1- Eksik ölçüp tartan (hilekarların) vay haline!
2- Onlar ki insanlardan ölçü ile aldıklarında tastamam alırlar.
3- Ama onlara ölçü yahut tartı ile verdiklerinde eksik verirler.
4- Bu kimseler diriltileceklerini hiç düşünmezler mi?
5- Büyük bir gün için?
6- Ki o gün insanlar, âlemlerin Rabbi huzurunda (hesap için) duracaklardır.
(Mekke’de inmiştir. 36 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1. “Vay haline!” Azap ve ceza bildiren bir ifadedir. “Eksik ölçüp tartan (hilekarların) vay haline!” Yüce Allah bu hilekarları şu buyruklarla açıklamaktadır:
2. “Onlar ki insanlardan” onlardaki haklarının karşılığını “aldıklarında tastamam alırlar.” Eksik almazlar.
3. “Ama onlara” insanlara, onların haklarını “ölçü yahut tartı ile verdiklerinde” onlara “eksik verirler.” Bu da ya eksik ölçüp tartan aletlerle yahut ölçü ve tartıyı tam yapmamakla ya da başka bir yolla olur. Bu, insanların mallarını çalmak ve onlara adaletli davranmamaktır.
Bu insanların mallarını ölçü ve tartı ile eksik verenlere bir tehdit olduğuna göre onların mallarını zorla ve hırsızlık yolu ile alanların böyle bir tehdide maruz kalmaları -eksik ölçüp tartanlara göre- öncelikle söz konusudur.
Âyet-i kerime şunu da göstermektedir: İnsan başkalarındaki hakkını aldığı gibi onların haklarını da -mal ve muamelâtta- aynı şekilde eksiksiz vermelidir. Hatta bu buyrukların kapsamına delil getirme ve münazara da girmektedir. Karşılıklı münazara yapıp tartışanlar arasında adet olduğu üzere her bir kişi, kendi lehinde olan delillere sıkı sıkıya yapıştığı gibi hasmının lehine olan ve onun bilmediği delilleri de açıklamalıdır. Kendi delillerini tetkik ettiği gibi hasmının delillerini de tetkik edebilmelidir. İşte böyle bir konumda insanın insaflı mı olduğu yoksa fikrine taasupla bağlanan biri mi olduğu, alçakgönüllü mü olduğu yoksa kibirli bir kişi mi olduğu, akıllı mı olduğu yoksa kıtakıllı mı olduğu ortaya çıkar.
Yüce Allah’tan her hayra bizleri muvaffak kılmasını dileriz.
4-6. Daha sonra Yüce Allah, eksik ölçüp tartanları tehdit etmekte, onların hallerine ve durumlarını sürdürmelerine hayretle şöyle buyurmaktadır:“Bu kimseler diriltileceklerini hiç düşünmezler mi?…” O halde onları eksik ölçüp tartma hususunda yüreklendiren, âhiret gününe iman etmeyişleridir. Yoksa o güne iman etselerdi, Allah’ın huzurunda duracaklarını ve O’nun azın da çoğun da hesabını kendilerinden soracağını bilselerdi, bu işten vazgeçerlerdi, bundan tevbe ederlerdi.
Kasawian at pagkalugi ay ukol sa mga tagapag-umit-umit,
La destrucción y la perdición son para aquellos que no dan la medida justa.
Một sự trừng phạt rất nặng dành cho những ai là kẻ gian lận bòn rút trong cân đong và đo đạc.
Ölçüde hile yapanlar için hüsran ve helak vardır.
Kebinasaan dan kerugian bagi orang-orang yang curang.
Which was revealed in Al-Madinah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
Increasing and decreasing in the Measure and Weight will be a Cause for Regret and Loss
An-Nasa'i and Ibn Majah both recorded from Ibn `Abbas that he said, "When the Prophet came to Al-Madinah, the people of Al-Madinah were the most terrible people in giving measurement (i.e., they used to cheat). Thus, Allah revealed,
وَيْلٌ لِّلْمُطَفِّفِينَ
(Woe to Al-Mutaffifin.) After this, they began to give good measure." The meaning of the word Tatfif here is to be stingy with measurement and weight, either by increasing it if it is due from the others, or decreasing it if it is a debt. Thus, Allah explains that the Mutaffifin those whom He has promised loss and destruction, whom are meant by "Woe" are
الَّذِينَ إِذَا اكْتَالُواْ عَلَى النَّاسِ
(Those who, when they have to receive by measure from men,) meaning, from among the people.
يَسْتَوْفُونَ
(demand full measure,) meaning, they take their right by demanding full measure and extra as well.
وَإِذَا كَالُوهُمْ أَوْ وَّزَنُوهُمْ يُخْسِرُونَ
(And when they have to give by measure or weight to (other) men, give less than due.) meaning, they decrease. Verily, Allah commanded that the measure and weight should be given in full. He says in another Ayah,
وَأَوْفُوا الْكَيْلَ إِذا كِلْتُمْ وَزِنُواْ بِالقِسْطَاسِ الْمُسْتَقِيمِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً
(And give full measure when you measure, and weigh with a balance that is straight. That is good and better in the end.) (17:35) Allah also says,
وَأَوْفُواْ الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ لاَ نُكَلِّفُ نَفْسًا إِلاَّ وُسْعَهَا
(And give full measure and full weight with justice. We burden not any person, but with that which he can bear.) (6:152) and He says,
وَأَقِيمُواْ الْوَزْنَ بِالْقِسْطِ وَلاَ تُخْسِرُواْ الْمِيزَانَ
(And observe the weight with equity and do not make the balance deficient.) (55:9) Allah destroyed the people of Shu`ayb and wiped them out because of their cheating in weights and measurements. ning, they take their right by demanding full measure and extra as well.
وَإِذَا كَالُوهُمْ أَوْ وَّزَنُوهُمْ يُخْسِرُونَ
(And when they have to give by measure or weight to (other) men, give less than due.) meaning, they decrease. Verily, Allah commanded that the measure and weight should be given in full. He says in another Ayah,
وَأَوْفُوا الْكَيْلَ إِذا كِلْتُمْ وَزِنُواْ بِالقِسْطَاسِ الْمُسْتَقِيمِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً
(And give full measure when you measure, and weigh with a balance that is straight. That is good and better in the end.) (17:35) Allah also says,
وَأَوْفُواْ الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ لاَ نُكَلِّفُ نَفْسًا إِلاَّ وُسْعَهَا
(And give full measure and full weight with justice. We burden not any person, but with that which he can bear.) (6:152) and He says,
وَأَقِيمُواْ الْوَزْنَ بِالْقِسْطِ وَلاَ تُخْسِرُواْ الْمِيزَانَ
(And observe the weight with equity and do not make the balance deficient.) (55:9) Allah destroyed the people of Shu`ayb and wiped them out because of their cheating in weights and measurements. be able to bare. Imam Malik reported from Nafi` who reported from Ibn `Umar that the Prophet said,
«يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ، حَتْى يَغِيبَ أَحَدُهُمْ فِي رَشْحِهِ إِلَى أَنْصَافِ أُذُنَيْه»
(This will be the Day that mankind will stand before the Lord of all that exists, until one of them will sink up to the middle of his ears in sweat.) Al-Bukhari recorded this Hadith from Malik and `Abdullah bin `Awn, both of whom reported it from Nafi`. Muslim also recorded it from two routes. Another Hadith: Hadith;uA ? give less than due.) meaning, they decrease. Verily, Allah commanded that the measure and weight should be given in full. He says in another Ayah,
وَأَوْفُوا الْكَيْلَ إِذا كِلْتُمْ وَزِنُواْ بِالقِسْطَاسِ الْمُسْتَقِيمِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً
(And give full measure when you measure, and weigh with a balance that is straight. That is good and better in the end.) (17:35) Allah also says,
وَأَوْفُواْ الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ لاَ نُكَلِّفُ نَفْسًا إِلاَّ وُسْعَهَا
(And give full measure and full weight with justice. We burden not any person, but with that which he can bear.) (6:152) and He says,
وَأَقِيمُواْ الْوَزْنَ بِالْقِسْطِ وَلاَ تُخْسِرُواْ الْمِيزَانَ
(And observe the weight with equity and do not make the balance deficient.) (55:9) Allah destroyed the people of Shu`ayb and wiped them out because of their cheating in weights and measurements.
Threatening the Mutaffifin with standing before the Lord of all that exists
Then Allah says as a threat to them,
أَلا يَظُنُّ أُوْلَـئِكَ أَنَّهُمْ مَّبْعُوثُونَ - لِيَوْمٍ عَظِيمٍ
(Do they not think that they will be resurrected, on a Great Day) meaning, do these people not fear the resurrection and standing before He Who knows the hidden matters and the innermost secrets, on a Day that contains great horror and tremendous fright Whoever loses on this Day will be made to enter into a blazing fire. Then Allah says,
يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَـلَمِينَ
(The Day when (all) mankind will stand before the Lord of all that exists) meaning, they will stand barefooted, naked and uncircumcised at a station that will be difficult, hard, and distressful for the criminals. They will be covered by the command from Allah, and it will be that, which the strength and the senses will not be able to bare. Imam Malik reported from Nafi` who reported from Ibn `Umar that the Prophet said,
«يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ، حَتْى يَغِيبَ أَحَدُهُمْ فِي رَشْحِهِ إِلَى أَنْصَافِ أُذُنَيْه»
(This will be the Day that mankind will stand before the Lord of all that exists, until one of them will sink up to the middle of his ears in sweat.) Al-Bukhari recorded this Hadith from Malik and `Abdullah bin `Awn, both of whom reported it from Nafi`. Muslim also recorded it from two routes. Another Hadith: Hadit u ?? ? u A ? Threatening the Mutaffifin with standing before the Lord of all that exists Then Allah says as a threat to them,
أَلا يَظُنُّ أُوْلَـئِكَ أَنَّهُمْ مَّبْعُوثُونَ - لِيَوْمٍ عَظِيمٍ
(Do they not think that they will be resurrected, on a Great Day) meaning, do these people not fear the resurrection and standing before He Who knows the hidden matters and the innermost secrets, on a Day that contains great horror and tremendous fright Whoever loses on this Day will be made to enter into a blazing fire. Then Allah says,
يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَـلَمِينَ
(The Day when (all) mankind will stand before the Lord of all that exists) meaning, they will stand barefooted, naked and uncircumcised at a station that will be difficult, hard, and distressful for the criminals. They will be covered by the command from Allah, and it will be that, which the strength and the senses will not be able to bare. Imam Malik reported from Nafi` who reported from Ibn `Umar that the Prophet said,
«يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ، حَتْى يَغِيبَ أَحَدُهُمْ فِي رَشْحِهِ إِلَى أَنْصَافِ أُذُنَيْه»
(This will be the Day that mankind will stand before the Lord of all that exists, until one of them will sink up to the middle of his ears in sweat.) Al-Bukhari recorded this Hadith from Malik and `Abdullah bin `Awn, both of whom reported it from Nafi`. Muslim also recorded it from two routes. Another Hadith: Imam Ahmad recorded from Al-Miqdad, who was Ibn Al-Aswad Al-Kindi, that he heard the Messenger of Allah ﷺ saying,
«إِذَا كَانَ يَوْمُ الْقِيَامَةِ أُدْنِيَتِ الشَّمْسُ مِنَ الْعِبَادِ حَتْى تَكُونَ قَدْرَ مِيلٍ أَوْ مِيلَيْنِ قال فَتَصْهَرُهُمُ الشَّمْسُ فَيَكُونُونَ فِي الْعَرَقِ كَقَدْرِ أَعْمَالِهِمْ، مِنْهُمْ مَنْ يَأْخُذُهُ إِلَى عَقِبَيْهِ، وَمِنْهُمْ مَنْ يَأْخُذُهُ إِلَى رُكْبَتَيْهِ، وَمِنْهُمْ مَنْ يَأْخُذُهُ إِلَى حَقْوَيْهِ، وَمِنْهُمْ مَنْ يُلْجِمُهُ إِلْجَامًا»
(On the Day of Judgement, the sun will draw near the servants until it is a mile or two away from them. Then the sun will burn them, and they will be submersed in sweat based upon the amount of their deeds. From among them there will be those whose sweat will come up to their two heels. From among them there will be those whose sweat will come up to their two knees. From among them there will be those whose sweat will come up to their groins. From among them there will be those who will be bridled in sweat (up to their necks).) This Hadith was recorded by Muslim and At-Tirmidhi. In Sunan Abu Dawud it is recorded that the Messenger of Allah ﷺ used to seek refuge with Allah from the hardship of standing on the Day of Judgement. It has been reported from Ibn Mas`ud that they will be standing for forty years with their heads raised toward the sky. No one will speak to them, and the righteous and wicked among them will all be bridled in sweat. It has been reported from Ibn `Umar that they will be standing for one hundred years. Both of these statements have been recorded by Ibn Jarir. In the Sunans of Abu Dawud, An-Nasa'i, and Ibn Majah, it is recorded from `A'ishah that the Messenger of Allah ﷺ used to begin his late night prayer by declaring Allah's greatness ten times, praising Allah ten times, glorifying Allah ten times, and seeking Allah's forgiveness ten times. Then he would say,
«اللْهُمَّ اغْفِرْ لِي وَاهْدِنِي وَارْزُقْنِي وَعَافِنِي»
(O Allah! Forgive me, guide me, provide for me, and protect me.) Then he would seek refuge from the hardship of the standing on the Day of Judgement.
Que les fraudeurs soient anéantis et perdus.
"Kecelakaan besarlah bagi orang-orang yang curang. (Yaitu) orang-orang yang apabila menerima takaran dari orang lain me-reka minta dipenuhi, dan apabila mereka menakar atau menimbang untuk orang lain, mereka mengurangi. Tidakkah orang-orang itu yakin, bahwa sesungguhnya mereka akan dibangkitkan, pada suatu hari yang besar, (yaitu) hari (ketika) manusia berdiri menghadap Rabb semesta alam." (Al-Muthaffifin: 1-6).
Madaniyah[135]
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(1-6) ﴾ وَيۡلٞ ﴿ "Kecelakaan besarlah," adalah kata-kata azab dan siksaan, ﴾ لِّلۡمُطَفِّفِينَ ﴿ "bagi orang-orang yang curang." Ini dijelaskan oleh Allah سبحانه وتعالى dengan FirmanNya kemudian, ﴾ ٱلَّذِينَ إِذَا ٱكۡتَالُواْ عَلَى ٱلنَّاسِ ﴿ "(Yaitu) orang-orang yang apabila menerima takaran dari orang lain," yakni me-ngambil dari mereka sebagai timbal balik, mereka menginginkan-nya secara utuh, tidak kurang, ﴾ وَإِذَا كَالُوهُمۡ أَو وَّزَنُوهُمۡ ﴿ "dan apabila mereka menakar atau menimbang untuk orang lain," yakni bila memberikan hak orang lain yang harus ditunaikan dengan takaran atau tim-bangan, ﴾ يُخۡسِرُونَ ﴿ "mereka mengurangi," yakni menguranginya dengan cara mengurangi takaran atau timbangan, tidak memenuhi tim-bangan dan takaran atau dengan cara lainnya. Ini adalah pencurian harta orang lain dan tidak bersikap adil terhadap mereka. Karena ancaman ini ditujukan pada orang yang mengurangi takaran dan timbangan orang lain, maka orang yang mengambil harta orang lain secara paksa atau dengan cara mencuri, tentu lebih berhak mendapatkan ancaman ini dari orang-orang yang sekedar berbuat curang.
Ayat mulia ini menunjukkan bahwa orang sebagaimana berhak mendapatkan haknya dari orang lain, ia juga harus mem-berikan semua milik orang lain secara penuh, baik berupa harta maupun yang lain. Bahkan hujjah dan pernyataan juga termasuk dalam keumuman ayat ini. Biasanya, masing-masing dari dua orang yang berdebat berusaha mempertahankan hujjahnya, ia juga berkewajiban menjelaskan hujjah rivalnya yang tidak ia ketahui dan mempertimbangkan argumen-argumen rivalnya sebagaimana ia juga harus mempertimbangkan argumen-argumennya sendiri. Di sini dapat diketahui sikap obyektif atau fanatisme seseorang, kerendahan hati atau kesombongan, berakal atau bodoh. Semoga Allah سبحانه وتعالى berkenan menolong kita pada setiap kebaikan.
Selanjutnya Allah سبحانه وتعالى mengancam orang-orang yang berbuat curang serta merasa bangga atas kondisi mereka serta tetapnya mereka berada di atas kecurangan seraya berfirman, ﴾ أَلَا يَظُنُّ أُوْلَٰٓئِكَ أَنَّهُم مَّبۡعُوثُونَ 4 لِيَوۡمٍ عَظِيمٖ 5 يَوۡمَ يَقُومُ ٱلنَّاسُ لِرَبِّ ٱلۡعَٰلَمِينَ 6 ﴿ "Tidakkah orang-orang itu yakin, bahwa sesungguhnya mereka akan dibangkitkan, pada suatu hari yang besar, (yaitu) hari (ketika) manusia berdiri menghadap Rabb semesta alam?" Yang mendorong mereka untuk berbuat curang adalah tidak beriman pada Hari Akhir, sebab bila mereka beriman pada Hari Akhir dan mereka mengetahui akan berdiri di hadapan Allah سبحانه وتعالى yang akan menghisab mereka atas amalan kecil dan besar, niscaya mereka menjauhkan diri mereka dari kecurangan dan bertaubat.
Propast i gubitak čekaju one koji zakidaju.
Destruction and loss be for those who give short measure.
Siano maledetti e sconfitti i frodatori!
Commentary
According to Sayyidna ` Abdullah Ibn Masud ؓ ، Surah Tatfif was revealed in Makkah. Therefore, most of the copies of the Qur'an refer to it as the Makki Surah. According to Sayyidna Ibn ` Abbas ؓ ، Qatadah, Muqatil and Dahhak رحمۃ اللہ علیہم ، it is a Madani Surah, but only about eight verses are Makki. Imam Nasa'i (رح) transmits a narrative from Sayyidna Ibn ` Abbas ؓ that when the Holy Prophet ﷺ arrived in Madinah, the people of Madinah whose most transactions were based on measurements used to cheat and short measure. For this reason, Allah revealed the Surah. It is reported from Sayyidna Ibn ` Abbas ؓ that this is the first Surah that was revealed as soon as the Holy Prophet ﷺ arrived at Madinah. The reason is that it was a common practice in Madinah that the people used to be very strict in measuring when they had to receive something from others, but when they sold something, they used to cheat the buyers. After the revelation of this Surah, all of them abandoned this bad custom totally, and mended themselves in a way that they are now well-known in their honesty in weighing and measuring. (Reported by Hakim, Nasa'i, and Ibn Majah, with sound chain of narrators)
وَيْلٌ لِّلْمُطَفِّفِينَ (Woe to the curtailers...83:1) The word mutaffifin 'those who give short measure or weight' is derived from Tatfif 'to give short measure or short weight'. The Qur'anic expression 'Woe to the curtailers' is indicative of the injunction that this practice is prohibited.
Tatjif has a Wider Scope
The Qur'an and Sunnah have prohibited Tatfif which primarily signifies 'giving short measure and weight', because generally all transactions are carried out by things that can be measured or weighed. But the basic purpose of weighing or measuring is none else but to give a person what he deserves. It, therefore, indicates that the rule is not restricted to weights and measures only, but it includes all other means through which the rights of someone are evaluated, assessed or appraised. It is obligatory that all rights are given to the deserving persons in full, whether they are assessed by weight, measure, number or any other means. In terms of this concept of Tatfif, it is prohibited to give to any person less than his due.
It is recorded in Muwatta' of Imam Malik that Sayyidna ` Umar Ibn-ul-Khattab ؓ saw a person curtailing [ cutting short ] his bowing and prostration postures in prayers, he said to him:
لَقَد طَفَّفتَ
'You have committed Tatfif (curtailed the right) of Allah.'
Having cited this statement of Sayyidna ` Umar Ibn-ul-Khattab ؓ ، Imam Malik (رح) formulates the following postulate:
لکلّ شیءٍ
'Everything has a full due and a short measure.'
This postulate can apply even to prayers, ablution, cleanliness and all the rights of Allah and the ways of worship. If someone is deficient in fulfilling these rights of Allah, he is guilty of Tatfif. Similarly if one cuts short human rights [ by failing to perform duties imposed upon him or keeping to the terms of agreement duly ], he is covered by the rule laid down by the verse regarding Tatfif. For example, if an employee has entered into a contract with the employer that he shall work for specified time, it is imperative for him to work for the stipulated hours. If he curtails the hours, he is guilty of Tatiff. Generally, people - even scholars - are lax in this matter. They do not regard curtailment of their obligations relating to service or labour as sin. May Allah protect us from it!
HADITH: Sayyidna ` Abdullah Ibn ` Abbas ؓ has narrated that the Holy Prophet ﷺ has said:
حمس بخمس
'There are five sins, for which there are five punishments.'
[ 1] He who breaks his covenant, Allah will cause his enemy to subdue him.
[ 2] The nation that abandons the sacred laws of Allah, and decides cases according to other laws, poverty will prevail commonly among them.
[ 3] The nation among whom promiscuity and zina (fornication or adultery) becomes rampant, Allah will punish them with epidemics and endemic diseases.
[ 4] Those who curtail measures and weights, Allah will cause famine to break out amongst them. and
[ 5] Those who fail to pay their Zakah, Allah will withhold rain from them.
[ Cited by Qurtubi who said that Al-Bazzar has narrated the over-all sense of this lzadith, though with different words; and Malik Ibn Anas has also narrated it from Ibn ` Umar ؓ ].
Tabarani narrates from Ibn ` Abbas ؓ that the Holy Prophet ﷺ said: "When it becomes rampant in a community to steal from the spoils of war, Allah will cast terror of enemies into their hearts; when usury becomes a common practice in a community, death becomes a frequent occurrence in that society; a community that gives short measure and weight, Allah cuts off their sustenance; those who decide against the truth, murder becomes common among them; and those who betray their agreement, Allah causes their enemies to prevail upon them." [ Malik has also transmitted it, but as a saying of Ibn ` Abbas ؓ . See Mazhari ].
Various Forms of Poverty, Famine and Curtailment of Sustenance
The Hadith (cited above) states that people's 'sustenance' may be Cut Off as a punishment to short measuring: This can take different forms. They may be completely deprived of their sustenance; or sustenance may be available, but they may not be able to eat or use it, as it commonly happens nowadays in the case of many diseases. Likewise, 'famine' might take different forms: Items of necessity might be lacking; or they might be available abundantly, but it might be difficult to purchase them, because the prices are unbearably exorbitant, as is experienced nowadays. The Hadith says that in certain situations faqr will prevail in the society. Faqr is generally translated as 'poverty', but its real meaning in Arabic is 'being in need' or 'being dependent on someone'. Keeping this meaning in view, the situation of faqr pointed out in the Hadith is not confined to lack of money and other necessary things, but it also includes a situation where people depend on others in their business and other necessities of life. The more a person is in need of others, the greater is his degree of faqr. Let us consider the conditions of the present age. Man is bound by the most complicated laws that restrict his living, his movement and his intentions, so that he is unable to eat what he wants to eat, or utter what he wants to utter. He possesses money, but he is not free to buy of his choice from where he wants to. He is not free to undertake a journey [ or to travel ] as and when he wants to. He is bound so much by these restrictive laws that he has no choice but to follow the official procedure for which he has to flatter the officials [ at every level ] including the peons. Without this, life is difficult. This entire system of dependence on others is a part of faqr. This elaborate explanation should dispel the doubts that might apparently arise regarding the statement of the Hadith.
to su oni koji kada žele nešto od drugih da kupe, traže svoje pravo upotpunosti, bez umanjivanja.
Sila ang kapag nagpatakal sa iba sa kanila ay nagpapalubos sila ng karapatan nila nang kumpleto na walang bawas,
They are the ones who, when they measure for themselves from others, they take their full right without any reduction.
Ce sont eux qui, lorsqu’ils font mesurer pour eux-mêmes, exigent la pleine mesure sans que rien ne manque
Quelli che, quando ricevono merce dagli altri, pesano abbondantemente senza far mancare nulla,
Son los que, cuando miden para sí mismos, exigen todo sin ninguna reducción.
Họ là những kẻ khi mua thì muốn người cân đong thật đủ cho họ.
Onlar, başkalarından aldıklarını ölçtüklerinde haklarına tastamam eksiksiz olarak bağlılık gösterenlerdir.
Mereka ialah yang apabila menerima takaran dari orang lain mereka meminta haknya secara sempurna tanpa dikurangi.
Pero cuando miden o pesan para los demás, reducen la medida y el peso. Esta era la práctica de la gente de Medina en el momento en que el Profeta r emigró a ellos.
Namun, apabila menakar atau menimbang untuk orang lain maka mereka mengurangi timbangan dan takaran. Demikianlah kondisi penduduk Madinah saat Nabi -ṣallallāhu 'alaihi wa sallam- berhijrah kepada mereka.
et qui, lorsqu’ils mesurent ou pèsent pour les autres, les lèsent. Cela était le cas des habitants de Médine lorsque le Prophète migra vers eux.
a kada drugima nešto prodaju, pa to vagaju, onda pri mjerenju zakidaju. Takvo je bilo stanje medinelija kada je Poslanik, sallallahu alejhi ve sellem, učinio hidžru.
Literally ‘when they give by measure to others, or weigh out to them’.
But when they measure or weigh for people they reduce the measurement and weight. This was the practice of the people of Madinah at the time the Prophet (peace be on him) migrated to them.
e che, quando pesano per la gente, diminuiscono le misure e il peso. Tali erano le condizioni della gente di Medinah quando il Profeta pace e benedizioni di Allāh su di luiﷺ emigrò presso di loro.
at kapag tumakal sila sa mga tao o tumimbang sila sa mga ito ay bumabawas sila sa takal at pagtimbang. Iyon dati ay ang kalagayan ng mga mamamayan ng Madīnah sa sandali ng paglikas ng Propeta – basbasan siya ni Allāh at batiin ng kapayapaan – sa kanila.
İnsanlara ölçtüklerinde veya tarttıklarında ise ölçüyü ve tartıyı eksik tutarlar. Peygamber -sallallahu aleyhi ve sellem- Medine şehrine hicret ettiği zaman Medine halkının hali işte böyleydi.
Còn khi bán cho người thì tìm cách và thủ đoạn để cân đong thiếu hụt cho người. Đó là thực trạng của dân cư của Madinah lúc Thiên Sứ di cư đến.
Phải chăng những kẻ gian lận như thế nghĩ rằng chúng sẽ không được Allah phục sinh để trình diện trước Ngài?!
Do these people who do this evil act not know that they will resurrected before Allah?!
Every human being wants to have his dues paid in full. But it is only right and proper that, if he is a man of character, he should also take care to give to others their full and rightful dues. He should want for others whatever he wants for himself. Those who take full measure for themselves and give less to others, will reach the Hereafter in such an ill state of grace that they will be doomed to eternal perdition. One who tries to ensure full measure for himself knows that everyone should receive his just deserts. In this context, if he gives less while giving to others, he lessens his realization of or sensitivity to the rights of others. If a man repeats this sort of misdeed again and again, a time will finally come when he will completely lose his sensitivity to others’ rights. His heart will be completely corroded by his sinful actions. In the present world many people are not at all keen to respect the rights of others or to give them their full dues. They are interested solely in recovering in full what is due to them from others. Such people will remain in a state of deprivation in the Hereafter. Wise are those who are eager to discharge others’ rights and dues fully, because they are the ones who will be entitled to the great bounties of God in the Hereafter.
zar ovi koji rade to ružno djelo ne vjeruju da će biti proživljeni pred Allahom?
Bu münkeri işlemekte olan bu kimseler Allah’ın huzurunda yeniden diriltileceklerini yakinen bilmiyorlar mı?
Ces gens qui agissent de cette manière ne sont-ils pas persuadés qu’ils seront ressuscités auprès d’Allah?
Apakah orang-orang yang melakukan kemungkaran ini tidak meyakini bahwa mereka akan dibangkitkan kepada Allah?
Quelli che compiono questi misfatti non sanno che verranno condotti ad Allāh?!
Hindi ba nagpapakatiyak itong mga gumagawa ng nakasasamang ito na sila ay mga bubuhayin tungo kay Allāh
¿No saben los que hacen esto que serán resucitados ante Al-lah?
Yaitu untuk mendapat perhitungan dan pembalasan amalan pada hari yang agung karena di dalamnya terdapat berbagai kesengsaraan dan huru-hara.
Para rendir cuentas y ser retribuidos en un día terrible por su terror y severidad.
Na dan obračuna i kazne, a to je veliki dan jer će u njemu biti mnoga iskušenja i strahote.
Để xét xử mọi việc làm vào Ngày Phán xét vĩ đại.
Per il Rendiconto e la Retribuzione, in un terribile giorno, tali sono le sue disgrazie e orrori;
For the reckoning and recompense on a day that is great because of the trials and horrors it contains.
Afin de rendre des comptes et d’être châtiés en un Jour, terrible à cause des épreuves effroyables qui s'y produiront.
İçinde bulunan sıkıntılar ve korkular sebebiyle çok büyük olan bir günde hesap vermek ve karşılığını görmek için diriltilecekler.
para sa pagtutuos at pagganti sa isang araw na sukdulan dahil sa taglay nito na mga sigalot at mga hilakbot,
The day when people will stand before the Lord of all creation, for the reckoning.
il Giorno in cui tutta la gente tornerà al Dio del Creato per il Rendiconto.
sa araw na tatayo ang mga tao sa [harap ng] Panginoon ng mga nilikha sa kabuuan nila para sa pagtutuos?
Ngày Phán xét là ngày toàn nhân loại sẽ đứng trước Đấng Chủ Tể của muôn loài để Ngài xét xử và thưởng phạt.
O gün insanlar, bütün varlıkların Rabbine hesap vermek için kalkarlar.
na Dan kada će ljudi ustati pred Gospodarom svih stvorenja, kako bi pred Njim račun polagali.
Ce Jour-là, les gens se tiendront debout devant le Seigneur de toutes les créatures afin de rendre des comptes.
Itulah hari manusia berdiri untuk menghadap Tuhan segala makhluk untuk dihisab.
El día en que las personas se presentarán ante el Señor de toda la creación para que rindan cuentas.
No es como creían (que no hay resurrección después de la muerte). El libro de los incrédulos e hipócritas se encuentra en la tierra más baja.
The matter is not as you thought - that there is no resurrection after death. The book of the people of iniquity from amongst the disbelievers and hypocrites will be in loss in the lower earth.
"Sekali-kali jangan curang, karena sesungguhnya kitab orang yang durhaka tersimpan dalam sijjin. Tahukah kamu apakah sijjin itu? (Ialah) kitab yang bertulis. Kecelakaan yang besarlah pada hari itu bagi orang-orang yang mendustakan, (yaitu) orang-orang yang mendustakan Hari Pembalasan. Dan tidak ada yang mendustakan Hari Pembalasan itu melainkan setiap orang yang melampaui batas lagi berdosa, yang apabila dibacakan kepadanya ayat-ayat Kami, ia berkata, 'Itu adalah dongengan orang-orang yang dahulu.' Sekali-kali tidak (demikian), sebenarnya apa yang selalu mereka usahakan itu menutup hati mereka. Sekali-kali tidak, sesungguhnya mereka pada hari itu benar-benar terhalang dari (melihat) Rabb mereka. Kemudian, sesungguhnya mereka benar-benar masuk neraka. Kemudian, dikatakan (kepada mereka), 'Inilah azab yang dahulu selalu kamu dustakan'." (Al-Muthaffifin: 7-17).
(7-9) Allah سبحانه وتعالى berfirman, ﴾ كـَلَّآ إِنَّ كِتَٰبَ ٱلۡفُجَّارِ ﴿ "Sekali-kali jangan curang, karena sesungguhnya kitab orang yang durhaka," ini mencakup seluruh orang yang durhaka dari berbagai macam orang-orang kafir, munafik, dan fasik, ﴾ لَفِي سِجِّينٖ ﴿ "tersimpan dalam sijjin," kemu-dian Allah menafsirkannya dengan FirmanNya,﴾ وَمَآ أَدۡرَىٰكَ مَا سِجِّينٞ 8 كِتَٰبٞ مَّرۡقُومٞ 9 ﴿ "Tahukah kamu apakah sijjin itu? (Ialah) kitab yang bertulis," yakni, kitab catatan amal yang di dalamnya tercatat amalan-amalan buruk mereka. Sijjin adalah tempat yang sempit. Sijjin lawan dari illiyyin yang merupakan tempat kitab catatan amal orang-orang baik sebagaimana akan dijelaskan selanjutnya. Ada yang menya-takan, sijjin adalah bumi ketujuh yang paling bawah dan tempat kembali orang-orang durhaka.
(10-13) ﴾ وَيۡلٞ يَوۡمَئِذٖ لِّلۡمُكَذِّبِينَ ﴿ "Kecelakaan yang besarlah pada hari itu bagi orang-orang yang mendustakan." Selanjutnya Allah سبحانه وتعالى menjelas-kan siapakah mereka dengan FirmanNya, ﴾ ٱلَّذِينَ يُكَذِّبُونَ بِيَوۡمِ ٱلدِّينِ ﴿ "(yaitu) orang-orang yang mendustakan Hari Pembalasan," yakni Hari Pem-balasan amal dan perbuatan. Di hari itu Allah سبحانه وتعالى akan membalas amal perbuatan mereka. ﴾ وَمَا يُكَذِّبُ بِهِۦٓ إِلَّا كُلُّ مُعۡتَدٍ ﴿ "Dan tidak ada yang men-dustakan Hari Pembalasan itu melainkan setiap orang yang melampaui batas" atas larangan-larangan Allah سبحانه وتعالى, melampaui batas dari halal hingga haram, ﴾ أَثِيمٍ ﴿ "lagi berdosa," yakni banyak dosanya. Sikap permusuhan inilah yang mendorongnya untuk mendustakan, dan kesombongannya membuatnya menolak kebenaran. Karena itu ﴾ إِذَا تُتۡلَىٰ عَلَيۡهِ ءَايَٰتُنَا ﴿ "apabila dibacakan kepadanya ayat-ayat Kami," yang me-nunjukkan pada kebenaran dan atas kebenaran risalah yang dibawa oleh para rasul, ia mendustakan dan menentangnya seraya berkata, ﴾ أَسَٰطِيرُ ٱلۡأَوَّلِينَ ﴿ "Itu adalah dongengan orang-orang yang dahulu," yakni hanya berasal dari cerita orang-orang terdahulu dan berita umat-umat yang sudah berlalu, bukan berasal dari Allah سبحانه وتعالى; semua itu karena didorong rasa sombong dan menentang.
(14-17) Sedangkan orang yang bersikap adil lagi obyektif dan bertujuan mencari kebenaran yang nyata, ia tidak mendustakan Hari Pembalasan, karena Allah سبحانه وتعالى telah menegakkan dalil-dalil pasti dan bukti-bukti nyata yang membuatnya yakin dengan sebenar-nya. Bukti dan dalil itu bagi pandangan hatinya laksana matahari bagi pandangan matanya. Tidak seperti orang yang hatinya tertu-tup oleh kemaksiatan-kemaksiatannya. Ia terhalang dari kebenaran. Karena itu balasannya adalah terhalang dari Allah سبحانه وتعالى sebagaimana hatinya dulu ketika di dunia terhalang dari menerima ayat-ayat Allah سبحانه وتعالى. ﴾ ثُمَّ إِنَّهُمۡ ﴿ "Kemudian sesungguhnya mereka," di samping sik-saan berat itu, ﴾ لَصَالُواْ ٱلۡجَحِيمِ 16 ثُمَّ يُقَالُ ﴿ "benar-benar masuk neraka, kemudian dikatakan (kepada mereka)," ﴾ هَٰذَا ٱلَّذِي كُنتُم بِهِۦ تُكَذِّبُونَ ﴿ "Inilah azab yang dahulu selalu kamu dustakan." Di sini Allah سبحانه وتعالى menyebutkan tiga macam azab untuk mereka; azab Neraka Jahim, azab celaan dan cemoohan, dan azab terhalang dari Rabb semesta alam yang mencakup murka dan marah Allah سبحانه وتعالى atas mereka dan hal itu lebih berat bagi mereka daripada siksaan neraka.
Kontekstual ayat ini menunjukkan bahwa orang-orang yang beriman akan melihat Rabb mereka pada Hari Kiamat dan di surga. Mereka merasa nikmat dengan memandang Allah سبحانه وتعالى yang jauh lebih besar dari seluruh kenikmatan. Mereka bergembira berbincang-bincang denganNya dan senang dekat denganNya sebagaimana disebutkan Allah سبحانه وتعالى dalam berbagai ayat al-Qur`an serta riwayat mutawatir yang dinukil dari Rasulullah a.
Dalam ayat-ayat ini terdapat peringatan dari berbagai dosa, karena dosa bisa menutupi hati sedikit demi sedikit hingga cahaya hati padam dan pandangan hati mati dan inilah yang akan memu-tarbalikkan kebenaran (pada diri seseorang), sehingga kebatilan dalam pandangannya adalah kebenaran dan kebenaran dalam pandangannya adalah kebatilan. Dan inilah salah satu hukuman dosa terbesar.
Ölümden sonra yeniden dirilişin olmadığını sanıyorsunuz ama durum hiç de öyle değildir. Kâfir ve münafık günahkârların kitabı kesinlikle yerin en altında hüsrandadır.
7- Asla (öyle yapmayın)! Çünkü kötü ve günahkârların kitabı şüphesiz siccîndedir.
8- “Siccîn”in ne olduğunu sen nereden bilebilirsin ki?
9- O, yazılmış bir kitaptır.
10- O gün yalanlayanların vay haline!
11- Onlar ki hesap gününü yalanlarlar.
12- Halbuki onu haddi aşan ve çok günahkâr kimseden başkası yalanlamaz.
13- Böylesine âyetlerimiz okunduğunda: “Öncekilerin efsaneleri!” der.
14- Asla (öyle değil)! Aksine onların işledikleri, kalplerinin üzerini pas gibi sarmıştır.
15- Hayır! Gerçek şu ki onlar, o gün Rablerinden perdelenmiş olacaklardır.
16- Sonra onlar, hiç şüphesiz cehennemi boylayacaklardır.
17- Sonra da (onlara): “İşte sizin (dünyadayken) yalanlamakta olduğunuz şey budur!” denilecektir.
7. “Asla (öyle yapmayın)! Çünkü kötü ve günahkârların kitabı” bu, kâfir, münafık ve fasık türleri ile bütün günahkârları kapsar “şüphesiz Siccîndedir.” Sonra da bunu şu buyruğu ile açıklamaktadır:
8-9. “Siccîn”in ne olduğunu sen nereden bilebilirsin ki? O, yazılmış bir kitaptır.” Yani kötü amellerinin kaydedildiği bir Kitaptır.
Siccîn, dar ve sıkıntılı yer demektir. Siccîn, ileride geleceği üzere iyi ve itaatkarların Kitabının bulunduğu yer olan “illiyyîn”in zıddıdır. Siccîn’in arzın yedinci tabakasının altında kötü ve günahkârların, öldükten sonra diriltilecekleri vakit gidip kalacakları yer olduğu da söylenmiştir.
10-11. “O gün yalanlayanların vay haline!” Daha sonra şu buyruğu ile bunların kim olduğunu açıklamaktadır: “Onlar ki o hesap gününü yalanlarlar.” Yani Allah’ın insanların amellerinin karşılığını kendilerine vereceği gün olan o ceza (amelerin karşılık) gününü yalanlarlar.
12. “Halbuki onu” Allah’ın haram sınırlarını çiğneyen, helali aşarak harama dalmak sureti ile “haddi aşan ve çok günahkâr kimseden başkası yalanlamaz.” İşte böylesinin haddi aşması kendisini yalanlamaya iter, büyüklenmesi de hakkı reddetmesini gerektirir. Bundan dolayı şöyle buyrulmaktadır:
13. “Böylesine” hakka ve peygamberlerin getirdiklerinin doğruluğuna delil teşkil eden “âyetlerimiz okunduğunda” onları yalanlar, onlara karşı inatla durur ve: Bunlar “Öncekilerin efsaneleri” yani daha önce geçmiş olanların akıl almaz sözleri, geçip gitmiş ümmetlerin kıssalarıdır. Bunlar, Allah’tan gelmiş şeyler değildir, “der” ve büyüklenerek, inat ederek bunları söyler.
İnsaf edip de maksadı apaçık hakkı görmek olan kimselere gelince onlar, hesap gününü yalanlamazlar. Çünkü Yüce Allah’ın hesap gününün gerçekliğine dair ortaya koymuş olduğu kesin delil ve belgeler, onun kesin bir gerçek olduğunu ortaya koymaktadır. Öyle ki bu günün gerçekliği onlar için gözlerin güneşi görmesi kadar açık bir gerçektir.
14-16. Ama işledikleri kalbini örten, günahları kalbini perdeleyen kimseler böyle değildirler. Bu gibi kimselerin önünde hakkı görmelerini engelleyen perdeler vardır. İşte bundan dolayı onlar da Yüce Allah'ı görmekten perdelenmek suretiyle cezalandırılacaklardır. Tıpkı kendileri, Allah’ın âyetlerine karşı kalplerini perdeledikleri gibi.
16-17. Bu, pek büyük cezanın yanı sıra “onlar hiç şüphesiz cehennemi boylayacaklardır.” Daha sonra da onlara azarlamak maksadı ile: “İşte sizin (dünyadayken) yalanlamakta olduğunuz şey budur, denilecektir.” Yüce Allah, onların üç türlü azaplarının olduğundan söz etmektedir: Cehennem azabı, azarlama ve kınama azabı, âlemlerin Rabbini göremeyerek bu nimetten mahrum kalma azabı ki bu da O’nun, onlara gazap etmesi ve öfkelenmesi anlamına gelir. Bu azap da onlar için cehennem azabından daha ağırdır.
Bu ayet-i kerimelerin mefhumu, mü’minlerin Kıyamet gününde ve cennette Rablerini göreceklerine, O’na bakmakla zevk alacaklarına, bu zevkin diğer zevk ve lezzetlerden çok daha büyük olacağına, O’nun hitabı ile sürûr ve neş’e ile dolacaklarına, O’na yakın olmaktan ötürü mutlu olacaklarına delil teşkil etmektedir. Nitekim Yüce Allah, bu hususu Kur’ân-ı Kerîm’in birkaç âyet-i kerimesinde zikretmiş ve bu konuda Rasûlullah sallallahu aleyhi ve sellem’den gelmiş nakiller de tevâtür derecesine ulaşmıştır.
Yine bu âyet-i kerimelerde günahlardan sakındırma da vardır. Çünkü günahlar, yavaş yavaş kalbi örtüp perdeler, nihâyet kalbin nuru büsbütün söner, basireti ölür. Artık onun için gerçekler tersyüz olur; batılı hak, hakkı batıl görür. Bu ise günahlara verilebilecek en büyük cezadır.
The Record of the Wicked and some of what happens to Them
Allah says truly,
إِنَّ كِتَـبَ الْفُجَّارِ لَفِى سِجِّينٍ
(Nay! Truly, the Record of the wicked is in Sijjin.) meaning, that their final destination and their abode will be in Sijjin, which is derived from the word prison (Sijn), and here it means straitened circumstances. Thus, Allah expresses the greatness of this matter, saying;
وَمَآ أَدْرَاكَ مَا سِجِّينٌ
(And what will make you know what Sijjin is) meaning, it is a great matter, an eternal prison, and a painful torment. Some have said that it is beneath the seventh earth. It has been mentioned previously in the lengthy Hadith of Al-Bara' bin `Azib that the Prophet said,
«يَقُول اللهُ عَزَّ وَجَلَّ فِي رُوحِ الْكَافِرِ اكْتُبُوا كِتَابَهُ فِي سِجِّينٍ. وَسِجِّينٌ هِيَ تَحْتُ الْأَرْضِ السَّابِعَة»
(Allah says concerning the soul of the disbeliever, `Record his book in Sijjin.' And Sijjin is beneath the seventh earth.)" it is known that the destination of the wicked people will be Hell, and it is the lowest of the low. For Allah says,
ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(Then We reduced him to the lowest of the low. Save those who believe and do righteous deeds.) (95:5-6) Here Allah says,
كَلاَّ إِنَّ كِتَـبَ الْفُجَّارِ لَفِى سِجِّينٍ - وَمَآ أَدْرَاكَ مَا سِجِّينٌ
(Nay! Truly, the Record of the wicked is in Sijjin. And what will make you know what Sijjin is) and it is full of hardship and misery. Allah says,
وَإَذَآ أُلْقُواْ مِنْهَا مَكَاناً ضَيِّقاً مُّقَرَّنِينَ دَعَوْاْ هُنَالِكَ ثُبُوراً
(And when they shall be thrown into a narrow place thereof, chained together, they will exclaim therein for destruction.) (25:13) Then Allah says,
كِتَـبٌ مَّرْقُومٌ
(A Register inscribed.) This is not an explanation of His statement,
وَمَآ أَدْرَاكَ مَا سِجِّينٌ
(And what will make you know what Sijjin is) It is only an explanation of the destination that will be recorded for them, which is Sijjin. Meaning, it is inscribed, written, and completed. No one can add to it and no one can remove anything from it. This was said by Muhammad bin Ka`b Al-Qurazi. Then Allah said,
وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ
(Woe, that Day, to those who deny.) meaning, when they come to the imprisonment, Allah threatened them with, on the Day of Judgement, and the disgraceful torment. The statement, "Woe," has already been discussed previously and there is no need to repeat it here. Basically, it means destruction and devastation. This is like what is said, "Woe to so-and-so." This is similar to what has been recorded in the Musnad and the Sunan collections on the authority of Bahz bin Hakim bin Mu`awiyah bin Haydah,
َ مَا سِجِّينٌ
(Nay! Truly, ! TrulrsA ? the Record of the wicked is in Sijjin. And what will make you know what Sijjin is) and it is full of hardship and misery. Allah says,
وَإَذَآ أُلْقُواْ مِنْهَا مَكَاناً ضَيِّقاً مُّقَرَّنِينَ دَعَوْاْ هُنَالِكَ ثُبُوراً
(And when they shall be thrown into a narrow place thereof, chained together, they will exclaim therein for destruction.) (25:13) Then Allah says,
كِتَـبٌ مَّرْقُومٌ
(A Register inscribed.) This is not an explanation of His statement,
وَمَآ أَدْرَاكَ مَا سِجِّينٌ
(And what will make you know what Sijjin is) It is only an explanation of the destination that will be recorded for them, which is Sijjin. Meaning, it is inscribed, written, and completed. No one can add to it and no one can remove anything from it. This was said by Muhammad bin Ka`b Al-Qurazi. Then Allah said,
وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ
(Woe, that Day, to those who deny.) meaning, when they come to the imprisonment, Allah threatened them with, on the Day of Judgement, and the disgraceful torment. The statement, "Woe," has already been discussed previously and there is no need to repeat it here. Basically, it means destruction and devastation. This is like what is said, "Woe to so-and-so." This is similar to what has been recorded in the Musnad and the Sunan collections on the authority of Bahz bin Hakim bin Mu`awiyah bin Haydah, who reported from his father, who reported from his grandfather that the Messenger of Allah ﷺ said,
«وَيْلٌ لِلَّذِي يُحَدِّثُ فَيَكْذِبُ لِيُضْحِكَ النَّاسَ، وَيْلٌ لَهُ وَيْلٌ لَه»
(Woe unto whoever speaks, and lies in order to make the people laugh. Woe unto him, woe unto him.) Then Allah says, in explaining who are the wicked, disbelieving deniers,
الَّذِينَ يُكَذِّبُونَ بِيَوْمِ الدِّينِ
(Those who deny the Day of Recompense.) meaning, they do not believe it will happen, and they do not believe in its existence. Thus, they consider it a matter that is farfetched. Allah then says,
وَمَا يُكَذِّبُ بِهِ إِلاَّ كُلُّ مُعْتَدٍ أَثِيمٍ
(And none can deny it except every transgressor, sinner.) meaning, transgressive in his actions by doing that which is forbidden and exceeding the limits when acquiring the permissible. He is a sinner in his statements, because he lies whenever he speaks, he breaks his promises whenever he makes them, and he behaves in an abusive and wicked manner whenever he argues. Concerning Allah's statement,
إِذَا تُتْلَى عَلَيْهِ ءَايَـتُنَا قَالَ أَسَـطِيرُ الاٌّوَّلِينَ
(When Our Ayat are recited to him, he says: "Tales of the ancients!") meaning, whenever he hears the Words of Allah from the Messenger , he denies it and has ill thoughts about it. Thus, he believes that it is a collection gathered from the books of the ancients. This is as Allah says,
وَإِذَا قِيلَ لَهُمْ مَّاذَآ أَنزَلَ رَبُّكُمْ قَالُواْ أَسَـطِيرُ الاٌّوَّلِينَ
(And when it is said to them: "What is it that your Lord has sent down" They say: "Tales of the men of old!") (16:24) Similarly Allah says,
وَقَالُواْ أَسَـطِيرُ الاٌّوَّلِينَ اكْتَتَبَهَا فَهِىَ تُمْلَى عَلَيْهِ بُكْرَةً وَأَصِيلاً
(And they say: "Tales of the ancients, which he has written down: and they are dictated to him morning and afternoon.") (25:5) Then Allah continues saying,
كَلاَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَّا كَانُواْ يَكْسِبُونَ
(Nay! But on their hearts is the Ran (covering) which they used to earn.) meaning, the matter is not as they claim, nor as they say: "Verily, this Qur'an is tales of the ancients." Rather, it is the Word of Allah, His inspiration and His revelation to His Messenger . The only thing that blocked their hearts from believing in it is the dark covering cast over it from the many sins and wrong they committed that has covered up their hearts. Thus, Allah says,
كَلاَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَّا كَانُواْ يَكْسِبُونَ
(Nay! But on their hearts is the Ran (covering) which they used to earn.) This dark covering known as Rayn overcomes the hearts of the disbelievers, the covering of Ghaym is for the righteous, and the covering of Ghayn is for those who are near to Allah. Ibn Jarir, At-Tirmidhi, An-Nisa'i, and Ibn Majah all recorded from Abu Hurayrah that the Prophet said,
«إِنَّ الْعَبْدَ إِذَا أَذْنَبَ ذَنْبًا كَانَتْ نُكْتَةٌ سَوْدَاءُ فِي قَلْبِهِ، فَإِنْ تَابَ مِنْهَا صُقِلَ قَلْبُهُ، قu
uA ay! But on their hearts is the Ran (covering) which they used to earn.) meaning, the matter is not as they claim, nor as they say: "Verily, this Qur'an is tales of the ancients." Rather, it is the Word of Allah, His inspiration and His revelation to His Messenger . The only thing that blocked their hearts from believing in it is the dark covering cast over it from the many sins and wrong they committed that has covered up their hearts. Thus, Allah says, uuA ? "What is it that your Lord has sent down" They say: "Tales of the men of old!") (16:24) Similarly Allah says,
وَقَالُواْ أَسَـطِيرُ الاٌّوَّلِينَ اكْتَتَبَهَا فَهِىَ تُمْلَى عَلَيْهِ بُكْرَةً وَأَصِيلاً
(And they say: "Tales of the ancients, which he has written down: and they are dictated to him morning and afternoon.") (25:5) Then Allah continues saying,
كَلاَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَّا كَانُواْ يَكْسِبُونَ
(Nay! But on their hearts is the Ran (covering) which they used to earn.) meaning, the matter is not as they claim, nor as they say: "Verily, this Qur'an is tales of the ancients." Rather, it is the Word of Allah, His inspiration and His revelation to His Messenger . The only thing that blocked their hearts from believing in it is the dark covering cast over it from the many sins and wrong they committed that has covered up their hearts. Thus, Allah says,
كَلاَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَّا كَانُواْ يَكْسِبُونَ
(Nay! But on their hearts is the Ran (covering) which they used to earn.) This dark covering known as Rayn overcomes the hearts of the disbelievers, the covering of Ghaym is for the righteous, and the covering of Ghayn is for those who are near to Allah. Ibn Jarir, At-Tirmidhi, An-Nisa'i, and Ibn Majah all recorded from Abu Hurayrah that the Prophet said,
«إِنَّ الْعَبْدَ إِذَا أَذْنَبَ ذَنْبًا كَانَتْ نُكْتَةٌ سَوْدَاءُ فِي قَلْبِهِ، فَإِنْ تَابَ مِنْهَا صُقِلَ قَلْبُهُ، قوَإِنْ زَادَ زَادَتْ، فَذلِكَ قَوْلُ اللهِ تَعَالَى:
كَلاَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَّا كَانُواْ يَكْسِبُونَ »
(Verily, when the servant commits a sin, a black spot appears in his heart. If he repents from it, his heart is polished clean. However, if he increases (in the sin), the spot will continue to increase. That is the statement of Allah: ((Nay! But on their hearts is the Ran (covering) which they used to earn.)) At-Tirmidhi said, "Hasan Sahih." The wording of An-Nasa'i says,
«إِنَّ الْعَبْدَ إِذَا أَخْطَأَ خَطِيئَةً نُكِتَ فِي قَلْبِهِ نُكْتَةٌ سَوْدَاءُ ، فَإِنْ هُوَ نَزَعَ وَاسْتَغْفَرَ وَتَابَ صُقِلَ قَلْبُهُ ، فَإِنْ عَادَ زِيدَ فِيهَا حَتَّى تَعْلُو قَلْبَهُ فَهُوَ الرَّانُ الَّذِي قَالَ اللهُ تَعَالَى:
كَلاَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَّا كَانُواْ يَكْسِبُونَ »
(Whenever the servant commits a wrong, a black spot is put in his heart. So, if he refrains from it, seeks forgiveness and repents, his heart is polished clean. But if he returns to the sin, the spot will increase until it overcomes his (entire) heart, and this is the Ran that Allah mentions when He says: (Nay, but on their hearts is the Ran (covering) which they used to earn.)) Concerning Allah's statement,
كَلاَّ إِنَّهُمْ عَن رَّبِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ
(Nay! Surely, they will be veiled from seeing their Lord that Day.) meaning, they will have a place on the Day of Judgement, and lodging in Sijjin. Along with this they will be veiled from seeing their Lord and Creator on the Day of Judgement. Imam Abu `Abdullah Ash-Shafi`i said, "In this Ayah is a proof that the believers will see Him (Allah), the Mighty and Sublime, on that Day." Concerning Allah's statement,
ثُمَّ إِنَّهُمْ لَصَالُواْ الْجَحِيمِ
(Then verily, they will indeed enter the burning flame of Hell.) meaning, along with this being prevented from seeing the Most Gracious, they will also be among the people of the Fire.
ثُمَّ يُقَالُ هَـذَا الَّذِى كُنتُمْ بِهِ تُكَذِّبُونَ
(Then, it will be said to them: "This is what you used to deny!") (83:17) meaning, this will be said to them by way of scolding, rebuking, belittling, and humi- liation.
Nije tako kako razvratnici misle da neće biti proživljeni. Zapisano je i određeno da će njihovo konačno boravište biti Sidždžin, a to je tjeskoba i najniži stepen u koji će dospjeti.
Kenyataannya tidak seperti yang kalian bayangkan, yaitu bahwa tidak ada kebangkitan setelah kematian. Sesungguhnya kitab catatan amalan orang-orang yang durhaka dari golongan orang-orang kafir dan munafik yang sudah pasti merugi itu berada di sijjīn (lapisan tanah terbawah).
Vấn đề không như các ngươi tưởng rằng sẽ không có phục sinh sau khi chết, quả thật quyển sách tội lỗi của những kẻ hư đốn thuộc nhóm người vô đức tin và Munafiq thuộc loại thấp kém nhất.
Sijjin and ` illiyin
كَلَّا إِنَّ كِتَابَ الْفُجَّارِ لَفِي سِجِّينٍ (Never! [ i.e. they should never forget that Day.] Indeed the Record of Deeds of the sinners is in sijjin. [ 83:71' The word sijjin is derived from sajana which means to 'imprison in a narrow place'. According to Qamus, the word sijjin means 'eternal imprisonment'. Traditions indicate that sijjin is a special place where the souls of the non-believers are kept, and in the same place, the Record of the evil deeds of every wicked person is kept separately. It is also possible that in this there is a consolidated book in which the deeds of all the non-believers of the world are recorded.
Where is this place? According to a lengthy hadith reported by Sayyidna Bara' Ibn ` Azib ؓ ، the Holy Prophet ﷺ has said that sijjin is beneath the seventh level of the earth, and ` illiyin is in the seventh heaven beneath the Divine Throne. [ Baghawi, and Ahmad etc., as quoted by Mazhari ]. According to certain Traditions, sijjin is the seventh earth which contains the souls of the disbelievers, and ` illiyin is the seventh heaven which contains the souls of the believers.
The Locale of Paradise and Hell
Baihaqi has recorded a narration from Sayyidna ` Abdullah Ibn Salam ؓ that Paradise is in the heaven, and Hell is in the earth. Ibn Jarir cites in his commentary on the authority of Sayyidna Mu'adh Ibn Jabal ؓ a narrative of the Holy Prophet ﷺ ، according to which he was asked about the meaning of the following verse:
وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ
'and Jahannam (Hell), on that day, will be brought forward, [ 89:23] '
The Holy Prophet ﷺ was asked from where the Hell be brought forward? He replied: "From the seventh earth." These narratives indicate that Hell will be brought forward from the seventh earth. It will suddenly flare up there, and all the oceans will join its blazing fire, and come forward in full view of all. This interpretation is reconcilable with narratives that define sijjin as the name of a place in Hell. [ Mahari ]. And Allah knows best!
Il n’en sera pas comme vous le prétendez, vous qui pensez qu’il n’y a pas de Ressuscitation après la mort. Le livre des libertins mécréants et hypocrites est enfoui au plus bas de la Terre inférieure.
Le cose non stanno come immaginate, ovvero che non verrete resuscitati dopo la morte; in verità, il libro dei misfatti dei miscredenti e degli ipocriti attesta la loro sconfitta nell'Abisso.
Ang usapin ay hindi gaya ng ginuniguni ninyo na walang pagbubuhay matapos ng kamatayan! Tunay na ang talaan ng mga may kasamaang-loob kabilang sa mga tagatangging sumampalataya at mga mapagpaimbabaw ay talagang nasa pagkalugi sa lupang pinakamababa.
-Ey Peygamber!- Siccin'in ne olduğunu sana ne öğretti?
Ô Messager, sais-tu ce qu’est le Sijjîn?
Ano ang nagpaalam sa iyo, O Sugo, kung ano ang Sijjīn?
¡Mensajero! ¿Qué te dirá qué es el libro ineludible?
Tahukah kamu -wahai Rasul- apa sijjīn itu?!
Và điều gì cho Ngươi - hỡi Thiên Sứ - biết Sijjin là gì?
A da li ti, o Poslaniče, znaš šta je Sidždžin?
E che ne sai, o Messaggero, di cosa sia Sijjin (Libro dei misfatti)?!
O Messenger! What will tell you what Sijjin is?!
Njihova knjiga je ispisana i neće nestati, na nju se ništa neće dodati, niti od nje oduzeti.
Đó là quyến sổ ghi chép đầy đủ mọi thứ, không thêm cũng không bị xóa bớt.
Şüphesiz onların kitabı yazılıdır, silinmeyecektir. Ona bir şey eklenemez veya eksiltilemez.
Su libro está escrito y no desaparecerá. No se añadirá ni se quitará nada de él.
Tunay na ang talaan nila ay sinulatan, na hindi maglalaho ni madadagdagan ni mababawasan.
كِتَابٌ مَّرْقُومٌ (A register inscribed!...83:9) The word marqum (translated above as 'inscribed' ) signifies here makhtum meaning 'sealed'. Imam Baghawi and Ibn Kathir say that this statement is not the interpretation of sijjin, but rather the explication of a phrase before that, namely:
كِتَابَ الْفُجَّارِ
'Indeed the record of deeds of the sinners is in sijjin. [ 83:7] '
It is a book inscribed and sealed. No one can add anything to it, nor can anyone remove anything from it, nor is any alteration possible in it. The place where it will be kept for safe-custody is called sijjin, and it is the place where the souls of the wicked unbelievers are gathered.
كَلَّا سکتہ إِنَّهُمْ عَن رَّبِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ (No! But that which they used to commit has covered their hearts with rust...83:14). The word rana is derived from rain and it means 'rust' or 'dust' or 'filth'. In other words, the rust of committing many sins has covered up their hearts. Just as rust consumes the iron, and turns it into dust, in the same way, the rust of while he was on the upper horizon....53:7)
Il s’agit de leur livre définitivement écrit, sans que son contenu ne soit effacé ni que quelque chose y soit ajouté ou en soit soustrait.
Yaitu kitab yang tertulis, tidak ada penambahan di dalamnya maupun pengurangan.
Their book is written and will not vanish. Nor will there be any increase or decrease in it.
In verità, il loro libro è scritto e non svanirà mai, e non gli verrà aggiunto o tolto nulla.
Kasawian at pagkalugi sa Araw na iyon ay ukol sa mga tagapagpasinungaling,
Yalanlayanlar için o günde helak ve hüsran vardır.
Ngày hôm đó sẽ là một sự trừng phạt khắc nghiệt, sự thất bại dành cho những kẻ phủ nhận sự thật.
Que les dénégateurs soient anéantis et perdus,
In quel Giorno, i rinnegatori saranno dannati e sconfitti,
Kebinasaan dan kerugian pada hari itu bagi orang-orang yang mendustakan.
Propast i gubitak toga dana čeka one koji su poricali.
El fracaso y la perdición serán ese día para los que desmienten la verdad.
Destruction and loss on that day will be for those who deny.
koji su poricali i negirali Dan kada će Allah suditi Svojim robovima za njihova djela na dunjaluku.
Onlar, Allah’ın kullarına dünyadaki amellerinin karşılığını vereceği ceza gününü yalanlayan kimselerdir.
ceux qui traitent de mensonge le Jour de la Rétribution, durant lequel Allah rétribuera Ses serviteurs pour leurs œuvres dans le bas monde.
coloro che smentiscono il Giorno della Retribuzione, in cui Allāh giudicherà i Suoi sudditi per ciò che hanno compiuto in vita.
Những kẻ đã không tin vào Ngày Phán Xét và thưởng phạt, Ngày mà Allah phán xét và thưởng phạt công minh hết tất cả hành động của con người ở trần gian.
Those who deny the day of recompense in which Allah will give His servants the recompense of the actions they did in the world.
Yaitu yang mendustakan adanya Hari Pembalasan, pada Hari itu Allah membalas hamba-hamba atas amal perbuatan mereka di dunia.
Aquellos que desmienten el día de la recompensa en que Al-lah retribuirá a Sus siervos por las obras que hicieron en el mundo.
na mga nagpapasinungaling sa Araw ng Pagganti na gaganti roon si Allāh sa mga lingkod Niya sa mga gawain nila sa Mundo.
Nadie desmiente aquel día, excepto aquellos que transgreden los límites de Al-lah y cometen muchos pecados.
Walang nagpapasinungaling sa Araw ng iyon kundi bawat lumalampas sa mga hangganan ni Allāh, na marami ang mga kasalanan.
Ovaj dan ne negira osim onaj ko prelazi granicu koju je Allah postavio i ko mnogo griješi.
In quel Giorno non rinnegherà altri se non chi oltrepassa i limiti imposti da Allāh e commette molti peccati.
Không ai phủ nhận Ngày đó ngoại trừ những kẻ vượt quá giới luật của Allah và đầy tội lỗi.
Tidaklah mendustakan kedatangan hari tersebut kecuali setiap orang yang melanggar hukum-hukum Allah, lagi banyak dosa.
O günü ancak Allah’ın sınırlarını çiğnemiş, çok günahkâr olan kimselerden başkası yalanlamaz.
Or ne traite de mensonge ce Jour-là que tout transgresseur des limites d’Allah commettant de nombreux péchés
None denies that day except every person who transgresses Allah’s limits and commits abundant sins.
Khi các lời phán của TA đã thiên khải cho Thiên Sứ của TA được đọc lên cho y nghe thì y bảo: “Toàn là chuyển cổ nhân chứ không phải của Allah.”
Ona, peygamberimize indirilen ayetlerimiz okunduğu zaman şöyle der: “Bunlar önceki milletlerin kıssalarıdır ve Allah’ın katından gelmiş değildirler.”
Kapag binibigkas sa kanya ang mga tanda Naming pinababa sa Sugo Namin ay nagsasabi siya: "Ang mga iyan ay mga kuwento ng mga kalipunang sinauna at hindi mula sa ganang kay Allāh!"
When My verses revealed to My messenger are recited to him, he says: These are stories of the earlier nations and are not from Allah.
Quando gli vengono recitati i versetti rivelati al Nostro messaggero, dice: "Queste sono favole dei popoli del passato e non provengono da Allāh "
kada se takvoj osobi ajeti objavljeni Našem Poslaniku, čitaju, ona govori: To su samo kazivanja prijašnjih naroda, i takvo nešto nije od Allaha.
Cuando les son recitadas Mis aleyas, que le revelé a Mi mensajero, dicen: “Estas son historias de los pueblos de la antigüedad, no provienen de Al-lah”.
qui, lorsqu’on lui récite Nos versets révélés à Notre Messager, dit: Ce sont là les récits des anciens peuples. Ces paroles ne proviennent pas d’Allah.
Jika dibacakan kepadanya ayat-ayat Kami yang diturunkan kepada Rasul Kami, ia berkata, “Ini adalah cerita-cerita umat-umat yang terdahulu, bukan dari sisi Allah.”
Pero no es como estos desmentidores creen. Los pecados que solían cometer dominaron y cegaron sus mentes, por lo que no pueden ver la verdad con sus corazones.
Nije tako kao što tvrde poricatelji, nego su njihove razume i srca prekrili grijesi, pa svojim srcima ne vide istinu.
Chắc chắn sự việc không như những gì mà nhóm người phủ nhận nghĩ, không, dục vọng chúng đã chiến thắng nên lý trí của chúng bị che khuất khiến chúng chỉ biết tội lỗi và không nhìn thấy Chân Lý.
sins has destroyed their innate capacity to distinguish right from wrong. Sayyidna Abu Hurairah ؓ narrates that the Holy Prophet ﷺ said: "Surely, when the servant commits a sin, a black dot appears on his heart. If he repents from it, his heart is polished clean. However, if he increases in the sin, the blackness continues to increase. That is the statement of Allah: كَلَّا ۖ بَلْ ۜ رَانَ عَلَىٰ قُلُوبِهِم 'No! But that which they used to commit has covered their hearts with rust. [ 83:14] '." [ Baghawi, Ahmad, Tirmidhi, Nasai, Ibn Majah, Ibn Hibban and al-Hakim have recorded it, and Tirmidhi has rated it as sahih, as quoted by Mazhari ]. The particle kalla كَلَّا ، in Arabic grammar, is called harf-ur-ra’ d` 'particle of disapproval, particle of repelling or averting'. In the preceding verses, mention was made of the attitude of the unbelievers towards the Qur'anic verses, in that when they are recited to them, they say, " (These are) tales of the ancients." [ 13]. The present verse uses kalla كَلَّا to repel the false idea of the ignoramus [ that Qur'an is the tale of the ancients ]. In fact, [ the heavy ] load of their sins have eclipsed the light and innate capacity to separate the right and the wrong. This capacity is innate and inborn in man. The verse purports to say that their rejection is not based on any logical or intellectual evidence, but their hearts have become blind, as a result they are unable to see the good and the bad.
Le cose non stanno come credono questi rinnegatori; al contrario, i peccati hanno avuto la meglio sulle loro menti e non hanno potuto vedere la verità con i loro cuori.
Durum o yalanlayanların zannettiği gibi değildir. Bilakis, işlemiş oldukları günahlar onların akıllarına üstün gelerek onu kaplamış ve böylece kalpleriyle hakkı görememişlerdir.
Il n’en est pas comme le prétendent ces dénégateurs. Ce sont plutôt les péchés qu’ils ont commis qui ont altéré leur raison, et leurs cœurs n’ont pas su discerner la vérité.
The matter is not as these deniers thought. Instead, the sins they used to commit has dominated and covered their minds and they therefore have not seen the truth with their hearts.
Kenyataannya bukan seperti yang dibayangkan oleh orang-orang yang mendustakan ayat-ayat itu. Justru perbuatan maksiat yang pernah mereka lakukan telah mengalahkan dan menutup fungsi akal mereka itu, sehingga mereka tidak bisa melihat kebenaran dengan hati mereka.
Ang usapin ay hindi gaya ng ginuniguni ng mga tagapagpasinungaling na ito! Bagkus, nanaig sa mga isip nila at bumalot sa mga ito ang dati nilang nakakamit na mga pagsuway, kaya hindi sila nakakita sa katotohanan sa pamamagitan ng mga puso nila.
Sa totoo, tunay na sila, sa pagkakita sa Panginoon nila sa Araw ng Pagbangon, ay talagang mga pipigilan.
Ciertamente, no se les permitirá ver a su Señor el día del juicio.
Rồi đây, vào Ngày Sau chúng sẽ không nhìn thấy Thượng Đế, chúng sẽ bị che khuất khỏi Thượng Đế.
Indeed, they will be prevented from seeing their Lord on the day of judgment.
Uistinu oni će biti spriječeni da na Sudnjem danu vide svoga Gospodara.
Certo, essi non potranno vedere il loro Dio nel Giorno della Resurrezione;
إِنَّهُمْ عَن رَّبِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ (No! Indeed they will be screened off from their Lord on that Day...83:15). This will be their punishment for their failure to recognise Allah in the world. The unbelievers will remain deprived of seeing their Lord on the Day of Judgment, and a screen will fall between them and their Lord. Imams Shafi` i and Malik said that in this verse is a proof that the believers and friends of Allah will be able to see Him. Otherwise, the wording that the unbelievers will be screened off from their Lord on that Day will have no real sense.
Special Note
According to some of the learned predecessors, this verse is a proof that man, by virtue of his innate nature, is forced to love Allah. Therefore, all unbelievers in the world, no matter how deeply they are steeped in their form of disbelief or hold false beliefs regarding the [ Supreme ] Being and attributes of Allah, there is a common denominator in their hearts. They love, respect and honour Allah. They worship Him according to their belief system in quest of Him and His pleasure. Because they have taken the wrong road, they are unable to reach their destination, but they are, nonetheless, in search of the same destination of truth. If they did not have the desire to see their Lord, it would not have been said, in their punishment, that they will remain deprived of seeing Allah, because if a person is not desirous [ rather he is hateful ] of seeing Him, it would be no punishment for him.
En vérité, ils seront privés de la vue de leur Seigneur le Jour de la Résurrection
Gerçek şu ki, onlar kıyamet günü Rablerini görmekten alıkonulacaklardır.
Sungguh, mereka akan terhalangi untuk melihat kepada Tuhan mereka pada hari Kiamat.
Luego ingresarán al Fuego donde sufrirán su calor.
Then they will enter the Fire, to suffer from its heat.
Kemudian sungguh mereka akan masuk ke dalam neraka, mereka akan menderita karena panasnya.
puis ils entreront assurément dans la Fournaise dont ils endureront la chaleur.
Pagkatapos tunay na sila ay talagang papasok sa Apoy, na magpapakasakit sa init niyon.
Ardından da muhakkak cehennem ateşine sokulacaklar ve sıcağının ızdırabını çekeceklerdir.
Rồi chúng sẽ bị đày vào Hỏa Ngục, để nếm mùi vị của cái nóng thiêu đốt của Nó.
poi entreranno nel Fuoco e soffriranno il suo ardore.
zatim će oni sasvim sigurno u Vatru ući, i njenu vrelinu osjetiti.
Ensuite, on les réprimandera le Jour de la Résurrection en ces termes: Ce châtiment que vous subissez est ce que vous traitiez de mensonge dans le bas monde lorsque votre Messager vous en a informé.
Then on the Day of Judgement it will be said to them in rebuke and censure: This punishment that you received is what you used to deny in the world when your messenger told you about it.
Vào Ngày Tận Thế, chúng sẽ bị sỉ nhục: “Đây chính là điều mà các ngươi đã thường phủ nhận ở trần gian, điều mà Thiên Sứ đã báo cho các ngươi.”
Literally ‘A prison’. It means a certain place in which the record of the deeds of the wicked is preserved.
Pagkatapos sasabihin sa kanila sa Araw ng Pagbangon bilang panunumbat sa kanila: "Itong pagdurusang nakatagpo ninyo ay ang dati ninyong pinasisinungalingan sa Mundo nang nagpapabatid sa inyo hinggil dito ang Sugo ninyo."
Dopodiché verrà detto loro, nel Giorno del Giudizio, con rimprovero: "Questa punizione che avete subito è ciò che rinnegavate in vita, quando il vostro messaggero ve ne informò "
Entonces, el Día del Juicio, se les dirá en tono de reproche y reprobación: “Este castigo que recibieron es el que solían desmentir en el mundo cuando su mensajero les advertía sobre él”.
Kemudian dikatakan kepada mereka pada Hari Kiamat sebagai bentuk hinaan terhadap mereka, “Siksa yang sedang kalian rasakan ini adalah balasan dari pendustaan kalian terhadapnya di dunia ketika Rasul kalian mengabarkannya kepada kalian.”
Sonra da kıyamet günü onlara bir azarlama olarak şöyle denilecektir: “Karşılaştığınız bu azap, peygamberinizin size dünyada iken bildirdiği zaman yalanlamış olduğunuz azaptır.''
Zatim će im se na Sudnjem danu, kao vid ukora, kazati: Ova kazna koja vas čeka je ono što ste na dunjaluku poricali, kada vam je o tome vaš Poslanik govorio.
كَلَّا إِنَّ كِتَابَ الْأَبْرَارِ لَفِي عِلِّيِّينَ (No! The record of deeds of the righteous is in ` illiyyun....83:18). According to some authorities, ` illiyyun is the plural of ` uluww and it signifies the 'highest point'. According to Farra', this is the name of a place. It is not a plural, but on the measure of plural. When analysing the word sijjin in the foregoing paragraphs, the traceable Tradition of Sayyidna Bath' Ibn ` Azib ؓ was cited to prove that ` illiyyin is a place on the seventh heaven beneath the Divine Throne where the souls of the believers and their registers of deeds are kept. The phrase: كِتَابٌ مَّرْقُومٌ(A register inscribed...83:20) is not the interpretation of illiyyin, but rather an explication their records of deeds, as in the verse that precedes it:
The Record Book of the Righteous and Their Reward
Allah says that truly,
إِنَّ كِتَـبَ الاٌّبْرَارِ
(Verily, the Record of Al-Abrar (the righteous believers)) These people are in a situation that is the opposite of the wicked people.
لَفِى عِلِّيِّينَ
(is in `Illiyyin.) meaning, their final destination is `Illiyyin, which is the opposite of Sijjin. It has been reported from Hilal bin Yasaf that Ibn `Abbas asked Ka`b about Sijjin while he was present, and Ka`b said, "It is the seventh earth and in it are the souls of the disbelievers." Then Ibn `Abbas asked him about `Illiyyin, so he said, "It is the seventh heaven and it contains the souls of the believers." This statement -- that it is the seventh heaven -- has been said by others as well. `Ali bin Abi Talhah reported that Ibn `Abbas said concerning Allah's statement,
كَلاَّ إِنَّ كِتَـبَ الاٌّبْرَارِ لَفِى عِلِّيِّينَ
(Nay! Verily, the Record of Al-Abrar (the righteous believers) is in `Illiyyin.) "This means Paradise." Others besides him have said, "`Iliyyin is located at Sidrat Al-Muntaha." The obvious meaning is that the word `Illiyyin is taken from the word `Uluw, which means highness. The more something ascends and rises, the more it becomes greater and increases. Thus, Allah magnifies its affair and extols its matter by saying,
وَمَآ أَدْرَاكَ مَا عِلِّيُّونَ
(And what will make you know what `Illiyyin is) Then He says by way of affirming what will be written for them,
كِتَـبٌ مَّرْقُومٌ يَشْهَدُهُ الْمُقَرَّبُونَ
(A Register inscribed. To which bear witness those nearest.) They are the angels. This was stated by Qatadah. Al-`Awfi reported from Ibn `Abbas that he said, "Those nearest to Allah in each heaven will witness it." Then Allah says,
إِنَّ الاٌّبْرَارَ لَفِى نَعِيمٍ
(Verily, Al-Abrar (the righteuos believers) will be in Delight.) meaning, on the Day of Judgement they will be in eternal pleasure and gardens that contain comprehensive bounties.
عَلَى الاٌّرَائِكِ
(On thrones,) These are thrones beneath canopies from which they will be gazing. It has been said, "This means that they will be gazing at their kingdom and what Allah has given them of good and bounties that will not end or perish. It has also been said,
عَلَى الاٌّرَآئِكِ يَنظُرُونَ
(On thrones, looking.) "This means that they will be looking at Allah, the Mighty and Sublime." This is the opposite of what those wicked people have been described with,
كَلاَّ إِنَّهُمْ عَن رَّبِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ
(Nay! Surely, they (evildoers) will be veiled from seeing their Lord that Day.) (83:15) Thus, it has been mentioned that these (righteous people) will be allowed to look at Allah while they are upon their thrones and elevated couches. Concerning Allah's statement,
تَعْرِفُ فِى وُجُوهِهِمْ نَضْرَةَ النَّعِيمِ
(You will recognize in their faces the brightness of delight.) meaning, `you will notice a glow of delight in their faces when you look at them.' This is a description of opulence, decorum, happiness, composure, and authority that they will be experiencing from this great delight. Concerning Allah's statement,
يُسْقَوْنَ مِن رَّحِيقٍ مَّخْتُومٍ
(They will be given to drink of pure sealed Rahiq.) meaning, they will be given drink from the wine of Paradise. Ar-Rahiq is one of the names of the wine (in Paradise). Ibn Mas`ud, Ibn `Abbas, Mujahid, Al-Hasan, Qatadah and Ibn Zayd all said this. Ibn Mas`ud said concerning Allah's statement,
خِتَـمُهُ مِسْكٌ
(Sealed with musk,) "This means it will be mixed with musk." Al-`Awfi reported from Ibn `Abbas that he said, "Allah will make the wine have a pleasant aroma for them, so the last thing that He will place in it will be musk. Thus, it will be sealed with musk." Qatadah and Ad-Dahhak both said the same. Then Allah says,
وَفِى ذَلِكَ فَلْيَتَنَافَسِ الْمُتَنَـفِسُونَ
(and for this let (all) those strive who want to strive.) meaning, for a situation like this, let the boasters boast, compete, and strive to gain more. Let the competitors compete and race toward the likes of this. This is similar to Allah's statement,
لِمِثْلِ هَـذَا فَلْيَعْمَلِ الْعَـمِلُونَ
(For the like of this let the workers work.) (37:61) Allah then says,
وَمِزَاجُهُ مِن تَسْنِيمٍ
(It will be mixed with Tasnim.) meaning, this wine that is being described is mixed with Tasnim. This refers to a drink called Tasnim, and it is the most excellent and exalted drink of the people of Paradise. This was said by Abu Salih and Ad-Dahhak. Thus, Allah says,
عَيْناً يَشْرَبُ بِهَا الْمُقَرَّبُونَ
(A spring whereof drink those nearest to Allah.) (83:28) meaning, those who are near to Allah, will drink from it as they wish, and the companions of the right hand will be given a drink that is mixed with it. This has been said by Ibn Mas`ud, Ibn `Abbas, Masruq, Qatadah and others.
The matter is not as you thought - that there will be no reckoning or recompense. The book of the people of obedience will be in Illiyyun.
Le cose non stanno come credete, ovvero che, in verità, non vi sarebbe stato alcun Rendiconto né Retribuzione. In verità, il libro della gente obbediente risiede presso Illyīn (alti ranghi).
Ang usapin ay hindi gaya ng ginuniguni ninyo na walang pagtutuos at walang pagganti! Tunay na ang talaan ng mga may pagtalima ay talagang nasa `Illīyūn.
Chắc chắn vấn đề không như các người nghĩ rằng sẽ không có thưởng phạt gì cả, bởi quyển sách ghi những người ngoan đạo và đức hạnh sẽ ở trong ‘Ili-yun.
Durum, hesap ve karşılığın olmadığını tasavvur ettiğiniz gibi değildir. Doğrusu itaatkâr kulların kitabı İlliyyin'dedir.
No es como creían (que no rendirían cuentas ni serían retribuidos). El libro de la gente obediente a Al-lah se encontrará en un libro noble.
Nije tako kako misle da neće biti proživljeni i račun polagati. Zapisano je da će pokorni biti u visokim položajima.
Les choses ne se produiront pas telles que vous l’imaginiez, à savoir qu’il n’y aura ni Reddition des Comptes ni Rétribution. Le Livre des obéissants est dans le ‘Illiyyûna.
18- Hayır, şüphesiz iyi ve itaatkarların kitabı “illiyyîn”dedir.
19- “İlliyyîn”in ne olduğunu sen nereden bileceksin ki?
20- O, yazılmış bir kitaptır.
21- Onu mukarreb (melekler) müşahede ederler.
22- Şüphe yok ki o iyi ve itaatkarlar nimetler içindedirler.
23- Tahtlar üzerinden bakarlar.
24- (İçinde bulundukları) nimetlerin güzelliğini yüzlerinden anlarsın.
25- Onlara mühürlü, halis bir şaraptan içirilecek.
26- Ki onun mührü misktir. O halde yarışanlar, işte bunlar için yarışsınlar!
27- Onun karışımı da “Tesnîm”dendir.
28- O da mukarreb (Allah'a yakın) kulların kendisinden içecekleri bir pınardır.
18-21. Yüce Allah, kötü ve günahkâr kimselerin kitabının en aşağı ve en dar bir yerde olacağını söz konusu ettikten sonra, iyi ve itaatkar kimselerin kitabının en yücelerde, en geniş ve en rahat bir yerde olacağını müjdeleyerek şöyle buyurmaktadır:
İyilerin kitabı “yazılmış bir kitaptır. Ona mukarreb (melekler)” yani yakınlaştırılmış olan melâike-i kiram, peygamberlerin, sıddîkların ve şehidlerin ruhları “onu müşahede ederler.” Mele-i a’lâ’da da bunların şanını Yüce Allah yüceltir. “İlliyyîn” cennetin en yüksek yerinin adıdır.
22. Yüce Allah, onların Kitaplarını söz konusu ettikten sonra onların pek büyük nimetler içerisinde bulunduklarını da şöyle zikretmektedir:“Şüphe yok ki o iyi ve itaatkarlar, nimetler içindedirler.” Nimetler, hem kalbin, hem ruhun, hem de bedenin her türlü nimetini anlatan kapsamlı bir ifadedir.
23. Gâyet güzel döşemelerle süslü “tahtlar üzerinden” hem Allah’ın kendileri için hazırlamış olduğu nimetlere hem de kerim olan Rablerinin yüzüne “bakarlar.”
24. Ey onlara bakan kişi! Sen “(içinde bulundukları) nimetlerin güzelliğini yüzlerinden anlarsın.” Yani o nimetlerin yüzlerine verdiği parlaklığı ve aydınlığı yüzlerinde görürsün. Çünkü ardı arkasına gelen lezzetler, zevkler ve sevindirici hususlar, kişinin yüzüne bir aydınlık, bir güzellik ve bir parlaklık kazandırır.
25-26. “Onlara mühürlü, halis bir şaraptan içirilecek.” Bu, içeceklerin en lezzetlisi ve en güzelidir. Bu şarabın “mührü, misktir.” Bununla kastedilen şu olabilir: Bu şaraba lezzetini azaltacak yahut tadını bozacak herhangi bir şeyin karışmasına karşı o, mühürlenmiştir. Bu mühürleme de misk ile yapılmıştır.
Şu mana da kastedilmiş olabilir: Onların şarabı içtikleri kabın dibinde kalan tortu çok hoş kokulu ve değerli misktir. Normalde dünyadaki adete göre kabın dibindeki tortular dökülür. İşte cennetteki şarabın tortusu ise böyle güzel olacaktır.
"O halde yarışanlar bunlar için” güzelliğini ve miktarını Allah’tan başka kimsenin bilmediği bu ebedi nimetler için “yarışsınlar.” Buna ulaştırıcı amelleri yapmakta ellerini çabuk tutsunlar. Bu konuda birbirleri ile yarışsınlar. İşte en değerli şeylerin uğrunda feda edileceği, ona kavuşmak için yiğitlerin birbirleriyle yarışa koyulmalarını en fazla hak eden güzellik budur.
27-28. “Onun” bu şarabın “karışımı da Tesnîm’dendir. O da mukarreb (Allah'a yakın) kulların kendisinden içecekleri bir pınardır.” Bu şaraptan sadece onlar içerler ve bu, kayıtsız ve şartsız olarak cennet içeceklerinin en üstünüdür. O bakımdan bu pınar, insanlar arasında en yüksek konumdakiler olan mukarreblere has ve yalnız onlara ait olacaktır. Amel defterleri sağlarından verilenlere ise bunun dışındaki diğer lezzetli içeceklerden hazırlanmış karışımlar/kokteyller verilecektir.
"Sekali-kali tidak, sesungguhnya kitab orang-orang yang berbakti itu benar-benar berada dalam Illiyyin kenikmatan yang besar (surga). Tahukah kamu apakah 'Illiyyin itu? (Yaitu) kitab yang bertulis, yang disaksikan oleh malaikat-malaikat yang di-dekatkan (kepada Allah). Sesungguhnya orang-orang yang berbakti itu benar-benar dalam kenikmatan yang besar (surga), mereka (duduk) di atas dipan-dipan sambil memandang. Kamu dapat me-ngetahui dari wajah mereka kesenangan hidup mereka yang penuh kenikmatan. Mereka diberi minum dari khamar murni yang dilak (tempatnya), laknya adalah kasturi; dan untuk yang demikian itu hendaknya orang berlomba-lomba. Dan campuran khamar murni itu adalah dari tasnim, (yaitu) mata air yang minum dari padanya orang-orang yang didekatkan kepada Allah." (Al-Muthaffifin: 18-28).
(18-21) Setelah menyebutkan bahwa catatan amal orang-orang berdosa berada di tempat paling bawah dan sempit, selanjut-nya Allah سبحانه وتعالى menyebutkan bahwa catatan amal orang-orang baik berada di tempat yang paling atas dan luas. Catatan amal mereka tertulis dan ﴾ يَشۡهَدُهُ ٱلۡمُقَرَّبُونَ ﴿ "disaksikan oleh malaikat-malaikat yang dide-katkan (kepada Allah)," dari kalangan malaikat mulia, ruh para nabi, orang-orang jujur dalam beriman dan para syuhada`. Allah سبحانه وتعالى me-nyebut mereka di kalangan malaikat tertinggi. Dan Illiyyun adalah nama surga tertinggi.
(22-28) Pada saat menyebutkan catatan amal mereka, Allah سبحانه وتعالى menyebutkan bahwa mereka berada dalam kenikmatan. Nikmat adalah kata menyeluruh untuk kenikmatan hati, ruh, dan raga. ﴾ عَلَى ٱلۡأَرَآئِكِ ﴿ "Mereka (duduk) di atas dipan-dipan," yakni di atas dipan yang berhiaskan hamparan indah, ﴾ يَنظُرُونَ ﴿ "sambil memandang" segala kenikmatan yang disiapkan Allah سبحانه وتعالى untuk mereka dan me-reka memandang Wajah Rabb mereka Yang Mulia. ﴾ تَعۡرِفُ ﴿ "Kamu dapat mengetahui," wahai orang yang memandang, ﴾ فِي وُجُوهِهِمۡ نَضۡرَةَ ٱلنَّعِيمِ ﴿ "dari wajah mereka kesenangan hidup mereka yang penuh kenikmatan," yakni kebahagiaan, keindahan, dan keasrian karena kenikmatan, kegembiraan, dan kebahagiaan membuat wajah berseri, indah, dan asri. ﴾ يُسۡقَوۡنَ مِن رَّحِيقٖ ﴿ "Mereka diberi minum dari khamar murni," yang merupakan minuman yang paling nikmat dan lezat, ﴾ مَّخۡتُومٍ ﴿ "yang dilak (tempatnya)," minuman tersebut ﴾ خِتَٰمُهُۥ مِسۡكٞۚ ﴿ "laknya adalah kasturi." Kemungkinan yang dimaksudkan adalah tertutup agar tidak dimasuki sesuatu yang bisa mengurangi kenikmatannya dan bisa merusak cita rasanya. Penutupnya adalah minyak kesturi. Kemungkinan lain yang dimaksud adalah yang ada di ujung bejana yang mereka minum adalah minyak kesturi jenis azfar. Cawan ini seperti biasanya di dunia menjadi tempat untuk menuangkan, seperti itu juga di dalam surga.
﴾ وَفِي ذَٰلِكَ ﴿ "Dan untuk yang demikian itu," yakni nikmat abadi yang kebaikan dan ukurannya hanya diketahui Allah سبحانه وتعالى semata, ﴾ فَلۡيَتَنَافَسِ ٱلۡمُتَنَٰفِسُونَ ﴿ "hendaknya orang berlomba-lomba," yaitu hendaklah mereka saling berlomba-lomba dan bersegera menujunya serta melakukan amalan yang menghantarkan padanya. Inilah hal utama di mana jiwa yang paling berharga perlu dikorbankan dan ia adalah sesuatu yang paling layak diperebutkan oleh orang guna menca-painya. Dan campuran minuman ini ﴾ مِن تَسۡنِيمٍ ﴿ "adalah dari tasnim," yaitu mata air yang derajatnya paling tinggi dan dicampurkan bagi golongan kanan. Dicampurkan dengan khamar dan minuman nikmat lainnya.
Sekali-kali tidak, kenyataannya tidak seperti yang kalian bayangkan bahwa tidak ada hari perhitungan dan pembalasan amalan. Sesungguhnya kitab orang-orang yang melakukan ketaatan benar-benar berada di 'illiyyūn.
E cosa ne sai, o Messaggero, di cos'è Illyūn?!
O Messenger! What will tell you what Illiyyun is?!
Ô Messager, sais-tu ce qu’est le ‘Illiyyûna?
Ano ang nagpaalam sa iyo, O Sugo, kung ano ang `Illīyūn?
¡Mensajero! ¿Qué te dirá qué es un libro noble?
Tahukah kamu -wahai Rasul- apa 'illiyyūn itu?
Duly registered and inscribed, with no possibility of error or effacement.
-Ey Peygamber!- İlliyyun'un ne olduğunu sana ne öğretti?
Và điều gì cho Ngươi - hỡi Thiên Sứ - biết ‘Ili-yun là gì?
A da li ti, o Poslaniče, znaš šta je Ilijjun?
Es un libro que registra todo y no ha de desaparecer. No se añadirá ni se quitará nada de él.
Tunay na ang talaan nila ay sinulatan, na hindi maglalaho ni madadagdagan ni mababawasan.
Njihova knjiga je ispisana i neće nestati, na nju se ništa neće dodati, niti od nje oduzeti.
Şüphesiz onların kitabı silinmeyecek şekilde yazılıdır. Ona bir şey eklenemez veya eksiltilemez.
In verità, il loro libro è scritto e non svanirà mai, e non gli verrà aggiunto o tolto nulla.
Their book is written and will not vanish. Nor will there be any increase or decrease in it.
C’est un livre qui ne disparaîtra jamais, auquel rien n’est ajouté ni soustrait.
Đó là quyến sổ ghi chép đầy đủ mọi thứ, không thêm cũng không bị xóa bớt.
Yaitu kitab yang tertulis, tidak ada penambahan di dalamnya maupun pengurangan.
Bu kitabın yanına yakın kılınmış bütün sema melekleri gelir.
Este libro es visto por los ángeles cercanos en todos los cielos.
Saranno presenti, assieme a questo libro, tutti gli angeli più vicini di ogni Cielo.
Les anges rapprochés de chaque Ciel témoignent de ce livre.
This book is witnessed by the angels brought near in every heaven.
Kod te Knjige prisutni su bliski meleki na svakom nebu.
Kitab ini disaksikan oleh para malaikat yang didekatkan ke setiap langit.
Dadalo sa talaang ito ang mga inilapit sa bawat langit kabilang sa mga anghel.
Do các vị Thiên Thần gần kề Allah xác nhận.
يَشْهَدُهُ الْمُقَرَّبُونَ (...attended by those [ angels ] who are blessed with nearness to Allah!...83:21) The verb yash-hadu is derived from shuhud which means 'to attend, to witness, to be present, to observe'. The verse purports to say that the record of deeds of the righteous will be in the custody of angels who are blessed with nearness to Allah. [ Qurtubi ]. If shuhud is taken in the sense of 'being present', then the attached pronoun will refer to ` illiyyin instead of kitab or 'register' (and 'those who are blessed with nearness to Allah' will refer to the righteous people, and not to the angels), and the verse in that case will mean: 'The souls of those blessed with nearness to Allah will be in the place called ` illiyyin' because that is the abode of their souls, as sijjin is the abode of the unbelievers. The proof of this is the narrative of ` Abdullah Ibn Masud ؓ recorded in Muslim in which the Holy Prophet ﷺ said that the souls of the martyrs are in the crops of green birds, enjoying the rivers and gardens of Paradise, and their abode will be the lamps suspended from [ the Divine ] Throne. This indicates that the souls of the martyrs will be under the Divine Throne, and will be able to stroll in Paradise. In Surah Yasin, we came across the incident of Habib Najjar, where it is stated that:
قِيلَ ادْخُلِ الْجَنَّةَ ۖ قَالَ يَا لَيْتَ قَوْمِي يَعْلَمُونَ ﴿26﴾ بِمَا غَفَرَ لِي رَبِّي
He was told, "Enter the Garden!" He said, "If my people only knew how my Lord has forgiven me [ 36:26] "'
This indicates that no sooner he passed away than he entered Paradise. Similarly, some Prophetic narratives also show that the souls of the believers are in Paradise. The sum total of these verses and narratives is that the abode of all the souls is in the seventh heaven beneath the Divine Throne. This is the locale of Paradise, and the souls have been given freedom of movement within the Paradise. Here reference has been made particularly to 'those souls who are blessed with nearness to Allah' because of the most exalted ranks they will enjoy. [ This does not, however, mean that souls at the lower ranks will not be in this abode.] In fact, this will be the abode of the souls of all the believers as is narrated by Sayyidna Ka'b Ibn Malik ؓ that the Holy Prophet ﷺ said:
انما نسمۃ المؤمن طایٔریعلّق فی شجر الجنَّۃ حتَّی ترجع الٰی جسدہ یوم القیٰمۃ۔ (رواہ مالک والنِّسایٔی بسند صحیح)
'The soul of a believer is a bird that will be hanging in the tree of Paradise, until it returns to its body on the Day of Judgment.' [ Malik and Nasa'i through an authentic chain of narrators. A Tradition of Umm Hani' to the same effect is recorded in Musnad of Ahmad and in Tabarani. See Mazhari ].
The Abode of Human Souls after Death
What is the abode of human souls after death? In answer to this question, reports seem apparently different. Narratives were cited in explanation of sijjin and ` illiyyun above which showed that the souls of the unbelievers are in sijjin which is beneath the seventh earth, and the souls of the believers are in ` illiyyun which is in the seventh heaven beneath the Divine Throne. Some traditions indicate that the souls of the unbelievers will be in Hell, and the souls of the believers will be in Paradise. Some narratives, like the lengthy narrative of Bath' Ibn ` Azib ؓ ، suggest that the souls of all the deceased, believers and non-believers, will be in the graves. When the angels carry the soul of a believer to the sky, Allah says: 'Keep the record of deeds of this servant of mine in ` illiyyun and return him to the earth, because I have created him from earth, and to it I shall return him, and from it I shall resurrect him.' Complying with this command, the angels return his soul to the grave. Likewise, the soul of the non-believer is carried to the sky, but the doors are not opened for him. The angels will be commanded to return the soul to its grave. Imam ` Abdul Barr prefers this narrative and believes that the souls of all [ believers and non-believers ] remain in their graves. As for the first two sets of traditions, there is no contradiction because, carefully considered, ` illiyyun is in the seventh heaven beneath the Divine Throne, and this is exactly the locale of Paradise, as is clear from the Qur'anic text:
عِندَ سِدْرَةِ الْمُنتَهَىٰ عِندَهَا جَنَّةُ الْمَأْوَىٰ
'by sidrat-ul-muntaha (the lot-tree in the upper realm), near which there is Jannat-ul-ma'wa (the Paradise of Abode), [ 53:14-15] '
This clearly states that Paradise is near the lot-tree in the upper realm, and ahadith confirm that the lot-tree is in the seventh heaven. Thus it may be argued that since the abode of the souls is ` illiyyun, Paradise must be near it. These souls will stroll in and along the Gardens of Paradise. Therefore, their abode may be said to be Paradise.
Similarly, the souls of the unbelievers remain in sijjin which is situated beneath the seventh earth. It is also proved by ahadith that Hell is beneath the seventh earth, and the dwellers of sijjin will receive the heat and torture of the Hell. Therefore, it would be correct to say that their abode is in Hell.
However, the hadith that informs us that the souls of the unbelievers will remain in the graves is apparently contradictory to the preceding two narratives. The Baihaqi of his time, Qadi Thana'ullah Panipati, in his Tafsir Mazhari, has reconciled them thus: It is not far-fetched to assume that ` illiyyun and sijjin are the real abodes of the souls, but they have a special connection with their graves. None, besides Allah, knows the actual nature of the connection. However, there is the sun and the moon in the sky, but their rays fall on the earth and provide to it light and heat. Similarly, the souls of ` illiyyun and sijjin may have some spiritual connection with the graves. The scholarly view of Qadi Thana'ullah Panipati has just been discussed in Surah Nazi’ at, the sum total of which is as follows: There are two types of soul: The one is a subtle substance that permeates the human body. Despite being a material substance, it is too subtle to be visible, and its other name is nafs. The other soul is abstract and non-material, pure essence. The pure, abstract and non-material soul is the life of the first soul, and therefore it is called the 'soul of soul'. Both the categories of souls are connected to human body, but the first type of soul resides in the human body. When the soul leaves the body, death occurs. The second type of soul is connected with the body more closely than the first type, but Allah alone knows the nature of the connection. The first soul, after death, is taken to the heaven, and then returned to the grave. Grave is its abode where it is rewarded and punished. The abstract soul remains in ` illiyyun or sijjin [ as the case might be ]. Thus we have several views on the issue. The final destination of souls is Paradise or ` illiyyun, or its opposite Hell or sijjin. The abode of the abstract souls is ` illiyyun or sijjin. The souls of the first type, the nafs, or the body, remains in the grave after death. And Allah knows best!
Aquellos que hacen buenas obras en abundancia disfrutarán la felicidad eterna el día del juicio.
Quả thật, những người ngoan đạo, đức hạnh, biết vâng lời sẽ mãi mãi ở trong Thiên Đàng hạnh phúc của Đời Sau.
Ceux qui accomplissent de nombreux actes d’obéissance jouiront de délices éternels le Jour de la Résurrection,
Şüphesiz çok itaatkâr olanlar, kıyamet günü kalıcı nimetler içinde olacaklardır.
Oni koji mnogo budu činili dobra djela i pokorni budu, biće u vječnoj blagodati na onome svijetu.
Those who do an abundance of good deeds will be in everlasting bliss on the day of judgment.
Sesungguhnya orang-orang yang memperbanyak ketaatan sungguh berada di dalam kenikmatan abadi pada Hari Kiamat.
Tunay na ang mga tagapagparami ng mga pagtalima ay talagang nasa isang kaginhawahang mamamalagi sa Araw ng Pagbangon,
In verità, coloro che compiono molti atti di obbedienza saranno nell'eterna beatitudine, nel Giorno del Giudizio,
installés sur des divans décorés d’où ils regarderont leur Seigneur et tout ce qui les réjouit.
Na ukrašenim sjedaljkama gledat će u svoga Gospodara i u sve ono što im donosi sreću i radost.
En sofás decorados contemplando a su Señor, y de todo lo que es placentero y agradable para sus almas.
Süslü döşekler üzerinde Rablerine, onları mutlu eden ve sevindiren şeylere nazar edip, bakarlar.
Mereka memandang kepada Tuhan mereka dari atas kasur-kasur yang terhiasi dan mereka juga memandang kepada semua yang menyenangkan hati serta menggembirakan mereka.
Họ sẽ ngồi, nằm trên những chiếc tràng kỷ để ngắm nhìn Thượng Đế của mình và tận hưởng cảnh đẹp với vẻ mặt tràn đầy hạnh phúc và kiêu hãnh.
habang nasa mga higaang ginayakan habang nakatingin sa Panginoon nila at sa anumang nagpapatuwa sa mga sarili nila at nagpapagalak sa kanila.
On decorated couches looking at their Lord, and at everything delightful and pleasing to their souls.
su scranni decorati, e guarderanno il loro Dio e tutto ciò che li soddisfa e che li rende felici.
Kapag nakakita ka sa kanila ay makakikita ka sa mga mukha nila ng bakas ng pagpapakaginhawa sa kagandahan at karikitan.
Jika kamu melihat mereka, maka kamu lihat di wajah-wajah mereka tanda kenikmatan yang indah dan anggun.
Kada ih pogledaš, na njihovih licima vidjećeš tragove tog uživanja u vidu ljepote i ozarenosti.
Lorsque tu les vois, tu devines les délices dont ils jouissent, à leur beauté et à leur éclat.
If you see them, you will see in their faces the effect of luxury; in their beauty and splendour.
Al mirarlos, verán que sus rostros reflejan la belleza y el esplendor de los placeres.
Se potessi vederli, vedresti nei loro volti i segni della beatitudine, bellezza e splendore.
Onları gördüğün zaman yüzlerinde güzellik ve zarafet olarak nimetlerin eserini görürsün.
Ngươi sẽ nhìn thấy gương mặt của họ hiện rõ niềm hạnh phúc, vui sướng, mừng rỡ khôn xiết.
Magpapainom sa kanila ang mga alila nila mula sa alak na ipininid sa sisidlan nito.
njihova posluga usluživat će ih vinom čije posude će biti zapečaćene.
Leurs serviteurs leur serviront du vin dans des récipients cachetés
Their servants will give them wine from sealed containers to drink.
Sus siervos les darán de beber vino de recipientes sellados.
Pelayan-pelayan mereka menuangkan khamar yang tercampur di dalam bejananya.
Hizmetçileri onlara, şişelerin üzeri mühürlenmiş içkilerden içirirler.
I loro servitori serviranno loro del vino sigillato nei suoi recipienti,
Ondan yayılan miskin kokusu sonuna kadar yayılır. Yarışmakta olanların bu değerli mükâfat için Allah'ın razı olacağı ameli yaparak ve öfkeleneceği ameli terk ederek yarışmaları gerekir.
وَفِي ذَٰلِكَ فَلْيَتَنَافَسِ الْمُتَنَافِسُونَ (and inaspiring for this, the competitors should compete....83:26) The word تَنَافَسِ tanafus means for a few people 'to try or strive to gain some desirable things before others can get them.' Having mentioned the bounties of Paradise, the attention of heedless people are drawn to the fact that they are thinking that certain material things are desirable, and therefore they are competing one another to obtain them before others. They are told that the material blessings [ after which they are running ] are perishable. They should not be made the ultimate goal of life, nor the object of racing. Man should be content with what he has for the comfort of the fleeting period of this life. If he loses the means, it should not hurt him much, because it is not a loss that cannot be recovered. However, people with aspiration should aspire, race and compete for the blessings of Paradise that are perfect and eternal in every possible dimension. How aptly the late poet Akbar has put it:
یہ کہاں کا فسانہ ہے سود و زیاں جو گیا سو گیا جو ملا سو ملا
کہو دل سے فرصت عمر ہے کم جو دلا تو اللہ ہی کی یاد دِلا
'Gain and loss - what fiction is this?
What is lost is lost, what is gained is gained
Say to the mind, the life is little.
If you wish to remind me, remind me of God.'
Dari bejana khamar itu, tercium semerbak bau minyak kesturi sampai tetes terakhirnya. Demi mendapatkan ganjaran yang mulia ini, hendaknya orang-orang berlomba-lomba untuk mendapatkannya dengan mengamalkan apa yang diridai Allah dan meninggalkan apa yang dimurkai-Nya.
Mang mùi thơm của xạ hương đến giọt cuối cùng, đó là sự huy hoàng và hạnh phúc vĩnh hằng cho những ai nỗ lực thi đua và phấn đấu làm điều ngoan đạo và đức hạnh để tìm sự hai lòng của Allah và tránh xa điều Ngài giận dữ.
Emanará una fragancia de almizcle. Para obtener esta noble recompensa, los aspirantes deben hacer lo que complace a Al-lah y apartarse de lo que causa Su enojo.
Kakalat ang halimuyak ng musk mula rito hanggang sa wakas nito. Alang-alang sa masaganang pagganting ito ay kinakailangan na mag-unahan ang mga nag-uunahan sa paggawa ng nagpapalugod kay Allāh at sa pag-iwan ng nagpapainis sa Kanya.
miris miska širit će se do njegovog kraja i za ovu nagradu obavezno se trebaju natjecati svi oni koji žele da do nje dođu, kroz činjenje djela kojima je Allah zadovoljan i kroz ostavljanje onoga što dovodi do Njegove srdžbe.
It will give off the fragrance of musk until its very end. For this noble reward the competitors must compete, by doing what pleases Allah and leaving what angers Him.
che profumerà di muschio fino al suo termine; e che gareggino i concorrenti al fine di ottenere quest'onorevole ricompensa, compiendo atti che compiacciono Allāh e abbandonando ciò che Egli ripudia;
laissant un arrière-goût de musc. C’est pour remporter cette rétribution que les gens doivent entrer en compétition, en œuvrant de manière à satisfaire Allah et en renonçant à ce qui provoque Sa colère.
Esta bebida sellada estará mezclada con agua del manantial de Tasnim.
Minuman yang disegel ini bercampur dengan air dari mata air tasnīm.
Thức uống từ rượu được nói là một hỗn hợp được pha với nước suối lấy từ một ngọn suối trong Thiên Đàng có tên Tasnim.
questa bevanda sigillata sarà stata mescolata alla fonte Tasnīm,
Cette boisson cachetée sera mélangée à la boisson de Tasnim
Bu mühürlenmiş içkiye Tesnim pınarından karıştırılır.
Ovo zapečanjeno piće pomiješano će biti sa izvorom Tesnim.
Hahaluan ang inuming ipininid na ito ng mula sa bukal ng Tasnīm.
This sealed drink will be mixed from the spring of Tasnim.
This is a spring in the highest part of Paradise, from which those brought near will drink purely and the rest of the believers will drink from it mixed with other drinks.
De este manantial que se encuentra en lo más elevado del Paraíso beberán solo los más cercanos, mientras que los demás creyentes beberán de su agua mezclada con otras bebidas.
Iyon ay isang bukal sa pinakamataas na bahagi ng Paraiso, na mula roon ang mga inilapit ay iinom ng isang purong dalisay at iinom ang lahat ng mga mananampalataya mula roon ng isang hinaluan ng iba pa.
Một ngọn suối ở tầng cao nhất trong Thiên Đàng, những người gần Allah nhất sẽ uống nguyên chất tinh khiết từ ngọn suối đó, còn những người có đức tin còn lại sẽ được uống pha với chất khác.
O, cennetin en üstünde yakın kılınmış; pak, ihlaslı kimselerin içtiği bir pınardır. Diğer Müminler de başka şeylerle karıştırılmış olarak ondan içerler.
Sa ovog izvora njegovo piće koje je čisto pit će bliski Allahovi robovi, a ostali vjernici pit će ga pomiješanog sa drugim.
Ia adalah mata air di surga tertinggi, orang-orang yang didekatkan kepada Allah meminumnya dalam kondisi bersih dan murni. Demikian pula orang-orang mukmin yang lain meminum darinya, ia bercampur dengan minuman yang lainnya.
qui est une source d’eau des hauteurs du Paradis, dont les rapprochés boivent l’eau pure. Le reste des croyants boiront de cette eau mélangée à l’eau d’autres sources.
la quale è una fonte posta nelle parti alte del Paradiso, incredibilmente pura, dalla quale berranno i più illustri, e da cui berrà il resto dei credenti, mista a un'altra.
إِنَّ الَّذِينَ أَجْرَمُوا كَانُوا مِنَ الَّذِينَ آمَنُوا يَضْحَكُونَ (Indeed those who were guilty used to laugh at those who believed, 83:29). In these verses, Allah depicts fully the attitudes of the followers of falsehood [ non-believers ] towards the upholders of truth [ the believers ]. The non-believers used to laugh at the believers in the worldly life. In other words, they would mock at them and despise them. Whenever they would pass by the believers, they would wink at each other in contempt of them. When the non-believers returned home, they would take great pleasure in describing the mocking manner in which they treated the poor believers, saying that Muhammad has misled the simpletons.
If we review the situation today, [ it is no better ]. People, whose minds are contaminated with contemporary secular education, are careless about the religion and the Hereafter. Belief in Allah and the Holy Prophet ﷺ is nominal. They treat the [ religious ] scholars and righteous people exactly in the same manner as the non-believers used to treat the Companions ؓ in the days of the Holy Prophet ﷺ ]. May Allah salvage the Muslims from this painful scourge. There is much solace in this verse for the righteous believers. Never bother about their laughter and mockery. How well a poet puts it:
ہنسے جانے سے جب تک ہم ڈریں گے زمانہ ہم پہ ہنسا ہی رہے گا
'So long as we fear people's laughter [ at us ],
the people will continue laughing at us'
All amdulillah
The Commentary on
Surah At-Tatfif
Ends here
In verità, coloro che hanno commesso crimini a causa delle loro condizioni di miscredenza, costoro deridevano i credenti e li sbeffeggiavano.
Tunay na ang mga nagpakasalarin dahil sa taglay nila dati na kawalang-pananampalataya ay tumatawa dati sa mga sumampalataya bilang pangungutya sa mga ito.
Zaista su razvratnici koji su bili u nevjerovanju ismijavali one koji vjeruju, izrugujući im se na taj način.
İçinde bulundukları küfür suçunu işlemiş olanlar, iman edenlerle alay ederek onlara gülüyorlardı.
Quả thật, lúc ở trên thế gian, những kẻ vô đức tin và tội lỗi đã thường cười nhạo và tỏ vẻ khinh khi những người có đức tin.
Aquellos que permanecieron en la incredulidad solían burlarse de los creyentes.
"Sesungguhnya orang-orang yang berdosa, adalah mereka yang dahulunya (di dunia) menertawakan orang-orang yang ber-iman. Dan apabila orang-orang beriman berlalu di hadapan me-reka, mereka saling mengedip-ngedipkan matanya. Dan apabila orang-orang berdosa itu kembali kepada kaumnya, mereka kembali dengan gembira. Dan apabila mereka melihat orang-orang Mukmin, mereka mengatakan, 'Sesungguhnya mereka itu benar-benar orang-orang yang sesat,' padahal orang-orang yang berdosa itu tidak dikirim untuk menjadi penjaga bagi orang-orang Mukmin. Maka pada hari ini, orang-orang yang beriman menertawakan orang-orang kafir, mereka (duduk) di atas dipan-dipan sambil meman-dang. Sesungguhnya orang-orang kafir telah diberi ganjaran ter-hadap apa yang dahulu mereka kerjakan." (Al-Muthaffifin: 29-36).
(29-33) Pada saat menjelaskan balasan orang-orang yang berdosa dan balasan orang-orang yang berbuat baik, Allah سبحانه وتعالى menyebutkan adanya perbedaan besar antara keduanya. Allah سبحانه وتعالى mengabarkan bahwa orang-orang yang berdosa ketika berada di dunia menguasai dan mencibir orang-orang yang beriman, ﴾ يَضۡحَكُونَ ﴿ "menertawakan" mereka dan ﴾ يَتَغَامَزُونَ ﴿ "saling mengedip-ngedipkan matanya," ketika berpapasan dengan mereka. ﴾ ٱنقَلَبُواْ فَكِهِينَ ﴿ "Mereka kembali dengan gembira," yakni, bergembira atas mereka seraya me-rendahkan dan meremehkan. Meski demikian, kau lihat mereka tenang dan sama sekali tidak terlintas rasa takut di benak mereka. ﴾ وَإِذَا ٱنقَلَبُوٓاْ إِلَىٰٓ أَهۡلِهِمُ ﴿ "Dan apabila orang-orang berdosa itu kembali kepada kaumnya," di pagi dan di sore hari, ﴾ ٱنقَلَبُواْ فَكِهِينَ ﴿ "mereka kembali dengan gembira," yakni bersuka cita dan inilah ketertipuan terbesar. Mereka menyatukan antara puncak perlakuan jelek pada orang lain sedangkan mereka merasa aman di dunia hingga seolah-olah telah datang kitab dan janji dari Allah سبحانه وتعالى untuk mereka bahwa mereka adalah orang-orang yang berbahagia. Mereka memutuskan pada diri mereka sendiri bahwa mereka adalah orang yang men-dapatkan petunjuk sedangkan orang-orang yang beriman adalah orang-orang sesat seraya berdusta atas nama Allah سبحانه وتعالى dan berani berkata-kata tentang Allah سبحانه وتعالى tanpa ilmu. Allah سبحانه وتعالى berfirman, ﴾ وَمَآ أُرۡسِلُواْ عَلَيۡهِمۡ حَٰفِظِينَ ﴿ "Padahal orang-orang yang berdosa itu tidak dikirim untuk menjadi penjaga bagi orang-orang Mukmin," yakni tidaklah me-reka diutus untuk menjaga orang-orang beriman, yang ditugaskan menjaga amal perbuatan mereka hingga mereka bisa menegaskan bahwa orang-orang beriman adalah orang-orang sesat. Hal ini mereka lakukan karena pembangkangan dan sikap bermain-main yang tidak memiliki landasan dan bukti nyata.
(34-36) Karena itulah balasan mereka di akhirat sesuai dengan amal perbuatan mereka. Allah سبحانه وتعالى berfirman, ﴾ فَٱلۡيَوۡمَ ﴿ "Maka pada hari ini," yaitu Hari Kiamat, ﴾ ٱلَّذِينَ ءَامَنُواْ مِنَ ٱلۡكُفَّارِ يَضۡحَكُونَ ﴿ "orang-orang yang beriman menertawakan orang-orang kafir," ketika melihat mereka terbolak-balik dalam azab dan semua yang dulu mereka dustakan telah lenyap, sedangkan orang-orang yang beriman berada di pun-cak kenikmatan dan ketenangan, ﴾ عَلَى ٱلۡأَرَآئِكِ ﴿ "mereka (duduk) di atas dipan-dipan," ranjang yang berhias, ﴾ يَنظُرُونَ ﴿ "sambil memandang" ke-nikmatan yang dijanjikan Allah سبحانه وتعالى pada mereka dan memandang Wajah Rabb mereka Yang Mulia. ﴾ هَلۡ ثُوِّبَ ٱلۡكُفَّارُ مَا كَانُواْ يَفۡعَلُونَ ﴿ "Sesungguh-nya orang-orang kafir telah diberi ganjaran terhadap apa yang dahulu mereka kerjakan," yakni, mereka diberi balasan sesuai amal perbuatan mereka. Sebagaimana mereka menertawakan orang-orang Mukmin ketika berada di dunia dan menuduh mereka sebagai orang-orang sesat, maka di akhirat orang-orang yang beriman menertawakan mereka ketika melihat mereka berada dalam siksaan yang merupa-kan azab kesesatan. Ya, mereka diberi balasan atas apa yang telah mereka lakukan sebagai keadilan dan kebijaksanaan dari Allah سبحانه وتعالى. Dan Allah Maha Mengetahui lagi Mahabijaksana.
Sesungguhnya orang-orang yang durhaka dengan kekufurannya dahulu menertawakan orang-orang yang beriman sebagai bentuk ejekan.
29- Şüphesiz günahkârlar, iman edenlere gülerlerdi.
30- Yanlarından geçtiklerinde de birbirlerine kaş-göz işareti yapar(ak onları alaya alır)lardı.
31- Ailelerinin yanına döndükleri vakit de (yaptıklarından dolayı) keyif içinde dönerlerdi.
32- Onları gördüklerinde de:“Bunlar gerçekten sapıtmışlar!” derlerdi.
33- Halbuki onların başına bekçi olarak gönderilmemişlerdi.
34- İşte bugün de iman edenler, kâfirlere gülerler.
35- Hem de tahtlar üzerinden bakınarak.
36- (Nasıl?) Kâfirler yapmakta olduklarının cezasını buldular mı?
29-31. Yüce Allah günahkârların cezasını, iyilikte bulunanların mükâfatını söz konusu ettikten ve ikisi arasındaki farkı dile getirdikten sonra günahkârların dünyada iken mü’minler ile alay ettiklerini, onları küçümsediklerini, onlara güldüklerini, yanlarından geçtikleri vakit onları hakir gördüklerini, birbirlerine kaş göz işaretleri yaparak onları alaya aldıklarını haber vermektedir. Bununla birlikte onlar pek rahattılar. Korkuyu akıllarından bile geçirmiyorlardı. Aksine sabah veya akşam “Ailelerinin yanına döndükleri vakit de (yaptıklarından dolayı) keyif” sevinç ve neşe “içinde dönerlerdi.”
Bu ise aldanışın en ileri şeklidir. Çünkü onlar, en büyük kötülükleri işlemekle birlikte dünyada kendilerini güven içinde görüyorlardı. Sanki bahtiyar ve mutlu kimselerden olduklarına dair kendilerine Allah’tan yazılı bir belge ve bir eman gelmiş gibi davranıyorlardı.
32. Üstelik onlar, kendilerinin hidâyet üzere olduklarına, mü’minlerin ise sapık olduklarına hükmetmişlerdi. Bu hükmü de Allah’a iftira ederek, herhangi bir bilgiye dayalı olmaksızın ve O’nun hakkında olmadık iddialarda bulunma cesaretini göstererek veriyorlardı.
33. Yüce Allah da şöyle buyurmaktadır:“Halbuki onların başına bekçi olarak gönderilmemişlerdi.” Onlar, mü’minler üzerinde amellerini tespit etmekle yükümlü birer bekçi olarak gönderilmemişlerdi ki , ne diye onları sapık olup olmadıklarıyla bu kadar ilgileniyorlar?!
Aslında onların bu tutumları, sadece işi yokuşa sürmek, inat etmek ve oynayıp eğlenceye dalmaktan ibaretti. Bu yapıp söylediklerinin herhangi bir delili, dayanağı yoktu. Bundan dolayı bunların âhiretteki cezaları da dünyada yaptıkları amelleri türünden olacaktır. Şöyle ki;
34. “İşte bugün” yani Kıyamet günü “de iman edenler kâfirlere” her taraflarını kuşatmış azabın içerisinde gidip geldiklerini ve uydurdukları ilahların kendilerinden çok uzak olduğunu gördükleri vakit “gülerler.”
35. Mü’minler, son derece rahat ve huzur içerisinde, süslü “tahtlar üzerinden bakınırlar.” Allah’ın kendileri için hazırlamış olduğu nimetlere ve kerim olan Rablerinin yüzüne bakarlar.
36. “(Nasıl?) Kâfirler yapmakta olduklarının cezasını buldular mı?” Yani kendilerine işledikleri amelleri türünden ceza verildi mi? Nasıl dünyada iken mü’minlere gülüp onları sapıklıkla itham ediyordularsa âhirette de mü’minler, onları ibretli azab ve ceza içerisinde gördüklerinde onlara güleceklerdir. Bu azapları ise sapıklığın ve azgınlığın bir cezasıdır. Evet, Allah’ın adalet ve hikmetinin bir gereği olarak kâfirler yapmakta olduklarının cezasını bulmuş olacaklardır. Allah, her şeyi en iyi bilendir, hükmüne karşı durulamayan ve hikmeti sonsuz olandır.
Mutaffifîn Sûresi’nin tefsiri burada sona ermektedir.
Yüce Allah’a hamdolsun.
***
Those who committed wrong by the disbelief they held used to mockingly laugh at those who had faith.
The Wicked Behavior of the Criminals and Their mocking of the Believers
Allah informs that the criminals used to laugh at the believers in the worldly life. In other words, they would mock them and despise them. Whenever they would pass by the believers, they would wink at each other about them, meaning in contempt of them.
وَإِذَا انقَلَبُواْ إِلَى أَهْلِهِمْ انقَلَبُواْ فَكِهِينَ
(And when they returned to their own people, they would return jesting.) meaning, when these criminals turn back, or return to their homes, they go back pleased. This means that whatever they request, they find it. Yet, with this, they still are not grateful for Allah's favor upon them. Rather they busy themselves with despising and envying the believers.
وَإِذَا رَأَوْهُمْ قَالُواْ إِنَّ هَـؤُلاَءِ لَضَآلُّونَ
(And when they saw them, they said: "Verily, these have indeed gone astray!") meaning, `because they are upon a religion other than their own religion.' Allah then says,
وَمَآ أُرْسِلُواْ عَلَيْهِمْ حَـفِظِينَ
(But they were not sent as watchers over them.) meaning, these criminals have not been sent as guardians over the deeds and statements of these believers. These wrongdoers have not been made responsible for them. So, why are they so concerned with them, and why have they made them the focus of their attention This is as Allah says,
قَالَ اخْسَئُواْ فِيهَا وَلاَ تُكَلِّمُونِ
إِنَّهُ كَانَ فَرِيقٌ مِّنْ عِبَادِى يَقُولُونَ رَبَّنَآ ءَامَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنتَ خَيْرُ الرَحِمِينَ - فَاتَّخَذْتُمُوهُمْ سِخْرِيّاً حَتَّى أَنسَوْكُمْ ذِكْرِى وَكُنْتُمْ مِّنْهُمْ تَضْحَكُونَ - إِنِّى جَزَيْتُهُمُ الْيَوْمَ بِمَا صَبَرُواْ أَنَّهُمْ هُمُ الْفَآئِزُونَ
(He (Allah) will say: "Remain you in it with ignominy! And speak you not to Me!" Verily there was a party of My servants, who used to say: "Our Lord! We believe, so forgive us, and have mercy on us, for You are the Best of all who show mercy!" But you took them for a laughing stock, so much so that they made you forget My remembrance while you used to laugh at them! Verily, I have rewarded them this Day for their patience: they are indeed the ones that are successful.) (23:108-111) Thus, Allah says here,
فَالْيَوْمَ
(But this Day) meaning, the Day of Judgement.
الَّذِينَ ءَامَنُواْ مِنَ الْكُفَّارِ يَضْحَكُونَ
(those who believe will laugh at the disbelievers) meaning, as retribution for how those people laughed at them.
عَلَى الاٌّرَآئِكِ يَنظُرُونَ
(On thrones, looking.) meaning, looking at Allah as reward for bearing the false claims against them that they were misguided. They were not misguided at all. Rather they were the close Awliya' of Allah, who will be looking at their Lord in the place of His honor. Concerning Allah's statement,
هَلْ ثُوِّبَ الْكُفَّارُ مَا كَانُواْ يَفْعَلُونَ
(Are not the disbelievers paid for what they used to do) meaning, `will the disbelievers be recompensed for their mockery and belittlement against the believers, or not' This means that they surely will be paid in full, completely and perfectly (for their behavior). This is the end of the Tafsir of Surat Al-Mutaffifin, and all praise and thanks are due to Allah.
Les ciminels, par leur mécréance, se moquaient des croyants
Onlar Müminlerin yanından geçerlerken, alay ederek ve eğlenerek birbirlerine kaş göz işareti yaparlardı.
Mỗi khi chúng đi ngang qua họ thì chúng nháy mắt nhau giễu cợt về họ.
E quando passano vicino ai credenti si fanno cenno a vicenda per deriderli e schernirli,
et lorsqu’ils passaient près d’eux, ils se faisaient des clins d’œil.
When they passed by the believers they would wink at one another in ridicule and amusement.
Jika mereka melewati orang-orang yang beriman, mereka saling mengedipkan mata sebagai bentuk hinaan dan celaan.
Cuando pasaban junto a los creyentes se guiñaban el ojo, mofándose y riéndose de ellos.
i kada su pored vjerniika prolazili, jedni drugima su namigivali, ismijavajući im se na taj način.
Kapag naparaan sila sa mga mananampalataya ay kumikindat ang isa't isa sa kanila bilang panunuya at bilang pagbibiro.
Kapag bumalik sila sa mga kapwa nila ay bumabalik sila na mga natutuwa sa taglay nila na kawalang-pananampalataya at pangungutya sa mga mananampalataya.
Ailelerinin yanına döndüklerinde de küfrederek ve Müminlerle alay ederek sevinçli bir şekilde dönerlerdi.
A kad su se porodicama svojim vraćali, vraćali su se radosni zbog nevjerovanja u kojem se nalaze i šale zbijajući i ismijavajući se s vjernicima.
Cuando regresaban con sus familias, hacían alarde de sus actos de incredulidad y burla hacia los creyentes.
Jika mereka kembali kepada keluarga mereka, mereka kembali dengan gembira dengan kekufuran mereka dan hinaan mereka terhadap orang-orang yang beriman.
Puis lorsqu’ils retournaient dans leurs familles, ils étaient satisfaits de leur mécréance et des railleries dont ils gratifiaient aux croyants.
When they returned to their families they would go back happy with their acts of disbelief and ridicule of the believers.
e quando tornano alle loro famiglie, tornano soddisfatti della propria miscredenza e di aver deriso i credenti.
Và khi chúng trở về với đồng bọn của chúng thì chúng mang về điều chế giễu những người có đức tin.
When they saw the Muslims, they would say: These people are astray from the path of truth, as they abandoned the religion of their forefathers.
Dès qu’ils voyaient les musulmans, ils disaient: Ces gens sont assurément égarés de la voie de la vérité, puisqu’ils ont renoncé à la religion de leurs aïeux.
Kapag nakasaksi sila sa mga Muslim ay nagsasabi sila: "Tunay na ang mga ito ay talagang mga naliligaw palayo sa daan ng katotohanan yayamang umiwan sila ng relihiyon ng mga ninuno nila."
Cuando veían a los musulmanes, decían: “Estas personas se han desviado del camino de la verdad, ya que abandonaron la religión de sus ancestros”.
Jika mereka melihat orang-orang Islam, mereka berkata, “Sesungguhnya orang-orang ini benar-benar telah sesat dari jalan kebenaran karena mereka telah meninggalkan agama nenek moyang mereka.”
A kad bi vidjeli muslimane, rekli bi: “Ovi su, doista, zalutali s Pravog putam jer su napustili vjeru naših predaka.”
Mỗi khi chúng nhìn thấy những người Muslim thì chúng lại buông lời miệt thị: Đây là bọn lầm lạc vì đã bỏ đi tôn giáo của ông bà mình.
Müslümanları gördükleri zaman şöyle derler: “Muhakkak bunlar doğru yoldan sapmışlardır. Çünkü babalarının dinini terk ettiler.''
E quando vedono i musulmani, dicono: "In verità, costoro sono sviati dalla Retta Via poiché hanno abbandonato la religione dei loro padri",
Al-lah no los designó como guardianes de las obras de los creyentes, como para que hicieran tal declaración.
Hâlbuki Allah Teâlâ onları, Müminlerin amellerini kaydetmeleri için sorumlu kılmadı ki, bu sözleri söylüyorlar.
Allah did not appoint them to guard their deeds so that they could make this statement of theirs.
Or Allah ne les a pas chargés d’inventorier leurs œuvres pour qu’ils disent cela.
ma Allāh non li ha incaricati di vigilare sulle loro azioni così da poter dire ciò che dicono.
a oni nisu poslani od Allaha i određeni da čuvaju njihova djela, pa da govore ove riječi.
Trong khi Allah không giao phó cho chúng việc giám sát hành động của họ để chúng lại nói những lời như thế.
Hindi nagtalaga sa kanila si Allāh para sa pag-iingat sa mga gawain ng mga iyon upang magsabi ang mga iyon nitong sinabi ng mga iyon.
Padahal, Allah tidak menugaskan mereka untuk mengawasi amal perbuatan kaum muslimin sehingga mereka harus mengatakan perkataan ini.
Le Jour de la Résurrection, ce sont les croyants qui riront des mécréants tout comme ces derniers se moquaient des croyants dans le bas monde.
Na Sudnjem danu oni koji su vjerovali, nevjernicima će se podsmijavati, kao što su se nevjernici ismijavali s vjernicima na dunjaluku.
Kâfirlerin dünyada iman edenlere güldükleri gibi, kıyamet günü de Allah’a iman edenler kâfirlere güleceklerdir.
Do đó, vào Ngày Sau, những người có đức tin sẽ cười nhạo báng lại những kẻ vô đức tin giống như chúng đã từng cười nhạo báng họ trên thế gian.
Kaya sa Araw ng Pagbangon ang mga sumampalataya kay Allāh ay tatawa sa mga tagatangging sumampalataya, kung paano dati ang mga tagatangging sumampalataya ay tumatawa sa kanila sa Mundo,
El Día del Juicio, los que creyeron en Al-lah se reirán de los incrédulos, tal como ellos solían reírse de los creyentes en este mundo.
On the Day of Judgment, those who have faith in Allah will laugh at the disbelievers just as the disbelievers used to laugh at them in the world.
Nel Giorno della Resurrezione, coloro che hanno creduto in Allāh rideranno dei miscredenti, così come i miscredenti hanno riso di loro in vita,
Oleh sebab itu, pada hari Kiamat nanti orang-orang yang beriman kepada Allah menertawakan orang-orang kafir sebagaimana orang-orang kafir sebelumnya menertawakan mereka di dunia.
Süslü döşekler/koltuklar üzerinden Allah Teâlâ’nın onlar için hazırladığı kalıcı nimetleri seyrederler.
Di atas kasur-kasur yang berhias mereka melihat kepada kenikmatan abadi yang disediakan oleh Allah untuk mereka.
su scranni decorati, ammirando l'eterna beatitudine che Allāh ha preparato per loro.
habang nasa mga higaang ginayakan habang nakatingin sa inihanda ni Allāh para sa kanila na kaginhawahang mamamalagi.
En sofás decorados, contemplarán la felicidad eterna que Al-lah les preparó.
On decorated couches they will look at the everlasting bliss that Allah prepared for them.
Những người ngoan đạo và đức hạnh sẽ ngồi trên những chiếc tràng kỷ tận hưởng những gì được ban thưởng nơi Thiên Đàng với niềm vui mãi mãi.
sa divana ukrašenih gledat će u vječne blagodati koje im je Allah pripremio.
Intallés sur des divans, ils regarderont les délices éternels qu’Allah leur a réservés.
Talaga ngang gagantihan ang mga tagatangging sumampalataya, dahil sa mga gawa nila na ginawa nila sa Mundo, ng pagdurusang manghahamak.
Kâfirlerin dünyada yaptıkları amellerinin karşılığı alçaltıcı bir azapla (ahirette) muhakkak verilecektir.
Los incrédulos solo han recibido un castigo humillante como retribución por las acciones que ellos hicieron en este mundo.
Nevjernici će sigurno biti u ponižavajućoj patnju zbog svojih djela na dunjaluku.
Sungguh orang-orang kafir telah mendapatkan balasan dari amal perbuatan yang dahulu mereka lakukan di dunia berupa siksa yang menghinakan.
The disbelievers have been given the humiliating punishment as recompense of the actions they did in the world.
Les mécréants seront alors rétribués par un châtiment humiliant pour ce qu’ils commettaient dans le bas monde.
One who disregards his worldly considerations for the sake of the Hereafter is regarded as a fool and becomes diminished in the eyes of the worldly wise. But when the Hereafter comes, it will appear that the really wise ones were those who were considered foolish in the present world.
I miscredenti sono stati puniti con una punizione umiliante per le azioni che hanno commesso in vita.
Còn đối với những kẻ vô đức tin thì chúng bị trừng trị thích đáng về những gì mà chúng đã làm trên thế gian.
