Bütün yarattıklarından yüce olan Rabbini hatırladığın ve tazim ettiğin zaman O'nun ismini söyleyerek tenzih et.
Declara la trascendencia de tu Señor, Quien está por encima de Su creación, pronunciando Su Nombre cuando Lo recuerdes y veneres.
Sucikanlah Tuhanmu Yang Mahatinggi di atas makhluk-Nya dengan melafalkan nama-Nya saat engkau menyebut dan mengagungkan-Nya.
"Sucikanlah nama Rabbmu Yang Paling Tinggi. Yang men-ciptakan dan menyempurnakan (penciptaanNya). Dan yang me-nentukan kadar (masing-masing) dan memberi petunjuk. Dan yang menumbuhkan rumput-rumputan. Lalu dijadikanNya rumput-rumputan itu kering kehitam-hitaman. Kami akan membacakan (al-Qur`an) kepadamu (Muhammad), maka kamu tidak akan lupa, kecuali kalau Allah menghendaki. Sesungguhnya Dia mengetahui yang terang dan yang tersembunyi. Dan Kami akan memberimu taufik kepada jalan yang mudah, oleh sebab itu berikanlah peri-ngatan, karena peringatan itu bermanfaat. Orang yang takut (ke-pada Allah) akan mendapat pelajaran, orang-orang yang celaka (kafir) akan menjauhinya. (Yaitu) orang yang akan memasuki api yang besar (neraka). Kemudian dia tidak mati di dalamnya dan tidak (pula) hidup. Sungguh beruntunglah orang yang membersih-kan diri (dengan beriman), dan dia ingat nama Rabbnya, lalu dia shalat. Tetapi kamu (orang-orang) kafir memilih kehidupan dunia-wi. Sedang kehidupan akhirat adalah lebih baik dan lebih kekal. Sesungguhnya ini benar-benar terdapat dalam kitab-kitab terda-hulu, (yaitu) kitab-kitab Ibrahim dan Musa." (Al-A'la: 1-19).
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(1-3) Allah سبحانه وتعالى memerintahkan para hamba untuk memaha-sucikanNya (dengan melakukan hal-hal) yang mencakup dzikir, ibadah, tunduk dan patuh terhadap keagungan Allah serta meren-dah karena keagunganNya. Pujian tersebut adalah pujian yang pantas dan sesuai dengan keagungan Allah تعالى, yakni dengan menyebutkan nama-namaNya yang baik lagi tinggi di atas setiap nama dengan maknanya yang agung. Dan menyebutkan perbuatan-perbuatanNya yang di antaranya adalah menciptakan dan menyem-purnakan (penciptaan)Nya, maksudnya Dia سبحانه وتعالى menyempurnakan dan membaguskan penciptaanNya. ﴾ وَٱلَّذِي قَدَّرَ ﴿ "Dan yang menentu-kan," yakni takdir yang diikuti oleh takdir-takdir yang lain, ﴾ فَهَدَىٰ ﴿ "dan memberi petunjuk" kepada semua makhluk ciptaan kepada takdir tersebut. Ini adalah hidayah (petunjuk) secara umum, yang intinya adalah bahwa Dia سبحانه وتعالى menunjuki setiap makhluk kepada apa-apa yang merupakan kemaslahatan baginya.
(4-5) Demikian juga dengan menyebutkan nikmat-nikmat-Nya yang bersifat duniawi. Karena itu Allah سبحانه وتعالى berfirman, ﴾ وَٱلَّذِيٓ أَخۡرَجَ ٱلۡمَرۡعَىٰ ﴿ "Dan yang menumbuhkan rumput-rumputan," maksudnya, Allah سبحانه وتعالى menurunkan air dari langit, dan dengan air itu Allah سبحانه وتعالى menumbuhkan berbagai macam tumbuhan dan rerumputan yang dimakan oleh manusia, binatang ternak, serta seluruh binatang lain. Selanjutnya setelah masa remaja yang ditentukan Allah سبحانه وتعالى telah sempurna, Allah سبحانه وتعالى mengeringkan tanaman dan rerumputan tersebut, ﴾ فَجَعَلَهُۥ غُثَآءً أَحۡوَىٰ ﴿ "lalu dijadikanNya rumput-rumputan itu kering kehitam-hitaman," yakni hitam. Artinya, Allah سبحانه وتعالى merubahnya men-jadi rerumputan yang lusuh.
(6-7) Kemudian dengan menyebut nikmat-nikmat keaga-maan (din). Karena itu Allah سبحانه وتعالى menganugerahkan dasar dan ma-terinya, yaitu al-Qur`an, kemudian berfirman, ﴾ سَنُقۡرِئُكَ فَلَا تَنسَىٰٓ ﴿ "Kami akan membacakan (al-Qur`an) kepadamu (Muhammad), maka kamu tidak akan lupa." Maksudnya, Kami akan menjaga apa yang Kami wahyukan kepadamu berupa al-Qur`an, dan Kami menjaga hatimu agar tetap waspada sehingga kau tidak akan melupakan sesuatu pun darinya. Ini merupakan kabar gembira besar dari Allah سبحانه وتعالى untuk hamba dan RasulNya, Muhammad a, yaitu Allah سبحانه وتعالى akan mengajarkannya ilmu yang tidak akan beliau lupakan, ﴾ إِلَّا مَا شَآءَ ٱللَّهُۚ ﴿ "kecuali kalau Allah menghendaki," sesuai tuntutan hikmahNya yang membuatmu melupakannya karena suatu kepentingan dan hikmah yang amat besar. ﴾ إِنَّهُۥ يَعۡلَمُ ٱلۡجَهۡرَ وَمَا يَخۡفَىٰ ﴿ "Sesungguhnya Dia mengetahui yang terang dan yang tersembunyi," di antaranya Allah سبحانه وتعالى mengeta-hui apa yang terbaik untuk hambaNya. Artinya, karena itu Allah سبحانه وتعالى mensyariatkan dan menegaskan apa yang Dia inginkan.
(8) ﴾ وَنُيَسِّرُكَ لِلۡيُسۡرَىٰ ﴿ "Dan Kami akan memberimu taufik kepada jalan yang mudah," ini juga berita gembira lainnya. Allah سبحانه وتعالى mempermu-dah RasulNya dalam berbagai urusan dan Allah سبحانه وتعالى mempermudah syariat dan AgamaNya.
(9-13) ﴾ فَذَكِّرۡ ﴿ "Oleh sebab itu berikanlah peringatan," akan sya-riat dan tanda-tanda kebesaranNya. ﴾ إِن نَّفَعَتِ ٱلذِّكۡرَىٰ ﴿ "Karena peringatan itu bermanfaat," yakni selama peringatan diterima, dijadikan petuah dan didengar, baik apakah seluruh maksud dari peringatan terca-pai atau sebagiannya saja. Kontekstual ayat, bila peringatan tidak membawa guna, misalnya hanya semakin menambah keburukan atau bisa mengurangi kebaikan, maka peringatan tidak diperintah-kan, bahkan terlarang.
Dalam peringatan, manusia terbagi menjadi dua: Orang-orang yang memanfaatkan dan orang-orang yang tidak memanfaatkan. Orang-orang yang memanfaatkan peringatan disinggung oleh Allah سبحانه وتعالى dalam FirmanNya, ﴾ سَيَذَّكَّرُ مَن يَخۡشَىٰ ﴿ "Orang yang takut (kepada Allah) akan mendapat pelajaran," karena takut kepada Allah سبحانه وتعالى dan mengetahui balasan-balasan yang akan diberikan Allah سبحانه وتعالى atas berbagai perbuatan akan menghentikan seseorang dari apa yang dibenci Allah سبحانه وتعالى serta mendorongnya untuk melakukan kebajikan. Sedangkan mereka yang tidak memanfaatkan peringatan, Allah سبحانه وتعالى menyinggung mereka dengan FirmanNya,﴾ وَيَتَجَنَّبُهَا ٱلۡأَشۡقَى 11 ٱلَّذِي يَصۡلَى ٱلنَّارَ ٱلۡكُبۡرَىٰ 12 ﴿ "Orang-orang yang celaka (kafir) akan menjauhinya. (Yaitu) orang yang akan memasuki api yang besar (neraka)," yaitu neraka yang dinyalakan yang merasuk hingga sampai ke hati. ﴾ ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحۡيَىٰ ﴿ "Kemudian dia tidak mati di dalamnya dan tidak (pula) hidup," yakni disiksa dengan siksaan pedih tanpa jeda dan istirahat hingga mereka mengharapkan bisa mati, tapi harapan mereka tidak akan ada gunanya. Hal itu semakna dengan Firman Allah سبحانه وتعالى,
﴾ لَا يُقۡضَىٰ عَلَيۡهِمۡ فَيَمُوتُواْ وَلَا يُخَفَّفُ عَنۡهُم مِّنۡ عَذَابِهَاۚ ﴿
"Mereka tidak dibinasakan sehingga mereka mati dan tidak (pula) diringankan dari mereka azabnya." (Fathir: 36).
(14-15) ﴾ قَدۡ أَفۡلَحَ مَن تَزَكَّىٰ ﴿ "Sungguh beruntunglah orang yang mem-bersihkan diri (dengan beriman)," yakni menang dan beruntunglah orang yang membersihkan diri dari kesyirikan, kezhaliman, dan akhlak-akhlak tercela. ﴾ وَذَكَرَ ٱسۡمَ رَبِّهِۦ فَصَلَّىٰ ﴿ "Dan dia ingat nama Rabbnya, lalu dia shalat," yakni orang yang memiliki sifat selalu ingat kepada Allah سبحانه وتعالى dan hatinya terpatri dengan dzikir sehingga hal itu meng-haruskannya mengerjakan segala sesuatu yang diridhai Allah سبحانه وتعالى khususnya shalat yang merupakan neraca keimanan. Inilah makna ayat di atas. Sedangkan yang menafsirkan Firman Allah سبحانه وتعالى, ﴾ تَزَكَّىٰ ﴿ "Orang yang membersihkan diri," dengan arti mengeluarkan zakat fitrah dan ﴾ وَذَكَرَ ٱسۡمَ رَبِّهِۦ فَصَلَّىٰ ﴿ "dia ingat nama Rabbnya, lalu dia shalat," 'Id, meski penafsiran tersebut termasuk dalam kata-kata shalat dan sebagian dari cabangnya, tapi maknanya bukan hanya sesempit itu saja.
(16-17) ﴾ بَلۡ تُؤۡثِرُونَ ٱلۡحَيَوٰةَ ٱلدُّنۡيَا ﴿ "Tetapi kamu (orang-orang) kafir memilih kehidupan duniawi," artinya, kalian lebih mengedepankan dunia daripada kehidupan akhirat dan kalian lebih memilih ke-nikmatannya yang lusuh dan kotor serta fana melebihi akhirat. ﴾ وَٱلۡأٓخِرَةُ خَيۡرٞ ﴿ "Sedang kehidupan akhirat adalah lebih baik," lebih baik dari dunia dalam segala sifat yang diinginkan, ﴾ وَأَبۡقَىٰٓ ﴿ "dan lebih kekal," karena akhirat adalah negeri keabadian, kekekalan, dan kesucian, sedangkan dunia adalah negeri yang fana. Orang Mukmin yang berakal tidak akan memilih sesuatu yang lebih jelek dari sesuatu yang lebih baik dan tidak menukar kenikmatan sesaat dengan kenikmatan abadi. Karena itu, cinta terhadap dunia dan lebih dikedepankan melebihi akhirat merupakan induk segala kesalahan.
(18-19) ﴾ إِنَّ هَٰذَا ﴿ "Sesungguhnya ini," yang disebutkan untuk kalian dalam surat yang penuh berkah ini berupa hal-hal indah dan berita-berita bagus ﴾ لَفِي ٱلصُّحُفِ ٱلۡأُولَىٰ 18 صُحُفِ إِبۡرَٰهِيمَ وَمُوسَىٰ 19 ﴿ "benar-benar terdapat dalam kitab-kitab terdahulu, (yaitu) kitab-kitab Ibrahim dan Musa," keduanya adalah rasul paling mulia setelah Muhammad a. Semua perintah-perintah di atas terdapat dalam seluruh syariat karena berguna untuk dunia dan akhirat. Perintah-perintah terse-but merupakan maslahat di seluruh waktu dan tempat.
Selesai. Segala puji hanya bagi Allah سبحانه وتعالى.
Magpawalang-kapintasan ka sa Panginoon mo na pumaitaas sa nilikha Niya, habang bumibigkas sa pangalan Niya sa sandali ng pagbanggit mo sa Kanya at pagdakila mo sa Kanya,
Glorifica il tuo Dio, Colui che si innalzò sul Suo Creato, menzionando il Suo nome quando Lo adori e Lo lodi.
1- En yüce olan Rabbinin ismini tesbih et!
2- O ki yaratıp düzene koyan.
3- O ki takdir edip yol gösterendir.
4- O ki bitkileri çıkaran,
5- Sonra da onu kupkuru ve simsiyah hale getirendir.
6- Sana okutacağız ve (sen onu) unutmayacaksın.
7- Ancak Allah’ın dilediği müstesnâ. Şüphesiz O, açığı da bilir, gizli olanı da.
8- Biz sana en kolay yolu kolaylaştıracağız.
9- O halde öğüt faydalı olduğu sürece sen öğüt ver.
10- (Rabbinden) korkan kimse öğüt alacaktır.
11- En bahtsız olan kimse ise ondan kaçacaktır.
12- O ki en büyük ateşe girecektir.
13- Sonra da orada ne ölecek, ne de yaşayacaktır.
14,15- Arınan ve Rabbinin adını anıp namaz kılan kimse gerçekten kurtuluşa ermiştir.
16- Ama siz, dünya hayatını tercih ediyorsunuz.
17- Halbuki âhiret, hem daha hayırlı, hem de daha kalıcıdır.
18- Şüphesiz bunlar önceki sahifelerde,
19- İbrahim ile Mûsâ’nın sahifelerinde de vardır.
(Mekke’de inmiştir. 19 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1-2. Yüce Allah tesbih edilmesini emretmektedir ki bu da zikrini, ibadetini, celâli ve azameti önünde saygı ile boyun eğmeyi, büyüklüğü karşısında itaat ile boyun bükmeyi ihtiva eder.
Bu tesbihin Yüce Allah’ın azametine lâyık olmasını da istenmektedir. Bu da O’nu pek yüce ve pek güzel isimlerinin her birisinin büyük ve azametli anlamı ile ve fiillerinin zikredilmesi ile olur ki bu fiillerden biri de O’nun mahlukatı en sağlam ve en güzel şekilde yaratmış olmasıdır.
3. “O ki” takdir ile gerçekleştirilen her bir şeyin kendisine bağlı olarak gerçekleştiği kaderi “takdir edip” bütün mahlukata bu konuda “yol gösterendir.”
Bu genel anlamdaki hidâyettir. Bunun anlamı da şudur: O, her bir varlığa kendi maslahat ve menfaatine olan şeyleri göstermiş, o yola iletmiştir. Yüce Allah’ın dünyevî nimetleri de bunlar arasındadır. O bakımdan şöyle buyrulmaktadır:
4. “O ki bitkileri çıkaran”dır. Yani semadan bir su indirerek onunla çeşitli bitkiler, pek çok otlar bitirendir. İnsanlar, davarlar ve bütün hayvanlar bunlardan yararlanırlar.
Daha sonra bu bitkilerin tazelikleri için takdir olunan süre tamamlandıktan sonra onların canlılıkları kaybolur, bükülmeye ve kurumaya başlar.
5. “Sonra da onu kupkuru ve simsiyah hale getirendir.” Bu bitkileri ufalanmış çerçöp haline getirir.
6. Zikri geçen genel hidâyetin kapsamı içerisinde Yüce Allah'ın dinî nimetleri de dahildir. Bundan dolayı Yüce Allah, bu dinî nimetlerin esasını ve ana kaynağını lütfettiğini hatırlatmaktadır ki o da Kur’ân-ı Kerîm’dir. O, şöyle buyurmaktadır:“Sana okutacağız ve (sen onu) unutmayacaksın.” Yani sana vahyetmiş olduğumuz Kitabı koruyacağız ve onu kalbine yerleştireceğiz. Sen de ondan hiçbir şey unutmayacaksın. Bu, Yüce Allah’ın kulu ve rasûlü Muhammed sallallahu aleyhi ve sellem’e verdiği pek büyük bir müjdedir. Bu müjdeye göre O, ona unutmayacağı bir şekilde bilgiler öğreteceğini bildirmektedir.
7. “Ancak Allah’ın dilediği müstesnâ.” Yani hikmeti, bir maslahat ve pek büyük bir hikmet dolayısı ile sana unutturmayı gerektirdiği şeyler bundan müstesnâdır.
"Şüphesiz O, açığı da bilir, gizli olanı da.” O’nun, nelerin kullarının faydasına olduğunu, neyin onları ıslah edeceğini bilmesi de buna dahildir. Yani bundan dolayı O, dilediğini teşrî’ eder, istediği hükmü koyar.
8. Bu buyruk da bir başka müjdedir. Allah, Rasûlüne bütün hususlarda kolaylık sağlayacak, O’nun şeriatını ve dinini kolay kılacaktır.
9. “O halde öğüt faydalı olduğu sürece” yani verdiğin öğüt kabul edildikçe ve o öğüt dinlendikçe ister maksadın tamamen gerçekleşsin, ister kısmen gerçekleşsin “sen” Allah’ın şeriatini ve âyetlerini hatırlatarak “öğüt ver.”
Âyet-i kerimenin mefhumundan anlaşıldığına göre eğer verilen öğüt kötülüğü artırmak yahut hayrı eksiltmek sureti ile fayda vermeyecek olursa öğüt vermek, emrolunan bir iş olmaz, aksine yasaklanan bir iş olur. Çünkü öğüt vermek hususunda insanlar, yararlananlar ve yararlanmayanlar olmak üzere iki kısma ayrılırlar.
10. Öğütten yararlananlara gelince Yüce Allah, onları şöylece söz konusu etmektedir:“Korkan” yani Allah’tan korkup sakınan “kimse öğüt alacaktır.” Çünkü Allah korkusu, O’nun amellerin karşılıklarını vereceğini bilmesi kulun, Allah’ın hoşlanmadığı işlerden uzak kalmasını ve hayırlarda yarışmasını sağlar.
11-12. Öğütten yararlanmayanlara gelince onlardan da Yüce Allah şöyle söz etmektedir:“En bahtsız olan kimse ise ondan kaçacaktır. O ki en büyük ateşe girecektir.” Bu ise kalplere kadar yükselip çıkan tutuşturulmuş alevli ateştir.
13. “Sonra da orada ne ölecek, ne de yaşayacaktır.” Yani rahat yüzü görmeksizin, dinlenmeksizin, durmadan can yakıcı bir azap göreceklerdir (ki buna yaşamak denmez). Diğer taraftan ölmeyi temenni edecekler, ama ölmeyeceklerdir. Nitekim Yüce Allah, şöyle buyurmaktadır:“Onlar hakkında ölüm hüküm verilmez ki ölsünler, onların üzerinden (cehennemin) azabından bir şey de hafifletilmez.”(Fâtır, 35/36)
14-15. “Arınan” Nefsini iyice temizleyip şirkten, zulümden, kötü huylardan arındıran “ve Rabbinin adını anıp namaz kılan kimse” Allah’ın adını anma vasfına sahip, kalbi bununla dolu, bundan dolayı da Allah’ın razı olacağı ameller işleyen özellikle de imanın ölçüsü durumunda olan namazı kılan kimse “gerçekten kurtuluşa ermiştir” kazançlı çıkmış ve kurtulmuş olur.
İşte âyetin manası budur.
"Arınan” buyruğunun fıtır sadakası veren, “Rabbinin adını anıp namaz kılan”ın da bayram namazı kılan demek olduğunu söyleyerek bu açıklamayı yapanlara gelince her ne kadar bunlar, bu buyruğun kapsamına girmekte ve bu lafızların kapsadığı cüzlerin bir bölümü iseler de bunlar esas ve yegane mana değildir.
16. “Ama siz, dünya hayatını tercih ediyorsunuz.” Onu ahiretin önüne geçiriyor, geçip giden, türlü olumsuz etkenlerle zevkleri bulanıklaşan, hevesleri kursakta bırakan dünyevî nimetleri âhirete tercih ediyorsunuz.
17. “Halbuki âhiret” dünyada aranan bütün özellikler bakımından “hem daha hayırlı, hem de daha kalıcıdır.” Çünkü âhiret, ebedilik yurdudur, ebediyen kalınacak bir yerdir. Dünya ise bitip tükenme yurdudur. Akıllı mü’min, hiçbir zaman değersiz olanı iyi ve mükemmel olana tercih etmez. Bir anlık lezzeti, ebedi azaba değişmez. Dünyayı sevmek ve onu âhirete tercih etmek, her türlü hatanın ve günahın başıdır.
18-19. “Şüphesiz bunlar” bu mübarek sûrede size hatırlatılan güzel emirler ve pek güzel bilgiler “önceki sahifelerde; İbrahim ile Mûsâ’nın sahifelerinde de vardır.” Bu iki nebi ve rasûl ise Muhammed sallallahu aleyhi ve sellem’den sonra rasûllerin en şereflileridir. Allah’ın salât ve selâmı hepsine olsun.
Bütün şeriatlerde bu emirler vardır. Çünkü bu emirler, dünya ve âhiretin maslahatını ilgilendirir ve bunlar her zaman ve mekânda maslahat olma özelliğini korurlar.
Hamd, Yüce Allah’a mahsustur.
A’lâ Sûresi’nin tefsiri burada sona ermektedir.
***
Sanctifie ton Seigneur qui est au-dessus de Ses créatures, en prononçant Son Nom lorsque tu Le mentionnes et en Le vénérant,
Which was revealed in Makkah
The Virtues of Surat Al-A`la
This Surah was revealed in Makkah before the migration to Al-Madinah. The proof of this is what Al-Bukhari recorded from Al-Bara' bin `Azib, that he said, "The first people to come to us (in Al-Madinah) from the Companions of the Prophet were Mus`ab bin `Umayr and Ibn Umm Maktum, who taught us the Qur'an; then `Ammar, Bilal and Sa`d came. Then `Umar bin Al-Khattab came with a group of twenty people, after which the Prophet came. I have not seen the people of Al-Madinah happier with anything more than their happiness with his coming (to Al-Madinah). This was reached to such an extent that I saw the children and little ones saying, `This is the Messenger of Allah ﷺ who has come.' Thus, he came, but he did not come until after I had already recited (i.e., learned how to recite)
سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى
(Glorify the Name of your Lord, the Most High.) (87:1) as well as other Surahs similar to it." It has been confirmed in the Two Sahihs that the Messenger of Allah ﷺ said to Mu`adh,
«هَلَّا صَلَّيْتَ بِــ
سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى
وَالشَّمْسِ وَضُحَـهَا
وَالَّيْلِ إِذَا يَغْشَى »
(Why didn't you recite "Glorify the Name of your Lord, the Most High,"; "By the sun and its brightness," and "By the night when it envelopes.") Imam Ahmad recorded from An-Nu`man bin Bashir that the Messenger of Allah ﷺ recited
سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى
هَلْ أَتَاكَ حَدِيثُ الْغَـشِيَةِ
Surat Al-A`la (chapter 87) and Surat Al-Ghashiyh (chapter 88) in the two `Id prayers. If the `Id prayer fell on Friday, he would recite them in both prayers (`Id and Salat Al-Jumu`ah). Muslim also recorded this in his Sahih, as well as Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah. The wording of Muslim and the Sunan compilers says, "He used to recite
سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى
هَلْ أَتَاكَ حَدِيثُ الْغَـشِيَةِ
Surat Al-A`la (chapter 87) and Surat Al-Ghashiyh (chapter 88) for the two `Ids and Jumu`ah. If they occurred on the same day, he would recite them in both of them." In his Musnad, Imam Ahmad recorded on the authority of Ubayy bin Ka`b, Abdullah bin `Abbas, `Abdur-Rahman bin Abza, and the Mother of the believers, `A'ishah, that the Messenger of Allah ﷺ used to recite
سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى
قُلْ يأَيُّهَا الْكَـفِرُونَ
قُلْ هُوَ اللَّهُ أَحَدٌ
(Glorify the Name of your Lord, the Most High.) and (Say: `O you who disbelieve.') and (Say: `He is Allah, the One.') `A'ishah added in her version that he would also recite the Mu`awwidhatayn (Al-Falaq and An-Nas).
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيم
In the Name of Allah, the Most Gracious, the Most Merciful.
The Command to pronounce Tasbih and its Response
Imam Ahmad recorded from Ibn `Abbas that whenever the Messenger of Allah ﷺ would recite
سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى
(Glorify the Name of your Lord, the Most High.) he would say,
«سُبْحَانَ رَبِّيَ الْأَعْلَى»
(Glory to my Lord, the Most High.) Ibn Jarir recorded from Ibn Ishaq Al-Hamdani that whenever Ibn `Abbas would recite
سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى
(Glorify the Name of your Lord, the Most High.) he would say, "Glory to my Lord, the Most High," and whenever he would recite
لاَ أُقْسِمُ بِيَوْمِ الْقِيَـمَةِ
(I swear by the Day of Resurrection.) (75:1) and then reach the end of it
أَلَيْسَ ذَلِكَ بِقَـدِرٍ عَلَى أَن يُحْيِىَ الْمَوْتَى
(Is not He able to give life to the dead) (75:40) he would say, "Glory to You, of course." Qatadah said,
سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى
(Glorify the Name of your Lord, the Most High.) "It has been mentioned to us that whenever the Prophet of Allah used to recite it he would say,
«سُبْحَانَ رَبِّيَ الْأَعْلَى»
(Glory to my Lord, the Most High.)"
The Creation, the Decree, and the bringing forth of Vegetation
Allah says,
الَّذِى خَلَقَ فَسَوَّى
(Who has created, and then proportioned it.) meaning, He created that which has been created, and He fashioned every creation in the best of forms. Then Allah says,
وَالَّذِى قَدَّرَ فَهَدَى
(And Who has measured; and then guided.) Mujahid said, "He guided man to distress and happiness, and he guided the cattle to their pastures." This Ayah is similar to what Allah has said about Musa's statement to Fir`awn,
رَبُّنَا الَّذِى أَعْطَى كُلَّ شَىءٍ خَلْقَهُ ثُمَّ هَدَى
(Our Lord is He Who gave to each thing its form and nature, then guided it aright.) (20:50) meaning, He decreed a set measure and guided the creation to it. This is just as is confirmed in Sahih Muslim on the authority of `Abdullah bin `Amr that the Messenger of Allah ﷺ said,
«إِنَّ اللهَ قَدَّرَ مَقَادِيرَ الْخَلَائِقِ قَبْلَ أَنْ يَخْلُقَ السَّمَواتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ وَكَانَ عَرْشُهُ عَلَى الْمَاء»
(Verily, Allah ordained the measure of all creation fifty thousand years before He created the heavens and the earth, and His Throne was over the water.) Concerning Allah's statement,
وَالَّذِى أَخْرَجَ الْمَرْعَى
(And Who brings out the pasturage,) meaning, all types of vegetation and crops.
فَجَعَلَهُ غُثَآءً أَحْوَى
(And then makes it dark stubble.) Ibn `Abbas said, "Dried up and altered." It has been narrated that Mujahid, Qatadah and Ibn Zayd, all made similar statements.
The Prophet does not forget the Revelation
Allah says,
سَنُقْرِئُكَ
(We shall make you to recite,) meaning, `O Muhammad.'
فَلاَ تَنسَى
(so you shall not forget (it),) This is Allah informing and promising him (the Prophet ) that He will teach him a recitation that he will not forget.
إِلاَّ مَا شَآءَ اللَّهُ
(Except what Allah may will.) Qatadah said, "The Prophet did not forget anything except what Allah willed." It has been said that the meaning of Allah's statement,
فَلاَ تَنسَى
(so you shall not forget,) is, "do not forget" and that which would be abrogated, is merely an exception to this. Meaning, `do not forget what We teach you to recite, except what Allah wills, which He removes and there is no sin on your leaving it off (not retaining it).' Concerning Allah's statement,
إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَى
(He knows what is apparent and what is hidden.) meaning, He knows what the creatures do openly and what they hide, whether it be statements or deeds. None of that is hidden from Him. Then Allah says,
وَنُيَسِّرُكَ لِلْيُسْرَى
(And We shall make easy for you the easy.) meaning, `We will make good deeds and statements easy for you, and We will legislate such Law for you that is easy, tolerant, straight and just, with no crookedness, difficulty or hardship in it.'
The Command to remind
Allah then says,
فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَى
(Therefore remind in case the reminder profits.) meaning, remind where reminding is beneficial. From here we get the etiquette of spreading knowledge, that it should not be wasted upon those who are not suitable or worthy of it. The Commander of the believers, `Ali said, "You do not tell people any statement that their intellects do not grasp except that it will be a Fitnah (trial) for some of them." He also said, "Tell people that which they know. Would you like for Allah and His Messenger to be rejected" Allah said:
سَيَذَّكَّرُ مَن يَخْشَى
(The reminder will be received by him who fears,) meaning, `he whose heart fears Allah and who knows that he is going to meet Him, will receive admonition from what you convey to him, O Muhammad.'
وَيَتَجَنَّبُهَا الاٌّشْقَى - الَّذِى يَصْلَى النَّارَ الْكُبْرَى - ثُمَّ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَا
(But it will be avoided by the wretched, who will enter the great Fire. There he will neither die nor live.) meaning, he will not die and thus be allowed to rest, nor will he live a life that is beneficial to him. Instead, his life will be harmful to him, because it will be the cause of his feeling of the pain of torment and various types of punishments what he is being punished with. Imam Ahmad recorded from Abu Sa`id that the Messenger of Allah ﷺ said,
«أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا لَا يَمُوتُونَ وَلَا يَحْيَوْنَ، وَأَمَّا أُنَاسٌ يُرِيدُ اللهُ بِهِمُ الرَّحْمَةَ فَيُمِيتُهُمْ فِي النَّارِ فَيَدْخُلُ عَلَيْهِمُ الشُّفَعَاءُ فَيَأْخُذُ الرَّجُلُ الضِّبَارَةَ فَيُنْبِتُهُمْ أو قال: يَنْبُتُونَ فِي نَهْرِ الْحَيَا، أو قال: الْحَيَاةِ، أو قال: الْحَيَوَانِ أو قال: نَهْرِ الْجَنَّةِ فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ فِي حَمِيلِ السَّيْل»
(Concerning the people of the Fire who are deserving of it, they will not die nor will they live. Regarding the people that Allah wants mercy for, He will cause them to die in the Fire. Then He will allow the intercessors to come to them, and a man will take his groups of supporters and plant them (or he said (they will be planted) in the River of Al-Haya (or he said (Al-Hayah, or Al-Hayawan, or Nahr Al-Jannah). Then they will sprout up like the sprouting of the seed on the moist bank of a flowing stream.) Then the Prophet said,
«أَمَا تَرَوْنَ الشَّجَرَةَ تَكُونُ خَضْرَاءَ، ثُمَّ تَكُونُ صَفْرَاءَ، ثُمَّ تَكُونُ خَضْرَاءَ؟»
(Haven't you all seen the tree that is green, then it turns yellow, then it turns green (again)) Abu Sa`id then said that some of those present said, "It is as if the Prophet used to live in the desert wilderness (i.e., due to his parables of nature)." Ahmad also recorded from Abu Sa`id that the Messenger of Allah ﷺ said,
«أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا فَإِنَّهُمْ لَا يَمُوتُونَ فِيهَا وَلَا يَحْيَوْنَ، وَلَــكِنْ أُنَاسٌ أو كما قال تُصِيبُهُمُ النَّارُ بِذُنُوبِهِمْ أو قال: بِخَطَايَاهُمْ فَيُمِيتُهُمْ إِمَاتَةً حَتْى إِذَا صَارُوا فَحْمًا أُذِنَ فِي الشَّفَاعَةِ، فَجِيءَ بِهِمْ ضَبَائِرَ ضَبَائِرَ فَبُثُّوا عَلى أَنْهَارِ الْجَنَّةِ فَيُقَالُ:يَا أَهْلَ الْجَنَّةِ أَفِيضُوا عَلَيْهِمْ، فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ تَكُونُ فِي حَمِيلِ السَّيْل»
(Concerning the people of the Fire who will be dwellers of it, they will not die in it nor will they live. However, there will be a group of people - or as he said -( whom the Fire will burn due to their sins - or he said - (their wrongdoings. So, He will cause them to die until they become burnt coal. Then the intercession will be allowed and they will be brought group after group, and they will be scattered over the rivers of Paradise. Then it will be said: "O people of Paradise! Pour down upon them." Then they will sprout like the growing of the seed that is upon the moist bank of the flowing stream." Then, a man from among the people present said, "It is as if the Messenger of Allah ﷺ used to live in the desert wilderness." Muslim also recorded this Hadith.
Ngươi hãy tẩy sạch Thượng Đế của Ngươi, Đấng Tối Cao bên trên tất cả vạn vật, hãy nhắc tên Ngài khi Ngươi nhớ đến Ngài và tán dương Ngài.
Commentary
Ruling [ 1]
Scholars have ruled that when anyone recites the verse: سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Pronounce the purity of the name of your most exalted Lord...87:1) it is commendable to say:
سُبحانَ رَبِِّیَ الْأَعْلَى
'I pronounce the purity of my most exalted Lord.'
This was the practice of all the noble Companions, like Sayyidna ` Abdullah Ibn ` Abbaa, Ibn ` Umar, Ibn Zubair, Abu Musa and ` Abdullah Ibn Masud ؓ Whenever they started reciting the Surah, they would recite:
سُبحانَ رَبِِّیَ الْأَعْلَى
'I pronounce the purity of my most exalted Lord.' [ Qurtubi ].
It should be noted that the desirability of reciting this is outside of the prayer.
Ruling [ 2]
Sayyidna 'Uqbah Ibn ` Amir Al-Juhani ؓ narrates that when the Surah Al-A` la was revealed, the Holy Prophet ﷺ instructed:
اجعلوا فی سجودکم
'Say this (SubhanaRabbiyal-A` 1a) in your sujud [ prostrations ] '
سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Pronounce the purity of the name of your Most exalted Lord.) The word tasbih means 'to pronounce the purity' and سَبِّحِ اسْمَ رَبِّكَ signifies to 'honour the name of your Lord'. When the name of Allah is pronounced, it should be done with utmost humility and respect.
His name should be kept pure and free from anything that is unbecoming to His sublime status. Allah should be called by the names He Himself has stated or taught the Holy Prophet ﷺ . It is not permitted to call Him by any other name.
Ruling [ 3]
Besides, it is also included in the above imperative that there are some names exclusively meant for Allah; calling human beings or any other creation by those specific names is contrary to declaring the purity of Allah. Therefore, it is not permissible. [ Qurtubi ]. Nowadays, people are not particular about names like ` Abdur Rahman, ` Abdur Razzaq, ` Abdul Ghaffar and ` Abdul Quddus. They call the persons bearing these names 'Rahman', 'Razzaq', 'Ghaffar', 'Quddus' and so on, for short. People have got into the habit of shortening such names without realising that the speakers as well as the listeners are committing a sin. People commit this joyless sin day and night without any reason.
Some commentators interpret the word 'ism' does not mean 'name' in this verse. Instead, they say, it is referring to the Dhat or the 'Being' of Allah. According to the Arabic expressions, this interpretation is not unlikely, and the Qur'an has used the word 'ism' in that sense also. The Hadith that instructs us to recite the tasbih in sajdah [ prostration ] is not "I pronounce the purity of the name of my most exalted Lord, but "I pronounce the purity of my most exalted Lord". This indicates that in this context 'ism' is not used in the sense of 'name' but it refers to the Being of Allah Himself. [ Qurtubi ]
Veličaj svoga Gospodara koji je uzvišen iznad svojih stvorenja, izgovarajući Njegovo ime kada Ga se sjetiš i kada Ga slaviš.
Declare the transcendence of your Lord Who is High above His creation, by uttering His Name when you remember and revere Him.
İnsanı tastamam ve dosdoğru yaratandır.
Subtle and Profound Wisdom in the Creation of the Universe
الَّذِي خَلَقَ فَسَوَّىٰ وَالَّذِي قَدَّرَ فَهَدَىٰ (who created [ everything ], then made [ it ] well, and who determined a measure [ for everything ], then guided [ it ]...87:2, 3). All these are the attributes of the 'Most Exalted Lord'. The first attribute is khalaqa which does not simply mean 'to make' or 'manufacture'. It has a deeper significance: 'to bring out something from pure non-existence into the realm of existence without the help of any pre-existing matter'. (This is the correct meaning of 'creation'. If something is made with the help of some pre-existing matter, it cannot be called 'creation' in its original sense.) This is not within the power of anyone else. Only the perfect power of Allah can bring things into existence, whenever He wills, without the help of any pre-existing matter.
The second attribute, which is connected with takhliq (creation), is sawwa. This word is derived from taswiyah, and it literally means 'to make well or equal'. The verse signifies that Allah made the constitution of everything symmetrical or made it congruously consistent in its several parts, the body structure, shape and size, limbs and organs. Man and every other animal is adapted to the requirements of wisdom. The hands and legs, the tips of the fingers and toes have joints with different types of springy connective tissues that make it possible to bend and fold in different ways. If we look at another limb or organ of human body, its symmetry and balance baffles our imagination and is sufficient for us to believe in the consummate wisdom and power of the Creator of the universe.
The third attribute is qaddara which is derived from taqdir and it means 'to determine; to measure; to balance; to design symmetrically; to decree/decide'. The word is used in the last sense here. The verse purports to say that things in the world have not been created without purpose. Everything has been created for a specific purpose, and has been endowed with natural capacities to fit its function. If we look carefully, the principle does not apply only to specific species. Every member of the universe has been assigned a specific function to perform. We witness the manifestation of the assignments in the sky, the stars, lightning, rain, humans, animals, vegetation and minerals.
Maulana Rumi رحمۃ علیہ says:
خاک و باد و آب و آتش بندہ اند بامن و تو مردہ باحق زندہ اند
'The earth, the wind, the water and the fire all of them are slaves of Allah.
According to me and you, they are senseless, but according to Allah, all of them are alive and sensible.
Allah has especially geared man and every species of animals to do particular works and they perform them according to their natural inclination, and their predisposition pivots around their respective tasks.
ہری کے رابہر کارے ساختند میل اور ادردلش اند اختند
Allah has created everything for a particular purpose And has filled its heart with inclination towards it.
The fourth attribute of Allah is fa-hada 'then guided it'. In other words, The Creator of the universe did not create things and left them to their own mercy to perform their particular function as they like, but they are shown the way in which they should be performed. As a matter of fact, He guided the entire creation by equipping each member of it with suitable nature to function for which it was created, whether the member is the sky or celestial creation, or it is the earth or the earthly creation. They all possess a special type of sense, though it is of a lower than that of man. The Qur'an says:
رَبُّنَا الَّذِي أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ
'Our Lord is He Who gave to each thing its form and nature, then guided it aright. [ 20:50] '
As a result, since the inception of their creation, the skies, the earth, the stars and planets, mountains and oceans are all performing their functions accurately, without any failure or deviation. Humans and animals, in particular, whose intellect and sensibility can be observed easily, have been invested with capabilities of fulfilling their minute needs and repelling harmful things in a way that baffles the one who thinks about it. Since man possesses sense and intelligence of a higher degree, his capabilities may not be so much surprising, but let us look into wild animals, ferocious animals or beasts of prey, birds and insects. Each and everyone of them is able to obtain its necessities of life. They are able to find their habitats. They have not acquired the skills of fulfilling their individual and communal needs through a teacher that may educate or train them, nor did they need any school or college to acquire this knowledge and skill. Their education and training comes directly from the Creator of the universe. It is this divine guidance that has been referred to in the Holy Qur'an by saying,
رَبُّنَا الَّذِي أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ
'Our Lord is He Who gave to each thing its form and nature, then guided it aright. [ 20:50] '
and in this Surah thus:
وَالَّذِي قَدَّرَ فَهَدَىٰ
'and who determined a measure (for everything), then guided (it), [ 3] '
The Knowledge of Science is a Divine Gift to Man
Allah has equipped man with the higher order of intelligence and sense. The entire universe is made subservient to him, the earth, mountains and oceans and everything created therein are made to serve man and created for his benefit. However, full advantage of them is not possible unless man acquires knowledge and skill to put various things together and produce a new item. Nature has provided man with intelligence and understanding to excavate mountains and dive into the oceans to obtain minerals and marine objects. He composes certain items like wood, iron, steel, copper, brass and so on and makes new items of his need. This knowledge and technology is not dependent on scientific research and college or university education. Even illiterate people have been doing this since the inception of human existence. This is intrinsic science that Allah has endowed upon man as a natural gift. Later, man developed the capability of doing technical and scientific research. He thus made progress in various fields of science and technology. The capability to do this is also a Divine gift.
Obviously, science and technology does not create anything, but it merely shows the way to use the created things. The initial knowledge about their use is taught by Allah, but there is a wide scope to make progress in it by the capabilities Allah has bestowed to man, the manifestation of which we are witnessing in this scientific age day by day, and what further range of these abilities and talents will manifest in future is unknown. All this is the interpretation of hada '[ He ] guided (it), [ 3] In other words, Allah has placed in them potentials and capabilities to perform their natural functions. But alas! the scientists are getting more and more negligent, rather blind to these realities day by day.
The One Who created man in due proportion and balanced his stature.
Onaj koji stvara čovjeka u skladnom obliku i uspravnog.
Dialah yang menciptakan manusia dengan sempurna dan menyeimbangkan bentuknya.
Quien creó al ser humano en la debida proporción y con su estatura balanceada.
Colui che ha creato l'uomo perfetto e che ha perfezionato la sua immagine.
na lumikha sa tao na nahubog at nagpaangkop sa tikas niya,
Celui qui a créé harmonieusement l’être humain et Lui a donné une taille mesurée,
Ngài là Đấng đã tạo ra con người và ban cho y hình thể.
Dialah yang menakdirkan berbagai makhluk dengan segala jenis, macam, dan sifatnya, serta memberi petunjuk kepada setiap makhluk tentang segala yang sesuai dan cocok baginya.
qui détermina les espèces de créatures, leurs variétés ainsi que leurs caractéristiques et guida toute créature vers tout ce qui lui convient et lui est adapté,
na nagtakda ng mga nilikha sa mga lahi ng mga ito, mga uri ng mga ito, at mga katangian ng mga ito, at nagpatnubay sa bawat nilikha tungo sa naaangkop dito at tumutugma rito,
The One Who determined for all created things their species, types and attributes and Who guided every creation to what is appropriate and suitable for it.
It is quite evident that there is planning in the creation of man and the world. This planning strongly implies that there must be some purpose behind this creation. And indeed, this purpose has been revealed to man through divine revelation. However, only that individual learns a lesson from revelation who is of a receptive nature. Such people will be introduced to the eternal bounties of God. But those whose arrogance prevents them from accepting guidance, will be doomed to being cast into the flames of the eternal fire.
Onaj koji određuje vrste i osobine stvorenja i svako stvorenje upućuje ka onome što mu odgovara.
Bütün varlıkların cinslerini, türlerini ve özelliklerini takdir eden, her varlığı kendisi için münasip ve uygun olana yönlendirendir.
Là Đấng định cho mọi vạn vật về hình dạng, thể loại, thuộc tính và hướng dẫn mọi tạo vật đến với điều phù hợp nhất với nó.
Aquel que determinó para todas las cosas creadas sus especies, tipos y atributos, y Quien guio a cada creación hacia lo que es apropiado y adecuado para ella.
Colui che ha decretato che le creature fossero divise in varie categorie e avessero varie caratteristiche, e che ha guidato ogni creatura a ciò che più le si addice.
Onaj koji daje da iz Zemlje niče bilje za vašu stoku.
E Colui che ha fatto sorgere dalla terra ciò di cui si nutre il vostro bestiame,
The One Who brought out from the earth what your animals graze on.
Quien hace brotar de la tierra lo que sus animales comen.
na nagpalabas ng pastulan mula sa lupa na panginginainan ng mga hayop ninyo,
وَالَّذِي أَخْرَجَ الْمَرْعَىٰ ﴿4﴾ فَجَعَلَهُ غُثَاءً أَحْوَىٰ (and who brought forth pasturage, then turned it into a blackening stubble....87:4, 5)
The word مَرْعَىٰ ma’ ra means 'pasturage'. This is the land that has grass growing on it, and that is used for animals to graze. The word ghutha' غُثَا refers to 'stubble, and scum borne upon the surface of a torrent'. The word أَحْوَىٰ ahwa is derived from the root huwwah which refers to 'a kind of black colour that comes upon a dense vegetation'. The verse purports to depict the Divine power and wisdom related to herbage and vegetation. He grows the green vegetation and then He gradually turns it into black colour, and it loses its freshness. This directs man's attention also to his end. His body radiating with health, beauty, smartness and alertness is a Divine gift, but its tenure of life is limited. Eventually it will come to an end.
Ngài là Đấng làm mọc ra cây cỏ xanh tươi để các ngươi chăn nuôi thú nuôi của các ngươi.
Hayvanlarınızın otladığı otları topraktan yeşertendir.
qui a fait sortir de sous terre ce que broutent vos bêtes
Dialah yang mengeluarkan dari bumi rerumputan yang menjadi makanan bagi hewan ternakmu.
Và cũng chính Ngài làm cho chúng trở nên những cộng rạ khô sau khi đã xanh tươi.
Lalu Dia menjadikan rerumputan itu batang kering yang kehitam-hitaman setelah sebelumnya hijau nan segar.
rendendolo avanzi di foraggio che tendono al nero, dopo essere stato verde intenso.
saka gumawa Siya rito na dayaming tuyo na medyo nangingitim matapos na ito dati ay luntiang sariwa.
Y luego lo convierte en heno seco y negruzco, cuando antes había estado verde y fresco.
Onaj koji čine da nakon što je bilo zeleno, sasuši se i pocrni.
The He made it into dry blackish straw after it had been green and fresh.
et en a fait ensuite un foin sec de couleur sombre après qu’il eut été vert et tendre.
Diri ve yemyeşil olmasının ardından onu siyaha dönük kupkuru bir ota çevirmiştir.
I will teach you, O Messenger, the Qur’ān, and gather it in your chest so you do not forget it. So do not race with Gabriel in the recitation as you used to do with the desire that you do not forget it.
Magpapabigkas Kami sa iyo, O Sugo, ng Qur’ān at mag-iipon Kami nito sa dibdib mo at hindi ka makalilimot nito kaya huwag kang makipag-unahan kay Anghel Gabriel sa pagbigkas gaya ng dati mong ginagawa dahil sa pagsisigasig na hindi ka makalimot nito,
TA sẽ đọc cho Ngươi nghe - hỡi Thiên Sứ - về Qur'an, TA sẽ gom Nó đặt cố định trong lòng Ngươi, khiến Người sẽ không bao giờ quên Nó, kể cả Jibril không thể cố nhớ lâu hơn Ngươi mặc dù rất cố gắng không cho quên.
Mi ćemo te, o Poslaniče, naučiti da učiš Kur'an, sabrat ćemo ga u tvojim prsima, pa ništa nećeš zaboraviti. Zbog toga, nemoj, kao ranije žuriti, kada ti ga Džibril uči, da ga što prije naučiš, kako ga ne bi zaboravio.
Ô Messager, Nous te ferons réciter le Coran et le rassemblerons dans ton cœur de manière à ce que tu ne l’oublies pas. Ne rivalise donc pas avec Gabriel en récitation comme avant, pensant que tu ne l’oublieras pas en faisant cela.
-Ey Peygamber!- Sana Kur’an’ı okutacağız ve onu senin kalbinde toplayacağız ki, böylece onu unutmayacaksın. Öyleyse Cebrail’le okuyuşunda onu unutmamak için yaptığın gibi yarışma.
Kami akan membacakan kepadamu Al-Qur`ān -wahai Rasul- dan Kami mengumpulkannya di dalam dadamu, sehingga engkau tidak akan melupakannya. Oleh karena itu, janganlah engkau mendahului Jibril dalam membacanya sebagaimana yang pernah engkau lakukan karena keinginanmu yang kuat agar tidak melupakannya,
Te enseñaré el Corán, Mensajero, y lo guardaré en tu pecho para que no lo olvides. Por lo tanto, no te apresures con Gabriel en la recitación con el deseo de no olvidarlo, como solías hacer.
Ti insegneremo il Corano, o Messaggero, e lo raccoglieremo nel tuo petto e non lo dimenticherai, quindi non anticipare Jibrīl nella lettura come facevi in precedenza per non dimenticarlo,
سَنُقْرِئُكَ فَلَا تَنسَىٰ ۔ إِلَّا مَا شَاءَ اللَّـهُ (We will make you recite, then you will not forget, except that which Allah wills. Indeed He knows what is manifest and what is hidden....87:6-7). In the preceding verses, Allah depicted the manifestation of His Omnipotence and [ profound ] wisdom. Thereafter, a few guidelines are given to the Holy Prophet ﷺ regarding his prophetic obligation. Before putting forth the guidelines, he is given the cheerful news of making his task easier. When the Qur'an was revealed initially, and as Jibra'il (علیہ السلام) began to recite, the Holy Prophet ﷺ made haste to repeat, lest any word or sentence should be lost. He was, therefore, told not to make haste with it, and to wait until the angel had delivered the whole message, and then to repeat the words of the revelation, being assured that it was a Divine arrangement, and that nothing would be lost. On this occasion, he is still more plainly told: 'then you will not forget, except that which Allah wills.'
While Allah made the Holy Prophet ﷺ remember all of the Qur'an, there were certain verses which Allah made him forget, because they had been abrogated. This was done by Allah's command, and is not done without reason. There are several ways in which this is done. One way of doing this is that a second clear injunction is revealed contrary to the first injunction. Another way of abrogating a particular verse is to obliterate a verse from the memory of the Holy Prophet ﷺ and the memory of all other Muslims, as stated in:
مَا نَنسَخ مِن آیَتٍ اَو نُنسِھَا
'Whenever We abrogate a verse or cause it to be forgotten. [ 2:106] '
Some scholars interpret the exceptive sentence 'except that which Allah wills' differently. They say that for some reason Allah blots out temporarily a verse from Holy Prophet's ﷺ memory, but he may remember it again, in support of which the following narrative may be adduced: One day the Holy Prophet ﷺ recited a Surah, but omitted one of the verses. Sayyidna Ubayy Ibn Ka` b ؓ ، one of the Prophet's scribes, was present. He thought it might have been abrogated. On inquiry, the Holy Prophet said that it was not abrogated, but that it was omitted by mistake. [ Qurtubi ]. In this interpretation, it may be summarised that forgetting a verse temporarily, and then remembering it again, does not go against the promise made in this verse. [ In fact, it is an exception from this promise.] Allah knows best!
osim onoga što Allah hoće da zaboraviš, zbog neke mudrosti. On Uzvišeni, zaista, zna i ono što na javu iznosite i ono što tajite, jer Njemu ništa nije skriveno.
Trừ những gì Allah muốn cho Ngươi quên vì một ý nghĩa nào đó. Quả thật, Ngài là Đấng biết tất cả những điều công khai và những điều thầm kín, không có điều gì che giấu được Ngài.
Exception faite de ce qu’Allah voudra te faire oublier pour une raison donnée. Il sait ce qui est dévoilé tout comme ce qui est dissimulé et rien de tout cela ne Lui échappe.
tranne ciò che Allāh vuole che dimentichi per un particolare scopo; in verità, gloria Sua, Egli è Consapevole di ciò che viene mostrato e di ciò che viene celato, nulla di tutto ciò Gli è nascosto.
kecuali apa yang Allah kehendaki untuk kamu lupakan karena suatu hikmah. Sesungguhnya Dia -Subḥānahu wa Ta'ālā- mengetahui apa yang di tampakkan dan apa yang disembunyikan, tidak ada sesuatu pun yang tersembunyi dari-Nya.
Salvo que Al-lah quiera que olvides algo por alguna razón. Él conoce lo manifiesto y lo oculto. Nada está oculto para Él.
Ancak bir hikmetten dolayı, Allah’ın unutmanı diledikleri bundan müstesnadır. Şüphesiz Allah -Subhanehu ve Teâlâ- açıktan yapılanı da, gizleneni de bilir. Hiçbir şey O'na gizli kalmaz.
Except for what Allah wishes you to forget for some reason. He (may He be glorified) knows what is made public and what is hidden. Nothing of that is hidden from Him.
maliban sa niloob ni Allāh na makalimot ka mula roon dahil sa isang kasanhian. Tunay na Siya – kaluwalhatian sa Kanya – ay nakaaalam sa anumang inihahayag at anumang ikinukubli. Walang nakakukubli sa Kanya na anuman mula roon.
Te dirigiré por el camino de la facilidad, para que realices acciones que agraden a Al-lah y te introduzcan en el Paraíso.
Magpapagaan Kami sa iyo ng paggawa ng nagpapalugod kay Allāh na mga gawain na nakapagpapasok sa Paraiso.
I will make it easy for you to do actions that please Allah and enter you into Paradise.
Olakšat ćemo ti djela s kojima je Allah zadovoljan i koja vode ka Džennetu.
Kami memudahkan bagimu untuk melakukan perbuatan yang diridai Allah sekaligus yang memasukkanmu ke dalam surga.
Nous te faciliterons d’œuvrer de manière à obtenir l’agrément d’Allah et à entrer au Paradis.
Allah’ın razı olduğu ve cennete sokan amelleri senin için kolaylaştıracağız.
وَنُيَسِّرُكَ لِلْيُسْرَىٰ (And We will facilitate for you [ to reach ] the easiest way....87:8). The phrase the easiest way' refers to the sacred laws of Islam. Apparently, according to the demand of the context, it should have been stated 'We will make the Shari'ah easy for you'. But the Qur'an chose, instead, to state 'And We will facilitate for you (to reach) the easiest way. [ 8] '. The reason for that, probably, is to indicate that Allah will predispose him to the sacred laws, so that they will become part of his nature, and he will become an embodiment of Shari'ah.
Và TA luôn tạo mọi sự dễ dàng và thuận lợi cho Ngươi làm những điều hài lòng Allah khiến Ngươi vào Thiên Đàng.
E ti agevoliamo le azioni che compiacciono Allāh e che ti faranno entrare nel Paradiso.
Así que exhorta a la gente con el Corán que Le revelé y recuérdaselo, siempre y cuando el recordatorio sea escuchado.
Ngươi hãy nhắc nhở thiên hạ bằng những điều được thiên khải cho Ngươi trong Qur'an, Ngươi hãy cố gắng nhắc nhở họ khi lời nhắc nhở đang được lắng nghe.
Predica alla gente ciò che ti riveliamo del Corano e ammoniscili finché il monito non viene ascoltato.
Oleh karena itu, nasihatilah manusia dengan apa yang telah Kami wahyukan kepadamu dari Al-Qur`ān dan ingatkanlah mereka selama peringatan itu masih didengarkan.
Pa opominji ljude objavom koja ti u Kur'anu od nas dolazi i ustraj u tome sve dok opomenu ima neko da sluša.
Exhorte donc les gens à l’aide du Coran que Nous te révélons et fais-leur le Rappel, tant que le Rappel est encore permis.
فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ (So, extend advice [ to people ] if advice is useful....87:9) The preceding verses described the facilities created by Allah for the Holy Prophet in performing his Prophetic obligation. This verse commands him to perform his obligation. The verse contains the conditional particle 'in' (if) that apparently makes the sentence a conditional statement. But, in fact, the command is not intended to be made conditional. It is rather an emphatic statement. This is similar to the grammatical phenomenon in many languages. The particle 'if' is sometimes used when something is always true. It is used for introducing a situation that always has the same meaning, result or effect. For example: "If you are a 'man' [ obviously he is a man ], then you will have to do this work;" In neither of such sentences, the particle 'if is conditional, but rather emphatic. Likewise, the verse purports to say that preaching truth and righteousness is certainly useful. Therefore, the beneficial thing should never be abandoned at anytime.
Kaya mangaral ka sa mga tao sa pamamagitan ng ikinasi Namin sa iyo mula sa Qur'ān, at magpaalaala ka sa kanila hanggat ang paalaala ay naririnig.
So give counsel to people with the Qur’ān that I reveal to you and remind them as long as the reminder is heard.
Öyleyse insanlara Kur’an’dan sana vahyettiğimiz öğütler ver. Ve nasihat dinlemeye devam ettikleri sürece onlara nasihat et.
Mapangangaralan sa pamamagitan ng mga pangaral mo ang sinumang nangangamba kay Allāh dahil siya ay ang makikinabang sa pangaral,
tvojom opomenom okoristit će se onaj ko se Allaha boji, jer samo takav uzima pouku.
The one who fears Allah will pay heed to your counsel, because he is the one who benefits from counsel.
Lời cảnh tỉnh của Ngươi khiến những ai kính sợ Thượng Đế biết quay đầu.
Allah'tan korkan kimseler senin verdiğin nasihatten öğüt alacaktır. Çünkü öğütlerden faydalanan onlardır.
Quien tenga temor de Al-lah prestará atención a tu exhortación, porque ese es quien se beneficiará de tus consejos.
Solo chi teme Allāh prenderà atto delle prediche, poiché solo quest'ultimo può trarre beneficio dalle prediche.
Tes exhortations auront un effet sur ceux qui redoutent Allah car ce sont eux qui tirent profit des exhortations.
Orang yang takut kepada Allah akan menerima nasihat-nasihatmu karena dialah yang bisa mendapatkan manfaat dari nasihat itu.
at lumalayo sa pangaral at umiiwas dito ang tagatangging sumampalataya dahil siya ay pinakamatindi sa mga tao sa pagkalumbay sa Kabilang-buhay dahil sa pagpasok niya sa Apoy,
Mientras que el incrédulo se mantendrá alejado del consejo, porque será la persona más desdichada en la vida después de la muerte, ya que entrará en el Fuego.
od opomene udaljit će se nevjernik, jer on je najgori i najnesretniji čovjek na Sudnjem danu, kada bude ulazio u Vatru.
Kâfir kimse ise öğüt almaktan uzak durur ve kaçınır. Çünkü o, cehennem ateşine girdiği için ahirette insanların en bedbahtıdır.
Sebaliknya, orang yang kafir akan menjauh dan lari dari nasihat itu karena ia adalah manusia paling sengsara di akhirat dengan masuk ke neraka.
The disbeliever will keep away and alienate himself from the counsel, because he is the most wretched person in the afterlife as he will enter the Fire.
Người vô đức tin tự xa lánh lời nhắc nhở này, bởi họ thuộc nhóm người bất hạnh nhất ở Đời Sau phải vào Hỏa Ngục.
Tandis que le mécréant évite l’exhortation et la fuit, car son entrée dans le Feu le rendra le plus malheureux des gens dans l’au-delà.
E il miscredente eviterà la predica e la ripudierà, poiché è il più licenzioso tra la gente, nell'Aldilà, perché entrerà nel Fuoco.
onaj koji će u veliku vatru na Sudnjem danu ući i u njoj zauvijek gorjeti.
Aquel que entrará en el gran Fuego de la vida eterna para sufrir y soportar su calor por toda la eternidad.
Dialah yang masuk ke dalam neraka akhirat yang besar, ia merasa sengsara karena panasnya dan tersiksa karenanya selamanya.
Il brûlera dans le plus grand feu, celui de l’au-delà, dont il endurera la chaleur pour l'éternité,
Colui che entrerà nel Grande Fuoco, nell'Aldilà, soffrirà il suo ardore e lo subirà per l'eternità,
Ahirette büyük bir ateşe girerek sonsuza kadar onun sıcaklığının ızdırabını ve acısını çeker.
The one who will enter the great Fire of the afterlife to suffer and bear its heat forever.
Rồi đây chúng sẽ bị đày vào ngọn lửa khổng lồ ở Đời Sau, bị cái nóng của nó thiêu đốt muôn đời.
na papasok sa Apoy na pinakamalaki ng Kabilang-buhay upang magdusa sa init niyon at magpakasakit doon magpakailanman.
Sonra da sonsuza kadar cehennem ateşine girer. Öyle ki, orada ne çekmekte olduğu azaptan dolayı rahata kavuşacağı şekilde ölür, ne de değerli, iyi ve güzel bir hayat yaşar.
Pagkatapos pamamalagiin siya sa Apoy kung saan hindi siya mamamatay roon para makapagpahinga sa pinagdurusahan niya na pagdurusa at hindi mabubuhay sa isang kaaya-ayang buhay na marangal.
zatim će vječno boraviti u Vatri, u njoj neće umrijeti pa se tako od kazne odmoriti, niti će u njoj lijepim i ugodim životom živjeti.
dopodiché resterà per sempre nel Fuoco e non potrà morire per liberarsi dalle sofferenze della punizione, e non vivrà una vita dignitosa.
Permanecerá para siempre en el Fuego, sin morir en él para poder descansar del castigo que sufre, y sin vivir una vida buena y agradable.
Then he will remain forever in the Fire without dying therein and being relieved of the punishment he suffers from, and without living a good and decent life.
où il ne connaîtra pas une mort qui abrègera ses souffrances ni ne vivra une vie agréable et digne.
Vào trong đó họ sẽ không chết hầu tránh được sự đau đớn của hình phạt nhưng cũng không thể sống một cách thoải mái.
Kemudian ia tinggal abadi di dalam neraka, ia tidak pernah mati yang menjadikannya bisa beristirahat dari siksa yang menyengsarakannya dan tidak pula bisa merasakan hidup yang baik dan mulia.
Postigao je što je želio onaj ko se od širka i grijeha očisti.
Chắc chắn, chiến thắng sẽ thuộc về người biết giữ mình sạch khỏi tội Shirk và tội lỗi khác.
Sungguh, beruntunglah orang yang telah membersihkan diri dari kesyirikan dan kemaksiatan dengan mendapatkan apa yang diinginkannya,
The one who purified himself from idolatry and sins has attained the objective.
Şirkten ve günahlardan arınan kimse ise kesinlikle istediğini kazanmıştır.
Chi si è purificato dall'idolatria e dal peccato avrà ottenuto ciò che desidera.
Réussira certes celui qui se purifie du polythéisme et des péchés,
قَدْ أَفْلَحَ مَن تَزَكَّىٰ (Success is surely achieved by him who purifies himself,..87:14) The word tazakka is derived from zakah, the primitive meaning of which is 'to purify'. The zakah of wealth is so called because it purifies the rest of man's wealth for him. In this context, the word tazakka is used in a general sense, which comprehends the purity of faith and character, and purity of wealth.
وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ (and pronounces the name of his Lord, then offers prayer....87:15). This covers all categories of prayer, obligatory as well as supererogatory. Some commentators say that it refers especially to Id prayers. This interpretation too can fall under the preceding category.
بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا (But you prefer the worldly life,...87:16). Sayyidna ` Abdullah Ibn Masud ؓ says that people generally prefer the worldly blessings and comforts to the blessings and comforts of the Hereafter, because the former is visible and readily available, while the latter is invisible and unavailable readily. People unaware of reality preferred the visible to the invisible, which became the cause of eternal loss. In order to spare them the eternal loss, Allah, through His Messengers ﷺ and Books, described to them the blessings and comforts of the Hereafter so clearly as if they can perceive them [ through their sense organs ]. It has been made plain to them that what they think is readily available and preferred, is actually fragile and will very soon perish. It is unwise to put one's heart into, or faith in, it and waste one's energy on it. Thus the Qur'an says:
وَالْآخِرَةُ خَيْرٌ وَأَبْقَىٰ (while the Hereafter is much better and much more durable...87:17). The verse purports to warn those who prefer this life to the Hereafter that they should use their intelligence to find out what they have preferred and what they have abandoned. They are, first of all, made to realise that the highest degree of comfort and pleasure in this life is not free from the mixture of grief and hardship. In the second place, it is not permanent. We experience in our daily life that a king of today becomes a pauper tomorrow. A vigorous youth of today becomes old tomorrow. In the Hereafter, on the other hand, there will be freedom from both these defects. All its blessings and comforts will be 'much better' and they cannot be compared to the blessings and comforts of this life. Most importantly, it is abqa 'much more durable'.
Let us consider the following scenario: It is said to a person that there are two houses in front of him, one of which is a magnificent mansion, fully furnished and another an ordinary, substandard house, not properly furnished. He has the choice to take the mansion, but only for a month or two. Thereafter, he will have to vacate the mansion. Or he may take the underdeveloped house that he will own permanently. Which of the two houses a wise person will prefer? The answer is obvious that he will prefer the second option. On this analogy, one should prefer the blessings of the Hereafter even if, for argument's sake, they are substandard, because they are permanent and eternal. But the fact is that they are not only permanent, but also much better and far more superior to the worldly comforts. In this situation only an unfortunate fool will prefer the blessings of this life to the bounties of the Hereafter.
A Statement concerning the People of Success
Allah says,
قَدْ أَفْلَحَ مَن تَزَكَّى
(Indeed whosoever purifies himself shall achieve success.) meaning, he purifies himself from despised characteristics and he follows what Allah has revealed to the Messenger ﷺ.
وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى
(And remembers the Name of his Lord, and performs Salah.) meaning, he establishes the prayer in its appointed time, seeking the pleasure of Allah, obedience to His command, and implementation of His Law. We have already reported from the Commander of the believers, `Umar bin `Abdul-`Aziz, that he used to command the people to give the Sadaqat Al-Fitr, and he would recite this Ayah:
قَدْ أَفْلَحَ مَن تَزَكَّى - وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى
(Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and performs Salah.) Abu Al-Ahwas said, "If someone comes to any of you begging, and he wants to pray, then he should give charity (Zakah) before he prays. For verily, Allah the Exalted says,
قَدْ أَفْلَحَ مَن تَزَكَّى - وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى
(Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and performs Salah.)" Qatadah said concerning this Ayah,
قَدْ أَفْلَحَ مَن تَزَكَّى - وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى
(Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and performs Salah (Fasalla).) "He purifies his wealth and pleases his Creator."
This World is Worthless in Comparison to the Hereafter
Then Allah says,
بَلْ تُؤْثِرُونَ الْحَيَوةَ الدُّنْيَا
(Rather you prefer the life of this world.) meaning, `you give it precedence over the matter of the Hereafter, and you prefer it because of what it contains of usefulness and benefit for you in livelihood, and your returns (i.e., income, profitable gain).'
وَالاٌّخِرَةُ خَيْرٌ وَأَبْقَى
(Although the Hereafter is better and more lasting.) meaning, the reward of the final abode is better than the worldly life, and it is more lasting. For indeed, this worldly life is lowly and temporal, whereas the Hereafter is noble and eternal. Thus, how can an intelligent person prefer that which is short-lived over that which is eternal. How can he give importance to that which will soon pass away from him, while ignoring the importance of the abode of eternity and infinity. Imam Ahmad recorded from Abu Musa Al-Ash`ari that the Messenger of Allah ﷺ said,
«مَنْ أَحَبَّ دُنْيَاهُ أَضَرَّ بِآخِرَتِهِ، وَمَنْ أَحَبَّ آخِرَتَهُ أَضَرَّ بِدُنْيَاهُ، فَآثِرُوا مَا يَبْقَى عَلَى مَا يَفْنَى»
(Whoever loves his worldly life, will suffer in his Hereafter, and whoever loves his worldly life, will suffer in his Hereafter, and whoever loves his Hereafter, will suffer in his worldly life. Therefore, chose that which is everlasting over that which is temporal.) Ahmad was alone in recording this Hadith.
The Scriptures of Ibrahim and Musa
Allah then says,
إِنَّ هَـذَا لَفِى الصُّحُفِ الاٍّولَى - صُحُفِ إِبْرَهِيمَ وَمُوسَى
(Verily, this is in the former Scriptures -- the Scriptures of Ibrahim and Musa.) This Ayah is similar to Allah's statement in Surat An-Najm,
أَمْ لَمْ يُنَبَّأْ بِمَا فِى صُحُفِ مُوسَى - وَإِبْرَهِيمَ الَّذِى وَفَّى - أَلاَّ تَزِرُ وَزِرَةٌ وِزْرَ أُخْرَى - وَأَن لَّيْسَ لِلإِنسَـنِ إِلاَّ مَا سَعَى - وَأَنَّ سَعْيَهُ سَوْفَ يُرَى - ثُمَّ يُجْزَاهُ الْجَزَآءَ الأَوْفَى - وَأَنَّ إِلَى رَبِّكَ الْمُنتَهَى
(Or is he not informed with what is in the Scriptures of Musa. And of Ibrahim who fulfilled (or conveyed) all that (Allah ordered him to do or convey): that no burdened person (with sins) shall bear the burden (sins) of another. And that man can have nothing but what he does. And that his deeds will be seen. Then he will be recompensed with a full and the best recompense. And that to your Lord is the End (Return of everything).) (53:36-42) And so forth, until the end of these Ayat. Abu `Aliyah said, "The story of this Surah is in the earlier Scriptures." Ibn Jarir preferred the view that the meaning of Allah's statement,
إِنَّ هَذَآ
(Verily, this) is referring to His previous statement,
قَدْ أَفْلَحَ مَن تَزَكَّى - وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى - بَلْ تُؤْثِرُونَ الْحَيَوةَ الدُّنْيَا - وَالاٌّخِرَةُ خَيْرٌ وَأَبْقَى
(Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and offers Salah. Rather you prefer the life of this world. Although the Hereafter is better and more lasting.) Then Allah says,
إِنَّ هَذَآ
(Verily, this) meaning, the content of this discussion,
إِنَّ هَـذَا لَفِى الصُّحُفِ الاٍّولَى - صُحُفِ إِبْرَهِيمَ وَمُوسَى
(in the former Scriptures, the Scriptures of Ibrahim and Musa.) This view that he (At-Tabari) has chosen is good and strong. Similar to it has been reported from Qatadah and Ibn Zayd. And Allah knows best. This is the end of the Tafsir of Surat Al-A`la (Sabbih). All praise and blessings are due to Allah, and He is the Giver of success and protection from error.
Quien se purifique de la idolatría y de los pecados será de los bienaventurados.
Nagtamo nga ng hinihiling ang sinumang nagpakadalisay mula sa pagtatambal at mga pagsuway
et évoque son Seigneur en prononçant les différentes formules d’évocation prescrites, puis accomplit la prière selon les modalités requises.
Rabbini, dinin belirlediği zikir çeşitleriyle zikretmiş ve namazı da eda edilmesi istenilen şekliyle kılmıştır.
Colui che ha menzionato il suo Dio nelle modalità che Egli ha stabilito e che ha compiuto la Preghiera nel modo prescritto.
Quien recuerde a su Señor de las diversas formas en que Él ordenó. Quien realice sus oraciones de la manera requerida.
Luôn tưởng nhớ đến Allah bằng mọi hình thức cho phép tưởng nhớ và luôn dâng lễ nguyện Salah một cách chu đáo.
dan ia mengingat Tuhannya sesuai cara yang disyariatkan-Nya dengan berbagai zikir dan mendirikan salat dengan tata cara yang seharusnya.
at bumanggit sa Panginoon niya sa pamamagitan ng isinabatas Niya na mga uri ng pagbanggit at pag-alaala (dhikr) at nagsagawa ng dasal ayon sa katangiang hinihiling para sa pagsasagawa nito.
Who remembered his Lord by the various forms of remembrance that He ordained. Who discharged the prayer in the required manner.
i spomene svoga Gospodara propisanim vidovima zikra, obavi namaz onako kako se to traži.
Bagkus nag-uuna kayo ng buhay na pangmundo at nagmamagaling kayo nito higit sa Kabilang-buhay sa kabila ng isang sukdulang pagkakaibahan sa pagitan ng dalawang ito.
Fakat siz, aralarında çok büyük fark olduğu halde dünya hayatını önceliyor ve ahirete tercih ediyorsunuz.
But, you give preference to the worldly life and prefer it over the afterlife despite the huge disparity between them.
Vi životu na ovome svijetu prednost dajete u odnosu na onaj svijet, a među njima je velika razlika.
Date forse la precedenza alla vita terrena e la preferite all'Aldilà, nonostante siano molto differenti?!
Akan tetapi, kalian justru lebih mengutamakan dan memprioritaskan kehidupan dunia atas kehidupan akhirat, padahal perbedaan di antara keduanya sangatlah besar.
Không, các ngươi thường chỉ bận tâm với cuộc sống trần giàn này mà không màng tới cuộc sống hạnh phúc trường tồn ở Đời Sau.
Pero prefieren la vida mundanal a la vida después de la muerte, a pesar de la enorme diferencia entre ellas.
Seulement, vous préférez la vie du bas monde à l'au-delà, malgré l’immense différence au profit de la seconde
El Más Allá es, de hecho, superior a la vida mundanal y sus placeres, y es más duradera porque la bienaventuranza que contiene es eterna.
The Hereafter is indeed, better and superior to the world and the enjoyments and pleasures it contains, and it is more lasting, because the bliss it contains does not ever end.
Ma l'Aldilà è migliore e preferibile alla vita terrena, poiché contiene incessanti godimenti e la beatitudine che vi è in essa non ha mai fine.
Cuộc sống ở cõi Đời Sau mới là cuộc sống hạnh phúc hơn, tốt đẹp hơn cuộc sống của thế giới trần gian, và nó sẽ là cuộc sống trường tồn vĩnh viễn.
Oysa ahiret içinde bulunan mal ve zevkler bakımından dünyadan daha hayırlı, daha üstün ve süreklidir. Çünkü içinde bulunan nimetler asla tükenmez.
et le fait que l’au-delà soit meilleur et plus durable que le bas monde et ses plaisirs, car les délices de l’au-delà ne s’interrompent jamais.
Onaj svijet je bolji i vrijedniji od dunjaluka i svih uživanja na njemu, jer ahiretska uživanja su neprekidna.
Talagang ang Kabilang-buhay ay higit na mabuti at higit na mainam kaysa sa Mundo at anumang narito na mga tinatamasa at mga minamasarap, at higit na namamalagi dahil ang anumang naroon na kaginhawahan ay hindi napuputol magpakailanman.
Sungguh, akhirat itu lebih baik, lebih utama, dan lebih kekal daripada dunia dengan berbagai kesenangan dan kenikmatan yang ada padanya karena kenikmatan yang ada di akhirat tidak pernah berhenti selamanya.
Sesungguhnya apa yang Kami sebutkan kepada kalian berupa perintah-perintah dan berita-berita ini termaktub dalam suhuf-suhuf yang telah Kami turunkan sebelum Al-Qur`ān.
Ove naredbe i vijesti koje smo spomenuli nalaze se u listovima koji su objavljeni prije Kur'ana.
Les commandements et les nouvelles que Nous vous mentionnons là se trouvent dans les feuillets révélés bien avant que tu n'existes.
In verità, gli ordini e le informazioni che vi abbiamo menzionato sono presenti nei Libri che sono stati rivelati prima della tua venuta;
Este Mensaje, y las historias que te mencioné, se encuentran en las primeras revelaciones.
Tunay na ang nabanggit Naming ito sa inyo na mga utos at mga ulat ay talagang nasa mga kalatas na pinababa bago pa ng Qur'an,
إِنَّ هَـٰذَا لَفِي الصُّحُفِ الْأُولَىٰ صُحُفِ إِبْرَاهِيمَ وَمُوسَىٰ (Indeed this is [ written ] in the earlier divine scripts, the scripts of Ibrahim and Musa....87:18, 19] In other words, either all the themes of this Surah or its last theme, that the Hereafter is much better and much more durable than this life, was written in the earlier Divine scriptures. It is further explicated that this theme was written in the scriptures of Prophets Ibrahim and Musa (علیہما السلام) . Probably, it refers to other scriptures that were given to Prophet Musa (علیہ السلام) before Torah. It is also possible that it refers to Torah itself.
Themes of the Scripts of Prophet Ibrahim (علیہ السلام)
Ajurri transmits a narration from Sayyidna Abu Dharr Al-Ghifari ؓ that he inquired from the Prophet ﷺ as to the contents of the scripts of Prophet Ibrahim (علیہ السلام) and the Holy Prophet ﷺ replied that they contained educating parables . A story is told in it about a tyrant king where he is addressed and told: You haughty, arrogant and oppressive ruler! I did not give you kingdom so that you may amass wealth, but I had given you power so that you may let the supplication of the oppressed against the oppressor reach me, because my law does not reject the supplication of an oppressed, even though it may be uttered by an unbeliever.
Another parable addresses the general public thus: A wise person should divide his time into three parts. One part should be reserved for the worship of his Lord and supplication to Him. The second part should be reserved for self-assessment of his deeds, and reflection on the Omnipotence and creation of Allah. The third part should be allocated for acquisition of livelihood and fulfilling the natural needs. It further imparts that a wise person should keep himself abreast of the circumstances of his time, and keep himself busy in performing his intended work. He should take care of his tongue. He who takes speech as one of his works, his speech will be confined only to the things of real need.
Themes of the Scripts of Prophet Musa (علیہ السلام)
Sayyidna Abu Dharr Al-Ghifari ؓ says that he then inquired from the Holy Prophet ﷺ as to the contents of the scripts of Prophet Musa (علیہ السلام) and the Holy Prophet ﷺ replied
that they contained lessons of wisdom. Some of them are as follows:
§ I am surprised at the person who believes that he will certainly die, and yet he lives happily.
• I am surprised at the person who believes in Divine destiny, and yet he is despondent and aggrieved.
• I am surprised at the person who experiences the vicissitudes of life and rise and fall of nations, and yet he is content with the world.
• I am surprised at the person who believes in the Reckoning of the Hereafter, and yet he abandons [ good ] deeds.
Sayyidna Abu Dharr Al-Ghifari ؓ says that he asked the Holy Prophet ﷺ whether anything from these scriptures was revealed to him, he replied in the affirmative and asked Sayyidna Abu Dharr Ghifari ؓ to recite verses 14-19 of this Surah. [ Qurtubi ]
Alhamdulillah
The Commentary on
Surah Al-A` la
Ends here
Quả thật, những gì mà TA đề cập đến với các ngươi từ mệnh lệnh và thông tin đều nằm trong các quyển Kinh đã được ban xuống trước Qur'an
Şüphesiz size zikrettiğimiz bu emirler ve haberler, Kur'an'dan önce indirilmiş sahifelerde de bulunmaktadır.
These instructions and stories that I mentioned to you are in the scriptures revealed before you.
Suhuf-suhuf tersebut adalah yang diturunkan kepada Ibrahim dan Musa -'alaihimassalām-.
Onlar İbrahim’e ve Musa -aleyhimesselam-'a indirilmiş olan sahifelerdir.
En las revelaciones recibidas por Abraham u y Moisés u.
Đó là các tờ Kinh được ban xuống cho Ibrahim và cho Musa.
To su listovi objavljeni Ibrahimu i Musau, neka je na njih Allahov mir i spas.
Ce sont les feuillets d’Abraham et de Moïse.
Ang mga ito ay ang mga kalatas na pinababa kina Abraham at Moises – sumakanilang dalawa ang pagbati ng kapayapaan.
These are the scriptures revealed to Abraham and Moses (peace be upon them).
si tratta dei Libri rivelati a Ibrāhīm e a Mūsā, pace a loro.
