be asked what sin she committed that caused here to be murdered. This will be a means of frightening her murderer. For verily, if the one who was wronged is questioned, what does the wrongdoer (the one who is guilty of the oppression) think then `Ali bin Abi Talhah reported that Ibn `Abbas said,
وَإِذَا الْمَوْءُودَةُ سُئِلَتْ
(And when the female infant (Al-Maw'udah) buried alive Su'ilat:) "This means that she will ask." Abu Ad-Duha made a similar statement when he said, "She will ask, meaning she will demand restitution for her blood." The same has been reported from As-Suddi and Qatadah. Hadiths have been reported concerning the Maw'udah. Imam Ahmad recorded from `A'ishah, who reported from Judamah bint Wahb, the sister of `Ukkashah, that she said, "I was in the presence of the Messenger of Allah ﷺ when he was with some people, and he said,
«لَقَدْ هَمَمْتُ أَنْ أَنْهَى عَنِ الْغِيلَةِ فَنَظَرْتُ فِي الرُّومِ وَفَارِسَ، فَإِذَا هُمْ يُغِيلُونَ أَوْلَادَهُمْ، وَلَا يَضُرُّ أَوْلَادَهُمْ ذلِكَ شَيْئًا»
(I was about to prohibit sexual relations with breast feeding women, but then I saw that the Romans and the Persians have sexual relations with their women who breast feed their children and it does not harm the children at all.) Then they asked him about interruption of sexual intercourse to prevent the male discharge from entering the womb of the woman, and he said,
«ذلِكَ الْوَأْدُ الْخَفِيُّ، وَهُوَ الْمَوْءُودَةُ سُئِلَت»
(That is the minor infanticide and it is the female infant buried alive (Maw'udah) that will be questioned.)" Muslim, Ibn Majah, Abu Dawud, At-Tirmidhi and An-Nasa'i, all recorded this Hadith as well.
The Atonement for burying Infant Girls Alive
`Abdur-Razzaq said that Isra'il informed them from Simak bin Harb, from An-Nu`man bin Bashir, who reported from `Umar bin Al-Khattab that he said concerning Allah's statement,
وَإِذَا الْمَوْءُودَةُ سُئِلَتْ
(And when the female infant buried alive is questioned.) "Qays bin `Asim came to the Messenger of Allah ﷺ and said, `O Messenger of Allah! Verily, I buried some daughters of mine alive in the period of pre-Islamic ignorance.' The Messenger of Allah ﷺ said,
«أَعْتِقْ عَنْ كُلِّ وَاحِدَةٍ مِنْهُنَّ رَقَبَة»
(Free a slave for each one of them.) Then Qays said, `O Messenger of Allah! Verily, I am an owner of camels.' The Prophet said,
«فَانْحَرْ عَنْ كُلِّ وَاحِدَةٍ مِنْهُنَّ بَدَنَة»
(Then sacrifice a camel for each one of them.)"
The Distribution of the Pages
Allah says,
وَإِذَا الصُّحُفُ نُشِرَتْ
(And when the pages are laid open.) Ad-Dahhak said, "Every person will be given his paper in his right hand or in his left hand." Qatadah said, "O Son of Adam ! It (your paper) is written in, then it is rolled up, then it will be distributed to you on the Day of Judgement. So let each man look at what he himself dictated to be written in his paper."
Removing the Heavens, kindling Hellfire, and Paradise being brought near
Allah says,
وَإِذَا السَّمَآءُ كُشِطَتْ
(And when the heaven is Kushitat;) Mujahid said, "It drawns away." As-Suddi said, "Stripped off." Concerning Allah's statement,
وَإِذَا الْجَحِيمُ سُعِّرَتْ
(And when Hell is Su`irat.) As-Suddi said, "It is heated." In reference to Allah's statement,
وَإِذَا الْجَنَّةُ أُزْلِفَتْ
(And when Paradise is brought near.) Ad-Dahhak, Abu Malik, Qatadah, and Ar-Rabi` bin Khuthaym, all said, "This means it will be brought near to its inhabitants."
Everyone will know what He has brought on the Day of Judgement Concerning
Allah's statement,
عَلِمَتْ نَفْسٌ مَّآ أَحْضَرَتْ
(Every person will know what he has brought.) This is the conclusive response of the previous statements, meaning at the time these matters occur, every soul will know what it has done, and that will be brought forth for it, as Allah says,
يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا وَمَا عَمِلَتْ مِن سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَدَا بَعِيدًا
(On the Day when every person will be confronted with all the good he has done, and all the evil he has done, he will wish that there were a great distance between him and his evil.) (3:30) Allah also says,
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)
1- Güneş dürülüp tortop edildiği zaman,
2- Yıldızlar dağılıp döküldüğü zaman,
3- Dağlar yürütüldüğü zaman,
4- Doğumu yakın/yeni yavrulu develer başıboş bırakıldığı zaman,
5- Vahşi hayvanlar bir araya toplandığı zaman,
6- Denizler tutuşturulduğu zaman;
7- Nefisler eşleştirildiği zaman;
8, 9- Diri diri toprağa gömülen kız çocuğuna, hangi suçtan dolayı öldürüldüğü sorulduğu zaman;
10- Amel defterleri serildiği zaman;
11- Gök sıyrıldığı zaman;
12- Cehennem alevlendirildiği zaman,
13- Cennet de yaklaştırıldığı zaman,
14- (İşte o zaman) herkes, ne amel hazırladığını bilmiş olacaktır.
(Mekke’de inmiştir. 29 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1. Yani bu dehşet verici haller meydana geldiğinde, insanlar birbirinden ayırt edilecek, herkes âhireti için önden neler gönderdiğini, hayır ve şer türünden neleri hazırlamış olduğunu bilmiş olacaktır. Çünkü Kıyamet gününde güneş sarılıp dürülerek tortop edilecek, ayın ışığı söndürülecek ve her ikisi de cehenneme atılacaktır.
2. “Yıldızlar dağılıp döküldüğü zaman;” başkalaştığı ve yörüngelerinden çıkıp saçıldığı zaman;
3. “Dağlar yürütüldüğü zaman” önce akıp giden kum tanelerinden oluşmuş kum yığınlarına dönüşür, sonra atılmış yün gibi olur, sonra da saçılmış toz zerreleri haline gelir ve böylece yerlerinden ayrılıp kaybolur.
4. “Doğumu yakın/yeni yavrulu develer başıboş bırakıldığı zaman;” Yani o gün insanların başına, her zaman için önem verdikleri, dikkat ve titizlikle baktıkları en değerli mallarını kendilerine unutturacak işler gelir de o malların hiçbiriyle ilgilenmezler. “ٱلۡعِشَارُ (meâlde: doğumu yakın/yeni yavrulu)”, yavruları arkalarından giden dişi develer demek olup bunlar o dönemde Arapların en değerli malları idi. Pek değerli olan her bir mal da bu kabildendir.
5. “Vahşi hayvanlar bir araya toplandığı zaman;” Yüce Allah’ın birinden diğerinin hakkını kısas yolu ile almak, böylece kullarına adaletinin kemâlini göstermek için Kıyamet gününde hayvanlar da toplanacaklardır. Öyle ki boynuzsuz koyunun lehine boynuzlu koyundan kısas alanacak, sonra da onlara: Toprak olun, denilecek.
6. Büyüklüklerine rağmen “denizler” alev alev yanan bir ateş haline gelsin diye “tutuşturulduğu zaman;”
7. “Nefisler eşleştirildiği” her bir amel sahibi, kendisine benzer ameli bulunanlarla bir araya getirildiği “zaman”. İyiler iyilerle, kötüler kötülerle eşleştirilir, mü’minler hurilerle, kâfirler de şeytanlarla eşleştirilip bir araya getirilir.
Bu da Yüce Allah’ın şu buyruklarını andırmaktadır: “Kâfirler de cehenneme zümre zümre sürülecek”(ez-Zumer, 39/71); “Rablerinden korkup sakınanlar da cennete zümre zümre götürülecek”(ez-Zumer, 39/73); Toplayın zulmedenleri ve onlara eş olanları...” (es-Sâffât, 37/22)
8-9. “Diri diri toprağa gömülen kız çocuğuna” karanlık cahiliye döneminde fakirlik korkusu dışında herhangi bir sebep olmaksızın diri diri toprağa gömülen kız çocuklarına “hangi suçtan dolayı öldürüldüğü sorulduğu zaman;” Bilindiği gibi onun hiçbir suçu, günahı yoktur; ancak bu ifade, onu öldürene bir azar ve kınama anlamını taşır.
10. Amelde bulunanların yaptıkları hayır ve şerleri ihtiva eden “amel defterleri serildiği” ve sahiplerine dağıtıldığı “zaman” ki kimisi defterini sağ tarafından, kimisi de sol tarafından yahut arka tarafından alacaktır.
11. “Gök sıyrıldığı” yerinden sökülüp kaldırıldığı “zaman;” Bu da Yüce Allah’ın şu buyruklarını andırmaktadır: “Ve o gün gökyüzü bulutla yarılacak...”(el-Furkân, 25/25); “Gökleri kitapların dürülmesi gibi düreceğimiz gün...”(el-Enbiyâ, 241/104); “Halbuki Kıyamet günü yeryüzü bütünü ile O’nun avucundadır. Gökler ise O’nun sağ eli ile dürülmüş olacaktır.”(ez-Zümer, 39/67)
12. “Cehennem alevlendirildiği” harlandığı ve öncesinde görülmedik bir şekilde daha da alev aldığı “zaman;”
13-14. “Cennet de” takvâ sahiplerine “yaklaştırıldığı zaman; herkes ne amel hazırladığını bilmiş olacaktır.” Yani dünyada iken işlemiş olduğu bütün amellerini bilmiş olacaktır. Nitekim Yüce Allah şöyle buyurmaktadır:“Onlar işlediklerini önlerinde hazır bulacaklardır.”(el-Kehf, 18/49)
Kıyamet gününün bu vasıfları dolayısı ile kalpler gerçekten dehşete kapılır. Bundan dolayı sıkıntılar alabildiğine artar, insan iliklerine kadar titrer, korku her yanını kaplar. Bu, olgun akıl sahiplerini o gün için hazırlığa teşvik eder, kınanmasını gerektirecek her bir husustan uzak durmalarını sağlar. Bundan dolayı seleften biri şöyle demiştir:“Her kim gözü ile görüncesine Kıyameti yaşamak istiyor ise Tekvir suresi üzerinde dikkatle düşünsün.”
Khi mặt trời cuộn tròn và mất đi ánh sáng của nó.
Güneşin cismi dürülüp, ışığı kaybolduğu zaman.
Apabila daratan matahari telah digulung dan cahayanya telah hilang,
"Apabila matahari digulung, dan apabila bintang-bintang berjatuhan, dan apabila gunung-gunung dihancurkan, dan apabila unta-unta yang bunting ditinggalkan (tidak dipedulikan), dan apabila binatang-binatang liar dikumpulkan, dan apabila lautan dipanaskan, dan apabila ruh-ruh dipertemukan (dengan tubuh), apabila bayi-bayi perempuan yang dikubur hidup-hidup ditanya, karena dosa apakah dia dibunuh, dan apabila catatan-catatan (amal perbuatan manusia) dibuka, dan apabila langit dilenyapkan, dan apabila Neraka Jahim dinyalakan, dan apabila surga didekat-kan, maka tiap-tiap jiwa akan mengetahui apa yang telah dikerja-kannya." (At-Takwir: 1-14).
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(1-14) Maknanya, bila hal-hal besar ini terjadi, manusia akan menjadi jelas perbedaannya (satu sama lain). Masing-masing mengetahui perbuatannya yang telah dilakukan untuk Hari Akhirat serta segala yang dilakukan, baik dan buruknya. Karena ketika Hari Kiamat terjadi, matahari digulung, rembulan dipadamkan cahayanya dan keduanya dilemparkan ke dalam neraka. ﴾ وَإِذَا ٱلنُّجُومُ ٱنكَدَرَتۡ ﴿ "Dan apabila bintang-bintang berjatuhan," yakni berubah dan berguguran dari garis edarnya. ﴾ وَإِذَا ٱلۡجِبَالُ سُيِّرَتۡ ﴿ "Dan apabila gunung-gunung dihancurkan," yakni berubah menjadi tumpukan pasir yang beterbangan lalu berubah seperti kapas yang berhamburan lalu berubah kemudian menjadi debu beterbangan dan dilenyapkan dari tempatnya. ﴾ وَإِذَا ٱلۡعِشَارُ عُطِّلَتۡ ﴿ "Dan apabila unta-unta yang bunting ditinggalkan (tidak dipedulikan)," artinya, pada hari itu manusia tidak lagi mempedulikan harta-harta mereka yang berharga yang dulu-nya mereka pedulikan dan mereka jaga setiap waktu. Lalu datang-lah kengerian yang membuat mereka melalaikannya. Allah سبحانه وتعالى meng-ingatkan dengan unta-unta bunting yang merupakan harta paling berharga bagi bangsa Arab kala itu, tapi maknanya berlaku untuk semua barang yang berharga.
﴾ وَإِذَا ٱلۡوُحُوشُ حُشِرَتۡ 5 ﴿ "Dan apabila binatang-binatang liar dikumpul-kan," yakni dikumpulkan pada Hari Kiamat agar Allah سبحانه وتعالى menghu-kumi satu sama lain dan semua manusia mengetahui sempurnanya keadilan Allah سبحانه وتعالى hingga ia menghukum qishash pada kambing bertanduk untuk kambing yang tidak bertanduk seraya dikatakan padanya, "Jadilah debu."[134] ﴾ وَإِذَا ٱلۡبِحَارُ سُجِّرَتۡ ﴿ "Dan apabila lautan dipanas-kan," yaitu dinyalakan sehingga saking besarnya menjadi api yang dinyalakan. ﴾ وَإِذَا ٱلنُّفُوسُ زُوِّجَتۡ 7 ﴿ "Dan apabila ruh-ruh dipertemukan (dengan tubuh)," yakni setiap jiwa yang berbuat disandingkan pada padanannya; yang baik dipertemukan dengan yang baik dan yang keji dipertemukan dengan yang keji. Orang-orang yang beriman dinikahkan dengan bidadari bermata jeli sedangkan orang-orang kafir dinikahkan dengan setan-setan. Hal ini seperti yang disebut-kan dalam Firman Allah سبحانه وتعالى,
﴾ وَسِيقَ ٱلَّذِينَ كَفَرُوٓاْ إِلَىٰ جَهَنَّمَ زُمَرًاۖ ﴿
"Orang-orang kafir dibawa ke Neraka Jahanam bergerombol-gerom-bol." (Az-Zumar: 71).
﴾ وَسِيقَ ٱلَّذِينَ ٱتَّقَوۡاْ رَبَّهُمۡ إِلَى ٱلۡجَنَّةِ زُمَرًاۖ ﴿
"Dan orang-orang yang bertakwa dibawa ke surga bergerombol-gerombol." (Az-Zumar: 73).
﴾ ٱحۡشُرُواْ ٱلَّذِينَ ظَلَمُواْ وَأَزۡوَٰجَهُمۡ ﴿
"Kumpulkanlah orang-orang zhalim dan istri-istri mereka." (Ash-Shaffat: 22).
﴾ وَإِذَا ٱلۡمَوۡءُۥدَةُ سُئِلَتۡ ﴿ "Dan apabila bayi-bayi perempuan yang dikubur hidup-hidup ditanya," tentang apa yang pernah dilakukan oleh orang-orang jahiliyah dengan mengubur hidup-hidup anak perempuan tanpa sebab, hanya karena takut melarat. Ia ditanya, ﴾ بِأَيِّ ذَنۢبٖ قُتِلَتۡ ﴿ "Karena dosa apakah dia dibunuh," dan sebagaimana diketahui, ia tidak memiliki dosa apa pun. Dalam ayat ini terdapat celaan bagi orang yang membunuhnya. ﴾ وَإِذَا ٱلصُّحُفُ ﴿ "Dan apabila catatan-catatan (amal perbuatan manusia)," yang mencakup semua pekerjaan yang dilakukan orang, baik dan buruknya ﴾ نُشِرَتۡ ﴿ "dibuka," dan dibagikan untuk pemiliknya. Ada yang mengambil catatan amalnya dengan tangan kanan, ada yang mengambil dengan tangan kiri dan ada juga yang mengambil dari belakang punggung.
﴾ وَإِذَا ٱلسَّمَآءُ كُشِطَتۡ ﴿ "Dan apabila langit dilenyapkan," yaitu dilenyap-kan, sebagaimana disebutkan dalam Firman Allah سبحانه وتعالى yang lain,
﴾ وَيَوۡمَ تَشَقَّقُ ٱلسَّمَآءُ بِٱلۡغَمَٰمِ وَنُزِّلَ ٱلۡمَلَٰٓئِكَةُ تَنزِيلًا 25 ﴿
"Dan (ingatlah) hari (ketika) langit pecah belah mengeluarkan kabut dan diturunkanlah malaikat bergelombang-gelombang." (Al-Furqan: 25).
﴾ وَمَا قَدَرُواْ ٱللَّهَ حَقَّ قَدۡرِهِۦ وَٱلۡأَرۡضُ جَمِيعٗا قَبۡضَتُهُۥ يَوۡمَ ٱلۡقِيَٰمَةِ وَٱلسَّمَٰوَٰتُ مَطۡوِيَّٰتُۢ بِيَمِينِهِۦۚ سُبۡحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يُشۡرِكُونَ 67 ﴿
"Dan mereka tidak mengagungkan Allah dengan pengagungan yang semestinya padahal bumi seluruhnya dalam genggamanNya pada Hari Kiamat dan langit digulung dengan Tangan kananNya. Mahasuci Dia dan Mahatinggi Dia dari apa yang mereka persekutukan." (Az-Zumar: 67).
﴾ وَإِذَا ٱلۡجَحِيمُ سُعِّرَتۡ ﴿ "Dan apabila Neraka Jahim dinyalakan," yakni dinyalakan hingga berkobar hebat tidak seperti sedia kala. ﴾ وَإِذَا ٱلۡجَنَّةُ أُزۡلِفَتۡ ﴿ "Dan apabila surga didekatkan," yakni didekatkan pada orang-orang yang bertakwa, ﴾ عَلِمَتۡ نَفۡسٞ ﴿ "maka tiap-tiap jiwa akan mengeta-hui," yaitu masing-masing jiwa karena disebutkan dalam konteks syarat, ﴾ مَّآ أَحۡضَرَتۡ ﴿ "apa yang telah dikerjakannya," yaitu yang dikerja-kannya, seperti yang disebutkan dalam Firman Allah سبحانه وتعالى,
﴾ وَوَجَدُواْ مَا عَمِلُواْ حَاضِرٗاۗ ﴿
"Dan mereka menemukan apa yang mereka perbuat hadir." (Al-Kahfi: 49).
Sifat-sifat Hari Kiamat yang disebutkan oleh Allah سبحانه وتعالى di atas adalah termasuk sifat-sifat yang menggetarkan jiwa dan semakin memperbesar musibah, membuat badan menggigil, menyebarkan rasa takut, dan mendorong orang-orang yang berakal agar mem-persiapkan diri menghadapi hari itu serta melarang mereka mela-kukan segala sesuatu yang mengundang celaan. Karena itu ada orang salaf berkata, "Barangsiapa yang ingin mempersiapkan diri untuk Hari Kiamat, seolah-olah ia telah melihatnya dengan mata kepala, hendaklah merenungkan ayat, ﴾ إِذَا ٱلشَّمۡسُ كُوِّرَتۡ ﴿ "Dan apabila matahari digulung."
When the mass of the sun is gathered and its light vanishes.
Commentary
إِذَا الشَّمْسُ كُوِّرَتْ (When the sun will be folded up...81:1) The word kawwara is derived from Takwir which denotes for the sun 'to lose its light'.1 Sayyidna Hasan Basri (رح) has attached this interpretation to it. Another sense of the word is 'to cause to fall'. Rabi` Ibn Khaitham assigns the following interpretation to this verse: The Sun will be thrown into the ocean, and as a result of its heat the entire ocean will turn into fire. The two interpretations are not contradictory. They may be reconciled thus: first, its light will be put off and then it may be thrown into the ocean. Sahih of Bukhari records from Sayyidna Abu Huharirah ؓ that the Holy Prophet ﷺ said that on the Day of Resurrection the Sun and the Moon would be thrown into the ocean. Musnad of Bazzar has the addition that they will be thrown into Hell. Ibn Abi Hatim, Ibn Abid-Dunya and Abush-Shaikh stated that on the Day of Resurrection Allah will throw the Sun, the Moon and all stars into the ocean. Then a violent wind will blow over them, as a result of which the entire ocean will turn into fire. Thus it is correct to say that the Sun and the Moon will be put into the ocean. It is likewise correct to say that they will be put into Hell, because the entire ocean at that time will have been turned into Hell. [ Derived from Mazhari and Qurtubi ]
(1) Another meaning of Takwir is 'to fold', and the translation in the text is based on this meaning. The sense of folding the sun is that its function will come to an end, and it will lose its light. As such, it comes to mean same thing as mentioned in first interpretation. Muhammad Taqi Usmani
Kapag ang araw ay pinagsanib ang katawan nito at naglaho ang tanglaw nito,
Lorsque le soleil sera rétréci et obscurci,
Quando il corpo del sole verrà avvolto e la sua luce svanirà,
Kada Sunce kao nebesko tijelo bude skupljeno i kada nestane njegove svjetlosti.
Cuando la masa del Sol se contraiga y su luz se desvanezca.
que les étoiles tomberont et que leur lueur s’effacera,
When the stars fall one after the other and their light is taken away.
kapag ang mga tala ay nagbagsakan at pinawi ang tanglaw ng mga ito,
Cuando las estrellas caigan una tras otra y pierdan su luz.
Yıldızlar ardı ardına dökülüp, ışıkları söndüğü zaman.
وَإِذَا النُّجُومُ انكَدَرَتْ (and when the stars will swoop down...81:2). The word inkadarat is derived from inkidar and it denotes 'to fall'. The righteous predecessors have interpreted it thus. It signifies that all the stars from the sky will fall into the oceans as explained in the preceding verses.
jika bintang-bintang telah berjatuhan dan hilang cahayanya,
e quando i pianeti cadranno, la loro luce svanirà,
kada zvijezde popadaju i njihovog sjaja nestane.
Khi các vì sao rơi, ánh sáng của chúng bị lu mờ và biến mất.
i kada se brda pokrenu iz svog ležišta.
kapag ang mga bundok ay pagagalawin mula sa lugar ng mga ito,
Cuando las montañas sean removidas de sus lugares.
Dağlar yerlerinden hareket ettirildiği zaman.
When the mountains are moved from their places.
jika gunung-gunung telah digerakkan dari tempatnya,
Khi những quả núi di chuyển khỏi vị trí của chúng.
e quando le montagne si muoveranno dal loro posto,
que les montagnes seront mises en marche et quitteront leurs emplacements,
Kapag ang mga kamelyong buntis na nagtatagisan ang mga may-ari ng mga ito sa mga ito ay pinabayaan dahil sa pag-iwan nila sa mga ito.
When pregnant she-camels, which were their most valuable wealth, are neglected by being abandoned by their owners.
E quando i cammelli incinte i quale proprie vantano, vengano abbandonati
Khi những con lạc đà cái mang thai, điều mà chủ của chúng luôn tranh nhau muốn có được, lại bỏ mặc chúng
kada steone kamile koje su najvrijedniji imetak budu ostavljenje od svojih vlasnika.
que les chamelles sur le point de mettre bas, qui représentent les plus précieux de leurs biens, seront délaissées par leurs propriétaires,
jika unta-unta bunting yang mereka berlomba untuk memilikinya dibiarkan karena ditinggal oleh pemiliknya,
وَإِذَا الْعِشَارُ عُطِّلَتْ (and when the ten-months pregnant she-camels will be abandoned...81:4). The Arabic word ` ishar is the plural of the word ` ushara' and is applied to she-camels having ten months pregnancy. Such she-camels were considered by the Arabs to be a very valuable asset, because they expected her to give birth to more camels and abundant milk. As such, they used to protect her and never left her free. The verse referring to this custom of the Arabs, who were the immediate addressees, depicts the horrible scene of the Doomsday when even the most favorite wealth, like such a she-camel, will be abandoned and neglected by its owners because of the calamity they will be facing.
Sahiplerinin kendileri için rekabete girip, övündüğü gebe develeri başıboş bırakıp ihmal ettikleri zaman.
Cuando las camellas preñadas, que eran su riqueza más preciada, sean abandonadas por sus dueños.
que les animaux féroces seront rassemblés avec les êtres humains dans un même espace,
e quando gli animali selvatici si riuniranno con gli umani nello stesso luogo,
Khi các động vật hoang dã tập trung lại tại một nơi cùng với con người.
Vahşi hayvanlar bir toprak parçasında insanlarla bir araya toplandığı zaman.
kapag ang mga mailap na hayop ay tinipon kasama sa sangkatauhan sa nag-iisang larangan,
Cuando las bestias salvajes sean reunidas con los seres humanos en una única llanura.
i kada se divlje životinje skupe zajedno s ljudima na jednom prostoru.
jika binatang-binatang liar telah dikumpulkan bersama manusia pada satu tempat,
When wild animals are gathered with human beings on one plain.
Khi các dại dương bị lửa đốt nóng ở phía dưới đến dâng trào dữ dội.
que les mers seront mises en feu,
jika lautan telah dinyalakan hingga menjadi api,
وَإِذَا الْبِحَارُ سُجِّرَتْ (and when the seas will be flared up...81:6). The word sujjirat is derived from tasfir and it signifies 'to set ablaze'. Sayyidna Ibn ` Abbas ؓ assigns this interpretation to the word in this context. Another sense of the word is 'to fill' and a third sense of the word is 'to mix or admix'. Some commentators have interpreted it in this sense. None of these interpretations is contradictory to each other. First, the salt and sweet water are admixed and the rivers are made to flow forth into the sea; then the seas will meet together and become one and having more water; then the seas will be set on fire; and then the Sun and the Moon and the stars will be thrown into the water. Then all the water will be turned into fire which will become part of Hell. [ Mazhari ]
When the seas are lit until they become a fire.
e quando i mari verranno accesi e diverranno fuoco,
Denizler tutuşturulup bir ateşe döndüğü zaman,
kapag ang mga dagat ay pinagningas hanggang sa maging apoy,
Cuando los mares se calienten hasta convertirse en fuego.
i kada se mora zapale, pa vatra postanu.
kapag ang mga kaluluwa ay ipapareha sa nakatutulad nito kaya ipapareha ang masamang-loob sa masamang-loob at ang mapangilaging magkasala sa mapangilaging magkasala,
وَإِذَا النُّفُوسُ زُوِّجَتْ (and when the people will be arranged in categories...81:7). It means that the people on the Plain of Gathering will be grouped, like with like, in terms of belief and deeds. Disbelievers will be grouped together and believers will be grouped together. There are differences between the deeds and habits of believers and there are differences between the deeds and habits of disbelievers. The non-believers will be regrouped according to their essential characteristics and the Muslims too will be regrouped according to their essential characteristics as is reported in Baihaqi on the authority of Sayyidna Nu` man Ibn Bashir ؓ that Sayyidna ` Umar Ibn Khattab ؓ said that the people doing similar deeds, good or bad, will be joined together. For example, the knowledgeable persons from among the Muslims who were serving Islamic studies will be made into one group; the people who devoted themselves for worship will be made into another group; the people performing jihad will be together, and the people whose main characteristic was to spend in charities will be gathered in one place. On the other hand, those who were involved in wicked activities like thieves, robbers, adulterers will also be assembled in their respective groups. Sayyidna ` Umar ؓ based this statement on the verse of the Holy Qur'an in which Allah says in Surah [ and you will be (divided into) three categories. (56:7) It is mentioned further in that Surah that out of the three categories, two will attain salvation who are named as the 'foremost' and 'people of the right' while another group, namely the 'people of the left' will be comprised of the infidels.
e quando le anime si uniranno ai loro simili, il licenzioso con il licenzioso e il devoto con il devoto,
When souls are joined with their likeness. A sinner will be joined with a sinner and a pious person will be joined with a pious person.
Khi những linh hồn được nhập lại vào chính thể xác của nó, linh hồn tội lỗi vào xác tội lỗi và linh hồn ngoan đạo vào xác ngoan đạo.
İnsanlar; kendi benzeri kimselerle eşleştirilerek suçlular suçlularla, takva sahipleri de takva sahipleriyle eşleştirildiği zaman.
jika ruh-ruh telah disandingkan dengan yang semisal dengannya; seorang yang jahat disandingkan dengan yang jahat dan orang yang bertakwa disandingkan dengan yang bertakwa,
que les âmes seront réunies deux à deux par affinité: les libertins avec les libertins et les pieux avec les pieux,
i kada se duše spare s onima sebi sličnim, tako da će griješnik s griješnikom, a bogobojazni s bogobojaznim biti.
Cuando las almas sean unidas a su semejante. Los pecadores se unirán a los pecadores mientras que los piadosos se unirán a los piadosos.
kapag ang batang babaing inilibing samantalang ito ay buhay pa ay tatanungin ni Allāh
Khi những đứa bé gái bị chôn sống được Allah xét hỏi.
i kada živo zakopanu djevojčicu Allah upita
Allah, diri diri gömülen kız çocuğuna sorduğu zaman.
وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (and when the girl-child that was buried alive will be asked, for what sin she was killed...81:8) The word mau'udah is the girl-child buried alive. It was a common practice in pre-Islamic time of ignorance that people would take the birth of a girl as a matter of shame for their fathers, and therefore they would bury them alive as soon as they were born. Islam has abolished this barbaric practice completely. This verse, while depicting the scene of Resurrection, mentions that the girls who were buried alive will be questioned for what crime they were killed. Apparently, it seems that the question will be posed to the girl herself. This will give the victim an opportunity to prove her complete innocence and thus the perpetrators of this crime will be hauled up in the Divine Court of Justice, and will be duly punished for their wrongdoing.
It is also possible that the question will be posed to the killers of the girls why they committed infanticide.
Important Note
In any case, one question may arise here: The day referred to in these verses is named as the 'Day of Requital' and the 'Day of Judgment'. This name itself sows that every person, on that day, will be put to a trial where he will be asked all sorts of questions about his deeds. Why has the Holy Qur'an, at this place, singled out only the question asked about the girl that was buried alive. Carefully considered, it would appear that such a girl was the victim of the barbarism of her own parents. As such, there was no one to raise a plaint against such a brutal act, and to demand retaliation, especially when she was buried secretly with no evidence left. The verse, therefore, signifies that on the Day of Reckoning, even those criminals will be exposed and hauled up in the Divine Court of Justice against whom there was no evidence, nor was there anyone who could stand up on their behalf to demand justice. Allah knows best!
Abortion after Four Months is Tantamount to Infanticide
Ruling [ 1]
Burying alive infants or killing them is a major sin and a heinous brutality. Aborting a foetus after four months falls under the same category in Shari` ah, because within four months the foetus receives the soul and treated as a living human being. Likewise, if a person strikes on the stomach of a pregnant woman which causes the baby to abort, then, according to the common consent of the Muslim jurists, it would be incumbent upon him to set free a slave or pay its price in blood-wit or diyah. If the baby was alive at the time of aborting and then died, full diyah will be incumbent. Abortion before four months is also unlawful, except in cases of necessity, but compared to the first case, it is a sin of lesser degree, because it does not amount to killing of a living human being clearly.
Ruling [ 2]: Birth Control
Birth control, whose many forms are invented today, is also termed by the Holy Prophet ﷺ as 'hidden infanticide' in a hadith reported by Muslim from Judhamah bint Wahb ؓ . There are, however, some ahadith in which the Holy Prophet ﷺ is reported to have allowed ` azl (coitus interruptus) or to have observed silence when asked about it, which is a sign of permissibility of such an act. But it should be remembered that its permissibility is restricted to genuine needs, and that too in a way that productivity of the woman is not permanently blocked. [ Mazhari ]. The present-day medical science has invented some measures that prevent pregnancy forever. The Shari'ah does not permit such measures under any circumstances. Allah knows best!
qu’Allah demandera à la fillette enterrée vivante
e quando Allāh chiederà alla bambina sepolta viva:
Cuando la niña que fue enterrada viva sea preguntada por Al-lah.
jika anak perempuan yang dikubur hidup-hidup ditanya oleh Allah,
When the girl buried alive is asked by Allah.
Dahil sa aling krimen pinatay ka ng sinumang pumatay sa iyo?
"Per quale crimine ti ha ucciso chi ti ha ucciso?!"
¿Por qué pecado te mataron?
For what crime were you killed by the person who killed you?
Seni öldüren kişi hangi suçtan ötürü seni öldürdü (diye)?
Đã phạm phải tội gì mà bị giết như thế?
"Karena dosa apa engkau dibunuh oleh orang yang membunuhmu?",
pour quel crime a-t-elle été tuée?
zbog kojeg prijestupa je ubijena od strane svoga ubice?
When the servants’ books of deeds are spread open, so that each person can read his book of deeds.
I kada listovi u kojima su zapisana djela ljudi budu rašireni, kako bi svako mogao da čita svoju knjigu.
Cuando los libros de las obras de los siervos sean desplegados de modo que cada persona pueda leer el suyo.
E quando le pagine delle azioni verranno distribuite, in modo che ognuno possa leggere il proprio rendiconto,
kapag ang mga pahina ng mga gawa ng mga tao ay inilatag upang magbasa ang bawat isa ng pahina ng mga gawa niya,
Khi các tờ sớ ghi chép các việc làm tốt xấu được phơi bày, mỗi người tự đọc tờ sớ hành động mình đã làm.
Lorsque les registres des œuvres des serviteurs seront déployés afin que chacun lise le sien,
jika lembaran catatan amal para hamba telah dibuka agar masing-masing bisa membaca catatan amal perbuatannya,
Herkes amel defterini okusun diye, kulların amel defterleri açıldığı zaman.
Gökyüzü, derinin koyundan soyulup çıkarıldığı gibi sökülüp atıldığı zaman.
jika langit telah dicabut sebagaimana kulit kambing tercerabut dari tubuhnya,
وَإِذَا السَّمَاءُ كُشِطَتْ (and when the sky will be stripped off...81:11) The word kushitat is derived from kasht, and it literally means 'to strip off the skin of an animal. Probably, this condition will prevail at the first blowing of the Horn, which will happen in this world. The stars, the Sun and the Moon that contributed to the beauty of the sky will all lose their light and lustre and will be thrown into the ocean. The outlook of the sky will be changed. This phenomenon is termed in this verse as: 'The sky will be stripped off. Some commentators interpret the word kasht in the sense of 'folding up'. The verse, according to them, purports to say that the sky that surrounds the upper atmosphere over our heads will be folded up.
que le Ciel sera entamé comme on écorche une brebis,
i kada se nebo ukloni kao kad se koža sa ovce zguli.
Khi bầu trời bị chẻ làm đôi tựa như da cừu bị lột.
When the sky is stripped like how the skin is stripped away from a sheep.
Cuando el cielo sea arrancado como se arranca la piel de una oveja.
e quando il Cielo verrà rimosso così come viene strappata la pelle agli ovini,
kapag ang langit ay inalis kung paanong inaalis ang balat sa tupa,
kapag ang Apoy ay pinagningas,
e quando il Fuoco verrà acceso,
jika api neraka telah dinyalakan,
Khi lửa Hỏa Ngục được đốt cháy.
Cuando el Fuego sea encendido.
When the Fire is lit.
Cehennem ateşi tutuşturulduğu zaman.
kada se vatra zapali i razbukti.
que la fournaise de l’Enfer sera attisée,
When Paradise is brought near to those who are Mindful.
dan jika surga telah didekatkan kepada orang-orang yang bertakwa,
at kapag ang Paraiso ay inilapit sa mga tagapangilag magkasala;
e quando il Paradiso verrà avvicinato ai devoti;
et que le Paradis sera rapproché des pieux.
Và khi Thiên Đàng được mang đến gần những người ngoan đạo.
I kada se Džennet približi bogobojaznima.
Cuando el Paraíso sea acercado a los Piadosos.
Cennet takva sahipleri için yakınlaştırıldığı zaman.
Kada se sve to desi, svaki čovjek će toga dana saznati šta je radio i koja djela činio.
Lúc đó, mỗi linh hồn con người sẽ biết được những điều mà y mang đến từ những việc làm tốt xấu của mình trước kia trên thế gian.
Apabila semua peristiwa tersebut sudah terjadi, setiap jiwa mengetahui bekal amalan yang telah dilakukannya untuk menghadapi hari itu.
When that occurs, every soul will know what actions it sent forward for that day.
Cuando eso ocurra, cada alma sabrá qué obras hizo para ese día.
Bütün bunlar olduğu zaman artık herkes o gün için yaptığı amelleri bilecektir.
quando tutto ciò accadrà, ogni anima conoscerà le azioni che avrà compiuto, in quel Giorno.
Kapag nangyari iyon ay malalaman ng bawat kaluluwa ang inihain nito na mga gawa para sa Araw na iyon.
عَلِمَتْ نَفْسٌ مَّا أَحْضَرَتْ (then everyone will know what he [ or she ] has put forward... 81:14). It means that when Resurrection, with all the horrors mentioned above, will take place, man will realise what he has brought with him. The word 'what' here refers to his good and bad deeds, all of which will be in front of him, either in the form of the Record of Deeds that will be given in his hands or his deeds will assume a specific body shape as is understood from certain Traditions. Allah knows best!
Having described the horrors of Resurrection, and the accountability of deeds, Allah swears an oath by a few stars to confirms that the Qur'an is the truth that has been sent down, fully protected from any interruption or distortion, and that the Prophet ﷺ who has received it is a great personality, and the angel (Jibra'il علیہ السلام) who descended with it was known to him before hand. Therefore, there can be no room for any doubt about its veracity. The verses here swear an oath by five stars which the ancient Greeks called khamsah mutahayyirah or 'the five wandering stars', since they seemed to stray irregularly across the sky. At times they are seen moving from East to West, and at others, from West to East. Different reasons have been assigned to their irregular movements. The ancient Greeks hold several contradictory explanations for this. The research of modern scientists concurs with some of the ancient philosophers, and differs from some others. The Creator alone knows the truth and reality. The scientists merely guess and conjecture which may be wrong. The Qur'an has, therefore, not involved its readers in such a useless debate. Allah showed us what was beneficial, that is, to observe the Divine Omnipotence, His Consummate Wisdom and to repose our faith in Him.
The scenes of Doomsday, or the Day of Judgement, have been described at various points in the Quran. When Doomsday arrives, the present balance of the world will break down, and man will feel himself helpless. On that Day, all things except good deeds will lose their value. Then the oppressed person will have the right to take his revenge upon his oppressor.
Chaque âme connaîtra les œuvres qu’elle a présentées lorsque tout cela aura lieu.
Sumumpa si Allāh sa mga bituing nakakubli bago ng paglitaw ng mga ito sa gabi.
Allah took an oath by the stars that are hidden until they emerge at night.
"Sungguh, aku bersumpah dengan bintang-bintang, yang ber-edar dan terbenam, demi malam apabila telah hampir meninggal-kan gelapnya, dan demi Shubuh apabila fajarnya mulai menying-sing, sesungguhnya al-Qur`an itu benar-benar Firman (Allah yang dibawa oleh) utusan yang mulia (Jibril), yang mempunyai kekuatan, yang mempunyai kedudukan tinggi di sisi Allah yang mempunyai Arasy, yang ditaati di sana (di alam malaikat) lagi dipercaya. Dan temanmu (Muhammad) itu sekali-kali bukanlah orang yang gila. Dan sungguh Muhammad itu pernah melihat Jibril di ufuk yang terang. Dan Dia (Muhammad) bukanlah seorang yang bakhil untuk menerangkan yang ghaib. Dan al-Qur`an itu bukanlah per-kataan setan yang terkutuk, maka kemanakah kamu akan pergi? Al-Qur`an itu tiada lain hanyalah peringatan bagi semesta alam, (yaitu) bagi siapa di antara kamu yang mau menempuh jalan yang lurus. Dan kamu tidak dapat menghendaki (menempuh jalan itu) kecuali apabila dikehendaki Allah, Rabb semesta alam." (At-Takwir: 15-29).
(15-16) Allah سبحانه وتعالى bersumpah dengan ﴾ ا َ ل ْ خ ُ ن ّ َ س ﴿ "bintang-bin-tang," yakni bintang-bintang yang berjalan terlambat dari lintasan biasanya hingga ke arah timur. Itulah tujuh bintang yang berjalan; matahari, rembulan, venus, yupiter, mars, saturnus, dan merkurius. Ketujuh bintang ini memiliki dua putaran: Putaran ke arah barat bersama bintang-bintang lain, dan lalu berputar dari arah berla-wanan dari arah timur yang hanya ditempuh oleh ketujuh bintang tersebut saja. Allah سبحانه وتعالى bersumpah dengannya pada saat terlambat melintas dan pada saat melintas serta di saat sinarnya terhalang di waktu siang. Bisa juga yang dimaksudkan adalah seluruh bintang yang beredar dan lainnya.
(17-18) ﴾ وَٱلَّيۡلِ إِذَا عَسۡعَسَ ﴿ "Dan demi malam apabila telah hampir meninggalkan gelapnya," ada yang berpendapat apabila datang, dan ada juga yang berpendapat apabila pergi. ﴾ وَٱلصُّبۡحِ إِذَا تَنَفَّسَ ﴿ "Dan demi Shubuh apabila fajarnya mulai menyingsing," yakni nampak tanda-tanda Shubuh kemudian cahaya muncul sedikit demi sedikit hingga sempurna dan matahari terbit.
(19) Tanda-tanda kebesaran ini disumpahkan Allah سبحانه وتعالى karena kuatnya sanad al-Qur`an, keluhurannya, dan terjaga dari setiap setan yang terkutuk. Allah سبحانه وتعالى berfirman, ﴾ إِنَّهُۥ لَقَوۡلُ رَسُولٖ كَرِيمٖ ﴿ "Se-sungguhnya al-Qur`an itu benar-benar Firman (Allah yang dibawa oleh) utusan yang mulia," yaitu Jibril 5 yang turun membawanya dari Allah سبحانه وتعالى, seperti disebutkan dalam Firman Allah سبحانه وتعالى yang lain,
﴾ وَإِنَّهُۥ لَتَنزِيلُ رَبِّ ٱلۡعَٰلَمِينَ 192 نَزَلَ بِهِ ٱلرُّوحُ ٱلۡأَمِينُ 193 عَلَىٰ قَلۡبِكَ لِتَكُونَ مِنَ ٱلۡمُنذِرِينَ 194 ﴿
"Dan sesungguhnya al-Qur`an ini benar-benar diturunkan oleh Rabb semesta alam, ia dibawa turun oleh ar-Ruh al-Amin (Jibril), ke dalam hatimu (Muhammad) agar kamu menjadi salah seorang di antara orang-orang yang memberi peringatan." (Asy-Syu'ara`: 192-194).
Allah سبحانه وتعالى menyebutkan sifatnya yang mulia karena mulianya akhlak dan banyaknya sifat-sifat terpuji. Jibril adalah malaikat paling utama dan paling tinggi derajatnya di sisi Allah.
(20) ﴾ ذِي قُوَّةٍ ﴿ "Yang mempunyai kekuatan" atas apa yang di-perintahkan Allah سبحانه وتعالى padanya. Di antara kekuatannya adalah ia mampu membalikkan negeri kaum Luth dan membinasakan me-reka, ﴾ عِندَ ذِي ٱلۡعَرۡشِ مَكِينٖ ﴿ "yang mempunyai kedudukan tinggi di sisi Allah yang mempunyai Arasy." Artinya, Jibril adalah malaikat yang dekat dengan Allah سبحانه وتعالى, ia memiliki derajat tinggi dan istimewa dari Allah سبحانه وتعالى yang dikhususkan padanya. Jibril memiliki kedudukan dan de-rajat di atas kedudukan seluruh malaikat.
(21) ﴾ مُّطَاعٖ ثَمَّ ﴿ "Yang ditaati di sana (di alam malaikat)," artinya, Jibril adalah malaikat yang ditaati dalam komunitas malaikat, ka-rena Jibril termasuk di antara malaikat yang dekat dengan Allah, perintahnya dilaksanakan dalam golongan mereka, pandangannya ditaati, ﴾ أَمِينٖ ﴿ "lagi dipercaya," yakni mempunyai sifat dan sikap amanah dan melakukan apa yang diperintahkan, tidak kurang dan tidak lebih, dan tidak menerjang batasan yang telah ditentukan baginya. Semua itu menunjukkan mulianya al-Qur`an di sisi Allah سبحانه وتعالى, karena Dia menurunkan al-Qur`an melalui perantara malaikat mulia yang memiliki sifat-sifat sempurna tersebut. Biasanya, para raja hanya mengirim utusan paling mulia dalam urusan-urusan penting dan untuk mengirim surat-surat mulia.
(22) Ketika Allah سبحانه وتعالى menyebutkan keutamaan utusan dari kalangan malaikat yang datang membawa al-Qur`an, Allah سبحانه وتعالى me-nyebutkan keutamaan utusan dari kalangan manusia yang diberi al-Qur`an seraya berfirman, ﴾ وَمَا صَاحِبُكُم بِمَجۡنُونٖ ﴿ "Dan temanmu (Muhammad) itu sekali-kali bukanlah orang yang gila," seperti yang diucapkan para musuhnya yang mendustakan risalahnya dan yang mengatakan ucapan-ucapan dengan tujuan ingin memadamkan risalah yang dibawa. Muhammad adalah orang yang paling sempurna akalnya, paling lurus pendapatnya, dan paling jujur tuturnya.
(23) ﴾ وَلَقَدۡ رَءَاهُ بِٱلۡأُفُقِ ٱلۡمُبِينِ ﴿ "Dan sungguh Muhammad itu pernah melihat Jibril di ufuk yang terang," yakni Muhammad a bukanlah se-orang yang tertuduh menambahi, mengurangi, atau menyembunyi-kan sebagian yang diwahyukan Allah سبحانه وتعالى padanya, tapi Muhammad a adalah orang yang paling terpercaya dari kalangan penduduk bumi dan langit yang menyampaikan risalah Rabbnya dengan nyata, sama sekali tidak bersifat bakhil pada orang kaya, orang miskin, pemimpin, rakyat, orang lelaki, perempuan, orang kota, orang desa, dan lainnya. Karena itulah Allah سبحانه وتعالى mengutus beliau di tengah-tengah kaum yang tidak bisa membaca dan menulis lagi bodoh. Dan belumlah Nabi Muhammad a meninggal dunia, tapi mereka semua telah menjadi ulama-ulama rabbani dan ilmuan-ilmuan yang memiliki pikiran tajam. Puncak segala ilmu berakhir pada mereka, mereka adalah para guru sedangkan lainnya paling tinggi hanyalah murid-murid mereka.
(25) ﴾ وَمَا هُوَ بِقَوۡلِ شَيۡطَٰنٖ رَّجِيمٖ ﴿ "Dan al-Qur`an itu bukanlah perkataan setan yang terkutuk." Pada saat Allah سبحانه وتعالى menjelaskan kemuliaan KitabNya dan karuniaNya dengan menyebutkan dua utusan mulia yang sampai pada manusia melalui tangan mereka berdua, Allah سبحانه وتعالى memuji-muji keduanya dan menghilangkan berbagai kekurangan yang menodai kejujurannya seraya berfirman, ﴾ وَمَا هُوَ بِقَوۡلِ شَيۡطَٰنٖ رَّجِيمٖ ﴿ "Dan al-Qur`an itu bukanlah perkataan setan yang terkutuk," yakni setan itu amat jauh dari Allah سبحانه وتعالى dan jauh dari (status) kedekatan terhadapNya.
(26) ﴾ فَأَيۡنَ تَذۡهَبُونَ ﴿ "Maka kemanakah kamu akan pergi," yakni, ba-gaimanakah hal ini terlintas di benak kalian. Kemanakah hilangnya akal kalian hingga kalian menjadikan kebenaran yang merupakan tingkat kejujuran tertinggi sebagai kedustaan yang merupakan tingkat kebatilan terendah? Ini tidak lain kecuali karena memutar-balikkan kebenaran.
(27) ﴾ إِنۡ هُوَ إِلَّا ذِكۡرٞ لِّلۡعَٰلَمِينَ ﴿ "Al-Qur`an itu tiada lain hanyalah peri-ngatan bagi semesta alam." Dengan al-Qur`an mereka ingat Rabb mereka, sifat-sifat sempurnaNya serta terhindarNya Dia dari ber-bagai kekurangan, kehinaan, dan keserupaan. Mereka juga ingat akan perintah-perintah dan larangan-larangan serta hikmahnya. Dengan al-Qur`an, mereka ingat hukum-hukum takdir, hukum-hukum syariat, dan hukum-hukum balasan. Secara garis besar, al-Qur`an mengingatkan mereka pada kepentingan dunia akhirat, dan dengan mengamalkannya, mereka mendapatkan kebahagiaan dunia dan akhirat.
(28) ﴾ لِمَن شَآءَ مِنكُمۡ أَن يَسۡتَقِيمَ ﴿ "(Yaitu) bagi siapa di antara kamu yang mau menempuh jalan yang lurus," setelah jelas antara petunjuk dan kesesatan.
(29) ﴾ وَمَا تَشَآءُونَ إِلَّآ أَن يَشَآءَ ٱللَّهُ رَبُّ ٱلۡعَٰلَمِينَ ﴿ "Dan kamu tidak dapat meng-hendaki (menempuh jalan itu) kecuali apabila dikehendaki Allah, Rabb semesta alam," yakni, kehendak Allah سبحانه وتعالى pasti terlaksana, tidak mungkin dicegah dan dihalangi. Dalam ayat ini dan ayat-ayat serupa terdapat bantahan untuk golongan yang menafikan takdir dan golongan yang menyatakan bahwa manusia dipaksa melaku-kan segala sesuatu sebagaimana contohnya telah djelaskan sebe-lumnya. Wallahu a'lam.
Segala puji hanya bagi Allah سبحانه وتعالى semata.
Allah thề bởi những ngôi sao ẩn trước khi chúng xuất hiện vào ban đêm.
15- Yemin olsun (gündüz) sinip saklanan,
16- Akıp (yörüngelerine) dönen (yıldızlara/gezegenlere),
17- Karanlığıyla geldiği zaman geceye,
18- Yavaş yavaş aydınlandığı zaman sabaha ki,
19,20- O (Kur'ân), çok şerefli, pek güçlü, Arşın sahibinin nezdinde de yüksek mevki sahibi bir elçinin (getirdiği) sözdür.
21- O, orada kendisine itaat edilen, oldukça güvenilir (bir elçidir).
22- Arkadaşınız (Muhammed) bir deli değildir.
23- Andolsun ki o, Cebrail’i apaçık ufukta görmüştür.
24- O, gayb/vahiy konusunda cimrilik eden biri değildir.
25- O (Kur'ân), kovulmuş şeytanın sözü değildir.
26- O halde nereye gidiyorsunuz?
27- O, ancak âlemler için bir öğüttür.
28- İçinizden dosdoğru yoldan gitmek isteyenler için.
29- Âlemlerin Rabbi olan Allah dilemedikçe siz (bir şey) dileyemezsiniz.
15-16. Yüce Allah:“el-hunnes: geri dönüp gelenlere” yemin etmektedir. Bunlar, yıldızların doğuya doğru olan normal seyirlerinden geri kalan gök cisimleridir. Onlar da güneş, ay, zühre (venüs), müşteri (jüpiter), zuhal (satürn), utarid (merkür) olmak üzere hareketli yedi gök cismidir. Bu yedi gök cisminin her birisinin, hem hareket eden diğer yıldızlara ve sair yörüngelere uygun batı tarafına doğru bir seyirleri, hem de bunun aksine doğu tarafına doğru bir seyirleri olmak üzere iki seyirleri/hareketleri vardır. Bu yedi gök cisminin diğer cisimler arasında böyle hususi bir özelliği vardır.
İşte Yüce Allah, geri kalış, akıp gidiş ve gündüzün gizleniş özelliklerine sahip olan bu varlıklara yemin etmektedir. Bunlarla gezegen olsun olmasın bütün gök cisimlerinin kastedilmiş olma ihtimali de vardır.
17. “Karanlığıyla geldiği zaman geceye” Bu, “dönüp gittiği zaman” diye de açıklanmıştır.
18. “Yavaş yavaş aydınlandığı” yani belirtileri ortaya çıktığı, tamamlanıncaya ve güneş doğuncaya kadar aydınlığı azar azar çoğaldığı “zaman sabaha.”
19-20. Yüce Allah, bu pek büyük varlıklara yemin etmektedir. Çünkü Kur’ân’ın dayanağı pek güçlüdür, pek üstün değeri vardır ve o, kovulmuş her bir şeytana karşı korunmuştur. O bakımdan Allah şöyle buyurmaktadır:“O, çok şerefli… bir elçinin” Cebrail aleyhisselam’ın getirdiği “sözdür.” O, bunu Yüce Allah’ın emri ile indirmiştir. Nitekim Yüce Allah, şöyle buyurmaktadır: “Muhakkak ki bu (Kur’ân-ı Kerîm) âlemlerin Rabbinin indirmesidir. Onu Ruhu’l-emin (Cebrail) indirdi. Uyarıcılardan olasın diye kalbinin üzerine”(eş-Şuarâ, 26/192)
Yüce Allah bu elçiyi “çok şerefli”, olmakla nitelendirmesinin sebebi, ahlakının çok üstün, övülmeye değer hasletlerinin çok yüce oluşundan dolayıdır. O, meleklerin en faziletlisi, Rabbi nezdinde mevkii en büyük ve en yüksek olandır.
O, Allah’ın yerine getirmek üzere kendisine verdiği emirlere güç yetirecek şekilde “pek güçlü”dür. Lût kavminin yurdunu içindekilerle birlikte alt-üst ederek onları helâk etmesi onun gücünün bir göstergesidir.
"Arş’ın sahibinin yanında yüksek bir mevki sahibi…” Cebrail aleyhisselam, Allah’ın nezdinde yakınlaştırılmış bir melektir. Onun pek yüksek bir mevkii vardır. Yüce Allah’ın ona vermiş olduğu özel birtakım mertebelere sahiptir. Onun diğer bütün meleklerin üstünde bir yeri, bir konumu vardır.
21. “O, orada kendisine itaat edilen…” Yani Cibril aleyhisselam’a Mele-i A’lâ’da itaat edilir. Çünkü o, Allah’ın yakınlaştırılmış meleklerinden olup onun verdiği emirler, onlar tarafından yerine getirilir ve onun uygun gördüğü şey itaatle kabul edilir.
"Oldukça güvenilir”dir. Emrolunduğunu yerine getirir. Ne bir şey ekler, ne bir şey eksiltir. Kendisine çizilen sınırı da aşmaz.
İşte bütün bunlar, Kur’ân-ı Kerîm’in Yüce Allah nezdindeki şerefini ve üstünlüğünü göstermektedir. O, bu Kur’ân’ı bu mükemmel sıfatlara sahip, böyle şerefli bir melekle göndermiştir.
Adet olduğu üzere krallar da kendileri için değerli olan kimseleri ancak çok önemli işler için ve çok değerli mesajları götürmek üzere gönderirler.
22. Kur’ân’ı getiren elçi meleğin fazileti söz konusu edildikten sonra üzerine Kur’ân’ın indirildiği ve insanları bu Kur’ân’a davet eden elçi insanın faziletini söz konusu edilerek şöyle buyrulmaktadır:“Arkadaşınız” Muhammed sallallahu aleyhi ve sellem “bir deli değildir.” Onun risaletini yalanlayan, hakkında yalanlar uydurarak onun getirdiklerini söndürmeye çalışan düşmanlarının söyledikleri gibi biri değildir. Aksine o, insanlar arasında aklı en mükemmel, görüşü en sağlam, sözü en doğru olandır.
23. “Andolsun ki o” yani Muhammed sallallahu aleyhi ve sellem, Cibril aleyhisselam’ı gözün görebildiği en yüksek nokta olan o “apaçık ufukta görmüştür.”
24. “O, gayb/vahiy konusunda cimrilik eden biri değildir.” Yani o, Allah’ın kendisine vahyettiği şeylerde cimri değildir. Onun herhangi bir kısmını gizlemez. Aksine o sallallahu aleyhi ve sellem, semadakilerin de yerdekilerin de eminidir. Rabbinin gönderdiklerini apaçık bir şekilde tebliğ etmiştir. Zengine, fakire, yöneticiye, yönetilene, erkeğe, kadına, şehirliye, köylüye… karşı cimrilik ederek hiçbir şeyi gizlemiş değildir.
Bundan dolayı Yüce Allah, onu ümmî ve cahil bir topluma peygamber olarak göndermiştir. Onlar, Rabbâni ilim adamları ve feraset sahibi bilginler seviyesine gelmeden de Peygamber sallallahu aleyhi ve sellem vefat etmemiştir. Onlar ilimde nihaî noktaya ulaşmışlardır. Hassas bilgileri bulup delillerinden çıkarmakta varılacak en son nokta, onlarındılar. Onlar hoca, başkaları ise en iyi ihtimalle onların öğrencileri olabilir.
25. Yüce Allah, Kitabının üstünlüğünü, Kitabını insanlara ulaştıran iki şerefli elçiyi söz konusu ederek belirtip onlardan da övgü ile söz ettikten sonra Kitabından, doğruluğuna getirilebilecek eleştiri kabilinden her türlü kusur ve eksikliği bertaraf etmek üzere şöyle buyurmaktadır:“O, kovulmuş” Allah’tan ve O’na yakın olmaktan alabildiğince uzak düşmüş “şeytanın sözü değildir.”
26. Böyle bir şey nasıl hatırınıza gelebilir? Bunu hatırınıza getirirken akıllarınız nerededir? Çünkü sizler, doğruluğun en üst derecesinde bulunan hakkı, olabildiğince aşağılarda, en bayağı, batılın en aşağı derecesi olan yalan seviyesinde tutuyorsunuz. Bu, gerçekleri tersyüz etmekten başka ne olabilir ki?
27. “O ancak âlemler için bir öğüttür.” Onunla Rablerini hatırlarlar. Sahip olduğu kemâl sıfatlarını, tenzih edilmesi gereken noksan sıfatlarını, eş ve benzerleri bilirler. Yine onunle emirleri, yasakları ve hikmetleri öğrenirler. Onun vasıtası ile Yüce Allah, kaderî, şer’î ve cezaî (amellere karşılık verilen) hükümleri bellerler, düşünürler. Özetle onun vasıtası ile her iki yurdun faydalı olan hususlarını bilip öğrenirler, onunla amel etmek sureti ile de her iki dünyada mutlu olurlar.
28. “İçinizden dosdoğru yoldan gitmek isteyenler için” ki bu da hak batıldan, hidayet sapıklıktan açıkça ortaya çıktıktan sonra olur.
29. O’nun meşîeti geçerlidir, herhangi bir şekilde O’na karşı konulamaz, O’na karşı çıkılamaz.
Bu âyet-i kerime ve benzerlerinde, kaderi inkâr eden Kaderiye ile kaderin insanları zorladığını kabul eden Cebriye fırkalarının görüşleri reddedilmektedir. Nitekim daha önce benzeri bir âyette de buna değinmiştik. Doğrusunu en iyi bilen Allah’tır. Yüce Allah’a hamd-u senalar olsun.
Tekvîr Sûresi’nin tefsiri burada sona ermektedir.
***
Allāh ha giurato sulle stelle nascoste, prima che sorgano nella notte,
Al-lah jura por las estrellas que se ocultan hasta que emergen por la noche.
The Explanation of the Words Al-Khunnas and Al-Kunnas
Muslim recorded in his Sahih, and An-Nasa'i in his Book of Tafsir, in explaining this Ayah, from `Amr bin Hurayth that he said, "I prayed the Morning prayer behind the Prophet , and I heard him reciting,
فَلاَ أُقْسِمُ بِالْخُنَّسِ - الْجَوَارِ الْكُنَّسِ - وَالَّيْلِ إِذَا عَسْعَسَ - وَالصُّبْحِ إِذَا تَنَفَّسَ
(But nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas, and by the night when it `As`as, and by the day when it Tanaffas.)" Ibn Jarir recorded from Khalid bin `Ar`arah that he heard `Ali being asked about the Ayah; (لَا أُقْسِمُ بِالْخُنَّسِ. الْجَوَارِ الْكُنَّسِ) (Nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas.) and he said, "These are the stars that withdraw (disappear) during the day and sweep across the sky (appear) at night." Concerning Allah's statement,
وَالَّيْلِ إِذَا عَسْعَسَ
(And by the night when it `As`as.) There are two opinions about this statement. One of them is that this refers to its advancing with its darkness. Mujahid said, "It means its darkening." Sa`id bin Jubayr said, "When it begins." Al-Hasan Al-Basri said, "When it covers the people." This was also said by `Atiyah Al-`Awfi. `Ali bin Abi Talhah and Al-`Awfi both reported from Ibn `Abbas:
إِذَا عَسْعَسَ
(when it `As`as) "This means when it goes away." Mujahid, Qatadah and Ad-Dahhak, all said the same. Zayd bin Aslam and his son `Abdur-Rahman also made a similar statement, when they said,
إِذَا عَسْعَسَ
(when it `As`as) "This means when it leaves, and thus it turns away." I believe that the intent in Allah's saying,
إِذَا عَسْعَسَ
(when it `As`as) is when it approaches, even though it is correct to use this word for departing also. However, approachment is a more suitable usage here. It is as if Allah is swearing by the night and its darkness when it approaches, and by the morning and its light when it shines from the east. This is as Allah says,
وَالَّيْلِ إِذَا يَغْشَى - وَالنَّهَارِ إِذَا تَجَلَّى
(By the night as it envelops. By the day as it appears in brightness) (92:1-2) and He also says,
وَالضُّحَى - وَالَّيْلِ إِذَا سَجَى
(By the forenoon. By the night when it darkens.) (93:1-2) Allah also says,
فَالِقُ الإِصْبَاحِ وَجَعَلَ الَّيْلَ سَكَناً
(Cleaver of the daybreak. He has appointed night for resting.) (6:96) And there are other similar Ayat that mention this. Many of the scholars of the fundamentals of language have said that the word `As`as is used to mean advancing and retreating, with both meanings sharing the same word. Therefore, it is correct that the intent could be both of them, and Allah knows best. Concerning Allah's statement,
وَالصُّبْحِ إِذَا تَنَفَّسَ
(And by the day when it Tanaffas.) Ad-Dahhak said, "When it rises." Qatadah said, "When it brightens and advances."
Jibril descended with the Qur'an and it is not the Result of Insanity Concerning
Allah's statement,
إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ
(Verily, this is the Word of a most honorable messenger.) meaning, indeed this Qur'an is being conveyed by a noble messenger, which is referring to an honorable angel, who has good character and a radiant appearance, and he is Jibril. Ibn `Abbas, Ash-Sha`bi, Maymun bin Mihran, Al-Hasan, Qatadah, Ar-Rabi` bin Anas, Ad-Dahhak and others have said this.
ذِى قُوَّةٍ
(Dhi Quwwah) This is similar to Allah's statement,
عَلَّمَهُ شَدِيدُ الْقُوَى ذُو مِرَّةٍ
(He has been taught by one mighty in power, Dhu Mirrah.) (53:5-6) meaning, mighty in creation, mighty in strength and mighty in actions.
عِندَ ذِى الْعَرْشِ مَكِينٍ
(with the Lord of the Throne Makin,) meaning, he has high status and lofty rank with Allah.
مُّطَـعٍ ثَمَّ
(Obeyed there,) meaning, he has prestige, his word is listened to, and he is obeyed among the most high gathering (of angels). Qatadah said,
مُّطَـعٍ ثَمَّ
(Obeyed there) "This means in the heavens. He is not one of the lower ranking (ordinary) angels. Rather he is from the high ranking, prestigious angels. He is respected and has been chosen for (the delivery of) this magnificent Message." Allah then says,
أَمِينٌ
(trustworthy.) This is a description of Jibril as being trustworthy. This is something very great, that the Almighty Lord has commended His servant and angelic Messenger, Jibril, just as He has commended His servant and human Messenger, Muhammad ﷺ by His statement,
وَمَا صَـحِبُكُمْ بِمَجْنُونٍ
(And your companion is not a madman.) Ash-Sha`bi, Maymun bin Mihran, Abu Salih and others who have been previously mentioned, all said, "This refers to Muhammad ﷺ." Allah said,
وَلَقَدْ رَءَاهُ بِالاٍّفُقِ الْمُبِينِ
(And indeed he saw him in the clear horizon.) meaning, indeed Muhammad ﷺ saw Jibril, who brought him the Message from Allah, in the form that Allah created him in (i.e., his true form), and he had six hundred wings.
بِالاٍّفُقِ الْمُبِينِ
(in the clear horizon. ) meaning, clear. This refers to the first sighting which occurred at Al-Batha' (Makkah). This incident is mentioned in Allah's statement,
عَلَّمَهُ شَدِيدُ الْقُوَى - ذُو مِرَّةٍ فَاسْتَوَى - وَهُوَ بِالاٍّفُقِ الاٌّعْلَى - ثُمَّ دَنَا فَتَدَلَّى
فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى - فَأَوْحَى إِلَى عَبْدِهِ مَآ أَوْحَى
(He has been taught by one mighty in power (Jibril). Dhu Mirrah, then he rose. While he was in the highest part of the horizon. Then he approached and came closer. And was at a distance of two bows' length or less. So (Allah) revealed to His servant what He revealed.) (53:5-10) The explanation of this and its confirmation has already preceded, as well as the evidence that proves that it is referring to Jibril. It seems apparent -- and Allah knows best -- that this Surah (At-Takwir) was revealed before the Night Journey (Al-Isra'), because nothing has been mentioned in it except this sighting (of Jibril), and it is the first sighting. The second sighting has been mentioned in Allah's statement,
وَلَقَدْ رَءَاهُ نَزْلَةً أُخْرَى - عِندَ سِدْرَةِ الْمُنتَهَى - عِندَهَا جَنَّةُ الْمَأْوَى - إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى
(And indeed he saw him (Jibril) at a second descent. Near Sidrah Al-Muntaha. Near it is the Paradise of Abode. When that covered the lote tree which did cover it !) (53:13-16) And these Ayat have only been mentioned in Surat An-Najm, which was revealed after Surat Al-Isra' (The Night Journey). The Prophet is not Stingy in conveying the Revelation (وَمَا هُوَ عَلَى الْغَيْبِ بِظَنِينٍ) (He is not Zanin over the Unseen) meaning Muhammad ﷺ is not following false conjecture about what Allah revealed. Others have recited this Ayah with the `Dad' in the word Danin, which means that he is not stingy, but rather he conveys it to everyone. Sufyan bin `Uyaynah said, "Zanin and Danin both have the same meaning. They mean that he is not a liar, nor is he a wicked, sinful person. The Zanin is one who follows false supposition, and the Danin is one who is stingy." Qatadah said, "The Qur'an was unseen and Allah revealed it to Muhammad ﷺ, and he did not withhold it from the people. Rather he announced it, conveyed it, and offered it to everyone who wanted it." `Ikrimah, Ibn Zayd and others have made similar statements. Ibn Jarir preferred the recitation Danin. I say that both of recitations have been confirmed by numerous routes of transmission, and its meaning is correct either way, as we have mentioned earlier.
The Qur'an is a Reminder for all the Worlds and It is not the Inspiration of Shaytan
Allah says,
وَمَا هُوَ بِقَوْلِ شَيْطَـنٍ رَّجِيمٍ
(And it is not the word of the outcast Shaytan.) meaning, this Qur'an is not the statement of an outcast Shaytan. This means that he is not able to produce it, nor is it befitting of him to do so. This is as Allah says,
وَمَا تَنَزَّلَتْ بِهِ الشَّيَـطِينُ - وَمَا يَنبَغِى لَهُمْ وَمَا يَسْتَطِيعُونَ - إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ
(And it is not the Shayatin who have brought it down. Neither would it suit them nor they can. Verily, they have been removed far from hearing it.) (26:210-212) Then Allah says,
فَأيْنَ تَذْهَبُونَ
(Then where are you going) meaning, where has your reason gone, in rejecting this Qur'an, while it is manifest, clear, and evident that it is the truth from Allah. This is as Abu Bakr As-Siddiq said to the delegation of Bani Hanifah when they came to him as Muslims and he commanded them to recite (something from the Qur'an). So they recited something to him from the so called Qur'an of Musaylimah the Liar, that was total gibberish and terribly poor in style. Thus, Abu Bakr said, "Woe unto you! Where have your senses gone By Allah, this speech did not come from a god." Qatadah said,
فَأيْنَ تَذْهَبُونَ
(Then where are you going) meaning, from the Book of Allah and His obedience. Then Allah says,
إِنْ هُوَ إِلاَّ ذِكْرٌ لِّلْعَـلَمِينَ
(Verily, this is no less than a Reminder to the creatures.) meaning, this Qur'an is a reminder for all of mankind. They are reminded by it and receive admonition from it.
لِمَن شَآءَ مِنكُمْ أَن يَسْتَقِيمَ
(To whomsoever among you who wills to walk straight.) meaning, whoever seeks guidance, then he must adhere to this Qur'an, for verily it is his salvation and guidance. There is no guidance in other than it.
وَمَا تَشَآءُونَ إِلاَّ أَن يَشَآءَ اللَّهُ رَبُّ الْعَـلَمِينَ
(And you cannot will unless (it be) that Allah wills -- the Lord of all that exists.) This means that the will is not left to you all, so that whoever wishes to be guided, then he is guided, and whoever wishes to be astray, then he goes astray, rather, all of this is according to the will of Allah the Exalted, and He is the Lord of all that exists. It is reported from Sulayman bin Musa that when this Ayah was revealed,
لِمَن شَآءَ مِنكُمْ أَن يَسْتَقِيمَ
(To whomsoever among you who wills to walk straight.) Abu Jahl said, "The matter is up to us. If we wish, we will stand straight, and we do not wish, we will not stand straight." So Allah revealed,
وَمَا تَشَآءُونَ إِلاَّ أَن يَشَآءَ اللَّهُ رَبُّ الْعَـلَمِينَ
(And you cannot will unless (it be) that Allah wills the Lord of the all that exists.) This is the end of the Tafsir of Surat At-Takwir, and all praise and thanks are due to Allah.
Allah prête serment par les astres invisibles qui deviennent visibles lorsque la nuit tombe,
Allah Teâlâ, gece ortaya çıkmadan önce gizlenen yıldızlara yemin etmiştir.
Allah se kune skrivenim zvijezdama prije nego što se pojave noću.
Allah bersumpah dengan bintang-bintang yang tersembunyi sebelum terbit pada malam hari,
quelle che percorrono le loro orbite e che non sono più visibili al mattino, come l'antilope che entra nella sua tana.
That run in their orbits and disappear when dawn rises, like a gazelle that goes into its den i.e. its home.
Que recorren sus órbitas y desaparecen al amanecer, como una gacela que se adentra en su refugio.
Sabahın doğuşuyla kaybolan, mağarasına yani yuvasına giren bir ceylan gibi yörüngesinde akıp giden yıldızlara.
na umiinog sa mga orbita ng mga ito na naglalaho sa sandali ng paglitaw ng umaga tulad ng mga antilope na pumapasok sa mga lungga nito.
Những hành tinh di chuyển rất nhanh và vội vàng biến mất lúc bình minh ló dạng giống như loài linh dương chui vào hang.
koje se kreću i plove po svemiru i skrivaju se kada jutro nastupa, kao što se antilopa skriva u svoje stanište.
yaitu yang beredar di orbitnya dan terbenam saat datangnya pagi, sebagaimana kijang yang masuk ke dalam sarangnya.
qui se déplacent dans leurs orbites et disparaissent à l'aube, à l’image de gazelles qui regagnent leurs gîtes.
Yaklaşmakta olan gecenin başlangıcına ve gitmekte olan gecenin sonuna yemin etmiştir.
Dia bersumpah dengan awal malam jika datang dan akhir malam ketika pergi.
Al-lah jura por la primera parte de la noche cuando se aproxima, y por la última parte cuando se disipa.
Allah prête aussi serment par la nuit quand elle survient
E giurò sull'arrivo della notte e sul suo termine, quando svanisce.
Ngài thề bởi ban đêm khi mang bóng tối đến và đi.
i kune se noći kada nastupi i njenin zadnjim dijelom kada nestaje.
He took an oath by the first part of the night when it approaches, and the last part when it recedes.
Sumumpa Siya sa simula ng gabi kapag dumating ito at sa katapusan nito kapag lumisan ito.
The occurrence of day and night on the earth and the change of position of the stars as observed by man are due to the rotation of the earth on its axis. In this context, the meaning of these verses is that the system of axial rotation of the earth is a witness to the fact that Muhammad is the prophet of God and that the Quran is the word of God which has been revealed to him through an angel. The axial rotation of the earth is one of the truly remarkable phenomena of this universe. It is, so to say, a model which makes the matter of revelation understandable to us. When you imagine that the earth, while rotating on its axis, also revolves round the sun in the vastness of outer space, you will feel as if there is a powerful remote control system which directs its movements with the utmost precision. The establishment of contact between man and God through an angel is also on a parallel with this. The controlled movement of the earth symbolically helps us in understanding the miraculous nature of man’s contact with God through the angel.
Sumumpa Siya sa madaling-araw kapag lumitaw ang liwanag nito.
He took an oath by the morning when its light emerges.
Ngài thề bởi ban mai lúc sáng sớm.
Işığı ortaya çıktığında sabaha yemin etmiştir.
Dia bersumpah dengan waktu subuh jika mulai menampakkan cahayanya.
et par l’aube dont la lumière se diffuse,
i kune se zorom kada se njena svjetlost pojavi.
Jura por la mañana cuando emerge su luz.
E giurò sul mattino, quando spunta la sua luce.
Quả thật, Qur’an được thiên khải cho Muhammad là lời phán của Allah qua trung gian vị Thiên Thần trung trực Jibril được Allah vinh danh.
The Qur’ān that is revealed to Muhammad (peace be upon him) is Allah’s speech that was conveyed by a trusted angel, Gabriel (peace be upon him), whom Allah entrusted it to.
إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ ذِي قُوَّةٍ عِندَ ذِي الْعَرْشِ مَكِينٍ (it [ the Qur'an ] is surely the word of a noble messenger [ Jibra'il ], the one possessing power and a high status with the Lord of the Throne...81:19-20). This is the subject of oath that affirms that Qur'an is the word brought by a noble messenger. Then three qualities are attributed to this noble messenger. The first quality is that he possesses power. The second quality is that he has high status and lofty rank with Allah, and he is obeyed in the upper realm. The third quality is that he is trusted, and there is no possibility of his committing any breach of trust or tampering with the message he conveys. The word 'noble messenger' obviously refers to the angel Jibra'il (علیہ السلام) because the word 'messenger' is used for angels as it is used for prophets, and all the three qualities attributed to the 'messenger' in the next verses are truly present in Jibra'il (علیہ السلام) . His being powerful is mentioned in Surah An-Najm in the following words;
عَلَّمَهُ شَدِيدُ الْقُوَىٰ
It is taught to him by one (angel) of strong faculties.[ 53:5)
It is established through the hadith of Mi` raj that he is obeyed by other angels, because when he accompanied the Holy Prophet ﷺ to the sky and ordered the angels appointed on its doors to open them he was obeyed by them. That he is trust-worthy is too obvious to need a proof.
Some commentators, however, take the phrase 'honourable messenger' to refer to the Holy Prophet Muhammad "and accordingly have made an attempt to take all the three qualities referring to the Holy Prophet ﷺ .
In the next verses, the Holy Qur'an has mentioned the high status of the Holy Prophet ﷺ ، and has refuted the silly objections raised against him by the infidels.
(And your companion [ Muhammad ﷺ ] madman....81:22) This is rebuttal to the foolish criticism of the enemies who said that Muhammad ﷺ is [ God forbid!] insane.
وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ (And he did see him [ Jibra'il (علیہ السلام) ] on the clear horizon. _81:23) In other words, Muhammad saw Jibra'il (علیہ السلام) on a clear horizon. A similar statement occurs in Surah An-Najm as follows:
The purpose of mentioning this is to show that the Holy Prophet ﷺ was well-acquainted with Jibra'il (علیہ السلام) the angel of revelation. He had seen him in his original shape. Therefore, there can be no room for doubt in the veracity of revelation he brings to him.
Al-hamdulillah
The Commentary on
Surah At-Takwir
Ends here
In verità, questo Corano rivelato a Muħammed, pace e benedizioni di Allāh su di lui ﷺ, è Parola di Allāh, trasmessogli da un angelo fidato, ovvero Jibrīl, pace a lui, affidatogli da Allāh.
Kur'an koji je objavljen Muhammedu, sallallahu alejhi ve sellem, uistinu je Allahov govor kojeg je dostavio povjerljivi melek, a to je Džibril, alejhi selam, kojem je Allah povjerio taj posao.
Muhammed -sallallahu aleyhi ve sellem-'e inen Kur'an, pek güvenilir bir melek olan Cebrail -aleyhisselam-'ın tebliğ ettiği Allah kelamıdır. Allah Kur'an'ı ona emanet etmiştir.
Tunay na ang Qur’ān na pinababa kay Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – ay talagang pananalita ni Allāh na ipinaabot ng isang anghel na mapagkakatiwalaan, si Anghel Gabriel – sumakanya ang pagbati ng kapayapaan. Ipinagkatiwala ito ni Allāh sa kanya.
que le Coran révélé à Muħammad est assurément la parole d'Allah, transmise par l’Ange digne de confiance à qui Allah l'a confiée.
Angel-messenger, who brings divine revelation to man.
Dia bersumpah dengan semua itu bahwa sesungguhnya Al-Qur`ān yang diturunkan kepada Muhammad -ṣallallāhu 'alaihi wa sallam- adalah benar-benar firman Allah yang disampaikan oleh malaikat yang memegang amanat, yaitu Jibril -'alaihissalām- yang diberi amanat oleh Allah.
El Corán revelado a Mujámmad r es la palabra de Al-lah transmitida por un ángel leal, el ángel Gabriel u, a quien Al-lah se lo confió.
Cet Ange est doué d’une grande force et a un rang élevé auprès du Seigneur du Trône.
Dia pemilik kekuatan dan kedudukan agung di sisi Sang Pemilik Arasy -Subḥānahu wa Ta'ālā-.
na nagmamay-ari ng lakas, na may kalagayang dakila sa ganang sa Panginoon ng Trono – kaluwalhatian sa Kanya,
One who possess strength and great rank in the sight of the Lord of the Throne, may He be glorified.
(Jibrīl) è forte e possiede grande prestigio presso il Dio del Trono, gloria Sua,
Vị Thiên Thần có quyền lực và địa vị nơi Chủ Nhân của Ngai Vương.
Poseedor de fuerza y alto rango ante los ojos del Señor del Trono, que sea Él glorificado.
O, kuvvet sahibidir. Arşın Rabbi olan Allah -Subhânehu ve Teâlâ- katında yüce bir makama sahiptir.
Vlasnik snage i velikog položaja kod Gospodara Arša.
gli abitanti del Cielo gli obbediscono, affidabile rispetto alla rivelazione che gli viene affidata.
Dia ditaati oleh para penghuni langit, menunaikan amanat yang dibebankan kepadanya berupa wahyu.
He is obeyed by the inhabitants of the heavens and trusted in the revelation that he conveys.
Vị Thiên Thần được cư dân trên trời nghe lệnh và được Allah tin cậy giao phó truyền đạt lời mặc khải của Ngài.
Quien es obedecido por los habitantes de los cielos y digno de confianza de la revelación que transmite.
Tumatalima sa kanya ang mga naninirahan sa langit, na pinagkakatiwalaan sa ipinaaabot niya na kasi.
Les habitants du Ciel lui obéissent et il est digne de confiance pour la transmission de la Révélation.
Gökyüzü ahalisi ona itaat eder, ayrıca bildirdiği vahiy konusunda güvenilirdir.
stanovnici nebesa su mu pokorni, i on je povjerljiv u onome što dostavlja.
Mujámmad r, su compañero, y cuyo intelecto, lealtad y veracidad conocen, no es un loco como calumniosamente afirman.
Muhammad (peace be upon him), who is in your company and whose intellect, trustworthiness and truthfulness you know, is not insane as you slanderously claim.
E Muħammed, pace e benedizioni di Allāh su di lui ﷺ, colui che è costantemente assieme a voi, e la cui mente, affidabilità e veridicità conoscete, non è un posseduto come insinuate.
Sungguh, teman kalian, Muhammad -ṣallallāhu 'alaihi wa sallam- yang telah kalian ketahui akalnya, amanatnya, dan kejujurannya, sekali-kali bukanlah orang gila sebagaimana yang kalian tuduhkan kepadanya secara dusta.
Votre compagnon Muħammad, dont vous connaissez la santé mentale, la loyauté et la véracité n’est pas dément comme vous le prétendez calomnieusement.
Muhammed, sallallahu alejhi ve sellem, koji je s vama, čiji razum, pouzdanost i iskrenost znate, nije lud, kao što to lažno tvrdite.
Sürekli yanınızda olan, güvenilirliğini ve doğru sözlü olduğunu bildiğiniz Muhammed -sallallahu aleyhi ve sellem- sizin iftira atıp, iddia ettiğiniz gibi bir deli değildir.
Si Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – ang kumakasama sa inyo na nakakikilala kayo sa pag-iisip niya, pagkamapagkakatiwalaan niya, at katapatan niya ay hindi isang baliw gaya ng inaangkin ninyo bilang paninirang-puri.
Muhammad mà các ngươi quen biết tự bao giờ vốn là người đáng tin, trung thực không phải là một người điên loạn như các ngươi nói.
Su compañero vio a Gabriel en la forma en que fue creado en el claro horizonte del cielo.
Şüphesiz arkadaşınız, Cebrail’i yaratıldığı surette gökyüzünün ufkunda açıkça gördü.
Vaš drug je vidio Džibrila u njegovom liku u kojem ga je Allah stvorio, na jasnom obzorju.
Teman kalian ini telah melihat Jibril di ufuk langit yang jelas dalam bentuk asli sebagaimana ia diciptakan.
Your companion had seen Gabriel in the form that he was created in the clear horizon of the sky.
E il vostro compagno ha visto Jibrīl nella forma in cui venne creato negli orizzonti limpidi del Cielo.
Quả thật người bạn của các ngươi đã nhìn thấy chân tướng của đại Thiên Thần Jibril tại chân trời sáng tỏ.
Talaga ngang nakakita ang kasamahan ninyo kay Anghel Gabriel sa anyo nito na nilikha ito sa abot-tanaw ng langit na maliwanag.
Il vit effectivement l’Ange Gabriel sous sa véritable apparence à l’horizon
Bukanlah teman kalian ini sebagai orang bakhil yang enggan untuk menyampaikan kepada kalian apa yang diperintahkan kepadanya untuk disampaikan kepada kalian dan dia juga tidak mengambil upah sebagaimana para dukun mengambil upah.
Su compañero no dejará de transmitirles toda la revelación como le fue ordenado, y tampoco recibe retribución alguna como lo hacen los adivinos.
Vaš drug nije škrt u onome što vam dostavlja, i ne uzima naknadu za taj posao kao što je uzimaju vračari.
et il n’est pas avare avec vous de ce qui lui a été ordonné de vous transmettre ni ne reçoit un salaire comme en reçoivent les devins.
Arkadaşınız, kendisi aracılığıyla size bildirilmesi emredilmiş olan şeyi tebliğ etmede size karşı cimrilik yapmaz. Kâhinlerin aldığı gibi bir ücret de almaz.
Và Người bạn của các ngươi không phải là tên keo kiệt muốn giữ lại cho riêng mình điều gì đó trong sứ mạng truyền đạt củaY và Ycũng không lấy thù lao như những tên thầy bói.
Your companion is not miserly with you by not conveying what he was instructed to convey to you, nor does he take any reward like how fortune-tellers take.
Ang kasamahan ninyo ay hindi maramot sa inyo na nagmamaramot na magpaabot sa inyo ng ipinag-utos sa kanya na ipaabot sa inyo at hindi kumukuha ng upa gaya ng kinukuha ng mga manghuhula.
E il vostro compagno non è incurante nei vostri confronti, non comunicandovi ciò che gli è stato ordinato di comunicarvi, e non ne trae alcuna ricompensa, come la traggono i sacerdoti.
Bu Kur’an, Allah’ın rahmetinden kovulmuş olan şeytanın sözü de değildir.
Ce Coran n’est pas la parole d’un démon exclu de la miséricorde d’Allah.
Este Corán no es la palabra de un demonio apartado de la misericordia de Al-lah.
Questo Corano non è parola di un demone escluso dalla Misericordia di Allāh.
This Qur’ān is not the speech of a satan distanced from Allah’s mercy.
Bukanlah Al-Qur`ān ini berupa ucapan setan yang terjauhkan dari rahmat Allah.
Ang Qur’ān na ito ay hindi mula sa pananalita ng isang demonyong itinaboy mula sa awa ni Allāh.
Và Qur’an không phải là lời của Shaytan bị trục xuất khỏi sự nhân từ của Allah.
Kur'an nije govor šejtana koji je udaljen od milosti Allahove.
Entonces, ¿qué camino seguirán para negar que proviene de Al‑lah, después de todas estas pruebas?
Quelle voie suivez-vous donc afin de nier qu’il provienne d’Allah après tous ces arguments?
Lalu alasan apalagi yang akan kalian gunakan untuk mengingkari bahwa Al-Qur`ān ini dari Allah setelah datangnya hujah-hujah ini?!
pa kuda onda idete i koji način da koristite u negiranju da je on od Allaha, nakon ovih dokaza.
Bu delillerinden sonra onun Allah Teâlâ tarafından olduğunu inkâr etmek için hangi yola başvuruyorsunuz?
Còn con đường nào để các ngươi phủ nhận nó không phải là của Allah sau những bằng chứng thế này?
Kaya sa aling daan tatahak kayo para sa pagkakaila na ito ay mula kay Allāh matapos ng mga katwirang ito?
So which path will you tread to deny that it is from Allah after all these evidence?!
Quale strada percorrete, negando che provenga da Allāh, dopo tutte queste prove?!
Quả thật, Qur’an chỉ là lời nhắc nhở và cảnh tỉnh cho loại Jinn và loài người.
El Corán es solo un recordatorio y un consejo para los genios y los seres humanos.
Il Corano non è altro che un avvertimento e un monito rivolto ai Jinn e agli uomini,
Kur'an je samo opomena i savjet džinima i ljudima.
Walang iba ang Qur'ān kundi isang pagpapaalaala at isang pangaral para sa jinn at tao,
The Qur’ān is only a reminder and counsel to the jinn and mankind.
Tidaklah Al-Qur`ān itu melainkan peringatan dan nasihat bagi jin dan manusia,
Ce Coran n’est qu’un rappel et une exhortation adressés aux djinns et aux humains
Kur'an, cinler ve insanlar için yalnızca bir öğüt ve nasihattir.
Sizin içinizden hak yolda dosdoğru olmayı dileyen kimseler için.
per chiunque di voi voglia intraprendere la Via della Verità.
Cho những ai muốn đi đúng trên con đường ngay chính của Chân Lý.
A ceux parmi vous qui veulent emprunter le droit chemin.
para sa sinumang lumoob kabilang sa inyo na magpakatuwid sa daan ng katotohanan,
For those of you who wish to be steadfast on the path of truth.
yaitu bagi siapa di antara kalian yang ingin istikamah di atas jalan kebenaran.
Para aquellos de ustedes que deseen permanecer firmes en el camino de la verdad.
onome među vama koji želi da ide putem istine.
Or vous ne pouvez vouloir être droits, à moins qu’Allah, le Seigneur de toutes les créatures, ne le veuille.
Non potreste desiderare di seguire la Retta Via se non per volere di Allāh, Dio di tutto il Creato.
You can only will to remain steadfast or do anything else if Allah, the Lord of all created things, wills that.
at hindi kayo magloloob ng pagpapakatuwid ni ng iba pa rito maliban na lumuob si Allāh niyon, ang Panginoon ng mga nilikha sa kabuuan ng mga ito.
Nhưng những gì các ngươi muốn sẽ không thành ngoại trừ ý muốn của các ngươi đồng thuận với ý muốn của Allah, Đấng Chủ Tể của muôn loài.
Bütün varlıkların Rabbi olan Allah dilemedikçe, siz dosdoğru olmayı veya başka bir şeyi dileyemezsiniz.
a vi ne možete ustrajati ili nešto drugo učiniti, ako to Allah, Gospodar svih stvorenja, ne želi.
Pero solo se mantendrán firmes si Al-lah, el Señor de toda la creación, así lo quiere.
Namun, tidaklah kalian mampu berkehendak untuk istikamah atau untuk hal lainnya kecuali bila Allah yang merupakan Tuhan segala makhluk berkehendak demikian.
