"Apabila langit terbelah, dan patuh kepada Rabbnya, dan sudah semestinya langit itu patuh. Apabila bumi diratakan, dan memuntahkan apa yang ada di dalamnya dan menjadi kosong, dan patuh kepada Rabbnya, dan sudah semestinya bumi itu patuh. (Pada waktu itu manusia akan mengetahui akibat perbuatannya). Hai manusia, sesungguhnya kamu telah bekerja sungguh-sungguh menuju Rabbmu, maka pasti kamu akan menemuiNya. Adapun orang yang diberikan kitabnya dari sebelah kanannya, maka ia akan diperiksa dengan pemeriksaan yang mudah, dan dia akan kembali kepada kaumnya (yang sama-sama beriman) dengan gembira. Adapun orang yang diberikan kitabnya dari belakang, maka dia akan berteriak, 'Celakalah aku.' Dan dia akan masuk ke dalam api yang menyala-nyala (neraka). Sesungguhnya dia dahulu (di dunia) bergembira di kalangan kaumnya (yang sama-sama kafir). Sesungguhnya dia yakin bahwa dia sekali-kali tidak akan kembali (kepada Rabbnya). (Bukan demikian), yang benar, sesung-guhnya Rabbnya selalu melihatnya." (Al-Insyiqaq: 1-15).
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(1-2) Allah سبحانه وتعالى berfirman menjelaskan perubahan yang akan terjadi pada makhluk-makhluk besar pada Hari Kiamat, ﴾ إِذَا ٱلسَّمَآءُ ٱنشَقَّتۡ ﴿ "Apabila langit terbelah," yaitu pecah dan saling terpisah satu sama lain, bintang-bintangnya berhamburan, matahari dan rembulan gelap, ﴾ وَأَذِنَتۡ لِرَبِّهَا ﴿ "dan patuh kepada Rabbnya," yakni mendengar pe-rintah Allah سبحانه وتعالى dan siap mendengar FirmanNya. Yaitu patuh untuk hal itu, karena sesungguhnya langit ditundukkan dan diatur di bawah kekuasaan Raja Agung yang perintahNya tidak bisa didur-hakai dan putusanNya tidak bisa ditentang.
(3-5) ﴾ وَإِذَا ٱلۡأَرۡضُ مُدَّتۡ ﴿ "Apabila bumi diratakan," yakni, digoncang hingga bergetar, gunung yang ada di atasnya diratakan dan segala bangunan diratakan. Allah سبحانه وتعالى meratakan bumi serata-ratanya hingga menjadi amat luas yang mencukupi untuk manusia yang menunggu di tempat pemberhentian meski jumlah mereka banyak. Bumi menjadi luas terbentang, tidak terlihat adanya dataran rendah dan juga bukit. ﴾ وَأَلۡقَتۡ مَا فِيهَا ﴿ "Dan memuntahkan apa yang ada di dalam-nya," memuntahkan mayat dan simpanan-simpanan bumi, ﴾ وَتَخَلَّتۡ ﴿ "dan menjadi kosong" dari mereka. Sangkakala ditiup, mayat-mayat pun keluar dari kubur ke permukaan tanah. Bumi mengeluarkan semua kandungannya hingga seperti bongkahan (lempengan) besar yang disaksikan oleh seluruh manusia, dan mereka pun menyesali apa yang dulu pernah mereka perlombakan. ﴾ وَأَذِنَتۡ لِرَبِّهَا وَحُقَّتۡ ﴿ "Dan patuh kepada Rabbnya, dan sudah semestinya bumi itu patuh, (pada waktu itu manusia akan mengetahui akibat perbuatannya)."
(6) ﴾ يَٰٓأَيُّهَا ٱلۡإِنسَٰنُ إِنَّكَ كَادِحٌ إِلَىٰ رَبِّكَ كَدۡحٗا فَمُلَٰقِيهِ ﴿ "Hai manusia, sesungguh-nya kamu telah bekerja sungguh-sungguh menuju Rabbmu, maka pasti kamu akan menemuiNya," yakni, sesungguhnya engkau telah berjalan menuju Allah سبحانه وتعالى, mengerjakan perintahNya, menjauhi larangan-Nya dan mendekat padaNya dengan kebaikan atau keburukan, kemudian engkau akan bertemu dengan Allah سبحانه وتعالى pada Hari Kiamat. Balasan tidak terlepas dari karunia atau keadilan. Karunia bila engkau termasuk orang yang berbahagia dan hukuman bila engkau termasuk orang yang sengsara.
(7-9) Karena itu Allah سبحانه وتعالى menjelaskan rincian pembalasan, ﴾ فَأَمَّا مَنۡ أُوتِيَ كِتَٰبَهُۥ بِيَمِينِهِۦ ﴿ "Adapun orang yang diberikan kitabnya dari sebe-lah kanannya," dan mereka ini adalah orang-orang yang berbahagia, ﴾ فَسَوۡفَ يُحَاسَبُ حِسَابٗا يَسِيرٗا ﴿ "maka ia akan diperiksa dengan pemeriksaan yang mudah," yakni sekedar diperlihatkan secara sepintas kepada Allah سبحانه وتعالى, lalu Allah سبحانه وتعالى menetapkan dosa-dosa hambaNya, hingga ketika sang hamba mengira akan binasa, Allah سبحانه وتعالى berfirman, "Aku me-nutupinya untukmu di dunia dan Aku menutupinya pada hari ini bagimu."[136] ﴾ وَيَنقَلِبُ إِلَىٰٓ أَهۡلِهِۦ ﴿ "Dan dia akan kembali kepada kaumnya (yang sama-sama beriman)" di dalam surga ﴾ مَسۡرُورٗا ﴿ "dengan gembira," karena ia selamat dari azab dan mendapatkan pahala.
(10-15) ﴾ وَأَمَّا مَنۡ أُوتِيَ كِتَٰبَهُۥ وَرَآءَ ظَهۡرِهِۦ ﴿ "Adapun orang yang diberikan kitabnya dari belakang," yakni dengan tangan kiri dari belakang punggung, ﴾ فَسَوۡفَ يَدۡعُواْ ثُبُورٗا ﴿ "maka dia akan berteriak, 'Celakalah aku'." karena kehinaan dan dipermalukan serta apa yang didapatkan dalam catatan amalnya yang telah dilakukan dan belum sempat bertaubat darinya, ﴾ وَيَصۡلَىٰ سَعِيرًا ﴿ "dan dia akan masuk ke dalam api yang menyala-nyala (neraka)," yakni diliputi oleh api neraka dari segala penjuru dan berbolak-balik di atas azabnya. Hal itu dikarenakan, ﴾ إِنَّهُۥ كَانَ فِيٓ أَهۡلِهِۦ مَسۡرُورًا ﴿ "dia dahulu (di dunia) bergembira di kalangan kaumnya (yang sama-sama kafir)," dalam benaknya tidak terlintas adanya Hari Kebangkitan dan berbuat buruk. Dia tidak pernah menduga akan pulang kembali ke Rabbnya dan akan berdiri di hadapanNya. ﴾ بَلَىٰٓۚ إِنَّ رَبَّهُۥ كَانَ بِهِۦ بَصِيرٗا 15 ﴿ "(Bukan demikian), yang benar, sesungguhnya Rabbnya selalu melihatnya," tentu tidak baik bila dibiarkan sia-sia, tidak diperintah, dilarang, diberi pahala, dan disiksa.
Gökyüzü, meleklerin inişiyle parçalandığı zaman.
Quando il cielo si screpolerà affinché gli angeli possano discendervi.
Kada nebo popuca i otvori se kako bi meleki sišli.
When the sky ruptures because of the angels descending from it.
Jika langit telah terbelah untuk menjadi pintu turunnya para malaikat darinya,
Cuando el cielo se resquebraje debido a los ángeles que descienden de él.
1- Gök yarıldığı;
2- Ve Rabbini dinleyip boyun eğdiği zaman ki zaten ona lâyık olan da budur.
3- Yeryüzü de serilip dümdüz edildiği;
4- İçinde ne varsa dışarıya atıp boşaldığı;
5- Ve Rabbine boyun eğdiği zaman ki zaten ona layık olan da budur.
6- Ey insan! Gerçekten sen Rabbine doğru durmadan. Sonunda O’na kavuşacaksın.
7- Amel defteri sağ tarafından verilecek kimseye gelince;
8- O, kolay bir hesap ile hesaba çekilecek,
9- Ve ailesine sevinç içinde dönecektir.
10- Kitabı arka tarafından verilecek kimseye gelince;
11- O, ölümü çağıracaktır.
12- Ve alevli bir ateşi boylayacaktır.
13- Çünkü o, ailesi arasında neşeliydi.
14- Çünkü o, asla (Rabbine) dönmeyeceğini sanmıştı.
15- Hayır! Şüphe yok ki Rabbi onu çok iyi görüyordu.
(Mekke’de inmiştir. 25 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1. Yüce Allah, Kıyamet gününde pek büyük cisimlerde meydana gelecek değişiklikleri açıklayarak şöyle buyurmaktadır:
"Gök yarıldığı” çatlayıp birbirinden ayrıldığı, yıldızların etrafa saçıldığı, güneş ve ayın ışığının söndürüldüğü;
2. “Ve Rabbini dinleyip boyun eğdiği zaman”O’nun emrini dinlediği, hitabına pür dikkat dikkatle kulak verdiği zaman;“ki zaten ona layık olan da budur.” Ona bu yakışır. Çünkü o, pek büyük ve yüce, emrine karşı gelinmeyen, hükmüne aykırı hareket edilemeyen mutlak egemenin emri altındadır ve O’nun tarafından idare olunmaktadır.
3. “Yeryüzü de serilip dümdüz edildiği” yani sarsıldığı, çalkalandığı, üzerindeki dağları savrulup üzerinde bulunan bina ve yükseklikler dümdüz edildiği, Allah’ın onu alabildiğine geniş bir hale gelinceye kadar ve insanların çokluğuna rağmen hesap için durduklarında hepsini içine alacak kadar genişlettiği, üzerinde herhangi bir çukur ve tümsek görülmeyecek şekilde dümdüz bir hale getirildiği zaman;
4-5. “İçinde” ölüler ve hazineler türünden “ne varsa dışarıya atıp” onlardan sıyrılarak “boşaldığı” zaman; çünkü Sûra üfürülecek, ölüler kabirlerinden yerin üzerine çıkacaklar. Yeryüzü, hazinelerini dışarı atacak ve bu hazineler, herkes tarafından görülecek şekilde pek büyük bir dağ gibi ortaya çıkacak, onlar da dünyada iken uğrunda yarışıp durdukları bu şeyler için pişmanlık duyacaklardır.
6. “Ey insan! Gerçekten sen çalışıp çabalamakta, sonu Rabbine varan bir yolda ilerlemektesin. Sonunda da (çalışmanın karşılığını almak üzere) O’na kavuşacaksın.” Yani sen, Allah’a doğru gitmektesin. Ya O’nun emirlerini ya da yasaklarını işlemektesin. Ya hayır işleyerek yahut şer yaparak O’na doğru yaklaşmaktasın. Sonra da Kıyamet günü Allah’ın huzuruna çıkacaksın. O da ya lütfu ile yahut da adaleti ile sana muamele edip amellerinin karşılığını verecektir. Eğer mutlu ve bahtiyar (cennetlik) bir kimse isen lütfuna kavuşaca, yok eğer bedbaht (cehennemlik) bir kimse isen adaleti gereği ceza göreceksin. İşte bundan dolayı devamla amellerin karşılıkları ile ilgili geniş açıklamaların söz konusu edildiğini görüyoruz:
7-8. “Amel defteri sağ tarafından verilecek kimseye gelince” bunlar, bahtiyar/cennetlik kimselerdir “o, kolay bir hesap ile hesaba çekilecek.” Bu da amelleri Yüce Allah’a kolay bir şekilde sunulmakla gerçekleşecektir. Yüce Allah, ona günahlarını tek tek söyletecek. Nihâyet kul, artık helâk olacağına kanaat getirdiği anda Yüce Allah, ona şöyle diyecek:“Dünyada iken ben bunları örtmüştüm. İşte bugün de senin için onları yine örtüyorum.”
9. “Ve” cennette “ailesine sevinç içinde dönecektir.” Çünkü azaptan kurtulmuş ve mükâfatı elde etmiş olacaktır.
10-12. “Kitabı arka tarafından” yani arkasından sol eline “verilecek kimseye gelince; o” rezillik ve rüsvaylıktan, Kitabında göreceği dünyada iken işlemiş olup da kendilerinden tevbe etmemiş olduğu amellerinden ötürü “ölümü çağıracaktır ve alevli bir ateşi boylayacaktır.” Alevli ateş, her bir yandan onu çepeçevre kuşatacak ve ateş azabında evirilip çevirilecektir. Bunun sebebine gelince:
13. “Çünkü o ailesi arasında neşeliydi.” Öldükten sonra diriliş hatırına bile gelmezdi. Fakat bu, onun bir yanılgısı idi. Rabbinin huzuruna döndürülmeyeceğini ve O’nun huzurunda hesap için durdurulmayacağını sanırdı.
15. “Hayır, şüphe yok ki Rabbi onu çok iyi görüyordu.” Rabbinin onu başıboş bırakması, ona emir ve yasaklar buyurmaması, iyiliklerine mükâfat, kötülüklerine de ceza vermemesi hiçbir şekilde uygun düşmezdi.
Kapag ang langit ay nagkalamat-lamat para sa pagbaba ng mga anghel mula roon,
Quand le Ciel se fissurera afin que les anges en descendent
Which was revealed in Makkah
The Prostration of Recitation in Surat Al-Inshiqaq
It is reported from Abu Salamah that while leading them in prayer, Abu Hurayrah recited,
إِذَا السَّمَآءُ انشَقَّتْ
(When the heaven is split asunder.) and he prostrated during its recitation. Then when he completed the prayer, he informed them that the Messenger of Allah ﷺ prostrated during its recitation. This was recorded by Muslim and An-Nasa'i on the authority of Malik. Al-Bukhari recorded from Abu Rafi` that he prayed the Night prayer with Abu Hurayrah) recited,
إِذَا السَّمَآءُ انشَقَّتْ
(When the heaven is split asunder.) then he prostrated. So Abu Rafi` said something to him about it (questioning it). Abu Hurayrah replied, "I prostrated behind Abul-Qasim (the Prophet ), and I will never cease prostrating during its recitation until I meet him."
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
Splitting the Heavens asunder and stretching the Earth forth on the Day of Resurrection
Allah says,
إِذَا السَّمَآءُ انشَقَّتْ
(When the heaven is split asunder,) This refers to the Day of Judgement.
وَأَذِنَتْ لِرَبِّهَا
(And listens to and obeys its Lord) meaning, it listens to its Lord and obeys His command to split apart. This will occur on the Day of Judgement.
وَحُقَّتْ
(and it must do so.) meaning, it is right for it to obey the command of its Lord, because it is great and cannot be rejected, nor overcome. Rather it overpowers everything and everything is submissive to it. Then Allah says,
وَإِذَا الاٌّرْضُ مُدَّتْ
(And when the earth is stretched forth,) meaning, when the earth is expanded, spread out and extended. Then He says,
وَأَلْقَتْ مَا فِيهَا وَتَخَلَّتْ
(And has cast out all that was in it and became empty.) meaning, it throws out the dead inside of it, and it empties itself of them. This was said by Mujahid, Sa`id, and Qatadah.
وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ
(And listens to and obeys its Lord, and it must do so.) The explanation of this is the same as what has preceded.
The Recompense for Deeds is True
Allah says,
يأَيُّهَا الإِنسَـنُ إِنَّكَ كَادِحٌ إِلَى رَبِّكَ كَدْحاً
(O man! Verily, you are returning towards your Lord with your deeds and actions, a sure returning,) meaning, `verily you are hastening to your Lord and working deeds.'
فَمُلَـقِيهِ
(and you will meet.) `Then you will meet that which you did of good or evil.' A proof for this is what Abu Dawud At-Tayalisi recorded from Jabir, that the Messenger of Allah ﷺ said,
«قَالَ جِبْرِيلُ: يَا مُحَمَّدُ، عِشْ مَا شِئْتَ فَإِنَّكَ مَيِّتٌ، وَأَحْبِبْ (مَنْ) شِئْتَ فَإِنَّكَ مُفَارِقُهُ، وَاعْمَلْ مَا شِئْتَ فَإِنَّكَ مُلَاقِيه»
(Jibril said, "O Muhammad! Live how you wish, for verily you will die; love what you wish, for verily you will part with it; and do what you wish, for verily you will meet it (your deed).) There are some people who refer the pronoun back to the statement "your Lord." Thus, they hold the Ayah to mean, "and you will meet your Lord." This means that He will reward you for your work, and pay you for your efforts. Therefore, both of these two views are connected. Al-`Awfi recorded from Ibn `Abbas that he said explaining,
يأَيُّهَا الإِنسَـنُ إِنَّكَ كَادِحٌ إِلَى رَبِّكَ كَدْحاً
(O man! Verily, you are returning towards your Lord with your deeds and actions, a sure returning,) "Whatever deed you do, you will meet Allah with it, whether it is good or bad."
The Presentation and the Discussion that will take place during the Reckoning
Then Allah says,
فَأَمَّا مَنْ أُوتِىَ كِتَـبَهُ بِيَمِينِهِ - فَسَوْفَ يُحَاسَبُ حِسَاباً يَسِيراً
(Then as for him who will be given his Record in his right hand, he surely, will receive an easy reckoning,) (84:7-8) meaning, easy without any difficulty. This means that he will not be investigated for all the minute details of his deeds. For verily, whoever is reckoned like that, he will certainly be destroyed. Imam Ahmad recorded from `A'ishah that the Messenger of Allah ﷺ said,
«مَنْ نُوقِشَ الْحِسَابَ عُذِّب»
(Whoever is interrogated during the reckoning, then he will be punished.) `A'ishah then said, "But didn't Allah say,
فَسَوْفَ يُحَاسَبُ حِسَاباً يَسِيراً
(He surely will receive an easy reckoning,)" The Prophet replied,
«لَيْسَ ذَاكِ بِالْحِسَابِ، وَلَــكِنْ ذلِكِ الْعَرْضُ، مَنْ نُوقِشَ الْحِسَابَ يَوْمَ الْقِيَامَةِ عُذِّب»
(That is not during to the Reckoning, rather it is referring to the presentation. Whoever is interrogated during the Reckoning on the Day of Judgement, then he will be punished.) This Hadith has also been recorded by Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i and Ibn Jarir. In reference to Allah's statement,
وَيَنقَلِبُ إِلَى أَهْلِهِ مَسْرُوراً
(And will return to his family Masrur!) This means that he will return to his family in Paradise. This was said by Qatadah and Ad-Dahhak. They also said, "Masrur means happy and delighted by what Allah has given him." Allah said;
وَأَمَّا مَنْ أُوتِىَ كِتَـبَهُ وَرَآءَ ظَهْرِهِ
(But whosoever is given his Record behind his back,) meaning, he will be given his Book in his left hand, behind his back, while his hand is bent behind him.
فَسَوْفَ يَدْعُو ثُبُوراً
(He will invoke destruction,) meaning, loss and destruction.
وَيَصْلَى سَعِيراً - إِنَّهُ كَانَ فِى أَهْلِهِ مَسْرُوراً
(And he shall enter a blazing Fire, and made to taste its burning. Verily, he was among his people in joy!) meaning, happy. He did not think about the consequences, nor feared what (future) was in front of him. His light happiness will be followed by long grief.
إِنَّهُ ظَنَّ أَن لَّن يَحُورَ
(Verily, he thought that he would never return!) meaning, he used to believe that he would not return to Allah, nor would Allah bring him back (to life) after his death. This was said by Ibn `Abbas, Qatadah and others. Allah then says,
بَلَى إِنَّ رَبَّهُ كَانَ بِهِ بَصِيراً
(Yes! Verily, his Lord has been ever beholding him!) meaning, certainly Allah will repeat his creation just as he began his creation, and He will reward him based upon his deeds, whether they were good or bad. He was ever watchful of him, meaning All-Knowing and All-Aware.
Khi bầu trời bị chẻ làm đôi để giới Thiên Thần đi xuống.
Commentary
The present Surah depicts the conditions that will prevail on the Day of Judgment, such as reckoning and accountability, reward of good and torment of evil. The heedless man is asked to look into himself and his environs, which will lead him to believe in Allah and the Qur'an. [ The powerful opening of the Surah sketches some of the scenes of universal upheaval ]. First, it speaks about the sky that will split apart. Then it goes on to speak about the earth that will be stretched and will throw up whatever it contains - whether natural treasures, or buried treasures, or dead human bodies, and then it will become empty. A new earth will be prepared for Hashr (Gathering of the Day of Requital). It will have neither caves nor mountains, neither buildings nor trees. It will be flat and smooth. It will be stretched so that there is ample room for the former as well as the latter generations to gather on the plain. This description has been given in other Surahs with different styles, but in the present verses, there is an addition. About what Allah will demonstrate about the heaven and earth on the Day of Judgment, the following comment is made:
وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ (and will listen to (the command of) its Lord, and it ought to,...84:5) The verbَأَذِنَتْ adhinat means 'it will listen'. Here listening includes obedience. The verb huqqat may be interpreted as 'It had an obligation to listen and obey Allah's command'.
Two Categories of Divine Commands
The obedience of the heaven and the earth, referred to here, may have two meanings, because the Divine commands are of two kinds: [ 1] the Divinely legislated [ taqdirii ] injunctions; and [ 2] the cosmic and destined [ takwini taqdiri ] commands. In the former case, the command appears as a law the violation of which is punishable. However, men are not practically coerced in the sense that they become practically unable to violate it. Instead, they have their free will to choose whether to abide by the law or to violate it. Such laws are imposed upon those who are endowed with intellect like humans and Jinn. This divides them into believers and non-believers, obedient and disobedient. In the former case, the commands are implemented by force. No one can deviate from them in the least. The entire universe, including humans and Jinn, follow them by force. The cosmic commands [ which Allah has decreed ] are applied forcefully and all the creatures, whether believers or unbelievers, pious or impious, have no choice or will but to do according to that command.
ذرَّہ ذرَّہ دہر کا پابستہ تقدیر ہے زندگی کے خواب کی جَامی یہی تعبیر ہے
'Every particle in this world is bound by the Divine Decree.
Jami, this is the interpretation of the dream of life.'
It is possible that Allah will, on that day, endow the sky and the earth with special sense and perception like humans and Jinn. When they receive a command from Allah, they, of their own volition choose to act upon it. Alternatively, the command may refer to the second kind, that is, the cosmic command that no one can violate. But the words, وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ "and will listen to [ the command on its Lord, and it ought to," are closer to the first meaning of command, while the second one is possible, if these words are taken in their figurative sense.
And listens submissively to its Lord, as it rightly should.
at nakinig ito sa Panginoon nito habang nagpapaakay at nagindapat para rito iyon,
i kada posluša svoga Gospodara, pokoravajući mu se, a ono je to obavezno učiniti.
et qu’il obéira avec docilité à son Seigneur, sachant qu’il lui incombe d’obéir,
lalu langit mendengarkan Tuhannya dengan penuh ketundukan, dan sudah semestinya langit melakukan itu.
e avrà ascoltato il suo Dio, sottomesso, ed è giusto che lo faccia,
Respondiendo sumisamente a su Señor, como debe ser.
Ve Rabbini boyun eğip, dinlediği zaman. Zira kendisine yaraşan budur.
que la Terre sera nivelée par Allah à l’image du Ciel,
Và khi trái đất bị Allah trải bằng tựa như kéo tấm thuộc da.
When the earth is stretched by Allah as leather is stretched.
Cuando la Tierra sea aplanada por Al-lah como el cuero es estirado.
kapag ang lupa ay binanat ni Allāh gaya ng pagbanat sa balat,
juga jika bumi telah diratakan oleh Allah sebagaimana kulit dibentangkan,
وَإِذَا الْأَرْضُ مُدَّتْ (and when the earth will be stretched [ to give room to more people ]...84:3) The word madda means 'to stretch, spread, expand out'. Sayyidna Jabir ibn ` Abdullah ؓ narrates that the Holy Prophet said that on the Day of Judgment the earth will be stretched out like leather (or rubber) and expanded into a smooth plain, and there will be just enough space on it for all individuals of human race to keep their feet. To understand this tradition, it is necessary to keep in mind that on the Day of Resurrection all individuals who will have been born from the inception of creation till resurrection will be brought back to life simultaneously. Thus each individual will have just enough space on the earth where he could place his feet. [ Transmitted by Hakim with a good chain of authorities - Mazhari ].
Bir deriyi yayar gibi Allah Teâlâ'nın yeryüzünü yaydığı zaman.
i kada Zemlju Allah rastegne kao što se rastegne koža.
e quando la terra verrà spianata come il Cielo Inferiore.
İçinde bulunan hazineleri ve ölüleri atarak boşaldığı zaman.
Y expulse los tesoros y los muertos en ella, y se deshaga de ellos.
And throws out the treasures and the dead in it and becomes rid of them.
وَأَلْقَتْ مَا فِيهَا وَتَخَلَّتْ (and it will throw up whatever it contains, and will become empty...84:4) The earth will, with one convulsion, throw up whatever it contains in its belly, whether natural treasures or buried treasures, or mines, or dead human bodies and their remains and particles.
i izbaci riznice i mrtvace koji su u njoj, i potpuno se isprazni, tako da niko od njih u njoj ne ostane.
e avrà fatto sorgere i tesori e i morti che prima conteneva e che avrà abbandonato,
qu’elle rejettera les trésors et les morts qui y sont enfouis et s’en débarrassera,
at nagtapon ito ng nasa loob nito na mga kayamanan at mga patay, at nagtatatwa ito sa kanila,
Và nó tống hết mọi thứ ra khỏi nó từ kho báu, xác chết và nó trở nên trống rỗng.
serta bumi melemparkan apa yang ada di dalamnya berupa benda berharga dan mayat-mayat, sehingga ia pun menjadi kosong,
lalu ia pun mendengarkan Tuhannya dengan penuh ketundukan dan bumi sudah semestinya melakukan itu.
e avrà ascoltato il suo Dio, sottomesso, ed è giusto che lo faccia,
Whatever is related here about Doomsday refers apparently to an unknown world. However, such evidence exists as points to its veracity. An example of this is the present world itself. The very existence of the world proves that another similar or different world may come into existence. Furthermore, certain extraordinary aspects of the Quran prove that it is the Book of God. (For details see The Quran: An Abiding Wonder and The Call of the Quran by the commentator).
And listens submissively to its Lord, as it rightly should.
Respondiendo sumisamente a su Señor, como debe ser.
at nakinig ito sa Panginoon nito habang nagpapaakay at nagindapat para rito iyon;
et qu’elle obéira docilement à son Seigneur, sachant qu’il lui incombe d’obéir.
Ve Rabbini boyun eğip, dinlediği zaman. Zira kendisine yaraşan budur.
i kada posluša svoga Gospodara, pokoravajući mu se, a ona je to obavezna učiniti.
o uomo, in verità farai del bene o del male, e lo ritroverai, nel Giorno della Resurrezione, affinché Allāh possa retribuirti per questo.
O man, you are either doing good or evil and you will meet it on the Day of Judgment, so that Allah can give you the recompense for that.
Wahai manusia, sesungguhnya engkau melakukan perbuatan, yang baik maupun yang buruk, maka engkau akan mendapatinya pada Hari Kiamat agar Allah membalasmu atas perbuatan itu.
O tao, tunay na ikaw ay gumagawa ng kabutihan o kasamaan kaya makikipagkita [ka] kay Allāh sa Araw ng Pagbangon upang gumanti Siya sa iyo dahil doon.
Ô être humain, tu œuvres en bien et en mal et tu iras à la rencontre de ce que tu fais afin qu’Allah te rétribue selon tes agissements.
¡Humanos! Ya sea que hagan el bien o el mal, han de comparecer en el Día del Juicio, para que Al-lah pueda retribuirlos por ello.
Ey insan! Muhakkak sen, ya iyi ya da kötü işler yapacak ve kıyamet günü de amellerinin karşılığını vermesi için Allah Teâlâ'nın huzuruna geleceksin.
Này hỡi con người, quả thật ngươi đã vất vả và nhọc nhằn làm điều tốt hoặc điều xấu, sau đó, ngươi trở về trình diện Allah vào Ngày Phán Xét để Ngài xét xử việc làm của ngươi rồi ban thưởng hay trừng phạt ngươi.
يَا أَيُّهَا الْإِنسَانُ إِنَّكَ كَادِحٌ إِلَىٰ رَبِّكَ كَدْحًا فَمُلَاقِيهِ (0 man, you have to work hard constantly to reach your Lord, then you have to meet Him...84:6) The word kadh means to 'exert one's efforts fully', and 'to your Lord' means 'to meet your Lord'. In other words, every effort of man would end at his Lord.
Return to Allah
Mankind is addressed in this verse and shown a road that if he were to think about it carefully, and use his sense and intelligence, he could exert his efforts in the right direction that will ensure for him welfare, well-being and safety in this world, as well as in the Hereafter. First, it has been pointed out that man, whether he is good or bad, believer or non-believer, has the natural tendency to exert himself in order to achieve his goal. A good-natured person will work hard and adopt lawful means to acquire his livelihood and necessities of life. A bad person cannot obtain his needs and objective without working hard. Thieves, robbers, rouges, cheats and looters apply their minds and exert their physical strength in order to achieve their objective. Secondly, it has been pointed out that if the intelligent man were to think carefully, all his movements and pauses are stations of a long journey he is going through, though unconsciously. This journey will end at his presence before Allah, that is, at death. This is stated in the phrase ila rabbika to your Lord'. This is a statement of reality which none can deny. All efforts, [ good or bad ], must end with death. The third point is that after death, in the presence of his Lord, he will have to give an account of his movements and deeds, and of his efforts. This is rationally necessary and justified, so that the consequences of good and bad may be separately known, because such distinction is not known in this life. A good person may work hard for a month or so in order to obtain his livelihood and necessities of life, but thieves and looters may obtain them overnight. If there is no time of reckoning or punishment, both of them [ the good and the bad ] will be equal, which is contrary to reason and justice. At the end, the verse says: فَمُلَاقِيهِ (then you have to meet Him.) The translation given above is based on the assumption that the attached pronoun (hi) refers to Allah. The sense is that every person has to meet his Lord and to present himself before him to give the account of his deeds. Another possible interpretation is that the attached pronoun (hi) refers to 'kadh' (working hard). Given this interpretation, the translation of the verse would be: "0 man, you have to work hard constantly to reach your Lord, then you have to meet it." And the sense would be: 'you have to meet the good or bad consequences of your working hard.'
The verses that follow depict separately the consequences of the good and the bad people, of the believers and the non-believers. First, the ledger of deeds must be received in the right or the left hand. Those who receive the ledgers in their right hands will be the inmates of Paradise with its eternal blessings. Those who receive the ledgers in their left hands will be the inmates of Hell. The point for careful consideration is that necessities of life, as well as unnecessary desires are fulfilled by both righteous and wicked people in this world, and thus both spend their lives in some way or the other, but the consequences of the two [ for the Hereafter ] are diametrically opposite to each other. One results in eternal and unending comfort, and the other results in eternal perdition, torture and torment. Man still has the chance [ while he is living ] to redirect his attention to working hard towards switching the situation in a direction that not only fulfils his legitimate needs and desires in this world, but also attains the eternal pleasures of the Hereafter.
O čovječe, ti radiš ili dobro ili zlo, i to ćeš naći na Sudnjem danu, kako bi te Allah prema tome nagradio ili kaznio.
Onome kome listovi na kojima su zapisana njegova djela budu dati u desnu ruku
Fakat kimin amel defteri sağ eline verilirse.
Người nào nhận được quyển sổ ghi chép các việc làm của mình từ phía cánh tay phải.
Quanto a colui che riceverà il rendiconto delle sue azioni nella mano destra,
فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ ﴿7﴾ فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا ﴿8﴾ وَيَنقَلِبُ إِلَىٰ أَهْلِهِ مَسْرُورًا ﴿9﴾
(So, as for him whose book [ of deeds ] will be given to him in his right hand, he will be called to account in an easy manner, and he will go back to his people joyfully....7-9)
This verse describes the condition of the believers. Their books of deeds will be given to them in their right hands. An easy reckoning will be taken from them and the welcome news of Paradise will be given to them. They will return to their families joyfully.
It is reported in the Sahih of Bukhari from Sayyidah ` A'shah ؓ that the Holy Prophet has said:
من حوسب یوم القیامۃ عزّب
"He who is required to account for [ or questioned about ] his deeds will have to be punished."
At this Sayyidah ` A'ishah ؓ asked, "What is the meaning of the [ following ] verse?” يُحَاسَبُ حِسَابًا يَسِيرًا (he will be called to account in an easy manner,..84:8). The Holy Prophet explained that the verse signifies 'the deeds will merely be presented before Allah without being questioned. As for the person whose deeds are scrutinised, he will never be able to escape torment'.
This explanation of the Holy Prophet ﷺ clarifies that the deeds of the believers will also be presented before Allah, but by virtue of their faith, not all of their actions will be scrutinised. This is referred to as 'account in an easy manner'. The words 'he will go back to his people joyfully' may be interpreted in one of two ways. This may refer to the Houris who will be his family members in Paradise, or it may refer to his family members in the world who will be present in the Plain of Gathering, and he, after knowing about his success, will impart to them, according to the custom of this life, the welcome news of his achievement. The commentators have mentioned both possibilities in interpreting this sentence. [ Qurtubi ].
Kaya tungkol sa sinumang bibigyan ng pahina ng mga gawa niya sa kanang kamay niya,
Adapun orang yang diberi catatan amal perbuatannya dengan tangan kanannya,
Celui à qui le registre de ses œuvres lui sera donné dans sa main droite,
En cuanto al que recibe su libro de obras en la mano derecha.
Since Allah mentioned man’s action in brief, he details the condition of those who did action on the day of judgment by saying: As for him who is given his book of deeds in his right hand.
Allah Teâlâ onu kolay bir şekilde hesaba çekecek, onu mesul tutmadan amellerini ona arz edecektir.
He will have an easy reckoning by Allah and his actions will be presented to Him without his being taken to task.
magtutuos sa kanya si Allāh sa isang pagtutuos na madali: ilalahad sa kanya ang gawa niya nang walang paninisi sa kanya
Thì họ chỉ bị Allah thanh toán rất dễ dàng, chỉ phơi bày tội lỗi cho y thấy chứ không bắt tội y.
lahak će račun kod Allaha polagati, biće mu pokazana njegova djela, ali neće za njih biti sankcionisan.
Al-lah le hará un juicio fácil y sus acciones le serán presentadas sin ser cuestionado.
Allah ne sera pas sévère avec lui, puisqu’Il lui demandera des comptes en lui exposant ses œuvres sans lui tenir rigueur des mauvaises.
niscaya Allah akan menghisabnya dengan penghisaban yang mudah, yaitu amalnya dipaparkan kepada-Nya tanpa diberikan hukuman.
Allāh gli concederà un semplice rendiconto, e vedrà le sue azioni senza che Allāh lo rimproveri per queste,
And he will return to his family delighted.
Y se reunirá con su familia jubiloso.
at manunumbalik siya sa mag-anak niya na pinagagalak.
Rồi sau đó được trở về với người thân một cách vui sướng và hạnh phúc.
Ailesinin yanına sevinç içinde dönecektir.
i svojoj porodici vratit će se sretan.
Lalu dia kembali kepada keluarganya dengan gembira.
Puis il retournera réjoui auprès de sa famille.
e ritornerà dai suoi famigliari gioioso.
Những người nhận lấy quyển số ghi chép các việc làm của mình bằng tay trái từ phía sau lưng.
a onaj kome bude knjiga njegova data u lijevu ruku, iza njegovih leđa.
As for him who is given his book in his left hand behind his back.
Kimin de kitabı sol eline arkasından verilirse.
Tungkol naman sa sinumang bibigyan ng talaan niya sa kaliwa niya mula sa bandang likod niya,
Ma chi riceverà il proprio libro nella mano sinistra, da dietro le spalle,
Quant à celui à qui on donnera le registre de ses œuvres dans sa main gauche et derrière son dos,
En cuanto a aquel que recibe su libro en la mano izquierda por detrás de su espalda.
Sebaliknya, orang yang diberi catatan amal perbuatannya dengan tangan kirinya dari arah belakang punggungnya,
Kendisinin yok olmasını dileyecektir.
costui invocherà la distruzione per sé stesso,
niscaya ia akan menyerukan kebinasaan untuk dirinya sendiri.
sam će svoju propast prizivati.
He will call out for destruction to himself.
Pedirá ser destruido.
il invoquera l’anéantissement contre lui-même
tatawag siya ng kasawian sa sarili niya
Thì y sẽ kêu than ước được chết cho xong.
Y entrará al fuego del Infierno para sufrir su calor.
et il entrera dans le Feu de l’Enfer dont il endurera la chaleur.
And he will enter the fire of Hell to suffer from its heat.
Họ bị đày vào trong Hỏa Ngục với những ngọn lửa cháy bùng dữ dội.
ed entrerà nel fuoco dell'inferno, dove soffrirà il suo ardore.
Cehennem ateşine girerek sıcaklığının acısına katlanacaktır.
Lalu ia masuk ke dalam neraka Jahanam untuk merasakan siksa panasnya.
ući će u džehennemsku vatru i u njenoj vrelini gorjeti.
at papasok siya sa Apoy ng Impiyerno, na magdurusa sa init niyon.
on je na dunjaluku među svojom porodicom bio radostan zbog nevjerovanja i grijeha koje je činio.
Şüphesiz o, içinde bulunduğu küfür ve günahlar sebebiyle dünyada ailesinin yanında sevinç içindeydi.
Sesungguhnya ia dahulu di dunia bersama kaumnya merasa gembira dengan kekufuran dan kemaksiatan yang dilakukannya.
Dans le bas monde, il était réjoui parmi les siens de sa mécréance et de ses péchés
Durante su vida en este mundo, estaba con su familia regocijándose con sus actos de incredulidad y sus pecados.
Tunay na siya dati sa Mundo sa piling ng mga kapwa niya ay natutuwa sa taglay niya na kawalang-pananampalataya at mga pagsuway.
In verità, in vita era soddisfatto, presso i suoi famigliari, delle condizioni di miscredenza e peccato in cui versava.
إِنَّهُ كَانَ فِي أَهْلِهِ مَسْرُورًا (He had been joyful among his people...84:13). This verse tells us that those who will be given their Record in their left hands from behind their backs, they will desire death and destruction under the impression that this might end their misery. But it will not be possible for them to die. One of the reasons given here for his misery is that he used to live joyfully among his people in the world, and he was completely oblivious of the Hereafter. The believers, on the other hand, never for a moment were oblivious of the Hereafter in the life of this world. At every moment of pleasure and comfort, they were anxious and worried about the Hereafter. The Qur'an quotes the believers on another occasion as saying:
إِنَّا كُنَّا قَبْلُ فِي أَهْلِنَا مُشْفِقِينَ
'Indeed we were afraid (of Allah's punishment) when we were amidst of our family, [ At-Tur 26]
In other words, they lived among their families and yet were fearful and conscious of the Hereafter. The consequences of the two groups will be appropriate to their respective positions. Those who led a life of luxury and pleasure in this world with their families oblivious of the Hereafter, their portion will be punishment of Hell in the next world. Those who were aware of reckoning and feared punishment in the next world will live with their families in eternal luxury, pleasure and happiness. This indicates that a believer should not be immersed in the comforts of this life. At no time and in no circumstance should he be oblivious to the reckoning of the Hereafter.
Bởi quả thật trước kia trên thế gian y đã từng vui vẻ bên ngươi thân của y một cách kiêu hãnh và ngạo mạn trong trạng vô đức tin và tội lỗi.
In the world he was amongst his family rejoicing with his acts of disbelief and sins.
Tunay na siya ay nagpalagay na siya ay hindi babalik sa buhay matapos ng kamatayan niya.
He thought that he will not come back to life after death.
Và y luôn cho rằng y sẽ không trở lại cuộc sống sau khi đã chết.
Ia menganggap bahwa ia tidak mungkin akan kembali pada kehidupan setelah kematiannya.
on je mislio da neće biti proživljen nakon što umre.
In verità, pensò che non sarebbe mai stato riportato in vita, dopo la morte.
et il croyait qu’il ne retournerait pas à la vie après sa mort.
Pensó que no volvería a la vida después de la muerte.
Doğrusu o, ölümünden sonra tekrar hayata dönmeyeceğini zannetti.
Indeed, Allah will bring him back to life just as He created him the first time. His Lord was watchful of his condition. Nothing of that was hidden from Him and He will give him the recompense for his actions.
a hoće, vratit će ga Allah u život kao što ga je prvi put stvorio, jer njegov Gospodar dobro vidi njegovo stanje, ništa Mu nije skriveno i On će ga za njegova djela kazniti.
Al contrario, Allāh lo riporterà in vita così come lo ha creato la prima volta. In verità, il suo Dio è Vigile sulle sue condizioni, nulla di tutto ciò Gli è nascosto e lo giudicherà per le sue azioni.
Bagkus, talagang magpapabalik nga sa kanya si Allāh sa buhay gaya ng paglikha sa kanya sa unang pagkakataon. Tunay na ang Panginoon niya ay laging sa kalagayan niya nakakikita: walang nakakukubli sa Kanya mula roon na anuman, at gaganti sa kanya sa gawa niya.
Si, Allah le fera certainement retourner à la vie de la même façon qu’Il l’a créé une première fois et son Seigneur observe parfaitement sa situation dont rien ne Lui échappe. Puis Il le rétribuera pour ses œuvres.
Elbette dönecek. Allah onu ilk olarak yarattığı gibi tekrar hayata döndürecektir. Şüphesiz Rabbi, onun durumunu görüyordu. Bu hususta hiçbir şey O'na gizli kalmaz. Ona yaptıklarının karşılığını verecektir.
Tidaklah demikian, sebenarnya Allah pasti mengembalikannya kepada kehidupan sebagaimana Dia menciptakannya pada kali pertama. Sesungguhnya Tuhannya mengetahui perihal dirinya, tidak ada sesuatu pun yang luput dari-Nya, dan Dia akan membalasnya atas perbuatannya itu.
Nhưng không, chắc rằng Allah sẽ kéo y trở lại cuộc sống giống như Ngài đã tạo y ra ở lần đầu tiên. Quả thật, Thượng Đế của y luôn am tường và biết hết mọi điều về y, không có gì che giấu được Ngài và dựa vào đó Ngài sẽ ban thưởng hoặc trừng phạt.
Ciertamente, Al-lah lo devolverá a la vida, así como lo creó la primera vez. Su Señor estaba atento a su condición. Nada le es oculto y lo retribuirá por sus acciones.
Allah thề bởi ánh hoàng hôn ở nơi chân trời khi mặt trời lặn khuất.
Allah se kune rumenilom koje se pojavi na horizontu, nakon zalaska Sunca.
فَلَا أُقْسِمُ بِالشَّفَقِ وَاللَّيْلِ وَمَا وَسَقَ وَالْقَمَرِ إِذَا اتَّسَقَ (So, I swear by the twilight [ after sunset ], and by the night and what it envelops, and by the moon when it develops at the full...84:16-18) In these verses Allah takes oath by four phenomena and reinforces what was asserted in:
إِنَّكَ كَادِحٌ إِلَىٰ رَبِّكَ
'you have to work hard constantly to reach your Lord'
If we consider the four phenomena by which oath is taken, it bears evidence to the subject which is forthcoming in the complement of the oath, that is, the condition of man never remains the same at all times. He undergoes changes and unexpected phases all the time. The first phenomenon that brings about a change in his life is the twilight after the sunset, or the red glow that remains on the west side of the sky after the sunset in the evening. This is the beginning of the night. This is the harbinger of a massive change in human conditions, that is, the light is disappearing and a flood of darkness is setting in. The second phenomenon by which oath is taken is night itself which completes the change in his life. The third phenomenon by which oath is taken includes all things that night envelops or shrouds. The primitive sense of the word wasaqa means to 'pile, gather, heap up the thing'. If it is taken in general sense, it embraces every member of the entire universe which the darkness of night covers, such as animals, vegetation, minerals and inorganic matter, mountains and oceans. By extension, the word would comprehend all things that normally disperse in the light of day and retreat to their own places at night. Human beings return to their homes, animals to their habitats and birds to their nests. Business goods and merchandise are or piled up in one place. This massive change is related to man himself. The fourth phenomenon by which oath is taken is in the following verse: وَالْقَمَرِ إِذَا اتَّسَقَ (and by the moon when it develops at the full...84:18). The word ittisaq is also derived from wasaqa and it means 'to gather'. The 'gathering of moon' signifies that it gathered its light, and it became complete and full [ badr ] the moon of the 14th night. The phrase إِذَا اتَّسَقَ , idhat-tasaqa in relation to moon points to the phenomenon that it goes through various phases. First, it appears as a very fine semicircle. Then its light grows progressively night after night, until it becomes badr kamil [ full moon of the 14th night ]. Having taken oath by the vicissitudes of the four phenomena, the Surah asserts the subject: لَتَرْكَبُنَّ طَبَقًا عَن طَبَقٍ (you shall certainly ascend from stage to stage....84:19) The word tabaq or tabqah refers to a 'stage'. Its plural is tabaqat. The verb لَتَرْكَبُنَّ latarkabunna is derived from rukub which means 'to mount or mount up'. The verse purports to say that mankind from the inception to the end of his life will continue to mount up stage by stage, or will pass through all the conditions, gradually and in stages referred to in the preceding verses, that is, periods of light and darkness and other phenomena. He never remains in one condition all the time. He gradually goes through the vicissitudes of life.
Vicissitudes of Human Life, His Eternal Journey and His Final Destination
In the first instance the male sperm is united with the female egg to form a new human organism. This is turned into a blood-clot which transforms into a lump of flesh, and the lump is formed into bones, and the bones are clothed in flesh. The limbs of the human body thus were completed. Then the soul was breathed into him, and he became a living human being. His first food in the womb of his mother was the unclean blood of the mother's womb. Nine months later, Allah made his way easy to come into the world. Now instead of the unclean blood, he got the [ pure ] milk of his mother's [ breast ]. When he saw the wide atmosphere and air of the world, he began to grow and develop. Within the first two years of his life, he started moving and walking about, and was able to talk. He weaned and began to eat more delicious and different types of food. As he grew a little older, he made play and amusement his daily preoccupation. When his intelligence developed [ sufficiently ], he was tied up in educational and training activities. When he grew into a youth, he abandoned all previous activities and replaced them with youth activities and ushered himself in a new era where marriage, children and house-keeping became his day-to-day preoccupation. Eventually, this era too neared its end. His physical and other prowess began to give up, and every day he fell prey to new ailments. Old age set in. The final stage of this life, that is, death, began to mount. All this happens in full view of everyone. No one dare deny this. But the ignoramus assumes that death or grave is his final stage, and there is nothing beyond. Allah, the Creator of the universe, the Omniscient, made it known, through the various Prophets [ through the ages ], to the heedless man that grave is not the final stage of his life, but it is merely a waiting-room to enter an enormously large and gigantic world that is yet to come, where the final examination will be conducted and the final stage of his life will be determined. In this world, he will celebrate the Divine remembrance and enjoy eternal comfort and pleasure or he will suffer eternal perdition and damnation [ depending on the final assessment ]. This is where the vicissitudes of his life will end. Thus the Qur'an says:
إِنَّ إِلَىٰ رَبِّكَ الرُّجْعَىٰ
'Surely, to your Lord is the return [ 96:8] '
أَنَّ إِلَىٰ رَبِّكَ الْمُنتَهَىٰ
'and that to your Lord is the end (of every one), [ 42] '
إِنَّكَ كَادِحٌ إِلَىٰ رَبِّكَ كَدْحًا
'you have to work hard constantly to reach your Lord [ 84:6] '
The ignoramus and unmindful man is made aware of the fact that the vicissitudes of life are stages in the journey to his final destination. Man ought to realise that walking, moving about, sleeping, waking, and standing and sitting are conditions, in the process of which he is covering the stages of his journey. Eventually, he will reach his Lord and, accounting for his life-long deeds, he will find his final abode that will be a place of never-ending comfort, luxury and pleasure, or [ God forbid!] a place of never-ending retribution, torture and torment. A wise person should treat himself in this world as a traveller and prepare himself for the next world. His main goal in this life should be to cultivate for the next life as the Prophet ﷺ said:
کُن فِی الدُّنیا کَاَنَّکَ غرِیبٌ اَو عِابِرُ سَبِیلٍ
"Be in this world as though you are a stranger or a wayfarer."
Under the phrase above طَبَقًا عَن طَبَقٍ tabaqan ` an tabaq 'from stage to stage', a similar narration is cited by Abu Nu'aim from Sayyidna Jabir Ibn ` Abdullah that the Holy Prophet ﷺ stated that these verses remind the unmindful of his creation, the vicissitudes of his life and instructs him to reconsider his position and the consequences [ of his attitude in this life as there is still time ] and to prepare for next life. However, despite these clear guidelines, there are people who never desist from their heedlessness.
Swearing by the Various Stages of Man's Journey
It has been reported from `Ali, Ibn `Abbas, `Ubadah bin As-Samit, Abu Hurayrah, Shaddad bin Aws, Ibn `Umar, Muhammad bin `Ali bin Al-Husayn, Makhul, Bakr bin `Abdullah Al-Muzani, Bukayr bin Al-Ashaj, Malik, Ibn Abi Dhi'b, and `Abdul-`Aziz bin Abi Salamah Al-Majishun, they all said, "Ash-Shafaq is the redness (in the sky).`Abdur-Razzaq recorded from Abu Hurayrah that he said, "Ash-Shafaq is the whiteness." So Ash-Shafaq is the redness of the horizon, either before sunset, as Mujahid said or after sunset, as is well known with the scholars of the Arabic Language. Al-Khalil bin Ahmad said, "Ash-Shafaq is the redness that appears from the setting of sun until the time of the last `Isha' (when it is completely dark). When that redness goes away, it is said, `Ash-Shafaq has disappeared."' Al-Jawhari said, "Ash-Shafaq is the remaining light of the sun and its redness at the beginning of the night until it is close to actual nighttime (darkness)." `Ikrimah made a similar statement when he said, "Ash-Shafaq is that what is between Al-Maghrib and Al-`Isha'." In the Sahih of Muslim, it is recorded from `Abdullah bin `Amr that the Messenger of Allah ﷺ said,
«وَقْتُ الْمَغْرِبِ مَا لَمْ يَغِبِ الشَّفَق»
(The time of Al-Maghrib is as long as Ash-Shafaq has not disappeared.)" In all of this, there is a proof that Ash-Shafaq is as Al-Jawhari and Al-Khalil have said. Ibn `Abbas, Mujahid, Al-Hasan and Qatadah, all said that,
وَمَا وَسَقَ
(and what it Wasaqa) means "What it gathers." Qatadah said, "The stars and animals it gathers." `Ikrimah said,
وَالَّيْلِ وَمَا وَسَقَ
(And by the night and what it Wasaqa,) "What it drives into due to its darkness, because when it is nighttime everything goes to its home." Concerning Allah's statement,
وَالْقَمَرِ إِذَا اتَّسَقَ
(And by the moon when it Ittasaqa.) Ibn `Abbas said, "When it comes together and becomes complete." Al-Hasan said, "When it comes together and becomes full." Qatadah said, "When it completes its cycle." These statements refer to its light when it is completed and becomes full, as the idea was initiated with "The night and what it gathers." Allah said,
لَتَرْكَبُنَّ طَبَقاً عَن طَبقٍ
(You shall certainly travel from stage to stage.) Al-Bukhari recorded from Mujahid that Ibn `Abbas said,
لَتَرْكَبُنَّ طَبَقاً عَن طَبقٍ
(You shall certainly travel from stage to stage.) "Stage after stage. Your Prophet has said this." Al-Bukhari recorded this statement with this wording. `Ikrimah said,
طَبَقاً عَن طَبقٍ
(From stage to stage.) "Stage after stage. Weaned after he was breast feeding, and an old man after he was a young man." Al-Hasan Al-Basri said,
طَبَقاً عَن طَبقٍ
(From stage to stage.) "Stage after stage. Ease after difficulty, difficulty after ease, wealth after poverty, poverty after wealth, health after sickness, and sickness after health."
The Disapproval of Their Lack of Faith, giving Them Tidings of the Torment, that the Ultimate Pleasl
Allah said,
فَمَا لَهُمْ لاَ يُؤْمِنُونَ - وَإِذَا قُرِىءَ عَلَيْهِمُ الْقُرْءَانُ لاَ يَسْجُدُونَ
(What is the matter with them, that they believe not And when the Qur'an is recited to them, they fall not prostrate.) meaning, what prevents them from believing in Allah, His Messenger and the Last Day, and what is wrong with them that when Allah's Ayat and His Words are recited to them they do not prostrate due to awe, respect and reverence Concerning Allah's statement,
بَلِ الَّذِينَ كَفَرُواْ يُكَذِّبُونَ
(Nay, those who disbelieve deny.) meaning, from their mannerism is rejection, obstinacy, and opposition to the truth.
وَاللَّهُ أَعْلَمُ بِمَا يُوعُونَ
(And Allah knows best what they gather,) Mujahid and Qatadah both said, "What they conceal in their chests."
فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ
(So, announce to them a painful torment.) meaning, `inform them, O Muhammad, that Allah has prepared for them a painful torment.' Then Allah says,
إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(Save those who believe and do righteous good deeds,) This is a clear exception meaning, `but those who believe.' This refers to those who believe in their hearts. Then the statement, "and do righteous good deeds," is referring to that which they do with their limbs.
لَهُمْ أَجْرٌ
(for them is a reward) meaning, in the abode of the Hereafter.
غَيْرُ مَمْنُونٍ
(that will never come to an end.) Ibn `Abbas said, "Without being decreased." Mujahid and Ad-Dahhak both said, "Without measure." The result of their statements is that it (the reward) is without end. This is as Allah says,
عَطَآءً غَيْرَ مَجْذُوذٍ
(A gift without an end.) (11:108) As-Suddi said, "Some of them have said that this means without end and without decrease." This is the end of the Tafsir of Surat Al-Inshiqaq. All praise and thanks are due to Allah, and He is the giver of success and freedom from error.
Yüce Allah, Güneş battıktan sonra ufukta oluşan kızıllığa yemin etmiştir.
"Maka sungguh Aku bersumpah dengan cahaya merah di waktu senja. Dan demi malam dan apa yang diselubunginya, dan demi bulan apabila jadi purnama, sungguh kamu melalui tingkat demi tingkat (dalam kehidupan). Mengapa mereka tidak mau ber-iman? Dan apabila al-Qur`an dibacakan kepada mereka, mereka tidak bersujud, bahkan orang-orang kafir itu mendustakan(nya), padahal Allah mengetahui apa yang mereka sembunyikan (dalam hati mereka). Maka berilah kabar gembira kepada mereka dengan azab yang pedih, kecuali orang-orang yang beriman dan beramal shalih, bagi mereka pahala yang tidak putus-putusnya." (Al-In-syiqaq: 16-25).
(16-19) Di tempat ini Allah سبحانه وتعالى bersumpah dengan tanda-tanda malam. Allah سبحانه وتعالى bersumpah dengan cahaya merah di waktu senja yang merupakan sisa-sisa cahaya matahari dan sebagai pem-buka malam. ﴾ وَٱلَّيۡلِ وَمَا وَسَقَ ﴿ "Dan demi malam dan apa yang diselu-bunginya," yakni segala hewan dan apa saja yang terdapat padanya. ﴾ وَٱلۡقَمَرِ إِذَا ٱتَّسَقَ ﴿ "Dan demi bulan apabila jadi purnama," yakni penuh cahaya karena purnama. Itulah hal terindah dan banyak manfaat-nya. Obyek sumpah adalah Firman Allah سبحانه وتعالى, ﴾ لَتَرۡكَبُنَّ ﴿ "Sungguh kamu melalui," wahai manusia ﴾ طَبَقًا عَن طَبَقٖ ﴿ "tingkat demi tingkat (dalam ke-hidupan)," yakni berbagai fase dan kondisi yang berbeda dari setetes air, segumpal darah, segumpal daging hingga ditiupnya ruh, se-lanjutnya menjadi bayi mungil lalu remaja. Setelah itu pencatatan amal, perintah, dan larangan berlaku, kemudian setelah itu me-ninggal dunia. Selanjutnya dibangkitkan dan diberi balasan atas amal perbuatannya. Berbagai fase berbeda ini berlaku pada manu-sia yang menunjukkan bahwa hanya Allah سبحانه وتعالى semata yang berhak disembah, hanya Dia yang diesakan, Dia mengatur hamba-hamba-Nya dengan kebijaksanaan dan rahmatNya, sedangkan manusia adalah makhluk miskin, lemah di bawah pengaturan Allah Yang Mahaperkasa lagi Maha Penyayang.
(20-24) Meski demikian, masih banyak manusia yang tidak beriman, ﴾ وَإِذَا قُرِئَ عَلَيۡهِمُ ٱلۡقُرۡءَانُ لَا يَسۡجُدُونَۤ۩ ﴿ "dan apabila al-Qur`an dibacakan kepada mereka, mereka tidak bersujud," yakni tidak tunduk merendah-kan diri untuk al-Qur`an dan tidak tunduk pada perintah dan la-rangannya. ﴾ بَلِ ٱلَّذِينَ كَفَرُواْ يُكَذِّبُونَ ﴿ "Bahkan orang-orang kafir itu mendus-takan(nya)," yakni mendustakan kebenaran setelah jelas, sehingga tidak aneh bila mereka tidak beriman dan tidak tunduk pada al-Qur`an. Orang yang mendustakan kebenaran adalah pembang-kang yang tidak memiliki tipu daya di dalamnya. ﴾ وَٱللَّهُ أَعۡلَمُ بِمَا يُوعُونَ ﴿ "Padahal Allah mengetahui apa yang mereka sembunyikan (dalam hati mereka)," yakni, terhadap apa yang mereka lakukan dan yang mereka niatkan secara rahasia. Allah سبحانه وتعالى mengetahui rahasia dan perbuatan terang-terangan mereka dan akan membalas amal per-buatan mereka. Karena itu Allah سبحانه وتعالى berfirman, ﴾ فَبَشِّرۡهُم بِعَذَابٍ أَلِيمٍ ﴿ "Maka berilah kabar gembira kepada mereka dengan azab yang pedih." Berita dinamakan juga kabar gembira, karena berita itu berpengaruh di diri manusia, baik berita menyenangkan atau menyedihkan.
(25) Ini adalah kondisi kebanyakan manusia; mendustakan al-Qur`an dan tidak beriman padanya. Di antara manusia ada yang diberi petunjuk oleh Allah سبحانه وتعالى dan mereka beriman padaNya serta menerima risalah yang dibawa para rasul. Maka ﴾ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ ﴿ "mereka beriman dan beramal shalih," sehingga ﴾ لَهُمۡ أَجۡرٌ غَيۡرُ مَمۡنُونِۭ ﴿ "bagi mereka pahala yang tidak putus-putusnya," yakni, tidak terputus dan pahalanya kekal yang belum pernah dilihat oleh mata, belum pernah didengar telinga, dan belum pernah terlintas di benak ma-nusia. Segala puji hanya bagi Allah سبحانه وتعالى.
Sumumpa si Allāh sa pamumula na nangyayari sa abot-tanaw matapos ng paglubog ng araw.
Al-lah jura por el rojizo del horizonte después de que el Sol se pone.
Allah prête serment par la rougeur qui subsiste à l’horizon après le coucher du soleil,
16- Yemin ederim alaca karanlığa,
17- Geceye ve onun içinde barındırdıklarına,
18- Dolunay olduğu zaman aya ki;
19- Sizler halden hale geçeceksiniz.
20- O halde nesi var bunların, niye iman etmiyorlar?
21- Onlara Kur’ân okunduğu zaman secde etmiyorlar!
22- Aksine inkâr edenler, yalanlıyorlar.
23- Halbuki Allah, onların saklamakta olduklarını pek iyi bilir.
24- O halde sen onlara can yakıcı bir azabı müjdele!
25- Ancak iman edip salih ameller işleyenler müstesnâdır. Onlar için kesintisiz bir mükâfat vardır.
16-17. Yüce Allah, burada gecenin alametlerine yemin etmektedir. Önce gecenin başlangıcı olup güneşten geriye kalan aydınlıkla karışık olan alaca karanlığa yemin etmekte, sonra da “geceye ve onun içinde barındırdıklarına” yani örttüğü canlılara ve diğerlerine;
18. “Dolunay olduğu zaman” on dördüne ulaşmak sureti ile ışığı dopdolu olduğu zaman -ki bu şekli en güzel ve en yararlı olduğu halidir- “aya ki;”
19. Hakkında yemin edilen hususa gelince: “Sizler” Ey insanlar! “halden hale geçeceksiniz.” Yani pek çeşitli aşamalardan, birbirinden farklı hallerden geçeceksiniz.
Nutfeden, bir kan damlasına, ondan bir çiğnemlik ete, oradan da ruhun üfürülmesi aşamasına geçeceksiniz. Bundan sonra bu haldeki cenin, önce bir bebek olarak dünyaya gelir, sonra çocuk olur, sonra temyiz çağına gelir. Sonra mükellef olur, emir ve yasağa muhatap olur. Sonra da ölür. Arkasından diriltilir, amellerinin karşılığı verilir.
İşte kulun geçtiği ve geçeceği bu birbirinden farklı aşamalar, yegane mabudun sadece ve sadece Allah olduğunu, O’nun bir tek olduğunu, hikmet ve rahmeti ile kullarının işlerini çekip çevirdiğini, kulun ise fakir, âciz ve muhtaç olduğunu, aziz ve rahim Allah’ın tedbir ve idaresi altında olduğunu göstermektedir. Ama buna rağmen insanların pek çoğu iman etmemektedir:
20-21. “O halde nesi var bunların, niye iman etmiyorlar? Onlara Kur’ân okunduğu zaman secde etmiyorlar!” Niye Kur’ân’a itaat etmiyor, emirlerine ve yasaklarına bağlanmıyorlar?
22. “Aksine inkâr edenler yalanlıyorlar.” Hakkı apaçık görmelerine rağmen inat ediyorlar. O bakımdan onların iman etmeyişleri, Kur’ân’a itaatle boyun eğmeyişleri garip karşılanmamalıdır. Çünkü inat olsun diye hakkı yalanlayan kimseye yapacak bir şey yoktur.
23. “Halbuki Allah, onların saklamakta olduklarını pek iyi bilir.” Gizlice yaptıklarını ve içlerindeki niyetleri bilir. Yüce Allah, onların gizlediklerini de açıklarını da bildiği gibi amellerinin karşılığını da onlara verecek, kötülüklerini de cezalandıracaktır. Bundan dolayı şöyle buyurmaktadır:
24. “O halde sen onlara can yakıcı bir azabı müjdele!” Müjdeleme (anlamına gelen ve kök anlamları içinde “ten” manası da bulunan “البشارة”) işine bu ismin veriliş sebebi, ister sevinç veya ister keder ile ilgili olsun etkilerinin insanın teni üzerinde görülmesinden dolayıdır.
25. İnsanların çoğunun durumu budur; Kur’ân-ı Kerîm’i yalanlarlar ve ona iman etmezler. İnsanlardan bir kesime de Yüce Allah, hidâyet vermiştir. Böylece onlar Allah’a iman etmişler, peygamberlerin kendilerine getirdiklerini kabul ederek salih ameller işlemişlerdir. İşte böyleleri için ardı arkası kesilmez bir mükâfat vardır. Bu, hiçbir gözün görmediği, hiçbir kulağın işitmediği, hiçbir insanın hatırından bile geçirmediği ebedi bir mükâfattır.
Yüce Allah’a hamd-u senâlar olsun.
İnşikâk Sûresi’nin tefsiri burada sona ermektedir.
***
Allah took an oath by the redness that is in the horizon after the sun sets.
Allāh giurò per il rossore visibile all'orizzonte durante il tramonto del sole,
Allah bersumpah dengan cahaya merah yang ada pada ufuk setelah tenggelamnya matahari.
par la nuit et ce qu’elle enveloppe,
Y jura por la noche y por las criaturas que la habitan.
giurò sulla notte e tutto ciò che include,
Và Ngài thề bởi ban đêm khi mọi vật đã yên nghỉ.
Geceye ve içinde toplananlara yemin etti.
i kune se noću i onim što se u njoj sakuplja.
Sumumpa Siya sa gabi at sa tinitipon dito,
Dia bersumpah dengan malam beserta segala yang terhimpun di dalamnya.
And He took an oath by the night and what is gathered therein.
at sa buwan kapag nabuo ito, nalubos ito, at naging kabilugan;
And the moon when it comes together and is complete becoming a full moon.
Và Ngài thề bởi vầng trăng khi nó tròn.
Dia bersumpah dengan bulan apabila telah sempurna dan menjadi purnama.
Toplanıp tamamlandığı ve dolunay olduğunda Ay’a yemin etti.
Y jura por la Luna cuando se completa convirtiéndose en Luna llena.
e sulla luna, quando diviene integra e completa, volgendo in luna piena,
i Mjesecom kada bude potpun i postane uštap.
et par la lune qui prend sa pleine forme et devient pleine-lune, que:
¡Tú, humano!, pasarás de un estado tras otro: una gota, luego un coágulo, luego un trozo de carne, luego la vida, luego la muerte y más tarde la resurrección.
che passerete, o gente, da una fase all'altra, a partire da un fiotto, dunque un grumo di sangue, poi un pezzo di carne masticata; dopodiché vita, poi morte, e infine resurrezione.
vi ćete, sigurno, o ljudi, iz stanja u stanje prelaziti, tj. iz sjemena, zatim ugruška, zatim grude mesa, zatim ćete imati život, nakon njega smrt, a onda ćete ponovo biti oživljeni.
talagang lululan nga kayo, O mga tao, sa isang kalagayan matapos ng isang kalagayan mula sa isang patak, saka isang malalinta, saka isang kimpal na laman, saka buhay, saka kamatayan, saka pagkabuhay.
Ô gens, vous passerez par des états successifs: goutte de sperme puis adhérence, puis embryon, puis vous sortez à la vie, puis vous mourrez.
Rằng con người các ngươi phải trải qua từng giai đoạn và những chặn đường nối tiếp nhau, từ giọt tinh dịch đến cục máu đặc rồi đến cục thịt, sau đó được thổi linh hồn vào, rồi sau đó là cái chết, rồi được phục sinh trở lại từ cõi chết và cuối cùng là sự tập trung.
Dia bersumpah dengan semua itu bahwa kalian -wahai manusia- pasti melewati tahapan demi tahapan, mulai dari setetes mani, lalu segumpal darah, kemudian segumpal daging, lalu menjalani kehidupan, lalu kematian dan kebangkitan kembali.
You, O man, will mount one state after another from a drop, then a clot, then a piece of flesh, then life, then death and then resurrection.
-Ey insanlar!- Sizler bir halden başka bir hale geçeceksiniz. Önce bir damla meni, sonra bir kan pıhtısı ve sonra da bir et parçası. Önce hayat, sonra ölüm ve sonra da yeniden dirileceksiniz.
Qu’ont donc ces mécréants à ne pas croire en Allah et au Jour Dernier?
¿Qué es lo que sucede con estos incrédulos que no creen en Al‑lah y en el último día?
šta je ovim nevjernicima, pa ne vjeruju u Allaha i Sudnji dan?
Mengapa orang-orang kafir itu tidak mau beriman kepada Allah dan hari akhirat?!
O halde bu kâfirlere ne oluyor da Allah’a ve Ahiret gününe iman etmiyorlar?
Bởi điều gì mà nhóm người vô đức lại phủ nhận Allah và Ngày Sau vậy?
Kaya ano ang mayroon sa mga tagatangging sumampalataya na ito na hindi sila sumasampalataya kay Allāh at sa Huling Araw?
What is the matter with these disbelievers who do not have faith in Allah and the last day?!
Come possono questi miscredenti non credere in Allāh e nell'Ultimo Giorno?!
Onlara Kur'an okunduğu zaman Rablerine secde etmiyorlar.
Tại sạo chúng lại không phủ phục trước Allah khi chúng nghe đọc Qur’an?
Jika dibacakan Al-Qur`ān atas mereka, mereka tidak bersujud kepada Tuhan mereka?!
Kapag binigkas sa kanila ang Qur’ān ay hindi sila nagpapatirapa sa Panginoon nila.
Cuando se les recita el Corán, ¿por qué no se prosternan ante su Señor?
Et à ne pas se prosterner devant leur Seigneur lorsque le Coran leur est récité?
When the Qur’ān is recited to them, they do not prostrate to their Lord?!
E quando viene recitato loro il Corano non si prostrano dinanzi al loro Dio?! ۩
i kada se njima Kur'an uči, oni ne čine sedždu svome Gospodaru?
Therefore, the verse concludes:
فَمَا لَهُمْ لَا يُؤْمِنُونَ ﴿20﴾ وَإِذَا قُرِئَ عَلَيْهِمُ الْقُرْآنُ لَا يَسْجُدُونَ ۩
So, what has happened to them that they do not believe, and when the Qur'an is recited to them, they do not offer sajdah [ prostration ] ۩? (84:20-21)
It means that when the Qur'an, replete with clear guidelines, is recited to them, they do not bow in submission.
The word sajdah /sujud literally denotes 'to bow' and it connotes 'obedience'. Obviously, the word here is not used in its technical sense. It is used in the sense of bowing in submission with respect, humbleness and humility. The reason [ for this interpretation ] is quite clear. This verse does not command to prostrate at the time of recitation of a particular verse. It is related to the entire Qur'an. If the word sajdah had referred to the technical prostration, it would necessarily entail that prostration be offered at every verse of the entire Qur'an, which by unanimous agreement of the Ummah is not the case. Neither salaf nor khalaf subscribe to this view. Now remains the question whether or not a sajdah is obligatory when this verse is recited. (There is a disagreement among the jurists on this point) By a long stretch of imagination, it is possible to use this verse in evidence or support of arguing in favour of prostration being obligatory on recitation of this verse, as some of the Hanafi jurists have done. According to them, the definite article ال al- 'the' in the word al-Qur'an stands for the article that is used to indicate previous knowledge, and thus the word al-Qur'an here refers to this particular verse under comment, not to the entire al-Qur'an or the Holy Book. However, this interpretation is after all merely a possibility, but the clear context of the verse indicates that it seems to be far-fetched to take the verse in this sense. And Allah knows best! The true interpretation can be determined by prophetic narratives, the practice of the Holy Prophet ﷺ " and that of the noble Companions ؓ . The narratives pertaining to sajdah of tilawah differ. Some indicate that it is an obligatory duty to make sajdah on this verse, and others indicate that it is not. As a result, there is a difference of opinion among jurists. Imam Abu Hanifah رحمۃ علیہ holds the view that prostration at this verse is an obligatory duty as is obligatory at other verses of mufassal. Imam A` zam رحمۃ علیہ adduces the following Ahadith in favour of his opinion:
Bukhari recorded from Abu Rafi` ؓ that he prayed the ` Isha' [ Night ] prayer behind Sayyidna Abu Hurairah ؓ ، and the latter recited: إِذَا السَّمَاءُ انشَقَّتْ (When the sky will split apart) and at the relevant verse, he prostrated. So, Sayyidna Abu Rafi` ؓ asked him what type of prostration it was. Sayyidna Abu Hurairah ؓ replied: "I prostrated at this verse behind Abul Qasim in a salah, and I will never cease prostrating during its recitation until I meet him on the Plain of Gathering." Muslim transmitted a narrative from Sayyidna Abu Hurairah ؓ that they prostrated with the Holy Prophet ﷺ at relevant verses of this Surah, and of اقْرَأْ بِاسْمِ رَبِّكَ.
Qurtubi reports from Ibn-ul-` Arabi that the veritable view is that this verse is one of the verses at which it is an obligatory duty to prostrate when read or recited or heard being recited. However, the people among whom Ibn-ul-` Arabi lived' it was not customary among them to prostrate at this verse. They probably followed an Imam, according to whom the prostration was not obligatory. As a result, Ibn-ul-` Arabi says that whenever he led the congregational prayer, he would avoid reciting Surah Al-Inshiqaq, because in his view prostration at the relevant verse is obligatory. If he does not perform the prostration, he would be sinning. If he does perform the prostration, the entire congregation would regard it an unnecessary act. Therefore, he felt he should not unnecessarily split the community. And Allah knows best!
Alhamdulillah
The Commentary on
Surah Al-Inshiqaq
Ends here
Ciertamente, aquellos que no creen desmienten lo que sus Mensajeros les trajeron.
Bagkus ang mga tumangging sumampalataya ay nagpapasinungaling sa inihatid sa kanila ng Sugo nila.
Ceux qui mécroient traitent plutôt de mensonge ce que leur apporte leur Messager.
Aksine, kâfirler, peygamberlerinin onlara getirdiklerini yalanlıyorlar.
Bahkan, orang-orang kafir ini mendustakan apa yang dibawa oleh rasul mereka untuk mereka.
Không, chúng đã chối bỏ hết mọi thứ được Thiên Sứ mang đến cho chúng.
nevjernici negiraju ono što im njihov poslanik donosi.
Ma quanto a quelli che hanno rinnegato e hanno smentito ciò che ha comunicato il loro Messaggero,
In fact, those who disbelieve reject what their messengers brought to them.
Allah, onların kalplerinin sakladıklarını çok iyi bilir. Yaptıklarından hiçbir şey O'na gizli kalmaz.
Si Allāh ay higit na maalam sa anumang nilalaman ng mga dibdib nila: walang nakakukubli sa Kanya mula sa mga gawa nila na anuman.
Allah najbolje zna šta njihova prsa skrivaju, jer Njemu nijedno njihovo djelo nije nepoznato.
Al-lah sabe bien lo que ocultan en sus corazones. Ninguna de sus acciones está oculta para Él.
Or Allah sait le mieux ce que renferment leurs cœurs et rien de leurs œuvres ne Lui est inconnu.
Allah knows well what is contained in their hearts. Nothing of their actions is hidden from Him.
Và Allah biết rất rõ những điều chúng che giấu trong lòng của chúng, không một hành động nào của chúng qua mặt được Ngài.
Namun, Allah lebih mengetahui apa yang disembunyikan oleh hati mereka, tidak ada sedikit pun amal perbuatan mereka yang luput dari-Nya.
Allāh è più Consapevole di ciò che celano i loro cuori, nessuna loro azione Gli è nascosta.
Ô Messager, annonce-leur donc le châtiment douloureux qui les attend.
-Ey Peygamber!- Sen, onları bekleyen acı verici azabı kendilerine haber ver.
¡Mensajero!, anúnciales sobre un castigo doloroso que les espera.
In spite of such clear indications, there are those who do not believe in the Hereafter and live out their lives without ever taking it into account. Such individuals are certainly committing a crime which is deserving of the punishment mentioned above.
O Poslaniče, kaži im da ih čeka žestoka kazna.
Do đó, Ngươi hãy báo tin mừng cho chúng – hỡi Thiên Sứ – rằng có một sự trừng phạt rất đau đớn đang chờ đợi chúng.
Kaya magpabatid ka sa kanila, O Sugo, hinggil sa naghihintay sa kanila na isang pagdurusang nakasasakit,
Quindi informali, o Messaggero, della dolorosa punizione che li attende.
Oleh karena itu, kabarkanlah -wahai Rasul- kepada mereka siksa pedih yang menunggu mereka,
Tell them, O Messenger, about a painful punishment that awaits them.
Except those who have faith in Allah and do good deeds, for them is a reward that will never terminate: Paradise.
Excepto a los que creen en Al-lah y hacen buenas obras, a ellos les espera una recompensa eterna en el Paraíso.
kecuali orang-orang yang beriman kepada Allah dan mengerjakan amal saleh, bagi mereka pahala yang tidak terputus, yaitu surga.
maliban sa mga sumampalataya kay Allāh at gumawa ng mga gawang maaayos; ukol sa kanila ay isang gantimpalang hindi magpuputol, ang Paraiso.
A oni koji budu vjerovali u Allaha i dobra djela činili, imat će nagradu neprekidnu, a to je Džennet.
Tranne coloro che credono in Allāh e che compiono opere buone, costoro otterranno una ricompensa ininterrotta, ovvero il Paradiso.
Allah'a iman eden ve salih ameller işleyenler ise bundan müstesnadır. Onlar için kesintisiz bir mükâfat vardır. O da cennettir.
Còn những ai có đức tin nơi Allah và luôn chấp hành theo mọi chỉ đạo của Allah ban hành thì họ sẽ nhận được một phần thưởng bất tận, đó là Thiên Đàng.
En seront exceptés ceux qui croient en Allah, accomplissent de bonnes œuvres: eux recevront une récompense ininterrompue qui est le Paradis.
