Allah bersumpah dengan langit yang terdiri dari orbit-orbit matahari, bulan, dan lain sebagainya.
Allāh ha giurato sul Cielo, che include le orbite del sole, della luna e altro,
Allah took an oath by the sky that contains the phases of the sun, moon etc.
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
(In the Name of Allah, the Most Gracious, the Most Merciful.
The Interpretation of the Word Buruj Allah swears by the heaven and its Buruj.
The Buruj are the giant stars, as Allah says,
تَبَارَكَ الَّذِى جَعَلَ فِى السَّمَآءِ بُرُوجاً وَجَعَلَ فِيهَا سِرَاجاً وَقَمَراً مُّنِيراً
(Blessed is He Who has placed in the heaven Buruj, and has placed therein a great lamp (the sun), and a moon giving light.) (25:61) Ibn `Abbas, Mujahid, Ad-Dahhak, Al-Hasan, Qatadah and As-Suddi, all said, "Al-Buruj are the stars." Al-Minhal bin `Amr said,
وَالسَّمَآءِ ذَاتِ الْبُرُوجِ
(By the heaven holding the Buruj.) "The beautiful creation." Ibn Jarir chose the view that it means the positions of the sun and the moon, which are twelve Buruj. The sun travels through each one of these "Burj" (singular of Buruj) in one month. The moon travels through each one of these Burj in two-and-a-third days, which makes a total of twenty-eight positions, and it is hidden for two nights.
The Explanation of the Promised Day and the Witness and the Witnessed
Allah says,
وَالْيَوْمِ الْمَوْعُودِ - وَشَـهِدٍ وَمَشْهُودٍ
(And by the Promised Day. And by the Witness, and by the Witnessed.) Ibn Abi Hatim recorded from Abu Hurayrah that the Messenger of Allah ﷺ said,
وَالْيَوْمِ الْمَوْعُودِ
يَوْمُ الْقِيَامَةِ
وَشَهِدَ
يَوْمُ الْجُمُعَةِ، وَمَا طَلَعَتْ شَمْسٌ وَلَا غَرَبَتْ عَلَى يَوْمٍ أَفْضَلَ مِنْ يَوْمِ الْجُمُعَةِ، وَفِيهِ سَاعَةٌ لَا يُوَافِقُهَا عَبْدٌ مُسْلِمٌ يَسْأَلُ اللهَ فِيهَا خَيْرًا إِلَّا أَعْطَاهُ إِيَّاهُ، وَلَا يَسْتَعِيذُ فِيهَا مِنْ شَرَ إِلَّا أَعَاذَهُ.
وَمَشْهُودٍ
يَوْمُ عَرَفَة»
(And by the Promised Day.)( This refers to the Day of Judgement. (And by the Witness.) This refers to Friday, and the sun does not rise or set on a day that is better than Friday. During it there is an hour that no Muslim servant catches while asking Allah from some good except that Allah will give it to him. He does not seek refuge from any evil in it except that Allah will protect him. (And by the Witnessed.)( This refers to the day of `Arafah (in Hajj).) Ibn Khuzaymah also recorded the same Hadith. It has also been recorded as a statement of Abu Hurayrah and it is similar (to this Hadith).
Imam Ahmad recorded from Suhayb that the Messenger of Allah ﷺ said,
Allah's statement,
قُتِلَ أَصْحَـبُ الاٍّخْدُودِ
(Cursed were (Qutila) the People of the Ditch (Ukhdud).) meaning, the companions of the Ukhdud were cursed. The plural of Ukhdud is Akhadid, which means ditches in the ground. This is information about a group of people who were among the disbelievers. They went after those among them who believed in Allah and they attempted to force them to give up their religion. However, the believers refused to recant, so they dug a ditch for them in the ground. Then they lit a fire in it and prepared some fuel for it in order to keep it ablaze. Then they tried to convince them (the believers) to apostate from their religion (again), but they still refused them. So they threw them into the fire. Thus, Allah says,
قُتِلَ أَصْحَـبُ الاٍّخْدُودِ - النَّارِ ذَاتِ الْوَقُودِ - إِذْ هُمْ عَلَيْهَا قُعُودٌ - وَهُمْ عَلَى مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ
(Cursed were the People of the Ditch. Of fire fed with fuel. When they sat by it. And they witnessed what they were doing against the believers.) meaning, they were witnesses to what was done to these believers. Allah said,
وَمَا نَقَمُواْ مِنْهُمْ إِلاَّ أَن يُؤْمِنُواْ بِاللَّهِ الْعَزِيزِ الْحَمِيدِ
(And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise!) meaning, they did not commit any sin according to these people, except for their faith in Allah the Almighty, Who does not treat unjustly those who desire to be with Him. He is the Most Mighty and Most Praiseworthy in all of His statements, actions, legislation, and decrees. He decreed what happened to these servants of His at the hands of the disbelievers - and He is the Most Mighty, the Most Praiseworthy - even though the reason for this decree is unknown to many people. Then Allah says,
الَّذِى لَهُ مُلْكُ السَّمَـوَتِ وَالاٌّرْضِ
(To Whom belongs the dominion of the heavens and the earth!) Among His perfect Attributes is that He is the Owner of all of the heavens, the earth, whatever is in them, and whatever is between them.
وَاللَّهُ عَلَى كُلِّ شَىْءٍ شَهِيدٌ
(And Allah is Witness over everything.) meaning, nothing is concealed from Him in all of the heavens and the earth, nor is anything hidden from Him.
The Story of the Sorcerer, the Monk, the Boy and Those Who were forced to enter the Ditch
Imam Ahmad recorded from Suhayb that the Messenger of Allah ﷺ said,
«كَانَ فِيمَنْ كَانَ قَبْلَكُمْ مَلِكٌ وَكَانَ لَهُ سَاحِرٌ، فَلَمَّا كَبِرَ السَّاحِرُ قَالَ لِلْمَلِكِ: إِنِّي قَدْ كَبُرَ سِنِّي وَحَضَرَ أَجَلِي، فَادْفَعْ إِلَيَّ غُلَامًا لِأُعَلِّمَهُ السِّحْرَ، فَدَفَعَ إِلَيْهِ غُلَامًا فَكَانَ يُعَلِّمُهُ السِّحْرَ، وَكَانَ الْغُلَامُ عَلَى الرَّاهِبِ فَسَمِعَ مِنْ كَلَامِهِ فَأَعْجَبَهُ نَحْوُهُ وَكَلَامُهُ، وَكَانَ إِذَا أَتَى السَّاحِرَ ضَرَبَهُ وَقَالَ: مَا حَبَسَكَ؟ وَإِذَا أَتَى أَهْلَهُ ضَرَبُوهُ وَقَالُوا: مَا حَبَسَكَ؟ فَشَكَا ذلِكَ إِلَى الرَّاهِبِ فَـقَالَ: إِذَا أَرَادَ السَّاحِرُ أَنْ يَضْرِبَكَ فَقُلْ: حَبَسَنِي أَهْلِي، وَإِذَا أَرَادَ أَهْلُكَ أَنْ يَضْرِبُوكَ فَقُلْ: حَبَسَنِي السَّاحِرُ، قَالَ: فَبَيْنَمَا هُوَ ذَاتَ يَوْمٍ إِذْ أَتَى عَلَى دَابَّةٍ فَظِيعَةٍ عَظِيمَةٍ قَدْ حَبَسَتِ النَّاسَ فَلَا يَسْتَطِيعُونَ أَنْ يَجُوزُوا. فَقَالَ: الْيَوْمَ أَعْلَمُ أَمْرُ الرَّاهِبِ أَحَبُّ إِلَى اللهِ أَمْ أَمْرُ السَّاحِرِ؟ قَالَ فَأَخَذَ حَجَرًا فَـقَالَ: اللْهُمَّ إِنْ كَانَ أَمْرُ الرَّاهِبِ أَحَبَّ إِلَيْكَ وَأَرْضَى مِنْ أَمْرِ السَّاحِرِ فَاقْتُلْ هذِهِ الدَّابَّةَ حَتْى يَجُوزَ النَّاسُ، ورَمَاهَا فَقَتَلَهَا وَمَضَى النَّاسُ.
(Among the people who came before you, there was a king who had a sorcerer, and when that sorcerer became old, he said to the king, "I have become old and my time is nearly over, so please send me a boy whom I can teach magic." So, he sent him a boy and the sorcerer taught him magic. Whenever the boy went to the sorcerer, he sat with a monk who was on the way and listened to his speech and admired them. So, when he went to the sorcerer, he passed by the monk and sat there with him; and on visiting the sorcerer the latter would thrash him. So, the boy complained about this to the monk. The monk said to him, "Whenever you are afraid of the sorcerer, say to him: `My people kept me busy.' And whenever you are afraid of your people, say to them: `The sorcerer kept me busy."' So the boy carried on like that (for some time). Then a huge terrible creature appeared on the road and the people were unable to pass by. The boy said, "Today I shall know whether the sorcerer is better or the monk is better." So, he took a stone and said, "O Allah! If the deeds and actions of the monk are liked by You better than those of the sorcerer, then kill this creature so that the people can cross (the road)." Then he struck it with a stone killing it and the people passed by on the road.
فَأَخْبَرَ الرَّاهِبَ بِذلِكَ فَـقَالَ: أَيْ بُنَيَّ، أَنْتَ أَفْضَلُ مِنِّي وَإِنَّكَ سَتُبْتَلَى، فَإِنِ ابْتُلِيتَ فَلَا تَدُلَّ عَلَيَّ، فَكَانَ الْغُلَامُ يُبْرِىءُ الْأَكْمَهَ وَالْأَبْرَصَ وَسَائِرَ الْأَدْوَاءِ وَيَشْفِيهِمْ، وَكَانَ لِلْمَلِكِ جَلِيسٌ فَعَمِيَ فَسَمِعَ بِهِ فَأَتَاهُ بِهَدَايَا كَثِيرَةٍ فَقَالَ: اشْفِنِي وَلَكَ مَا ههُنَا أَجْمَعُ، فَـقَالَ: مَا أَنَا أَشْفِي أَحَدًا، إِنَّمَا يَشْفِي اللهُ عَزَّ وَجَلَّ، فَإِنْ آمَنْتَ بِهِ دَعَوْتُ اللهَ فَشَفَاكَ، فَآمَنَ فَدَعَا اللهَ فَشَفَاهُ.
The boy came to the monk and informed him about it. The monk said to him, "O my son! Today you are better than I, and you have achieved what I see! You will be put to trial. And in case you are put to trial, do not inform (them) about me." The boy used to treat the people suffering from congenital blindness, leprosy, and other diseases. There was a courtier of the king who had become blind and he heard about the boy. He came and brought a number of gifts for the boy and said, "All these gifts are for you on the condition that you cure me." The boy said, "I do not cure anybody; it is only Allah who cures people. So, if you believe in Allah and supplicate to Him, He will cure you." So, he believed in and supplicated to Allah, and Allah cured him.
ثُمَّ أَتَى الْمَلِكَ فَجَلَسَ مِنْهُ نَحْوَ مَا كَانَ يَجْلِسُ فَقَالَ لَهُ الْمَلِكُ: يَا فُلَانُ، مَنْ رَدَّ عَلَيْكَ بَصَرَكَ؟ فَـقَالَ: رَبِّي. فَـقَالَ: أَنَا؟ قَالَ: لَا، رَبِّي وَرَبُّكَ اللهُ، قَالَ: وَلَكَ رَبٌّ غَيْرِي؟ قَالَ: نَعَمْ رَبِّي وَرَبُّكَ اللهُ، فَلَمْ يَزَلْ يُعَذِّبُهُ حَتْى دَلَّ عَلَى الْغُلَامِ، فَبَعَثَ إِلَيْهِ فَـقَالَ: أَيْ بُنَيَّ بَلَغَ مِنْ سِحْرِكَ أَنْ تُبْرِىءَ الْأَكْمَهَ وَالْأَبْرَصَ وَهذِهِ الْأَدْوَاءَ قَالَ: مَا أَشْفِي أَحَدًا إِنَّمَا يَشْفِي اللهُ عَزَّ وَجَلَّ، قَالَ: أَنَا؟ قَالَ: لَا. قَالَ: أَوَلَكَ رَبٌّ غَيْرِي؟ قَالَ: رَبِّي وَرَبُّكَ اللهُ، فَأَخَذَهُ أَيْضًا بِالْعَذَابِ فَلَمْ يَزَلْ بِهِ حَتْى دَلَّ عَلَى الرَّاهِبِ فَأُتِيَ بِالرَّاهِبِ فَقَالَ: ارْجِعْ عَنْ دِينِكَ فَأَبَى، فَوَضَعَ الْمِنْشَارَ فِي مَفْرِقِ رَأْسِهِ حَتْى وَقَعَ شِقَّاهُ، وَقَالَ لِلْأَعْمَى: ارْجِعْ عَنْ دِينِكَ، فَأَبَى، فَوَضَعَ الْمِنْشَارَ فِي مَفْرِقِ رَأْسِهِ حَتْى وَقَعَ شِقَّاهُ إِلَى الْأَرْضِ. وَقَالَ لِلْغُلَام: ارْجِعْ عَنْ دِينِكَ، فَأَبَى، فَبَعَثَ بِهِ مَعَ نَفَرٍ إِلى جَبَلِ كَذَا وَكَذَا وَقَالَ: إِذَا بَلَغْتُمْ ذُرْوَتَهُ فَإِنْ رَجَعَ عَنْ دِينِهِ وَإِلَّا فَدَهْدِهُوهُ، فَذَهَبُوا بِهِ فَلَمَّا عَلَوْا بِهِ الْجَبَلَ قَالَ: اللْهُمَّ اكْفِنِيهِمْ بِمَا شِئْتَ، فَرَجَفَ بِهِمُ الْجَبَلُ فَدُهْدِهُوا أَجْمَعُونَ، وَجَاءَ الْغُلَامُ يَتَلَمَّسُ حَتَّى دَخَلَ عَلَى الْمَلِكِ فَقَالَ: مَا فَعَلَ أَصْحَابُكَ؟ فَقَالَ: كَفَانِيهِمُ اللهُ تَعَالَى، فَبَعَثَ بِهِ مَعَ نَفَرٍ فِي قُرْقُورٍ فَقَالَ: إِذَا لَجَجْتُمْ بِهِ الْبَحْرَ فَإِنْ رَجَعَ عَنْ دِينِهِ، وَإِلَّا فَغَرِّقُوهُ فِي الْبَحْرِ، فَلَجَّجُوا بِهِ الْبَحْرَ فَـقَالَ الْغُلَامُ: اللْهُمَّ اكْفِنِيهِمْ بِمَا شِئْتَ، فَغَرِقُوا أَجْمَعُونَ.
Later, the courtier came to the king and sat at the place where he used to sit before. The king said, "Who gave you back your sight" The courtier replied, "My Lord." The king then said, "I did" The courtier said, "No, my Lord and your Lord - Allah" The king said, "Do you have another Lord beside me" The courtier said, "Yes, your Lord and my Lord is Allah." The king tortured him and did not stop until he told him about the boy. So, the boy was brought to the king and he said to him, "O boy! Has your magic reached to the extent that you cure congenital blindness, leprosy and other diseases" He said, "I do not cure anyone. Only Allah can cure." The king said, "Me" The boy replied, "No." The king asked, "Do you have another Lord besides me" The boy answered, "My Lord and your Lord is Allah." So, he tortured him also until he told about the monk. Then the monk was brought to him and the king said to him, "Abandon your religion." The monk refused and so the king ordered a saw to be brought which was placed in the middle of his head and he fell, sawn in two. Then it was said to the man who used to be blind, "Abandon your religion." He refused to do so, and so a saw was brought and placed in the middle of his head and he fell, sawn in two. Then the boy was brought and it was said to him, "Abandon your religion." He refused and so the king sent him to the top of such and such mountain with some people. He told the people, "Ascend up the mountain with him till you reach its peak, then see if he abandons his religion; otherwise throw him from the top." They took him and when they ascended to the top, he said, "O Allah! Save me from them by any means that You wish." So, the mountain shook and they all fell down and the boy came back walking to the king. The king said, "What did your companions (the people I sent with you) do" The boy said, "Allah saved me from them." So, the king ordered some people to take the boy on a boat to the middle of the sea, saying, "If he renounces his religion (well and good), but if he refuses, drown him." So, they took him out to sea and he said, "O Allah! Save me from them by any means that you wish." So they were all drowned in the sea.
وَجَاءَ الْغُلَامُ حَتْى دَخَلَ عَلَى الْمَلِكِ فَـقَالَ: مَا فَعَلَ أَصْحَابُكَ؟ فَقَالَ: كَفَانِيهِمُ اللهُ تَعَالَى ثُمَّ قَالَ لِلْمَلِكِ: إِنَّكَ لَسْتَ بِقَاتِلي حَتْى تَفْعَلَ مَا آمُرُكَ بِهِ، فَإِنْ أَنْتَ فَعَلْتَ مَا آمُرُكَ بِهِ قَتَلْتَنِي، وَإِلَّا فَإِنَّكَ لَا تَسْتَطِيعُ قَتْلِي، قَالَ: وَمَا هُوَ؟ قَالَ: تَجْمَعُ النَّاسَ فِي صَعِيدٍ وَاحِدٍ ثُمَّ تَصْلُبُنِي عَلَى جِذْع وَتَأْخُذُ سَهْمًا مِنْ كِنَانَتِي، ثُمَّ قُلْ: بِاسْمِ اللهِ رَبِّ الْغُلَامِ. فَإِنَّكَ إِذَا فَعَلْتَ ذلِكَ قَـتَلْتَنِـي. فَفَعَلَ وَوَضَعَ السَّهْمَ فِي كَبِدِ قَوْسِهِ ثُمَّ رَمَاهُ وَقَالَ: بِاسْمِ اللهِ رَبِّ الْغُلَامِ، فَوَقَعَ السَّهْمُ فِي صُدْغِهِ، فَوَضَعَ الْغُلَامُ يَدَهُ عَلَى مَوْضِع السَّهْم وَمَاتَ، فَـقَالَ النَّاسُ: آمَنَّا بِرَبِّ الْغُلَام. فَقِيلَ لِلْمَلِكِ: أَرَأَيْتَ مَا كُنْتَ تَحْذَرُ؟ فَقَدْ وَاللهِ نَزَلَ بِكَ، قَدْ آمَنَ النَّاسُ كُلُّهُمْ، فَأَمَرَ بِأَفْوَاهِ السِّكَكِ، فَخُدَّتْ فِيهَا الْأَخَادِيدُ وَأُضْرِمَتْ فِيهَا النِّيرَانُ، وَقَالَ: مَنْ رَجَعَ عَنْ دِينِهِ فَدَعُوهُ، وَإِلَّا فَأَقْحِمُوهُ فِيهَا، قَالَ: فَكَانُوا يَتَعَادُّونَ فِيهَا وَيَتَدَافَعُونَ، فَجَاءَتِ امْرأَةٌ بابْنٍ لَهَا تُرْضِعُهُ، فَكَأَنَّهَا تَقَاعَسَتْ أَنْ تَقَعَ فِي النَّارِ فَـقَالَ الصَّبِيُّ: اصْبِرِي يَا أُمَّاهْ فَإِنَّكِ عَلَى الْحَق»
Then the boy returned to the king and the king said, "What did your companions do" The boy replied, "Allah, saved me from them." Then he said to the king, "You will not be able to kill me until you do as I order you. And if you do as I order you, you will be able to kill me." The king asked, "And what is that" The boy said, "Gather the people in one elevated place and tie me to the trunk of a tree; then take an arrow from my quiver and say: `In the Name of Allah, the Lord of the boy.' If you do this, you will be able to kill me." So he did this, and placing an arrow in the bow, he shot it, saying, "In the Name of Allah, the Lord of the boy." The arrow hit the boy in the temple, and the boy placed his hand over the arrow wound and died. The people proclaimed, "We believe in the Lord of the boy!" Then it was said to the king, "Do you see what has happened That which you feared has taken place. By Allah, all the people have believed (in the Lord of the boy)." So he ordered that ditches be dug at the entrances to the roads and it was done, and fires were kindled in them. Then the king said, "Whoever abandons his religion, let him go, and whoever does not, throw him into the fire." They were struggling and scuffling in the fire, until a woman and her baby whom she was breast feeding came and it was as if she was being somewhat hesitant of falling into the fire, so her baby said to her, "Be patient mother! For verily, you are following the truth!") Muslim also recorded this Hadith at the end of the Sahih. Muhammad bin Ishaq bin Yasar related this story in his book of Sirah in another way that has some differences from that which has just been related. Then, after Ibn Ishaq explained that the people of Najran began following the religion of the boy after his murder, which was the religion of Christianity, he said, "Then (the king) Dhu Nuwas came to them with his army and called them to Judaism. He gave them a choice to either accept Judaism or be killed, so they chose death. Thus, he had a ditch dug and burned (some of them) in the fire (in the ditch), while others he killed with the sword. He made an example of them (by slaughtering them) until he had killed almost twenty thousand of them. It was about Dhu Nuwas and his army that Allah revealed to His Messenger :
قُتِلَ أَصْحَـبُ الاٍّخْدُودِ - النَّارِ ذَاتِ الْوَقُودِ - إِذْ هُمْ عَلَيْهَا قُعُودٌ - وَهُمْ عَلَى مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ - وَمَا نَقَمُواْ مِنْهُمْ إِلاَّ أَن يُؤْمِنُواْ بِاللَّهِ الْعَزِيزِ الْحَمِيدِ - الَّذِى لَهُ مُلْكُ السَّمَـوَتِ وَالاٌّرْضِ وَاللَّهُ عَلَى كُلِّ شَىْءٍ شَهِيدٌ
(Cursed were the People of the Ditch. Of fire fed with fuel. When they sat by it. And they witnessed what they were doing against the believers. And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise! To Whom belongs the dominion of the heavens and the earth! And Allah is Witness over everything.) (85:4-9)" This is what Muhammad bin Ishaq said in his book of Sirah -- that the one who killed the People of the Ditch was Dhu Nuwas, and his name was Zur`ah. In the time of his kingdom he was called Yusuf. He was the son of Tuban As`ad Abi Karib, who was the Tubba` who invaded Al-Madinah and put the covering over the Ka`bah. He kept two rabbis with him from the Jews of Al-Madinah. After this some of the people of Yemen accepted Judaism at the hands of these two rabbis, as Ibn Ishaq mentions at length. So Dhu Nuwas killed twenty thousand people in one morning in the Ditch. Only one man among them escaped. He was known as Daws Dhu Tha`laban. He escaped on a horse and they set out after him, but they were unable to catch him. He went to Caesar, the emperor of Ash-Sham. So, Caesar wrote to An-Najashi, the King of Abyssinia. So, he sent with him an army of Abyssinian Christians, who were lead by Aryat and Abrahah. They rescued Yemen from the hands of the Jews. Dhu Nuwas tried to flee but eventually fell into the sea and drowned. After this, the kingdom of Abyssinia remained under Christian power for seventy years. Then the power was divested from the Christians by Sayf bin Dhi Yazin Al-Himyari when Kisra, the king of Persia sent an army there (to Yemen). He (the king) sent with him (Sayf Al-Himyari) those people who were in the prisons, and they were close to seven hundred in number. So, he (Sayf Al-Himyari) conquered Yemen with them and returned the kingdom back to the people of Himyar (Yemenis). We will mention a portion of this -- if Allah wills -- when we discuss the Tafsir of the Surah:
أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَـبِ الْفِيلِ
(Have you not seen how your Lord dealt with the Owners of the Elephant) (105:1)
The Punishment of the People of the Ditch
Allah said,
إِنَّ الَّذِينَ فَتَنُواْ الْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ
(Verily, those who put into trial the believing men and believing women,) meaning, they burned (them). This was said by Ibn `Abbas, Mujahid, Qatadah, Ad-Dahhak, and Ibn Abza.
ثُمَّ لَمْ يَتُوبُواْ
(and then do not turn in repentance,) meaning, `they do not cease from what they are doing, and do not regret what they had done before.'
فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ
(then they will have the torment of Hell, and they will have the punishment of the burning Fire.) This is because the recompense is based upon the type of deed performed. Al-Hasan Al-Basri said, "Look at this generosity and kindness. These people killed Allah's Awliya' and He still invites them to make repentance and seek forgiveness."
1- Andolsun burçlara sahip göğe,
2- Vaat edilen güne,
3- Şahitlik edene ve edilene,
4, 5- Kahrolsun içi yakacak dolu ateş hendeklerinin sahipleri!
6- Hani onlar, o ateşin etrafında oturuyorlar;
7- Ve mü’minlere yaptıklarını seyrediyorlardı.
8- Onlara bu işkenceyi yapmalarının tek sebebi, onların Azîz ve Hamîd olan Allah’a iman etmiş olmaları idi.
9- O Allah ki göklerin ve yerin hükümranlığı yalnız O’nundur. Allah, her şeye şahittir.
10- Mü’min erkeklerle mü’min kadınlara işkence edip sonra da tevbe etmeyenler var ya; onlar için cehennem azabı vardır ve yine onlar için yakıcı bir azap vardır.
11- İman edip salih ameller işleyenlere gelince onlar için de altlarından ırmaklar akan cennetler vardır. İşte büyük kurtuluş da budur.
12- Şüphesiz Rabbinin (azabıyla) yakalayışı pek çetindir.
13- (Varlıkları) ilkin var eden de diriltecek olan da yalnız O’dur.
14- O, çok bağışlayıcıdır, pek sevendir/sevilendir.
15- Arş’ın sahibidir, Mecîddir.
16- Dilediği her şeyi yapandır.
17- Orduların haberi sana geldi mi?
18- Firavun’un ve Semûd’un.
19- Doğrusu kâfirler, yalanlamaktadırlar.
20- Ama Allah, onları arkalarından çepeçevre kuşatmıştır.
21- Doğrusu o, çok şerefli bir Kur’ân’dır.
22- Levh-i Mahfûzdadır.
(Mekke’de inmiştir. 22 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1. “Andolsun burçlara” konak yerlerine yani güneşin, ayın ve yıldızların konaklarını içinde bulunduran “göğe;” ki bunlar, en mükemmel düzen içerisinde ve Yüce Allah’ın kudretine, rahmetine, ilim ve hikmetinin genişliğine delil olacak şekilde var edilmiştir, varlıkları bu şekilde sürüp gitmektedir.
2. “Vaat edilen güne;” bu gün Kıyamet günüdür. Allah, mahlukata bu günde onları bir araya getireceğini, ilklerini ve sonlarını, uzaklarını ve yakınlarını toplayıp birbirine katacağını vaat etmiştir ki Allah, vaadinden caymaz. Bu günün gelişinde bir değişmesinin olması da imkânsızdır.
3. “Şahitlik edene ve edilene.” Bu buyruk, bu niteliği taşıyan herkesi kapsar. Yani basireti ile görene ve görülene, hazır olana ve huzurunda bulunulana, görene ve görülene yemin edilmektedir.
Hakkında yemin edilen şeye gelince bu yeminin ihtiva ettiği üzere o, Allah’ın göz kamaştırıcı âyetleri, belgeleri, apaçık hikmetleri ve geniş rahmetidir.
Hakkında yemin edilen hususun Yüce Allah’ın şu buyruğunda dile getirildiği de söylenmiştir:
4-5. Bu, helâk olmaları için onlara yapılmış bir bedduadır. Hendek, yerde kazılarak açılan çukurlar demektir. Bu hendek sahipleri kâfir bir kavim idiler. Yanlarında da iman eden bir toplum vardı. Dinlerine girmeleri için bu mü’minlere çeşitli baskılar uyguladılar. Mü’minler ise bunu kabul etmedi. Bunun üzerine kâfirler yerde hendekler kazdılar, içinde ateş yaktılar ve etrafında oturdular. Mü’minleri dinlerini değiştirmeye zorlayıp ateşe atmakla tehdit ettiler. İsteklerini kabul edenleri serbest bıraktılar, imanı üzere sabredenleri ise ateşe attılar.
Bu ise Allah’a ve O’nun taraftarları olan mü’minlere karşı yapılan savaşın ve düşmanlığın en ileri derecesidir. Bundan dolayı Yüce Allah, kendisine ve mü’minlere karşı savaş açanları lanetlemiş, onları helâk ve tehdit etmiş ve haklarında şöyle buyurmuştur:“Kahrolsun içi yakacak dolu ateş hendeklerinin sahipleri!”
6-7. Bu, zorbalığın ve katı kalpliliğin en ileri derecesidir. Çünkü onlar, hem Allah’ın âyetlerini inkâr etmiş, onlara karşı inatla direnmiş, hem bu âyetlere bağlı olanlara karşı savaşmış, hem de kalpleri perişan edip parçalayan bu işkencelere uğratmışlardı. Üstelik onları ateşe atarken bir de yanı başlarında durmuşlardı.
8. Bu zorba kâfirlerin mü’minlere bunu yapmalarının tek bir sebebi vardı ki bu sebep de mü’minlerin övülmesini gerektiren ve onun sayesinde mutlu ve bahtiyar oldukları bir sebepti. Bu da Azîz ve Hamîd olan Allah’a iman etmeleriydi. Yani her bir şeye boyun eğdiren, izzet sahibi (Aziz) ve sözlerinde de fiillerinde de vasıflarında de övülmeye layık olan (Hamîd) Allah’a iman etmeleriydi.
9. “O Allah ki göklerin ve yerin hükümranlığı” yaratılma ve kulluk itibari ile “yalnız O’nundur.”Bunlarda dilediği gibi tasarruf eder.“Allah her şeye şahittir.” Her şeyi bilir, işitir ve görür.
Allah’a karşı karşı koyan bu kimseler, pek güçlü ve kudret sahibi olanın kendilerini azap ile ansızın yakalamasından korkmadılar mı? Yahut onlar, herkesin Allah’ın mülkü olduğunu ve mutlak egemenin izni olmaksızın hiçbir kimsenin bir başkası üzerinde en ufak bir otoriteye sahip olmadığını bilmiyorlar mıydı? Yoksa bunlar Allah’ın, bilgisiyle amellerini çepeçevre kuşatmış olduğunu ve amelleri dolayısı ile kendilerini cezalandıracağını bilmiyorlar mıydı?
Hayır, gerçek şu ki kâfirler, aldanış içerisindedirler. Cahil kimseler ise doğru yolu bilmeyen, şaşkın ve kör kimselerdir.
10. Daha sonra Yüce Allah, böylelerini tehdit etmekte ve tevbe etmelerini teklif ederek şöyle buyurmaktadır:“Mü’min erkeklerle mü’min kadınlara işkence edip sonra da tevbe etmeyenler var ya; onlar için cehennem azabı vardır ve yine onlar için yakıcı bir azap vardır.” Yani oldukça çetin ve yakıcı bir azap onları beklemektedir.
Hasan-ı Basrî -Allah’ın rahmeti üzerine olsun- şöyle der:“Şu kereme ve cömertliğe bakın: Onlar, O’nun gerçek dostlarını ve kendisine itaat edenleri öldürdükleri halde O, onları tevbe etmeye çağırmaktadır.”
11. Yüce Allah, zalimlerin cezasını söz konusu ettikten sonra mü’minlerin mükâfatını da söz konusu ederek şöyle buyurmaktadır:
Kalpleri ile “iman edip” azaları ile “salih ameller işleyenlere gelince onlar için de altlarından ırmaklar akan cennetler vardır. İşte” Allah’ın rızasını, lütuf ve ihsan yurdunu elde etmek sureti ile ulaşılan “büyük kurtuluş da budur.”
12. “Şüphesiz Rabbinin (azabıyla) yakalayışı pek çetindir.” Büyük suçlar ve günahlar işleyen kimselere yönelik cezası, çok güçlü ve pek çetindir. O, zalimleri gözetlemektedir.
Yüce Allah şöyle buyurmaktadır:“Rabbin, zulüm yapan ülkeleri yakaladığında işte böyle yakalar. Şüphesiz O’nun yakalayışı çok can yakıcı, pek şiddetlidir.”(Hûd, 11/102)
13. “(Varlıkları) ilkin var eden de diriltecek olan da yalnız O’dur.” Yaratmayı ilkin başlatan ve yine tekrarlayacak olan yalnız O’dur. Bu hususta O’na ortak hiçbir kimse yoktur.
14. “O, çok bağışlayıcıdır.”Tevbe edenlerin bütün günahlarını bağışlar, istiğfar edip kendisine yönelen kimselerin hatalarını affeder.“Pek sevendir/sevilendir (el-Vedûd).” Onu sevenler hiçbir şekilde benzeri görülmedik bir sevgi ile O’nu severler. Celal ve cemal sıfatlarında, fiillerinde hiçbir şey O’na benzemediği gibi buna bağlı olarak has kullarının kalbinde yer etmiş bulunan sevgisi de hiçbir sevgiye benzemez. Bundan dolayı O’nu sevmek, kulluğun temelidir. Bu muhabbet, bütün sevgilerin önüne geçen ve hepsini geride bırakan bir muhabbettir. Eğer bu sevginin dışındaki sevgiler, ona tabi olmaz ise o sevgi, onu yüreklerinde taşıyanlar için azap olur.
Diğer taraftan Yüce Allah da kendisini sevenleri pek sevendir. Nitekim O, şöyle buyurmaktadır:“O, onları sever, onlar da O’nu severler...”(el-Mâide, 5/54)
Bu sevgi (meveddet), saf ve katıksız sevgi demektir. Yüce Allah’ın “pek seven/sevilen (el-Vedûd)” ismini, çok bağışlayan demek olan “el-Ğafûr” ismi ile birlikte zikretmesinde çok ince bir mana vardır. Zira bu, günah işleyen kimselerin tevbe edip Allah’a dönmeleri halinde O’nun, onların günahlarını bağışlayacağını ve onları seveceğini göstermektedir.
Dolayısı ile -bazı yanlış görüş sahiplerinin dediği gibi- günahkarların günahları bağışlansa bile Allah tarafından sevilmeyeceklerini söylemek mümkün değildir.
Aksine üzerinde yiyeceği, içeceği ve işine yarayan eşyası bulunan devesini helâk olunacak bir çölde kaybedip de ondan ümit kesen ve bir ağacın gölgesine çekilerek ölümü bekleyen kimsenin; bu halde iken devesini başının ucunda bulup da onu yularından tutması bu kimseyi ne kadar sevindirir ise Yüce Allah’ın, kulunun tevbe etmesinden dolayı sevinmesi, işte bu kişinin devesini bulması dolayısı ile duyduğu sevinçten çok daha büyüktür. Bu ise düşünülebilecek en büyük sevinçtir.
Hamd, sena ve saf sevgi, yalnız Allah’adır. O’nun iyilikleri ne kadar büyük, hayırları ne kadar çok, ihsanı ne kadar bol, lütufları ne kadar geniştir!
15. “Arş’ın sahibidir, Meciddir.” O, pek büyük ve yüce Arş’ın sahibidir. Bu Arş, öyle büyüktür ki gökleri ve Kürsî’yi içine alacak kadar geniştir. Bütün bunların Arş’a nispetle genişlikleri, geniş bir çöle atılmış bir halkanın, çölün geri kalanına olan nispeti gibidir.
Yüce Allah’ın özellikle Arş’ı söz konusu etmesi, azametinden dolayıdır. Ayrıca yaratılmışlar içinde O’na en özel şekilde yakın olanlarından biri olduğundan ötürüdür.
Bu açıklama “Mecîd” kelimesinin son harfinin esreli olarak okunup da Arş’a sıfat olması şeklindeki kıraate göredir. (O takdirde bu âyetin meali şöyle olur: “Mecid olan Arş’ın sahibidir.”)
“Mecîd” kelimesinin son harfinin ötreli okunması halinde o, Allah’ın sıfatı olur. Buna göre Mecîd, sıfatları pek geniş, kapsamlı ve azametli olan demektir.
16. “Dilediği her şeyi yapandır.” Yani O, ne dilerse onu yapar. Bir şeyi murat etti mi ona “Ol” der, o da derhal oluverir. Allah’tan başka dilediğini yapan hiç kimse yoktur. Çünkü bütün mahlukat bir işi diledi mi o isteğini gerçekleştirmek için ona yardımcı olacak hususlar gerektiği gibi ona engel olacak şeyler de mutlaka bulunur.
Yüce Allah’ın ise ne iradesini gerçekleştirmek için yardımcıya ihtiyacı vardır, ne de dilediğini yerine getirmesine engel olacak bir şey!
17-18. Daha sonra Yüce Allah, peygamberlerinin getirdiklerinin doğruluğuna delil teşkil eden birtakım fiillerini söz konusu ederek şöyle buyurmaktadır:“Orduların haberi sana geldi mi? Firavun’un ve Semûd’un.” Bunlar peygamberleri nasıl yalanladışar ve Allah da onları nasıl helâk etti?
19. “Doğrusu kâfirler, yalanlamaktadırlar.” Yalanlamayı ve inadı sürdürüp durmaktadırlar. Âyetlerin ve belgelerin onlara bir faydası olmuyor. Öğütler de onlara hiçbir fayda sağlamıyor.
20. “Ama Allah, onları arkalarından çepeçevre kuşatmıştır.” İlmi ile kudreti ile onları çepeçevre kuşatmıştır. Nitekim Yüce Allah şöyle buyurmaktadır:“Çünkü Rabbin gözetlemektedir.”(el-Fecr, 89/14)
Bu buyruklar kâfirlere, avucunda ve idaresi altında bulundukları Allah’tan yana karşı karşıya kalabilecekleri cezaya dair ağır bir dehdittir.
21. “Doğrusu o, çok şerefli bir Kur’ân’dır.” Manaları geniş kapsamlı, pek yüce, hayırları ve ihtiva ettiği ilmi pek çoktur.
22. “Levh-i Mahfûzdadır.” Değişikliğe uğratılmaktan, bir şey katılmaktan, bir şeyi eksiltilmekten yana korunmuştur. Şeytanlara karşı da muhafaza altındadır.
Bu, Yüce Allah’ın içinde her şeyi kaydetmiş olduğu Levh-i Mahfûzdur.
İşte bu da Kur’ân-ı Kerîm’in azametine, onun pek geniş manalarına ve Allah nezdindeki değerinin yüksekliğine delildir.
Doğrusunu en iyi bilen Allah’tır.
Burûc Sûresi’nin tefsiri burada sona ermektedir.
Hamd, yalnız Allah’adır.
***
Allah prête serment par le Ciel qui contient les emplacements du soleil, de la lune et d’autres astres,
Allah Teâlâ, Güneş’in, Ay’ın ve diğer yıldızların yörüngelerini barındıran gökyüzüne yemin etmiştir.
Sumumpa si Allāh sa langit na naglalaman ng mga tinutuluyan ng araw, bituin, at iba pa sa mga ito.
Allah se kune nebom koje obuhvata položaje Sunca, mjeseca i drugih nebeskih tijela.
Al-lah jura por el cosmos que contiene las órbitas del Sol, la Luna y los demás planetas.
"Demi langit yang mempunyai gugusan bintang, dan demi hari yang dijanjikan, dan demi yang menyaksikan dan yang disak-sikan. Telah dibinasakan orang-orang yang membuat parit, yang berapi (dinyalakan dengan) kayu bakar, ketika mereka duduk di sekitarnya, sedang mereka menyaksikan apa yang mereka perbuat terhadap orang-orang yang beriman. Dan mereka tidak menyiksa orang-orang Mukmin itu melainkan karena orang yang Mukmin itu beriman kepada Allah Yang Mahaperkasa lagi Maha Terpuji, Yang mempunyai kerajaan langit dan bumi; dan Allah Maha Menyaksikan segala sesuatu. Sesungguhnya orang-orang yang mendatangkan cobaan kepada orang-orang Mukmin laki-laki dan perempuan kemudian mereka tidak bertaubat, maka bagi mereka azab Jahanam dan bagi mereka azab (neraka) yang membakar. Sesungguhnya orang-orang yang beriman dan mengerjakan amal-amal yang shalih, bagi mereka surga yang mengalir di bawahnya sungai-sungai; itulah keberuntungan yang besar. Sesungguhnya azab Rabbmu benar-benar keras. Sesungguhnya Dia-lah Yang menciptakan (makhluk) dari permulaan dan menghidupkannya (kembali). Dia-lah Yang Maha Pengampun lagi Maha Pengasih, yang memiliki Arasy, lagi Mahamulia, Mahakuasa berbuat apa yang dikehendakiNya. Sudahkah datang kepadamu berita kaum-kaum penentang, (yaitu kaum) Fir'aun dan (kaum) Tsamud? Se-sungguhnya orang-orang kafir selalu mendustakan, padahal Allah mengepung mereka dari belakang mereka. Bahkan yang didustakan mereka itu ialah al-Qur`an yang mulia, yang tersimpan dalam Lauhul Mahfuzh." (Al-Buruj: 1-22).
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(1-3) ﴾ وَٱلسَّمَآءِ ذَاتِ ٱلۡبُرُوجِ ﴿ "Demi langit yang mempunyai gugusan bintang," yakni memiliki posisi-posisi (garis-garis edar) yang men-cakup tempat matahari, bulan, bintang yang tersusun rapi dalam garis edarnya yang tertata secara sempurna dan rapi yang menun-jukkan sempurnanya Kuasa, rahmat, dan luasnya ilmu, serta kebi-jaksanaan Allah سبحانه وتعالى. ﴾ وَٱلۡيَوۡمِ ٱلۡمَوۡعُودِ ﴿ "Dan demi hari yang dijanjikan," yaitu Hari Kiamat yang dijanjikan oleh Allah سبحانه وتعالى akan dikumpulkannya semua manusia di dalamnya dan digabungkan dari yang pertama hingga yang akhir, yang jauh dan yang dekat. Allah سبحانه وتعالى tidak mung-kin merubah atau memungkiri janji. ﴾ وَشَاهِدٖ وَمَشۡهُودٖ ﴿ "Dan yang menyak-sikan dan yang disaksikan," ini mencakup seluruh orang yang memiliki sifat tersebut. Obyek sumpahnya adalah tanda-tanda kebesaran Allah سبحانه وتعالى yang jelas dan hikmahnya yang terang serta rahmatNya yang luas yang terkandung dalam sumpah ini. Ada yang berpen-dapat bahwa obyek sumpah adalah FirmanNya;
(4-9) ﴾ قُتِلَ أَصۡحَٰبُ ٱلۡأُخۡدُودِ ﴿ "Telah dibinasakan orang-orang yang membuat parit." Ini adalah doa kebinasaan atas mereka. Parit adalah lubang yang dibuat di dalam tanah. Orang-orang yang membuat parit[137] adalah orang-orang kafir dan di tengah-tengah mereka terdapat segolongan orang-orang yang beriman. Mereka mengajak orang-orang yang beriman agar masuk ke dalam agama mereka, tapi orang-orang yang beriman tidak mau. Kemudian orang-orang kafir membuat parit di tanah. Mereka menyalakan api di parit itu. Mereka duduk di sekeliling parit itu. Mereka menguji orang-orang yang beriman dan mendekatkan mereka ke parit. Yang menerima ajakan mereka akan dilepaskan, sedangkan yang terus beriman dilemparkan ke dalam api. Ini adalah puncak perang melawan Allah سبحانه وتعالى dan golonganNya, orang-orang yang beriman. Karena itu Allah سبحانه وتعالى melaknat, membinasakan, dan mengancam mereka, ﴾ قُتِلَ أَصۡحَٰبُ ٱلۡأُخۡدُودِ ﴿ "Telah dibinasakan orang-orang yang membuat parit." Ke-mudian Allah سبحانه وتعالى menjelaskan parit yang dimaksud dengan Firman-Nya, ﴾ ٱلنَّارِ ذَاتِ ٱلۡوَقُودِ 5 إِذۡ هُمۡ عَلَيۡهَا قُعُودٞ 6 وَهُمۡ عَلَىٰ مَا يَفۡعَلُونَ بِٱلۡمُؤۡمِنِينَ شُهُودٞ 7 ﴿ "Yang berapi (dinyalakan dengan) kayu bakar, ketika mereka duduk di sekitarnya, se-dang mereka menyaksikan apa yang mereka perbuat terhadap orang-orang yang beriman." Ini adalah puncak kesombongan dan kerasnya hati, karena mereka menyatukan antara kufur terhadap tanda-tanda ke-besaran Allah سبحانه وتعالى, menentangnya, memerangi, dan menyiksa orang-orang beriman dengan siksaan seperti ini yang memiriskan hati, yang disatukan dengan hadirnya mereka pada saat orang-orang beriman dilemparkan ke dalam parit berapi. Padahal mereka tidak-lah menyiksa orang-orang beriman kecuali karena kondisi yang membuat mereka terpuji dan karenanya mereka berbahagia, karena mereka ﴾ يُؤۡمِنُواْ بِٱللَّهِ ٱلۡعَزِيزِ ٱلۡحَمِيدِ ﴿ "beriman kepada Allah Yang Mahaperkasa lagi Maha Terpuji," yakni Yang Memiliki keperkasaan, yang dengan keperkasaan itu Dia memaksa segala sesuatu. Dia Terpuji dalam perkataan, perbuatan, dan sifat-sifatNya. ﴾ ٱلَّذِي لَهُۥ مُلۡكُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۚ ﴿ "Yang mempunyai kerajaan langit dan bumi," serta manusia yang di-perlakukan sesuai kehendakNya. ﴾ وَٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ شَهِيدٌ ﴿ "Dan Allah Maha Menyaksikan segala sesuatu," secara pengetahuan, pendengaran, dan penglihatan. Apakah mereka yang membangkang itu tidak merasa takut pada Allah سبحانه وتعالى bila menyiksa mereka? Atau apakah mereka tidak tahu bahwa mereka semua adalah milik Allah سبحانه وتعالى? Tidak ada seorang pun yang berkuasa atas yang lain tanpa izin dari Allah سبحانه وتعالى. Ataukah mereka tidak tahu bahwa Allah سبحانه وتعالى Maha Melihat amal perbuatan mereka dan akan membalasnya? Sekali-kali tidak, se-sungguhnya orang kafir berada dalam tipuan, sedangkan orang bodoh berada dalam kebutaan dan tersesat dari jalan yang lurus.
(10) Kemudian Allah سبحانه وتعالى memberi janji serta menawarkan taubat pada mereka seraya berfirman,﴾ إِنَّ ٱلَّذِينَ فَتَنُواْ ٱلۡمُؤۡمِنِينَ وَٱلۡمُؤۡمِنَٰتِ ثُمَّ لَمۡ يَتُوبُواْ فَلَهُمۡ عَذَابُ جَهَنَّمَ وَلَهُمۡ عَذَابُ ٱلۡحَرِيقِ ﴿ "Sesungguhnya orang-orang yang mendatang-kan cobaan kepada orang-orang Mukmin laki-laki dan perempuan kemu-dian mereka tidak bertaubat, maka bagi mereka azab Jahanam dan bagi mereka azab (neraka) yang membakar," yakni, siksaan dahsyat yang membakar. Al-Hasan[138] 5 berkata, "Perhatikanlah kemuliaan dan kedermawanan ini, mereka membunuh para kekasihNya dan orang-orang yang taat kepadaNya, tapi Allah سبحانه وتعالى tetap menyeru mereka untuk bertaubat."
(11) Setelah menjelaskan hukuman orang-orang zhalim, se-lanjutnya Allah سبحانه وتعالى menyebutkan pahala orang-orang yang beriman, ﴾ إِنَّ ٱلَّذِينَ ءَامَنُواْ ﴿ "Sesungguhnya orang-orang yang beriman," dengan hati mereka, ﴾ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ ﴿ "dan mengerjakan amal-amal yang shalih," dengan anggota badan mereka, ﴾ لَهُمۡ جَنَّٰتٞ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُۚ ذَٰلِكَ ٱلۡفَوۡزُ ٱلۡكَبِيرُ ﴿ "bagi mereka surga yang mengalir di bawahnya sungai-sungai; itulah keberuntungan yang besar" yang akan mereka peroleh dan keberun-tungan mendapatkan ridha Allah سبحانه وتعالى dan tempat kemuliaan dari-Nya.
(12) ﴾ إِنَّ بَطۡشَ رَبِّكَ لَشَدِيدٌ ﴿ "Sesungguhnya azab Rabbmu benar-benar keras," yakni hukumanNya untuk orang-orang yang berdosa besar amatlah keras. Allah سبحانه وتعالى mengintai orang-orang zhalim. Allah سبحانه وتعالى berfirman,
﴾ وَكَذَٰلِكَ أَخۡذُ رَبِّكَ إِذَآ أَخَذَ ٱلۡقُرَىٰ وَهِيَ ظَٰلِمَةٌۚ إِنَّ أَخۡذَهُۥٓ أَلِيمٞ شَدِيدٌ 102 ﴿
"Dan begitulah azab Rabbmu, apabila Dia mengazab penduduk negeri-negeri yang berbuat zhalim. Sesungguhnya azabNya itu adalah sangat pedih lagi keras." (Hud: 102).
(13) ﴾ إِنَّهُۥ هُوَ يُبۡدِئُ وَيُعِيدُ ﴿ "Sesungguhnya Dia-lah Yang menciptakan (makhluk) dari permulaan dan menghidupkannya (kembali)," yakni, Dia sendiri yang memulai ciptaan dan mengembalikannya lagi, tidak ada satu pun yang menyertainya dalam hal itu.
(14) ﴾ وَهُوَ ٱلۡغَفُورُ ﴿ "Dia-lah Yang Maha Pengampun," Yang meng-ampuni seluruh dosa bagi yang bertaubat dan yang memaafkan kesalahan-kesalahan bagi yang memohon ampunan dan kembali, ﴾ ٱلۡوَدُودُ ﴿ "lagi Maha Pengasih," yang dicintai oleh para kekasihNya, tidak ada satu pun yang menyamaiNya, sebagaimana tidak ada sesuatu pun yang menyamaiNya dalam sifat-sifat keluhuran, ke-indahan, makna-makna, dan perbuatan-perbuatan, maka kecintaan terhadapNya di dalam hati hamba-hamba yang istimewa mengikuti kecintaan yang tidak sama dengan kecintaan terhadap apa pun. Karena itu, cinta terhadap Allah سبحانه وتعالى merupakan pangkal ibadah. Itulah cinta yang tidak didahului oleh cinta-cinta lain. Bila yang lain tidak mengikuti cinta itu, maka cinta tersebut adalah siksaan bagi pemiliknya. Dia-lah Yang Maha Mengasihi, yang mencintai para kekasihNya. Sebagaimana disebutkan dalam Firman Allah سبحانه وتعالى yang lain,
﴾ يُحِبُّهُمۡ وَيُحِبُّونَهُۥٓ ﴿
"Allah mencintai mereka dan mereka pun mencintaiNya." (Al-Ma`idah: 54).
Kasih sayang adalah cinta yang tulus.
Dalam hal ini terdapat rahasia lembut, karena Allah سبحانه وتعالى me-nyandingkan kasih sayang dengan ampunan agar hal itu me-nunjukkan bahwa orang-orang yang berdosa bila bertaubat dan kembali kepada Allah سبحانه وتعالى, maka dosa-dosa mereka akan diampuni dan disayangi. Tidak dikatakan pada mereka bahwa dosa-dosa mereka diampuni atau kasih sayang kembali lagi pada mereka sebagaimana diucapkan sebagian orang yang keliru. Tapi Allah سبحانه وتعالى bergembira dengan taubatnya hamba pada saat bertaubat melebihi gembiranya seseorang terhadap hewan tunggangannya, di mana di atas kendaraan itu terdapat makanan, minuman, dan keperluan-nya, lalu kendaraan itu hilang di tengah padang pasir, hingga dia berputus asa darinya kemudian dia berbaring di bawah naungan pohon seraya menanti kematian, ketika dia berada pada kondisi seperti itu, tiba-tiba hewan tunggangannya tersebut berada di dekat kepalanya lalu dia memegang talinya.[139] Allah سبحانه وتعالى lebih senang atas taubatnya hamba melebihi gembiranya orang tersebut pada kendaraannya. Ini adalah kegembiraan terbesar yang dapat dirasa-kan (manusia). Maka segala puja, puji, dan tulusnya cinta hanya untuk Allah سبحانه وتعالى semata, yang kebaikanNya amat besar dan melim-pah, serta pemberianNya yang luas.
(15) ﴾ ذُو ٱلۡعَرۡشِ ٱلۡمَجِيدُ ﴿ "Yang memiliki Arasy, lagi Mahamulia," yakni mempunyai Arasy yang agung yang di antara keagungan-nya, Arasy meliputi langit, bumi dan al-Kursi, yang semuanya bila dibandingkan dengan Arasy adalah bagaikan selingkar gelang yang ditaruh pada tanah luas yang lapang.[140] Allah سبحانه وتعالى menyebut Arasy secara khusus karena keagungannya, karena Arasy adalah makhluk istimewa yang berada dekat denganNya. Dan menurut bacaan kasrah, kata, ﴾ الْمَجِيْدِ﴿ "lagi mulia," adalah berarti sifat bagi Arasy sedangkan berdasarkan bacaan dhammah, kata-kata tersebut adalah sifat Allah سبحانه وتعالى. Mulia adalah luas dan agungnya sifat.
(16) ﴾ فَعَّالٞ لِّمَا يُرِيدُ ﴿ "Mahakuasa berbuat apa yang dikehendakiNya," yakni bila menghendaki sesuatu, Dia melakukannya dan bila meng-hendaki sesuatu, Allah سبحانه وتعالى berfirman padanya, "Jadilah," maka jadi-lah sesuatu itu. Tidak ada sesuatu pun yang Mahakuasa berbuat apa yang dikehendakinya selain Allah سبحانه وتعالى, karena seluruh makhluk bila menginginkan sesuatu, pasti keinginannya itu dibantu atau bisa terhalang, sedangkan Allah سبحانه وتعالى tidak memiliki pembantu untuk kehendakNya dan tidak ada yang dapat menghalangi keinginan-Nya.
(17-18) Kemudian Allah سبحانه وتعالى menyebutkan sebagian per-buatanNya yang menunjukkan kebenaran risalah yang dibawa oleh para rasulNya seraya berfirman, ﴾ هَلۡ أَتَىٰكَ حَدِيثُ ٱلۡجُنُودِ 17 فِرۡعَوۡنَ وَثَمُودَ 18 ﴿ "Sudahkah datang kepadamu berita kaum-kaum penentang, (yaitu kaum) Fir'aun dan (kaum) Tsamud," dan bagaimana mereka mendustakan para rasul? Allah سبحانه وتعالى menjadikan mereka dalam golongan orang-orang yang dibinasakan.
(19) ﴾ بَلِ ٱلَّذِينَ كَفَرُواْ فِي تَكۡذِيبٖ ﴿ "Sesungguhnya orang-orang kafir selalu mendustakan," yakni, mereka senantiasa mendustakan dan mem-bangkang. Berbagai tanda-tanda kebesaran tidak berguna bagi mereka dan berbagai petuah tidak bermanfaat bagi mereka.
(20) ﴾ وَٱللَّهُ مِن وَرَآئِهِم مُّحِيطُۢ ﴿ "Padahal Allah mengepung mereka dari belakang mereka," Allah سبحانه وتعالى meliputi mereka secara ilmu dan kekua-saan. Sama seperti FirmanNya,
﴾ إِنَّ رَبَّكَ لَبِٱلۡمِرۡصَادِ 14 ﴿
"Sesungguhnya Rabbmu benar-benar mengintai." (Al-Fajr: 14).
Di dalamnya terdapat ancaman keras bagi orang-orang kafir dari siksaan Allah سبحانه وتعالى di mana mereka berada di dalam genggaman dan di bawah pengaturanNya.
(21-22) ﴾ بَلۡ هُوَ قُرۡءَانٞ مَّجِيدٞ ﴿ "Bahkan yang didustakan mereka itu ialah al-Qur`an yang mulia," yakni, luas dan agung maknanya dan banyak kebaikan serta ilmunya, ﴾ فِي لَوۡحٖ مَّحۡفُوظِۭ ﴿ "yang tersimpan dalam Lauhul Mahfuzh," yang terjaga dari perubahan, penambahan, dan pengurangan dan terpelihara dari setan. Itulah Lauhul Mahfuzh tempat Allah سبحانه وتعالى menegaskan segala sesuatu. Hal ini menunjukkan kemuliaan, kekuatan, dan tingginya derajat al-Qur`an di sisi Allah سبحانه وتعالى. Wallahu a'lam.
Selesai tafsir Surat al-Insyiqaq.
Commentary
وَالسَّمَاءِ ذَاتِ الْبُرُوجِ (I swear by the sky, the one having stellar formations....85:1) The word buruj is the plural of burj which means 'a large mansion or fortress'. The Qur'an says:
وَلَوْ كُنتُمْ فِي بُرُوجٍ مُّشَيَّدَةٍ
'...even though you are in fortified castles [ 4:78] '
Here the word buruj means 'castles'. The primitive sense of the word barj is to become manifest'. The word tabarruj means 'to display one's beauty' as in the verse:
وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَىٰ
'...and do not display your beauty as it was previously displayed in the Time of Ignorance [ 33:33] '
According to the majority of commentators like Sayyidna Ibn ` Abbas, Mujahid, Dahhak, Hasan Al-Basri, Qatadah, Suddi ؓ and others, the word bur, in this verse, refers to 'giant stars'. Other commentators take the word bur, in this place, to refer to mansions and castles that are reserved in the sky for the guardian angels. Some of the later commentators chose the astronomical view in which the sky is divided into twelve parts, each one called a burj. The primitive philosophers believed that the thawabit (stationary) stars are fixed in these bur. The planets move with the movement of their particular sky and the planets descend in these bur. But this is absolutely incorrect. According to the Qur'an, Allah has not fixed the stars and planets in the skies. In fact, every star and planet has its own orbit and revolves by itself as in Surah YaSin:
وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ
'...And each one is floating in an orbit. [ 36:40] '
The word falak in this verse does not refer to the sky, but rather to the orbits of the stars and planets in which they move. [ Mazhari ]
Allah thể bởi bầu trời chứa đầy các chòm sao, bao gồm cả mặt trời, mặt trăng.
Al-lah jura por el día del juicio en que prometió reunir a toda la creación.
Sumumpa Siya sa Araw ng Pagbangon na nangako Siya na tipunin doon ang mga nilikha.
par le Jour de la Résurrection durant lequel Il rassemblera toutes les créatures conformément à Sa promesse,
Dia bersumpah dengan hari Kiamat yang pada hari itu Allah berjanji untuk mengumpulkan seluruh makhluk.
Ngài thề bởi Ngày Phục Sinh được Ngài hứa hẹn tập trung tất cả vạn vật.
Yüce Allah içinde bütün varlıkları toplayacağını vadettiği kıyamet gününe yemin etmiştir.
e giurò sul Giorno della Resurrezione, nel quale promise di radunare tutte le creature,
وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ (and by the Promised Day, and by that which attends, and that which is attended...85:2-3) With reference to a prophetic Hadith reported by Tirmidhi, the phrase 'the Promised Day' refers to the Day of Judgment; the phrase 'that which attends' refers to 'Friday'; and the phrase 'that which is attended' refers to the day of ` Arafah. Thus in this verse, Allah has taken oath by four objects: [ 1] 'the sky, the one having stellar formations'; [ 2] 'the Day of Judgment'; [ 3] 'Friday'; and [ 4] 'the Day of ` Arafah'. The relationship between the objects of oath and the subject of oath is as follows: They bear evidence to the Divine omnipotence, and they are a proof of reckoning and reward and punishment on the Day of Judgement. Friday and the day of ` Arafah (the main day of Hajj that is 9th Zul-Hijjah of the Islami Calender) are blessed days for the believers to accumulate treasures for the Hereafter. Further, the subject of oath curses the infidels who burned the Muslims on account of their faith, and gives cheerful news to the righteous believers of securing elevated ranks in the Hereafter.
The Story of the People of Trench
Verse 4 refers to the People of the Trench. Their story is recounted in a Hadith reported by Imam Muslim as follows: There was an infidel king who lived in bygone times. He had a soothsayer, or, according to some narrations, a magician. The infidel king is identified as the ruler of Yemen. His name, according to Ibn ` Abbas ؓ ، was Yusuf Dhu Nuwas, and he lived about seventy years before the birth of the Holy Prophet ﷺ . The soothsayer or magician [ occult teacher ] said to the king that he should be given an intelligent boy, so that he could train him in the skill of foretelling or the black magic. Accordingly, the king sent a boy, ` Abdullh Ibn Tamir by name, to be trained by the soothsayer or magician [ occult teacher ]. Whenever the boy went to his teacher, he had to pass by a Christian monk. He followed the true religion of ` Isa علیہ السلام and worshipped Allah. Since the religion of ` Ish (علیہ السلام) was the true religion in those days, the monk was, in fact, a Muslim. The boy sat with the monk and was very much impressed by his teachings. As a result, he frequented the monk's house and sat with him for long hours before proceeding to his teacher, and ultimately embraced Islam. Allah had blessed him with such a strong faith that he was prepared to bear any pain and persecution for the sake of Allah. His teacher used to beat him for his coming late. On his way back from the occult teacher, he would spend some time again with the monk and used to go home late. The family would then beat him up for being late. But he was so keen to have the company of the monk that he managed to sit regularly with the monk without fear of persecution. Through the blessings of this, Allah had gifted him with many miracles [ karamah ]. Once it happened that the boy saw a lion has blocked the path and prevented people from passing. They were perturbed. He picked a stone and prayed: "0 Allah! If the religion of the monk is true, then kill this beast with this stone [ so that people may pass ]. And if the soothsayer or magician is true, then the beast must not die with my stone." So praying, he aimed at the lion and it died instantly. The news spread among the people that the boy possesses wonderful knowledge. A blind man heard about this and came up to him. He requested him to restore his sight. The boy conceded on the condition that he embraces Islam. The blind man agreed. The boy prayed and Allah restored his sight. The blind man became Muslim. The king came to know about these incidents, and he got the boy, the monk and the blind were apprehended. They were brought before the king. He got the blind and the monk killed, and ordered that the boy be taken to the summit of a mountain and be thrown from there. But those who had taken him up there fell and died. The boy went home safely. Then the king ordered to have him drowned in the sea. The boy escaped safely, while the people who took him to the sea were drowned. The boy then himself told the king how to kill him. He told him to take an arrow from his quiver and place it in his bow, and reciting, بِاِسمِ اللہِ رَبِّی in the name of Allah, my Lord' they should shoot. They did that and they boy finally died. In this way, the boy gave his life away but seeing this, the entire nation of the king cried out spontaneously: "We believe in Allah." At this, the king was greatly enraged and, after consultation with his cabinet, ordered for deep trenches to be dug and filled with fire. An announcement was then made that the people must renounce their faith in Allah. If they refuse, they would be thrown into the fiery furnace. Eventually, a woman carrying her infant child was brought to a trench, but she hesitated. Allah granted speech to her child who said: "O mother, be steadfast, because you are certainly on the truth." In this way, many people were burned. According to some reports, about twelve thousand people were burned to ashes and, according to other reports, the number is put more than this. Consequently, Divine wrath descended on the People of the Trench and fiery furnace. Reference in verse 4 is made to this incident after taking an oath.
In a narration of Muhammad Ibn Ishaq, it is reported that the place where the boy ` Abdullah Ibn Tamir was buried had to be dug up for some important reason during the time of Sayyidna ` Umar ؓ . It was found that the body of ` Abdullah Ibn Thmir was intact, and he was sitting up. His hand was placed on his hip joint, where the arrow struck him. Someone moved his hand out from that place, and his wound started bleeding. When the hand was placed back in its position, the bleeding stopped. There was a ring in his finger which had the inscription: اللہُ رَبِّی "Allah is my Lord." The governor of Yemen informed Sayyidna ` Umar ؓ about this, and he wrote back in reply: "Bury the body back as it was with his finger-ring." [ Ibn Kathir ]
Special Note
Ibn Kathir, with reference to Ibn Abi Hatim, writes that the incidents of 'trenches of fire' took place many times in history in different parts of the world. Then Ibn Abi Hatim specifies three particular incidents: [ 1] a trench in Yemen. [ This incident took place during the period of fatrah (the interval between ` Isa (علیہ السلام) and the Holy Prophet ﷺ ، about seventy years before the advent of the Prophet ﷺ ]; [ 2] a trench in Syria; and [ 3] a trench in Iran. He further states that the incident the Qur'an refers to here in Surah Buruj is the first one that occurred in Najran, the trench of the kingdom of Yemen, because that was in Arabia.
He took an oath by the day of judgment in which He promised to gather all creation.
I kune se Sudnjim danom na kojem će biti sakupljena stvorenja, kako je to obećano.
Nanumpa Siya sa bawat tagasaksi gaya ng propeta na sumasaksi sa kalipunan niya at sa bawat sinasaksihan gaya ng kalipunan na sumasaksi rito ang propeta nito.
i kune se svakim svjedokom, poput Vjerovjesnika koji će svjedočiti protiv ummeta, i svakim posvjedočenim, kao što je ummet, protiv kojeg će svjedočiti njegov vjerovjesnik.
et par tout témoin, comme le prophète qui témoignera contre sa communauté, et par tout ce dont on témoigne, comme la communauté qui témoignera contre son prophète, que:
Dia bersumpah dengan segala saksi seperti nabi yang bersaksi atas umatnya dan yang disaksikan seperti umat yang diberikan kesaksian oleh nabinya.
e giurò su ogni testimone, come il profeta che testimonia per il suo popolo, e su ogni giudicato, come il popolo per il quale testimonia il suo Profeta.
He took an oath by every witness, like the prophet who is a witness over his nation, and every thing witnessed, like the nation that is a witness over its prophet.
Jura por todos los testigos, como el profeta que es testigo de su nación, y todo lo atestiguado, como la nación de la que el profeta es testigo.
TA thề với mọi nhân chứng như Nabi làm chứng cho cộng đồng của mình, và với mọi thứ được làm chứng như cộng đồng được Nabi làm chứng cho họ.
Ümmeti hakkında şahitlik eden peygamber gibi bütün şahitlere ve haklarında peygamberinin şahitlik ettiği ümmetler gibi bütün şahitlik edilenlere yemin etmiştir.
Those who made a huge crevice in the ground are cursed.
Los que cavaron un gran foso fueron maldecidos.
Isinumpa ang mga bumiyak sa lupa ng isang malaking biyak.
Toprağa büyük bir çukur kazan o kimselere lanet olsun.
Sungguh terlaknat orang-orang yang telah membuat parit di bumi dengan belahan parit yang besar.
neka su prokleti oni koji su u zemlji velike rovove iskopali.
Siano maledetti coloro che crearono un grande fossato,
Soient maudits ceux qui ont creusé dans la terre un fossé gigantesque (`al-`ukhdûdu).
In which they lit a fire and threw the believers into it alive.
e in cui accesero un fuoco, gettandovi i credenti vivi,
dans lequel ils ont attisé un feu et y ont jeté les croyants vifs,
Di dalam parit itu, mereka menyalakan api lalu melemparkan orang-orang yang beriman ke dalamnya dalam kondisi hidup.
Đã đốt lửa trong cái hào để thiêu sống những người có đức tin trong đó.
koji su u tim rovovima vatru zapalili, i u njih bacili žive vjernike.
Nagpaningas sila roon ng apoy at itinapon nila roon nang buhay ang mga mananampalataya
En el cual encendieron un fuego y arrojaron vivos a los creyentes.
Onlar hendeklerin içinde ateş yakıp, Müminleri canlı canlı ateşe attılar.
noong sila ay mga nakaupo sa tabi ng hukay na iyon na puno ng apoy
kada su oko tih rovova napunjenih vatrom, sjedili.
Onlar ateşle dolu o çukurun kenarında oturmuşlardı.
While they sat around that crevice filled with fire.
tandis qu’ils étaient assis autour de ce fossé ardent.
mentre essi se ne stavano seduti ad osservare quel fossato in preda alle fiamme.
Ketika mereka duduk-duduk di sekitar parit yang dipenuhi api itu,
Y se sentaron alrededor del foso que ardía con fuego.
Những kẻ ngồi cạnh cái hố đầy lửa.
Orada hazır bulunarak, Müminlere yapılan işkence ve kötü muameleyi seyretmekte idiler.
habang sila, sa ginagawa nila sa mga mananampalataya na pagpaparusa at pagpapasakit, ay mga saksi dahil sa pagkadalo nilang iyon.
Bili su prisutni i svjedoci onoga što su vjernicima radili od kažnjavanja.
mereka pun menjadi saksi atas penyiksaan dan kekejaman yang mereka lakukan terhadap orang-orang yang beriman karena kehadiran mereka pada peristiwa itu.
Fueron testigos de la tortura y los malos tratos que infligieron a los creyentes.
Chúng thản nhiên chứng kiến cảnh tượng hành hình những người có đức tin trong cái hào đó.
Essi sono testimoni delle torture e delle punizioni che infliggevano ai credenti, poiché erano presenti,
They were witnesses to the torture and ill-treatment they meted out to the believers, as they were present there.
Par leur présence, ils étaient ainsi témoins du supplice qu’ils infligeaient aux croyants,
These disbelievers found no fault in the believers except that they had faith in Allah, the Mighty, Whom none can overpower, the One Praised in everything.
Walang ipinintas ang mga tagatangging sumampalataya na ito sa mga mananampalataya na anuman maliban na ang mga ito ay sumampalataya kay Allāh, ang Makapangyarihan na walang nakadadaig sa Kanya na isa man, ang pinapupurihan sa bawat bagay,
Estos incrédulos no torturaron a los creyentes, excepto por su fe en Al-lah, el Poderoso, a Quien nadie puede vencer, el Alabado.
Thật ra, lý do mà đám người vô đức tin đối xử dã man với những người có đức tin chỉ vì họ tin tưởng Allah, Đấng Toàn năng và Tối cao, Đấng mà không gì chiến thắng được Ngài, Đấng đáng được ca ngợi và tán dương.
O kâfirler, Müminleri hiç kimsenin kendisine galip gelemeyeceği Aziz/mutlak galip olan, her konuda övülen Allah'a iman etmeleri dışında başka bir şeyden dolayı kınamadılar.
Ovi nevjernici nisu se svetili vjernicima i nisu im smatrali mahanom osim to što su vjerovali u Allaha Silnog kojeg niko ne može nadvladati i Hvaljenog u svakom smislu.
Tidak ada yang dicela oleh orang-orang kafir itu terhadap orang-orang yang beriman kecuali karena mereka beriman kepada Allah, Mahaperkasa yang tidak ada suatu pun yang bisa mengalahkan-Nya, lagi Maha Terpuji pada setiap urusan.
à qui ces mécréants ne reprochaient rien d’autre que de croire en Allah, le Puissant à qui personne ne tient tête, le Digne de louange pour toute chose,
ed essi non trovarono alcuna colpa nei credenti, se non il fatto di aver creduto in Allāh il Potente, Colui che non può essere vinto da nessuno, Colui che viene lodato in ogni caso,
The One to Whom alone belongs control of the heavens and control of the earth. He is aware of everything. No affair of His servants is hidden from Him.
Ngài là Đấng Chủ Tể của toàn vũ trụ, Đấng làm chứng cho tất cả mọi sự việc, không có điều gì có thể che giấu được Ngài.
A Quien pertenece todo el control de los cielos y de la Tierra. El conocedor de todas las cosas. Ningún asunto de Sus siervos está oculto para Él.
le Seul à qui appartiennent les Cieux et la Terre et observe toute chose, sans que rien de ce qui concerne Ses serviteurs ne Lui soit inconnu.
Göklerin ve yeryüzünün mülkü bir tek O'na aittir. O her şeyden haberdardır. Kullarının yaptıklarından hiçbir şey O'na gizli kalmaz.
na sa Kanya lamang ang paghahari sa mga langit at ang paghahari sa lupa. Siya ay nakababatid sa bawat bagay: walang nakakukubli sa Kanya na anuman mula sa nauukol sa mga lingkod Niya.
Il solo Detentore del Regno dei Cieli e della Terra, L'Onnipresente, nessuna questione dei Suoi sudditi Gli è nascosta.
Dialah semata yang memiliki kerajaan langit dan bumi dan Dia mengetahui segala sesuatu, tidak ada sedikit pun dari perkara hamba-hamba-Nya yang luput dari-Nya.
Onaj kojem jedino pripada vast i na nebesima i vlast na Zemlji, koji je sa svime upoznat i ništa Mu što je vezano za njegove robove, nije nepoznato.
Chắc chắn những kẻ thiêu sống những người có đức tin nam và nữ bằng lửa để họ từ bỏ đức tin vào Allah duy nhất, nhưng sau đó không biết hối cải với Allah về tội lỗi đã phạm thì vào Ngày Tận Thế, chúng sẽ bị trừng phạt đau đớn trong Hỏa Ngục, chúng sẽ bị thiêu đốt giống như chúng đã thiêu đốt những người có đức tin bằng lửa vậy.
Ceux qui tourmentent les croyants et les croyantes par le feu afin de les détourner de la croyance en Allah Seul puis ne se repentent pas à Allah de leurs péchés, endureront le Feu de l’Enfer le Jour de la Résurrection, où ils seront consumés pour avoir brûlé les croyants par le feu.
Aquellos que torturaron a los hombres y mujeres creyentes con el fuego para alejarlos de su fe en Al-lah, y luego no se arrepintieron de sus pecados ante Al-lah, el día del juicio recibirán el castigo del Infierno y el castigo del Fuego que los quemará, como retribución por haber quemado a los creyentes en el fuego.
In verità, coloro che torturarono i credenti e le credenti con il fuoco per sviarli dalla fede in Allāh solo, e che non si sono pentiti dei loro peccati dinanzi ad Allāh, subiranno, nel Giorno del Giudizio, la punizione dell'inferno, e subiranno la tortura del fuoco che li brucerà, così come fecero con i credenti, bruciandoli col fuoco.
إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا (Surely, those who persecuted the believing men and the believing women, then did not repent,...85:10) This verse describes the torment of the wrong-doers who burned the Muslims in the fire pit only on account of their faith. The description points out two things: [ 1] فَلَهُمْ عَذَابُ جَهَنَّمَ them there is the torment of Jahannam) and [ 2] وَلَهُمْ عَذَابُ الْحَرِيقِ (and for them there is the torment of burning). The second sentence may be treated as explicative of the first sentence, a statement for emphasis. It signifies that they will be put into Hell and will have to suffer eternal torment of the fire. Another possible interpretation is that the second statement describes the wrong-doers' torment in this world, as is narrated in some reports. The believers, who had been cast in fire pits, were spared the torture of fire, in that the souls of the believers were taken out before the fire could touch them. Only their dead bodies were lying in the fiery furnace. After that the fire flared up so high that it spread out wildly through the city and burned all those who were watching the fun of burning the Muslims. Only Yusuf Dhu Nuwas managed to run away, and threw himself into the sea in order to save himself from the rage of the fire, but he got drowned and died. [ Mazhari ].
Attached to the torment of Hell and the torment of burning for the wrong-doers is the restrictive phrase: ثُمَّ لَمْ يَتُوبُوا (then did not repent). That is, this torment is for those who did not repent of their deed and did not offer taubah. Thus this part of the verse invites people to repent. Sayyidna Hasan ؓ states: "Look at Allah's compassion and benevolence. They burned Allah's friends alive, yet He invites them towards repentance and forgiveness." [ Ibn Kathir ].
Alhamdulillah
The Commentary on
Surah Al-Buruj Ends here
Sesungguhnya orang-orang yang menyiksa kaum mukminin dan mukminat dengan api untuk mengalihkan mereka dari keimanan kepada Allah semata kemudian mereka tidak bertaubat kepada Allah atas dosa-dosa mereka, maka bagi mereka pada hari Kiamat siksa Jahanam dan siksa api yang membakar mereka sebagai balasan atas perbuatan mereka membakar kaum mukminin dengan api.
One koji su kažnjavali vjernike i vjernice vatrom, kako bi ih od vjerovanja u Allaha jednog odvratili, a zatim se nisu Allahu pokajali za te grijehe, čeka na Sudnjem danu džehennemska kazna i patnja vatrena, kao naknada za ono što su radili vjernicima, paleći ih vatrom.
Those who tortured the believing men and women with the fire in order to turn them away from having faith in Allah alone, and then did not repent to Allah from their sins, for them on the day of judgment is the punishment of Hell and for them is the punishment of the Fire that will burn them, as a recompense for their burning the believers in the fire.
Tunay na ang mga nagpahirap sa mga lalaking mananampalataya at mga babaing mananampalataya sa pamamagitan ng apoy upang magpabaling sa mga iyon palayo sa pananampalataya kay Allāh lamang, pagkatapos hindi sila nagbalik-loob kay Allāh mula sa mga pagkakasala nila, ay ukol sa kanila sa Araw ng Pagbangon ang pagdurusa sa Impiyerno at ukol sa kanila ang pagdurusa sa Apoy na susunog sa kanila, bilang ganti sa ginawa nila sa mga mananampalataya na pagsunog sa apoy.
Mümin erkek ve kadınlara; onları bir olan Allah’a iman etmekten döndürmek için ateşle işkence edip, sonra da günahlarından Allah’a tövbe etmeyenler için kıyamet günü cehennem azabı vardır. Müminleri ateşte yakmalarının bir karşılığı olarak onları yakacak olan ateşin azabı vardır.
The perfect organisation of the system of the universe ensures that the Day of Final Judgement will come. Tidings of this very Day have been given by all the prophets and their true deputies. In spite of this, those who do not accept the Truth and even become the enemies of the preachers of the Truth, indulge in such aggressiveness and arrogance that they cannot save themselves from the dreadful consequences. However, those who give a positive response to the call for Truth, in spite of different kinds of difficulties, will receive the greatest possible reward from Merciful God.
Allah’a iman eden ve salih amel işleyenler için saraylarının ve ağaçlarının altından ırmaklar akan cennetler vardır. Onlara hazırlanmış olan bu karşılık başka hiçbir başarının yaklaşamadığı en büyük başarıdır.
The Reward of the Righteous, and the Harsh Seizing of the Disbelieving Enemies of Allah
Allah informs about His believing servants that
لَهُمْ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الأَنْهَـرُ
(for them will be Gardens under which rivers flow.) This is the opposite of what he has prepared for His enemies of Fire and Hell. Thus, He says,
ذَلِكَ الْفَوْزُ الْكَبِيرُ
(That is the supreme success.) Then Allah says,
إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ
(Verily, the punishment of your Lord is severe and painful.) meaning, indeed His punishment and His vengeance upon His enemies, who have rejected His Messengers, and opposed His command, is severe, great and strong. For verily, He is the Owner of power, Most Strong. He is the One that whatever He wants, then it will be however He wants it to be, in the matter of a blinking of an eye, or even swifter. Thus, Allah says,
إِنَّهُ هُوَ يُبْدِىءُ وَيُعِيدُ
(Verily, He it is Who begins and repeats.) meaning, from His perfect strength and power is that He begins the creation, and He repeats it just as He began it, without opposition or resistance.
وَهُوَ الْغَفُورُ الْوَدُودُ
(And He is Oft-Forgiving, Al-Wadud.) meaning, He forgives the sin of whoever repents to Him and humbles himself before Him, no matter what the sin may be. Ibn `Abbas and others have said about the name Al-Wadud, "It means Al-Habib (the Loving)."
ذُو الْعَرْشِ
(Owner of the Throne,) meaning, the Owner of the Mighty Throne that is above all of the creation. Then He says,
الْمَجِيدِ
(Al-Majid (the Glorious).) This word has been recited in two different ways: either with a Dhammah over its last letter (Al-Majidu), which is an attribute of the Lord, or with a Kasrah under its last letter (Al-Majid), which is a description of the Throne. Nevertheless, both meanings are correct.
فَعَّالٌ لِّمَا يُرِيدُ
(Doer of what He intends.) meaning, whatever He wants He does it, and there is no one who can counter His ruling. He is not asked about what He does due to His greatness, His power, His wisdom and His justice. This is as we have related previously from Abu Bakr As-Siddiq, that it was said to him during the illness of (his) death, "Has a doctor seen you" He replied, "Yes." They said, "What did he say to you" He replied, "He said, `I am the Doer of whatever I intend."' Concerning Allah's statement,
هَلُ أَتَاكَ حَدِيثُ الْجُنُودِ - فِرْعَوْنَ وَثَمُودَ
(Has the story reached you of the hosts. Of Fir`awn and Thamud) meaning, has the news reached you of what Allah caused to befall them of torment, and that He sent down upon them the punishment that no one was able to ward off from them This is the affirmation of His statement,
إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ
(Verily, the punishment of your Lord is severe and painful.) meaning, when He seizes the wrongdoer, He seizes him with a severe and painful punishment. It is the seizing punishment of One Most Mighty, and Most Powerful. Then Allah says,
بَلِ الَّذِينَ كَفَرُواْ فِى تَكْذِيبٍ
(Nay! The disbelievers (persisted) in denying.) meaning, they are in doubt, suspicion, disbelief and rebellion.
وَاللَّهُ مِن وَرَآئِهِمْ مُّحِيطٌ
(And Allah encompasses them from behind!) meaning, He has power over them, and is able to compel them. They cannot escape Him or evade Him.
بَلْ هُوَ قُرْءَانٌ مَّجِيدٌ
(Nay! This is a Glorious Qur'an.) meaning, magnificent and noble.
فِى لَوْحٍ مَّحْفُوظٍ
(In Al-Lawh Al-Mahfuz!) meaning, among the most high gathering, guarded from any increase, decrease, distortion, or change. This is the end of the Tafsir of Surat Al-Buruj, and all praise and blessings are due to Allah.
Those who have faith in Allah and do good deeds, for them will be gardens under whose palaces and trees rivers flow. That reward, which is prepared for them, is the supreme success that no other success comes close to.
Những người có đức tin nơi Allah và luôn làm điều thiện tốt thì sẽ được thu nhận vào Thiên Đàng với những ngôi vườn có các dòng sông chảy bên dưới những tòa lâu đài. Đó đích thực là sự thành công vĩ đại.
Aquellos que tienen fe en Al-lah y hacen buenas obras, para ellos habrá jardines con palacios y árboles por donde fluyen ríos. Esa recompensa, que está preparada para ellos, es el éxito supremo al que ningún otro éxito puede igualar.
Onima koji su vjerovali u Allaha i radili dobra djela, pripadaju džennetske bašče ispod čijih dvoraca i drveća teku rijeke. To je nagrada koju im je Allah pripremio i postizanje te nagrade je veliki uspjeh sa kojim se ništa ne može porediti.
Tunay na ang mga sumampalataya kay Allāh at gumawa ng mga gawang maayos, ukol sa kanila ay mga hardin na dumadaloy ang mga ilog mula sa ilalim ng mga palasyo ng mga ito at mga punong-kahoy ng mga ito. Ang ganting iyon na inihanda para sa kanila ay ang pagkatamong malaki na hindi napapantayan ng isang pagkatamo.
In verità, coloro che hanno creduto in Allāh e che hanno compiuto opere buone saranno in Paradisi sotto i cui palazzi e alberi scorrono fiumi. Tale ricompensa, che Egli ha preparato per loro, è il grande trionfo che non ha pari.
Sesungguhnya orang-orang yang beriman kepada Allah dan mengerjakan amal saleh, bagi mereka surga-surga yang di bawah istana dan pepohonannya mengalir sungai-sungai. Balasan yang diberikan kepada mereka ini merupakan kemenangan besar, tidak ada lagi kemenangan yang setara dengannya.
Ceux qui croient en Allah et accomplissent de bonnes œuvres auront des vergers où les rivières coulent sous les palais et les arbres. Cette rétribution qui leur est réservée est assurément le succès suprême qui n’est égalé par aucun autre succès.
Chắc chắn sự túm lấy của Thượng Đế Ngươi - hỡi Thiên Sứ - đối với kẻ phản nghịch - đôi khi có trì hoãn - nhưng rất dữ dội.
Kažnjavanje nepravednika od strane Gospodara tvoga, o Poslaniče, zaista je žestoko, pa makar to malo i odgodio.
The seizure of your Lord, O Messenger, of the wrongdoer - even if He gives his respite for a while - is forceful.
Mensajero, tu Señor castiga al injusto (incluso si le concede facilidad por un tiempo) con severidad.
In verità, la presa del tuo Dio, o Messaggero, nei confronti del trasgressore, anche se dovesse concedergli una breve tregua, è forte.
Ô Messager, la riposte que ton Seigneur destine à l’injuste est redoutable, bien que quelque fois Il lui accorde un répit.
-Ey Peygamber!- Bazen zalime belli bir mühlet veriyor olsa da, şüphesiz Rabbinin onu tutup, yakalaması çok kuvvetlidir.
Tunay na ang pagdaklot ng Panginoon mo, O Sugo, sa tagalabag sa katarungan kahit pa nag-antabay Siya rito sa isang panahon ay talagang malakas.
Sesungguhnya azab Tuhanmu -wahai Rasul- atas orang yang zalim -meski kadang ditangguhkan sebentar- sungguh sangat keras.
Al-lah comienza la creación y el castigo, y lo repite cuando desea.
He begins the creation and the punishment and repeats them.
Ngài là Đấng khởi tạo vạn vật và trừng phạt rồi sau đó sẽ tái dựng lại toàn bộ.
Tunay na Siya ay nagpapasimula ng paglikha at [pagdudulot ng] pagdurusa at nagpapanumbalik ng mga ito.
Sesungguhnya Dialah yang memulai penciptaan dan siksaan serta yang mengulangi keduanya kembali.
In verità, Egli diede inizio alla Creazione e alla punizione, e così può ripeterli.
C’est Lui qui débute la création et le châtiment puis les répète.
On je otpočeo stvaranje i kažnjavanje i učinit će da se ponovo dogode.
Şüphesiz ilk olarak O, yaratmaya ve azap etmeye başlamıştır. Bu ikisini (yaratmayı ve azabı) tekrar O döndürecektir.
He is Forgiving of the sins of His servants who repent and He loves His allies who are Mindful.
On prašta grijehe onim robovima koji Mu se pokaju i voli svoje bliske bogobojazne robove.
Elbette O, kullarından tövbe edenlerin günahlarını bağışlar ve takva sahibi veli kullarını sever.
C'est Lui qui pardonne les péchés de Ses serviteurs qui se repentent et aime Ses alliés parmi les pieux.
Egli è il Perdonatore dei peccati dei Suoi sudditi pentiti e, in verità, Egli ama i devoti che si affidano a Lui.
Ngài là Đấng hằng tha thứ cho những ai quay đầu sám hối, Ngài là Đấng tràn đầy tình thương đối với những ai theo chỉ đạo của Ngài.
Siya ay ang Mapagpatawad sa mga pagkakasala ng sinumang nagbalik-loob kabilang sa mga lingkod Niya. Tunay na Siya ay umiibig sa mga katangkilik Niya kabilang sa mga tagapangilag magkasala.
Él es el Perdonador de los pecados de Sus siervos que se arrepienten, y ama a sus aliados que son Piadosos.
Dia Maha Pengampun atas dosa-dosa orang yang bertobat dari para hamba-Nya dan Dia mencintai para penolong-Nya dari kalangan orang-orang yang bertakwa.
Egli è il Detentore del Nobile Trono;
Yüce arşın sahibidir.
Ngài là Chủ nhân của chiếc Ngai vương oai nghiêm và vĩ đại.
Dia Sang Pemilik Arasy yang mulia.
Il est le Maître du Trône, le Tout Glorieux,
Poseedor del Noble Trono.
Possessor of the Noble Throne.
ang May-ari ng trono, ang Marangal,
Vlasnik Prijestolja, Plemeniti.
Dia Mahakuasa untuk berbuat apa yang diinginkan-Nya berupa memaafkan dosa-dosa orang yang dikehendaki-Nya dan menyiksa orang yang dikehendaki-Nya, tidak ada yang memaksa-Nya.
Và Ngài là Đấng tha thứ cho bất cứ tội lỗi nào cho bất cứ ai Ngài muốn, và Ngài muốn trừng phạt ai theo ý Ngài, không ai ép buộc được Ngài.
palagawa ng anumang ninanais Niya na pagpapaumanhin sa mga pagkakasala ng sinumang niloob Niya at pagpaparusa sa sinumang niloob Niya. Walang tagapilit sa Kanya – kaluwalhatian sa Kanya.
On radi šta hoće, bilo da se radi o praštanju grijeha onome kome hoće ili kažnjavanju onoga koga hoće i Njega niko ne može prisiliti.
Doer of the what He wills such as pardoning the sins of whoever He wills and punishing whoever He wills. There is none that can compel Him, may He be glorified.
Hacedor de lo que quiere, como perdonar los pecados de quien Él quiere y castigar a quien Él quiere. No hay quien pueda exigirle a Él, glorificado sea.
qui réalise parfaitement ce qu’Il veut: il pardonne les péchés de ceux qu’Il veut, punit ceux qu’Il veut et personne ne Lui impose quoi que ce soit.
Egli fa ciò che vuole, perdona i peccati a chi vuole e punisce chi vuole, nessuno può costringerLo, gloria Sua.
Günahlarını affetmek istediğini affederek ve cezalandırmak istediğini de cezalandırarak dilediğini yapandır. Bütün noksanlıklardan münezzeh olan Allah'a zorla bir şey yaptıracak hiç kimse yoktur.
Ti è giunta, o Messaggero, la notizia dei soldati che sono stati reclutati per combattere la Verità e ostacolarla?!
Apakah telah datang kepadamu -wahai Rasul- berita tentang bala tentara yang berkumpul untuk memerangi dan mencegah kebenaran?
Nakarating kaya sa iyo, O Sugo, ang ulat hinggil sa mga kawal na naghukbo para sa pakikidigma sa katotohanan at pagbalakid dito,
-Ey Peygamber!- Hakla savaşmak ve ona engel olmak için silahlanan o askerlerin haberi sana geldi mi?
Ô Messager, t’est-il parvenu le récit des soldats qui se sont mobilisés afin de combattre la vérité et en détourner les gens?
Mensajero, ¿te ha llegado la historia de las fuerzas que se alistaron para combatir y ser un obstáculo para la verdad?
Has the news of the forces who enlisted to combat and be an obstacle to the truth reached you, O Messenger?!
Có đến với Ngươi chưa - hỡi Thiên Sứ - thông tin về những lực lượng hùng hậu tập trung chiến đấu với Chân Lý và ngăn chặn nó?
Da li je do tebe, o Poslaniče, doprla vijest o vojskama koje su se okupile radi borbe protiv istine i odvraćanja od nje?
[na mga kawal] ni Paraon at ng Thamūd na mga kasamahan ni Ṣāliḥ – sumakanya ang pagbati ng kapayapaan?
Les récits de Pharaon et des Thamûd te sont-ils parvenus?
Il Faraone, Thamūd e la gente di Sāleħ, pace a lui.
Firavun ve Salih -aleyhisselam-'ın ashabı Semûd'un askerleri.
Thuộc cộng đồng của Fir’awn (Pharaon) và Thamud, người dân của Saleh?
Mereka adalah Firaun dan kaum Ṡamūd, kaum Nabi Saleh -'alaihissalām-.
Pharaoh, and the Thamud, the people of Salih (peace be upon him).
El Faraón y Zamud, el pueblo de Sálih u.
o faraonu i Semudu, narodu Saliha, alejhi selam.
Điều cấm cản đức tin của nhóm người này, không phải họ chưa nghe đến thông tin của những cộng đồng thời trước đã bị tiêu diệt về tội phủ nhận. Điều khiến họ không tin những gì Thiên Sứ mang đến cho họ là vì họ đi theo dục vọng bản thân.
Razlog njihovog odbijanja vjerovanja nije u tome što im nisu stigle vijesti o narodima koji su poricali i njihovoj propasti, nego njihovo poricanje istine koju su donijeli njihovi poslanici, i povođenje za prohtjevima.
Le refus de ces gens d’avoir la foi n’était pas justifié par leur méconnaissance des récits des peuples dénégateurs et de leur anéantissement. Ils ne faisaient plutôt que suivre leurs passions lorsqu’ils traitaient de mensonge ce que leur apportait leur messager.
Ang humahadlang sa pananampalataya ng mga ito ay hindi dahil sila ay hindi napuntahan ng mga ulat hinggil sa mga kalipunang tagapagpasinungaling at sa nangyari na pagpapahamak sa kanila, bagkus sila ay nagpapasinungaling sa inihatid sa kanila ng sugo nila dala ng pagsunod sa mga pithaya nila,
Yang menghalangi mereka untuk beriman bukan karena berita tentang umat-umat yang mendustakan dan kebinasaan yang menimpa mereka tidak sampai kepada mereka, tetapi mereka mendustakan apa yang dibawa oleh para rasul mereka karena mengikuti hawa nafsu mereka.
Aquellos que obstaculizan la fe no lo hacen por no haber sido informados de la destrucción de las naciones que desmintieron en la antigüedad. Sino que es por seguir sus pasiones, y desmentir lo que sus mensajeros les transmitieron.
Yalanlayan ümmetlerin haberlerinin kendilerine ulaşmaması ve helak olmaları onların iman etmemesine mani değildir. Bilakis onlar, hevâlarına ittiba ederek peygamberlerinin onlara getirdiklerini yalanlıyorlar.
The obstacle to the faith of these people is not that the incidents of the destruction of the nations who denied did not come to them. Instead, they deny what their messengers brought to them due to following desires.
Ciò che ha impedito loro di credere non fu il fatto che non giunsero loro notizie dei popoli rinnegatori e della distruzione che li afflisse; al contrario, essi smentiscono ciò che il loro Messaggero ha comunicato poiché seguono le loro passioni.
samantalang si Allāh ay nakasasaklaw sa mga gawa nila, nag-iisa-isa sa mga ito: walang nakalulusot sa Kanya mula sa mga ito na anuman, at gaganti sa kanila sa mga ito.
Or Allah dénombre toutes leurs œuvres dont rien ne Lui échappe et Il les rétribuera selon leur nature.
Allah ih prati i njihova djela broji, ništa Mu od toga ne promiče i On će im dati adekvatnu naknadu.
Allah surrounds and keeps a record of their actions. Nothing of that misses him and He will give them the recompense for the same.
Al-lah los domina y mantiene un registro de sus acciones. Ninguna de ellas está oculta para Él y Él los retribuirá por ellas.
Và Allah biết rõ hết mọi hành động của họ, không gì qua mặt được Ngài và dựa vào đó Ngài sẽ thưởng phạt.
Oysa Allah, onların sayılı amellerini çok iyi bilmektedir. Yapmakta oldukları hiçbir şeyi kaçırmaz. Onlara bu amellerinin karşılığını verecektir.
Allah mengetahui dengan pasti amal perbuatan mereka dengan rinci, tidak ada sesuatu pun yang luput dari-Nya, dan Dia akan membalas mereka atas perbuatan tersebut.
Allāh circonda le loro azioni e ne tiene il conto, nulla di tutto ciò Gli sfugge e li giudicherà per esse.
Il Corano non è poesia o parole ben disposte in versi come dicono i bugiardi,
Kur'an, o yalanlayanların söylediği gibi bir şiir veya kafiyeli sözler değildir. Bilakis o, çok değerli olan Kur'an'dır.
Le Coran n’est pas de la poésie ou de la prose comme le prétendent les dénégateurs. Il s’agit plutôt d’un Noble Coran
Kur'an nije poezija kao što to tvrde poricatelji, nego je to Kur'an plemeniti.
El Corán no es poesía ni una rima, como afirman los que lo rechazan, sino que es un noble Corán.
The Qur’ān is neither poetry nor rhyme as the deniers claim. Instead, it is a noble Qur’ān.
Ang Qur'ān ay hindi isang tula ni isang patula gaya ng sinasabi ng mga tagapagpasinungaling, bagkus ito ay isang Qur’ān na marangal,
Al-Qur`ān itu bukanlah syair dan bukan pula sajak sebagaimana dikatakan oleh orang-orang yang mendustakannya itu, justru ia adalah Al-Qur`ān yang mulia.
Và Qur’an không phải là những bài thơ cũng không phải là một trò ma thuật như chúng đã bảo, mà nó là lời kinh vĩ đại và thiêng liêng.
Değiştirilmekten ve tahrif edilmekten, eksiltilmekten ve arttırılmaktan muhafaza edilen bir levhadadır.
na nasa isang Tablerong Pinag-iingatan laban sa pagpapalit, paglilihis, pagbawas, at pagdaragdag.
Na ploči koja se čuva od preinake, iskrivljenja, oduzimanja i dodavanja.
Está registrado en una tabla protegida contra toda alteración y distorsión, y toda añadidura y disminución.
Ia tersimpan dalam Loh Mahfuz yang terjaga dari perubahan, pendistorsian, pengurangan maupun penambahan.
In a tablet that is protected against alteration and distortion, and decrease and increase.
préservé dans une Table des modifications, de l'altération, des ajouts et des soustractions.
Được ghi trong văn bản lưu trữ trên cao, không thay đổi, không chỉnh sửa, không thêm và không bớt.
Of all the revealed scriptures, the Quran is an exceptionally protected book. This is a sign of the fact that the Quran is in the special care of God. Right till Doomsday there is no possibility of its being suppressed by anyone. For details, see the book ‘Quran an Abiding Wonder’, available on the website.
custodito nella Matrice del Libro, protetto da alterazioni, macchinazioni, sottrazioni o aggiunte.
