Này hỡi Thiên Sứ, Ngươi có nghe về Ngày Tận Thế, ngày bao trùm tất cả toàn nhân loại chưa?
1- (Dehşeti her yanı) saran (Kıyametin) haberi geldi sana geldi mi?
2- O gün birtakım yüzler vardır, zilletten yere eğilmiştir.
3- Çalışmışlar, yorulup bitkin düşmüşlerdir.
4- Kızgın bir ateşe gireceklerdir.
5- Son derece sıcak bir pınardan içirileceklerdir.
6- Onlar için kuru dikenden başka bir yiyecek yoktur.
7- O ise ne besler, ne de açlığı giderir.
8- O gün birtakım yüzler de vardır, parıl parıldır.
9- Amellerin(in karşılığını almış olmaktan) dolayı hoşnutturlar,
10- Yüksek bir cennettedirler.
11- Orada boş bir söz işitmezler.
12- Orada akan pınarlar vardır.
13- Orada yüksek tahtlar vardır.
14- (Önlerine) konmuş bardaklar,
15- Sıra sıra dizili minderler,
16- Ve serilmiş son derece kıymetli halılar vardır.
(Mekke’de inmiştir. 26 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1. Yüce Allah, Kıyamet gününün hallerini, o gündeki musibet ve dehşetleri zikretmekte, onun zorluk ve sıkıntıları ile bütün yaratıkları örtüp bürüyeceğini, kendisinin de amellerin karşılıklarını vereceğini ve insanların, kimisi cennette kimisi de cehennemde olmak üzere iki kısma ayrılacaklarını zikretmektedir.
Her iki kesimin de niteliklerini haber vermekte ve şöyle buyurmaktadır:
2-3. Cehennemliklerin nitelikleri hakkında şöyle buyrulmaktadır:“O gün birtakım yüzler vardır” yani Kıyamet gününde zilletten, rezillik ve rüsvaylıktan dolayı “yere eğilmiştir. Çalışmışlar, yorulup bitkin düşmüşlerdir.” Azapta bitkin düşmüşlerdir. Yüzleri üzere sürükleneceklerdir ve ateş onların yüzlerini kaplayacaktır.
Yüce Allah’ın:“O gün birtakım yüzler vardır, zilletten yere eğilmiştir; çalışmışlar, yorulup bitkin düşmüşlerdir” buyruğu ile kastedilenlerin, dünyada söz konusu olma ihtimali de vardır. Şöyle ki onlar, dünyada iken çeşitli ibadetler ve amellerde bulunurlardı. Ancak bunların kabul şartı olan iman bulunmadığından dolayı, Kıyamet gününde bu yaptıkları toz duman gibi olacak, boşa gidecektir.
Böyle bir ihtimal, mana açısından doğru olmakla birlikte, ifadelerin akışı (siyâk) buna delâlet etmemektedir. Aksine kesin doğru, birinci anlamdır. Çünkü Yüce Allah, bunu (o gün) zaman zarfı ile kayıtlamış bulunmaktadır ki, bu da Kıyamet günüdür. Zira burada maksat, genel olarak cehennem ehlinin söz konusu edilmesi ve onlara dair açıklamalarda bulunulmasıdır ki cehennem ehli açısından böyle bir durum (dünyada amel ve ibadet sahibi olmak), oldukça az bir durumdur. Diğer taraftan ifadeler, Kıyamet’in, dheşetiyle her yanı sarması esnasında insanların halini açıklama sadedindedir. Yani onların dünyadaki hallerine değinilmemektedir.
4-5. “Kızgın bir ateşe gireceklerdir.” Onlar, oldukça sıcak bir ateşe girecekler, bu ateş her bir yandan onları kuşatacakdır. “Son derece sıcak bir pınardan içirileceklerdir.” Nitekim Yüce Allah, bir başka yerde şöyle buyurmaktadır:“Eğer feryat edip yardım isterlerse, erimiş maden gibi yüzleri kavuran bir su ile yardımlarına varılacaktır.”(el-Kehf, 18/29) İşte onların içecekleri budur.
6-7. Yiyeceklerine gelince “onlar için kuru dikenden başka bir yiyecek yoktur. O ise ne besler, ne de açlığı giderir.” Çünkü yemekten maksat, bu iki husustan birisidir. Ya kişinin açlığını giderip açlığın ızdırabını ortadan kaldırmasıdır yahut da zayıflamış olan bedenini besleyip şişmanlatmasıdır.
Bu yiyecekte ise bu iki husustan hiçbirisi yoktur. Aksine o, son derece acı, kokuşmuş ve değersizdir. Allah’tan esenlik dileriz.
8. Hayır ehline gelince; Kıyamet gününde onların yüzleri hakkında şöyle buyurulmaktadır:“O gün birtakım yüzler de vardır, parıl parıldır.” Nimetlerin parlaklığı yüzlerinde görülür. Bedenleri de dipdiri, yüzleri nurlanmış ve son derece sevinmiş olacaklardır.
9. Dünyada iken işlemiş oldukları salih ameller ve Allah’ın kullarına yaptıkları iyiliklerden ötürü “hoşnutturlar.” Çünkü O’nun mükâfatının kendilerine kat kat fazlası ile hazırlanmış olduğunu görmüşlerdir. Böylece akıbetleri güzel olmuştur ve bütün temennilerini de elde etmişlerdir.
10. Çünkü bu yüzlerin sahipleri, bütün nimet türlerini içeren, yeri ve mevkisi oldukça “yüksek bir cennettedirler.” Bu cennet a’lây-ı iliyyîndedir. Oranın konakları, pek yüksektir. Üst üste bina edilmiş köşkleri vardır. Bu köşklerden Allah’ın kendilerine önceden hazırlamış olduğu lütufları seyrederler.
"Onun toplanmaya hazır olgun meyveleri (onlara) yakındır” (el-Hâkka, 69/23) Yani oranın lezzetli, pek güzel mahsuller veren meyveleri pek çoktur. Bunların toplanması da gâyet kolaydır. Hangi halde olurlarsa olsunlar uzanıp alabilirler. Ağaca tırmanma ihtiyacını duymayacaklar yahut herhangi bir meyveyi almakta zorlanmayacaklardır.
11. “Orada” yani cennette “boş bir söz işitmezler.” Haram sözler şöyle dursun anlamsız ve boş bir söz dahi işitmezler. Onların sözleri, hep güzel ve faydalıdır. Konuşmaları, Allah’ın zikrini ve O’nun ardı arkası kesilmeyen nimetleri anmayı ihtiva eder. Aralarında kalplere sevinç veren ve gönülleri rahatlatıp huzura kavuşturacak şekilde güzel adaba riayet ederler.
12. “Orada akan pınarlar vardır.” Bu, bir cins/tür ismidir. Yani orada onların diledikleri gibi akıttıkları, diledikleri tarafa çevirdikleri, istedikleri gibi yönlendirdikleri akan pınarlar vardır.
13. “Orada yüksek tahtlar vardır.” Taht, yüksekçe oturma yerleridir. Ayrıca bunların üzerindeki oldukça yumuşak döşemelerle de yükseklikleri daha da artar.
14. “(Önlerine) konmuş bardaklar.” Yani lezzetli şarap çeşitleriyle dopdolu bardaklar, önlerinde konulmuş ve onlar için hazırlanmış olacaktır. Bunlar, isteklerine ve tercihlerine amadedir. Ebedi kılınmış genç hizmetçiler bunları onların etrafında dolaştırırlar.
15. “Sıra sıra dizili minderler” İnce ve kalın ipekten ve Allah’tan başka kimsenin bilmediği başka şeylerden yapılmış minderler. Bunlar, üzerlerinde oturmak ve yaslanmak için dizilmiş olacaktır. Kendileri bu yastıkları yapmakla ve onları dizmekle yorulmayacaklardır.
16. “Ve serilmiş son derece kıymetli halılar vardır.” Oturacakları meclislerinin her tarafı bu tür gâyet güzel ve değerli halılarla döşeli olacaktır.
Has the news of the day of judgment that will overwhelm people with its horrors come to you, O Messenger?!
Apakah telah datang kepadamu -wahai Rasul- berita tentang hari Kiamat yang menjadikan manusia pingsan karena huru-haranya?
"Sudah datangkah kepadamu (tentang) Hari Pembalasan? Banyak muka pada hari itu tunduk terhina. Bekerja keras lagi kepayahan. Memasuki api yang sangat panas (neraka). Diberi minum dengan air dari sumber yang sangat panas. Mereka tiada memperoleh makanan selain dari pohon yang berduri, yang tidak menggemukkan dan tidak pula menghilangkan lapar. Banyak muka pada hari itu berseri-seri. Merasa senang karena usahanya. Dalam surga yang tinggi. Tidak kamu dengar di dalamnya perkataan yang tidak berguna. Di dalamnya ada mata air yang mengalir. Di dalamnya ada tahta-tahta yang ditinggikan, dan gelas-gelas yang terletak (di dekatnya), dan bantal-bantal sandaran yang tersusun, dan permadani-permadani yang terhampar." (Al-Ghasyiah: 1-16).
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(1) Allah سبحانه وتعالى menyebutkan kondisi-kondisi pada Hari Kiamat serta berbagai huru-hara dahsyat yang akan terjadi pada hari itu. Huru-hara itu akan mengitari seluruh manusia dengan berbagai kedahsyatannya. Manusia diberi balasan atas amal perbuatan mereka dan mereka terbagi menjadi dua golongan; satu golongan berada di surga dan golongan lain berada di neraka. Allah سبحانه وتعالى mem-beritahukan sifat masing-masing kedua golongan tersebut.
(2-7) Allah سبحانه وتعالى berfirman tentang sifat penghuni neraka, ﴾ وُجُوهٞ يَوۡمَئِذٍ ﴿ "Banyak muka pada hari itu," yakni pada Hari Kiamat, ﴾ خَٰشِعَةٌ ﴿ "tunduk terhina," yakni karena terhina, tercela, dan nista. ﴾ عَامِلَةٞ نَّاصِبَةٞ ﴿ "Bekerja keras lagi kepayahan," yakni lelah dalam siksaan, dan diseret di atas wajahnya,
﴾ وَتَغۡشَىٰ وُجُوهَهُمُ ٱلنَّارُ 50 ﴿
"Dan muka mereka ditutup oleh api neraka." (Ibrahim: 50).
Kemungkinan lain maksud Firman Allah سبحانه وتعالى, ﴾ وُجُوهٞ يَوۡمَئِذٍ خَٰشِعَةٌ 2 عَامِلَةٞ نَّاصِبَةٞ 3 ﴿ "Banyak muka pada hari itu tunduk terhina. Bekerja keras lagi kepayahan," adalah di dunia, karena mereka adalah ahli ibadah dan amal ketika berada di dunia, tapi karena syaratnya tidak dipe-nuhi, yaitu iman, maka ibadah dan amalan tersebut menjadi debu yang beterbangan (sia-sia).
Meski kemungkinan maksud tersebut benar dari segi makna tapi tidak ditunjukkan oleh konteks ayat. Yang benar dan pasti adalah makna pertama karena teks tersebut dibatasi dengan kata keterangan waktu, yaitu Hari Kiamat, karena maksud dari ayat tersebut adalah penjelasan tentang penghuni neraka secara umum dan karena konteks ayat menjelaskan kondisi manusia pada saat diliputi oleh Hari Kiamat sehingga tidak mencakup kondisi mereka ketika berada di dunia.
Firman Allah سبحانه وتعالى, ﴾ تَصۡلَىٰ نَارًا حَامِيَةٗ ﴿ "Memasuki api yang sangat panas (neraka)," yaitu amat panas dan meliputi mereka dari segala penjuru. ﴾ تُسۡقَىٰ مِنۡ عَيۡنٍ ءَانِيَةٖ ﴿ "Diberi minum dengan air dari sumber yang sangat panas," yakni benar-benar panas.
﴾ وَإِن يَسۡتَغِيثُواْ يُغَاثُواْ بِمَآءٖ كَٱلۡمُهۡلِ يَشۡوِي ٱلۡوُجُوهَۚ ﴿
"Dan jika mereka meminta minum, niscaya mereka akan diberi minum dengan air seperti besi yang mendidih yang menghanguskan muka." (Al-Kahfi: 29).
Itulah minuman mereka. Dan makanan mereka,﴾ لَّيۡسَ لَهُمۡ طَعَامٌ إِلَّا مِن ضَرِيعٖ 6 لَّا يُسۡمِنُ وَلَا يُغۡنِي مِن جُوعٖ 7 ﴿ "mereka tiada memperoleh makanan selain dari pohon yang berduri, yang tidak menggemukkan dan tidak pula menghilangkan lapar." Hal itu karena tujuan makan adalah satu dari dua hal berikut; menghilangkan lapar dan rasa sakitnya lapar atau menggemukkan badan. Sedangkan makanan neraka tersebut sama sekali tidak memiliki kedua tujuan itu. Lebih dari itu, makanan ini amat sangat pahit, berbau busuk dan menjijikkan. Kita memohon semoga Allah سبحانه وتعالى menganugerahkan keselamatan bagi kita.
(8-16) Sedangkan ahli kebajikan, wajah-wajah mereka pada Hari Kiamat, ﴾ نَّاعِمَةٞ ﴿ "berseri-seri," yakni karena indahnya kenikmat-an yang mereka dapatkan, maka raga mereka berseri dan wajah-wajah mereka berbinar dan amat bergembira ﴾ لِّسَعۡيِهَا ﴿ "karena usaha-nya," yang dilakukan di dunia berupa amal baik dan kebajikan terhadap hamba-hamba Allah سبحانه وتعالى, ﴾ رَاضِيَةٞ ﴿ "Ia merasa senang," karena mendapatkan pahalanya yang disimpan ternyata berlipat ganda, sehingga terpujilah kesudahan amalnya dan tercapailah segala sesuatu yang diharapkan. Hal itu karena balasan amal baiknya berada ﴾ فِي جَنَّةٍ ﴿ "dalam surga," yang mencakup berbagai macam kenikmatan secara keseluruhan, ﴾ عَالِيَةٖ ﴿ "yang tinggi," tempat dan kedudukannya. Kedudukannya berada di tingkatan paling atas dan tempatnya adalah kediaman-kediaman tinggi yang memiliki berbagai kamar. Di atas kamar terdapat kamar lain, dari kamar itu terlihat kemuliaan yang disediakan oleh Allah سبحانه وتعالى untuk mereka. (Dalam ayat lain),
﴾ قُطُوفُهَا دَانِيَةٞ 23 ﴿
"Buah-buahannya dekat." (Al-Haqqah: 23), yakni banyak buah-buahan lezat yang mengeluarkan buah-buahan indah dan mudah dipetik sekira penghuni surga bisa memetiknya dalam berbagai kondisi mereka. Tidak perlu memanjat dan buahnya pun tidak sulit dipetik. ﴾ لَّا تَسۡمَعُ فِيهَا ﴿ "Tidak kamu dengar di dalamnya," yakni, di dalam surga, ﴾ لَٰغِيَةٗ ﴿ "perkataan yang tidak berguna," yakni kata-kata tidak bermanfaat dan batil, apalagi kata-kata yang diharamkan. Perkataan para penghuni surga adalah kata-kata indah dan berguna yang mencakup dzikir mengingat Allah سبحانه وتعالى, menyebut nikmat Allah سبحانه وتعالى yang amat banyak. Menggunakan etika baik di antara sesama penghuni surga yang menggembirakan hati dan melapangkan dada.
﴾ فِيهَا عَيۡنٞ جَارِيَةٞ ﴿ "Di dalamnya ada mata air yang mengalir." Ini ada-lah isim jenis (kata umum). Yaitu di dalam surga terdapat berbagai mata air yang dipancarkan oleh penghuni surga dan mereka guna-kan sebagaimana yang mereka kehendaki dan dialirkan kemana pun yang mereka inginkan. ﴾ فِيهَا سُرُرٞ مَّرۡفُوعَةٞ ﴿ "Di dalamnya ada tahta-tahta yang ditinggikan." اَلسُّرُرُ adalah bentuk jamak dari kata اَلسَّرِيْرُ yaitu tempat-tempat duduk yang tinggi dari segi dzatnya dengan berba-gai permadani halus dan lembut. ﴾ وَأَكۡوَابٞ مَّوۡضُوعَةٞ ﴿ "Dan gelas-gelas yang terletak (di dekatnya)," yakni gelas-gelas yang berisi penuh dengan berbagai jenis minuman lezat diletakkan di hadapan mereka, dise-diakan untuk mereka, dan tunduk di bawah kehendak serta pilihan mereka. Anak-anak kecil yang kekal mengelilingi mereka. ﴾ وَنَمَارِقُ مَصۡفُوفَةٞ ﴿ "Dan bantal-bantal sandaran yang tersusun," yakni bantal-bantal yang terbuat dari sutra tebal dan sutra tipis serta dari bahan lain yang hanya diketahui oleh Allah سبحانه وتعالى. Bantal-bantal itu disusun untuk diduduki dan dijadikan sandaran. Para penghuni surga tidak perlu meletakkan dan menatanya. ﴾ وَزَرَابِيُّ مَبۡثُوثَةٌ ﴿ "Dan permadani-per-madani yang terhampar," زَرَابِيُّ adalah permadani indah yang terham-par. Yaitu, permadani-permadani itu memenuhi tempat duduk mereka dari segala penjuru.
Nakarating ba sa iyo, O Sugo, ang sanaysay ng Pagbangon [ng mga patay] na lulukob sa mga tao ng mga hilakbot nito?
Ti è giunto, o Messaggero, il racconto del Giorno della Resurrezione, che travolgerà la gente con i suoi orrori?!
-Ey Peygamber!- Dehşeti ile bütün insanları kuşatan kıyametin haberi sana geldi mi?
Ô Messager, t’est-il parvenu le récit de la Résurrection qui enveloppe les gens de terreur (du verbe ghachiya/yaghchâ)?
Which was revealed in Makkah
Reciting Surat Al-A`la and Al-Ghashiyah in the Friday Prayer
It has already been mentioned on the authority of An-Nu`man bin Bashir that the Messenger of Allah ﷺ used to recite Surat Al-A`la (87) and Al-Ghashiyah in the `Id and Friday prayers. Imam Malik recorded that Ad-Dahhak bin Qays asked An-Nu`man bin Bashir, "What else did the Messenger of Allah ﷺ recite on Friday along with Surat Al-Jumu`ah" An-Nu`man replied, "Al-Ghashiyah (88)." This narration has been recorded by Abu Dawud, An-Nasa'i, Muslim and Ibn Majah.
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
The Day of Judgement and what will happen to the People of the Fire during it Al-Ghashiyah is one of
This was said by Ibn `Abbas, Qatadah and Ibn Zayd. It has been called this because it will overwhelm the people and overcome them. Allah then says,
وُجُوهٌ يَوْمَئِذٍ خَـشِعَةٌ
(Some faces that Day will be Khashi`ah.) meaning, humiliated. This was said by Qatadah. Ibn `Abbas said, "They will be humble but this action will be of no benefit to them." Then Allah says,
عَامِلَةٌ نَّاصِبَةٌ
(Laboring, weary.) meaning, they did many deeds and became weary in their performance, yet they will be cast into a blazing Fire on the Day of Judgement. Al-Hafiz Abu Bakr Al-Burqani narrated from Abu `Imran Al-Jawni that he said, " `Umar bin Al-Khattab passed by the monastery of a monk and he said: `O monk!' Then the monk came out, and `Umar looked at him and began to weep. Then it was said to him: `O Commander of the faithful! Why are you weeping' He replied: `I remembered the statement of Allah, the Mighty and Majestic, in His Book,
عَامِلَةٌ نَّاصِبَةٌ - تَصْلَى نَاراً حَامِيَةً
(Laboring, weary. They will enter into Fire, Hamiyah.) So that is what has made me cry. "' Al-Bukhari recorded that Ibn `Abbas said,
عَامِلَةٌ نَّاصِبَةٌ
(Laboring, weary.) "The Christians." It is narrated that `Ikrimah and As-Suddi both said, "Laboring in the worldly life with disobedience, and weariness in the Fire from torment and perdition." Ibn `Abbas, Al-Hasan, and Qatadah all said,
تَصْلَى نَاراً حَامِيَةً
(They will enter into Fire, Hamiyah) meaning, hot with intense heat.
تُسْقَى مِنْ عَيْنٍ ءَانِيَةٍ
(They will be given to drink from a boiling (Aniyah) spring.) meaning, its heat has reached its maximum limit and boiling point. This was said by Ibn `Abbas, Mujahid, Al-Hasan and As-Suddi. Concerning Allah's statement,
لَّيْسَ لَهُمْ طَعَامٌ إِلاَّ مِن ضَرِيعٍ
(No food will there be for them but from Dari`,) `Ali bin Abi Talhah reported from Ibn `Abbas that he said, "A tree from the Hellfire." Ibn `Abbas, Mujahid, `Ikrimah, Abu Al-Jawza' and Qatadah, all said, "It is Ash-Shibriq (a type of plant)." Qatadah said, "The Quraysh called it Ash-Shabraq in the spring and Ad-Dari` in the summer." `Ikrimah said, "It is a thorny tree which reaches down to the ground." Al-Bukhari related that Mujahid said, "Ad-Dari` is a plant that is called Ash-Shibriq. The people of the Hijaz call it Ad-Dari` when it dries, and it is poisonous." Ma`mar narrated that Qatadah said,
لَّيْسَ لَهُمْ طَعَامٌ إِلاَّ مِن ضَرِيعٍ
(No food will there be for them but from Dari`,) "This is Ash-Shibriq. When it dries it is called Ad-Dari`." Sa`id narrated from Qatadah that he said,
لَّيْسَ لَهُمْ طَعَامٌ إِلاَّ مِن ضَرِيعٍ
(No food will there be for them but Dari`,) "This is of the worst, most disgusting and loathsome of foods." Concerning Allah's statement,
لاَّ يُسْمِنُ وَلاَ يُغْنِى مِن جُوعٍ
(Which will neither nourish nor avail against hunger.) This means that the intent in eating it will not be achieved, and nothing harmful will be repelled by it.
Da li je doprla do tebe, o Poslaniče, vijest o Smaku svijeta koji će svojim strahotama sve ljude obuhvatiti?
Mensajero, ¿te ha llegado la historia del Día que todo lo alcanza, que abrumará a la gente con sus horrores?
Na Sudnjem danu ljudi će biti ili sretni ili nesretni i potišteni, a lica nesretnika biće potištena i ponižena.
Ang mga tao sa Araw ng Pagbangon ay maaaring mga malumbay o maaaring mga maligaya, saka ang mga mukha ng mga malumbay ay kaaba-aba na nagpapasailalim,
İnsanlar, kıyamet günü ya bedbaht ya da bahtiyar olacaklardır. Bedbaht olanların yüzleri zelil ve korkmuş olacaktır.
Vào Ngày đó, tức Ngày Phục sinh con người sẽ được chia thành hai nhóm hoặc là hạnh phúc hoặc là bất hạnh, gương mặt của những người bất hạnh sẽ trở nên thấp hèn đầy nhục nhã.
Nel Giorno del Giudizio, le persone saranno infelici o felici. I volti degli infelici saranno umiliati e sottomessi,
La gente en el Día del Juicio será miserable o afortunada. Ese día los rostros de los condenados al Fuego se verán humillados y abatidos.
People on the day of judgment will either be wretched or fortunate. The faces of the wretched will be humiliated and downcast.
Commentary
وُجُوهٌ يَوْمَئِذٍ خَاشِعَةٌ عَامِلَةٌ نَّاصِبَةٌ (Many faces on that day will be humbled, working hard, exhausted...88:3). On the Day of Judgment, there will be two separate groups of people, believers and unbelievers, and their faces will be different. This verse describes the faces of the unbelievers. They will be downcast. The word khashi` ah from the root word khusha' means to humble, humiliate, cast down'. This is the meaning of casting oneself down before Allah in prayer. People who did not cast themselves down before Allah in this world, their faces on the Day of Judgement will be downcast with humiliation and disgrace.
The other conditions of the unbelievers are amilah and nasibah. The word ` amilah from ` aural means 'to work hard' and ` amil or ` amilah in Arabic is used for 'a person who works continuously, so as to become completely tired'. The word nasibah is derived from nasab. This word also refers to 'one who toils unceasingly so as to become totally exhausted'. It seems that the latter two conditions of the unbelievers relate to this world, because Hereafter is not a realm in which one has to work to become so tired and exhausted. Therefore, Qurtubi and other commentators are of the view that the humbleness of their faces relates to the Hereafter, but their working hard and being exhausted refers to their work in this world. Given this interpretation, the sense is that many unbelievers exert themselves in their false rituals, and work hard in their presumed acts of worship in the world, as for instance the Hindu Yogis and many Christian monks do. They endure many difficulties in the devotional acts of worship sincerely in order to seek the good pleasure of Allah, but being on wrong and idolatrous ways, they are not acceptable to, or rewarded by, Allah. Thus their faces show signs of exhaustion in this world; and in the Hereafter they will show signs of disgrace and humiliation.
Sayyidna Hasan Basri رحمۃ علیہ reports that when Sayyidna ` Umar ؓ went to Syria, a Christian monk came to him. He was an old man, and on account of his religious exercises and great endeavours, his face was exhausted, his body was dry and his dressing was miserable. When Sayyidna ` Umar ؓ looked at him, he began to weep. People asked him about the cause of his weeping. He replied: "I pity the condition of this old man. This poor soul worked so hard and showed such readiness to lay down his life to achieve a particular purpose (that is, to gain the pleasure of Allah) but, alas! He could not achieve it”. Then he recited the following verse:
وُجُوهٌ يَوْمَئِذٍ خَاشِعَةٌ . عَامِلَةٌ نَّاصِبَةٌ
Many faces on that day will be humbled, 'working hard, exhausted. [ 88:2-3] '
Le Jour de la Résurrection, les gens seront soit malheureux soit heureux. Les visages des malheureux seront humbles et soumis,
Pada hari Kiamat itu, manusia ada yang sengsara dan ada yang bahagia. Adapun wajah orang-orang yang sengsara maka tampak hina dan tertunduk.
harassés et épuisés à cause des chaînes avec lesquelles on les traînera et des carcans qui les immobiliseront.
premorena i napaćena zbog lanaca i okova kojima će biti vezani.
Ia tampak payah dan tegang karena tarikan rantai yang menyeretnya dan belenggu yang mengikatnya.
stanchi, legati dalle catene con le quali verranno trascinati, si sentiranno la gola stringere per la grande sete e il terribile calore.
Onları çeken zincirlerden ve bağlandıkları prangalardan dolayı yorulup bitkin düşmüştürler.
Tired and strained due to the chains that they will be dragged by and the shackles that they will be tied with.
na pinapagod, na pinapata sa mga tanikalang kumakaladkad sa mga iyon at sa mga kulyar na ikinukulyar sa mga iyon,
Abatidos y tensos, debido a las cadenas por las que serán arrastrados y los grilletes con los que serán atados.
Mệt mỏi bị đóng cùm, bị xiềng xích trói chặt kéo đi.
Those faces will enter a hot fire to suffer from its heat.
na papasok ang mga mukhang iyon sa isang apoy na mainit, na magdurusa sa init niyon,
Esos rostros serán llevados a un fuego intenso donde sufrirán por su calor.
Những gương mặt đó bị đày vào Hỏa Ngục với ngọn lửa cháy dữ dội.
takva lica ući će u Vatru i tamo će gorjeti.
Ces visages entreront dans un Feu ardent dont ils endureront la chaleur,
O yüzler, sıcaklığının ızdırabını çekecekleri çok sıcak olan ateşe gireceklerdir.
Wajah-wajah itu masuk ke dalam neraka yang panas, merasa tersiksa dengan panasnya.
Questi volti entreranno nel fuoco ardente e soffriranno il suo ardore.
نَارًا حَامِيَةً (...[ the ] scorching fire...88:4). The word حَامِيَةً hamiyah literally means 'hot' and 'scorching'. Although this is the natural property of fire that needed no mention, yet the specific reference to this quality of the fire brings out the point that the fire of Hell cannot be compared to the fire of this world. The heat of the fire of this world, some time or the other, is reduced or ends. But the fire of Hell is everlasting and eternal. Its heat will neither reduce nor end.
Verranno abbeverati con una fonte d'acqua caldissima,
na paiinumin mula sa isang bukal na matindi ang init ng tubig.
Onlara, suyunun sıcaklığı çok aşırı olan bir pınardan su verilecek.
Sẽ được cho uống nước lấy từ một ngọn suối cực nóng.
et seront abreuvés d’une source bouillonnante.
Donde les será dado a beber de una fuente de agua hirviente.
Mereka juga diberi minum dari air yang sangat panas.
They will be given to drink from a spring with extremely hot water.
biće napajana sa izvora čija je voda uzavrela,
Người bị trừng phạt sẽ không tìm thấy bất cứ loại thức ăn nào ngoài một loại thức ăn kinh tởm có tên Shibriq (thuộc họ đậu) khi khô sẽ chứa đựng độc tố.
They will not have any food to nourish them besides the worst and most rotten type of food from a plant that is called shibriq, which becomes poisonous when it becomes dry.
Ils n’auront d’autre nourriture que le đarî’, la plus impure et la plus immonde issue d’une plante nommé chibriq qui devient vénéneuse lorsqu’elle sèche,
Non avranno altro cibo di cui nutrirsi che il cibo più infimo e peggiore, da una pianta dall'odore chiamata Shubruǭ che, quando si secca, diventa velenosa.
Wala silang pagkaing ipantatawid-gutom nila maliban sa mula sa pinakakarima-rimarim na pagkain at pinakamabantot mula sa isang halamang tinatawag na Shibriq, na kapag natuyo ay nagiging nakalalason,
Onlara, en pis yemekler ve kuruduğu zaman zehirli bir hal alan Şibrik adında çok kötü kokulu bitkilerden başka bir yemek verilmeyecektir.
لَّيْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِيعٍ (There will be no food for them except from a thorny plant...88:6) The only food available for the inmates of Hell would be dari`. In the world, this is a kind of thorny grass that spreads on the ground. No animal goes near it. It is foul-smelling, poisonous and thorny. [ As interpreted by ` Ikrimah, Mujahid, and quoted by Qurtubi ].
How will Grass or Tree Survive in Hell
One may ask the question that the grass or trees are among things
that burn in fire. How will they survive in Hellfire? The answer is that the Supreme Creator Who cherished and sustained them in this world with water and air, has the power and ability to make the fire itself the nutrient of these trees, so that they may flourish.
Another question may be raised here. The Qur'an mentions several things as the food of the inmates of Hell. Here it refers to their food as dart`. On another occasion, it refers to zaqqum, and on a third occasion it refers to ghislin. This verse restricts their food to dari', thus: 'There will be no food for them except from a thorny plant...88:6)
The answer is that the restriction in this verse is in contrast to a palatable food that may be fit for [ human ] consumption. Dari` is cited here as an example. The verse means that the inmates of Hell will not get any palatable food. They will get worst, most disgusting and loathsome food like Dari`. Thus the purpose of mentioning Dari` is not restriction. In fact, Dari` includes zaqqum and ghislin. Qurtubi says that it is possible there will be different levels in Hell, and on different levels there will be different kinds of food. On one level, there will be dart` and on another level, ghislin, and so on.
Mereka tidak mendapatkan makanan yang bisa mereka makan selain makanan yang paling buruk dan tanaman yang sangat busuk yang bernama Syibriq, jika tanaman ini kering maka ia menjadi beracun.
Oni neće imati čime da se hrane osim najružnije i najogavnije hrane i trnja sa biljke, koje kada se osuši postaje otrovno.
No tendrán otra comida para nutrirse más que el peor y más terrible tipo de alimento, proveniente de una planta llamada shibrik, que se vuelve venenosa cuando se seca.
It does not nourish the one who eats it nor does it satiate his hunger.
Makanan ini tidak membuat gemuk orang yang memakannya dan tidak pula menghilangkan rasa laparnya.
Thức ăn này không mang lại dinh dưỡng cũng chẳng làm cho hết cơn đói.
che non ingrassa, quando lo si mangia, né sazia.
O kendisini yiyen kimseyi beslemediği gibi açlığını da gidermez.
na hindi nagpapataba sa kumakain nito at hindi nakahahadlang sa pagkagutom niya.
onoga ko jede to trnje neće ugojiti, niti će glad ublažiti.
لَّا يُسْمِنُ وَلَا يُغْنِي مِن جُوعٍ (that will neither nourish, nor satisfy hunger...88:7). When the preceding verse was revealed in which it was stated that the inmates of Hell will get food like Dari`, some of the pagans of Makkah [ mockingly ] said that their camels eat Dari` and yet they are fat and healthy. In response to their statement, the following verse of the Qur'an was revealed which means that they should not compare the Dari` of this world with that of the Hereafter. The latter will neither provide nutrition, nor satisfy their hunger.
qui n’engraisse pas celui qui l’ingurgite ni n’apaise sa faim.
Que no alimentará al que la come ni saciará su hambre.
Lica sretnika toga Dana biće blistava i sretna, zbog blagodati koje ih čekaju.
Vào Ngày hôm đó, những gương mặt hạnh phúc sẽ tươi cười rạng rỡ khi thấy được Thiên Đàng.
Sebaliknya, wajah-wajah orang yang berbahagia pada hari itu tampak dipenuhi kenikmatan, ceria, dan gembira karena kenikmatan yang mereka dapatkan.
Pero ese día, los rostros de los bienaventurados estarán radiantes de deleite y felicidad a causa de la bendición que recibieron.
Les visages des heureux seront épanouis et réjouis ce Jour-là par les délices dont ils jouiront,
E i volti felici, in quel giorno, otterranno le grazie dell'allegria e della gioia, tale la beatitudine che avranno trovato.
Ve o gün karşılaştıkları nimetlerden dolayı bahtiyar olan kimselerin yüzleri de nimet ve mutluluk içinde sevinçlidir.
The Condition of the People of Paradise on the Day of Judgement
After mentioning the situation of the wretched people, Allah changes the discussion to mention those who will be happy. He says,
وُجُوهٌ يَوْمَئِذٍ
(Faces that Day.) meaning, on the Day of Judgement.
نَّاعِمَةٌ
(will be joyful,) meaning, pleasure will be noticeable in them (those faces). This will only occur due to their striving. Sufyan said,
لِّسَعْيِهَا رَاضِيَةٌ
(Glad with their endeavor.) "They will be pleased with their deeds." Then Allah says,
فِى جَنَّةٍ عَالِيَةٍ
(In a lofty Paradise.) meaning, elevated and brilliant, secure in their dwellings.
لاَّ تَسْمَعُ فِيهَا لَـغِيَةً
(Where they shall neither hear harmful speech nor falsehood.) meaning, they will not hear in the Paradise that they will be in, any foolish word. This is as Allah says,
لاَّ يَسْمَعُونَ فِيهَا لَغْواً إِلاَّ سَلَـماً
(They shall not hear therein any Laghw, but only Salam.) (19:62) Allah also says,
لاَّ لَغْوٌ فِيهَا وَلاَ تَأْثِيمٌ
(Free from any Laghw, and free from sin.) (52:23) and He says,
لاَ يَسْمَعُونَ فِيهَا لَغْواً وَلاَ تَأْثِيماً - إِلاَّ قِيلاً سَلَـماً سَلَـماً
(No Laghw will they hear therein, nor any sinful speech. But only the saying of: "Salam! Salam!" ) (56:25-26) Then Allah continues,
فِيهَا عَيْنٌ جَارِيَةٌ
(Therein will be a running spring.) meaning, flowing freely. This is mentioned with the intent of emphasizing affirmation. It is not intended to mean that there is only one spring. So here it refers to springs collectively. Thus, the meaning is that in it (Paradise) are flowing springs. Ibn Abi Hatim recorded from Abu Hurayrah that the Messenger of Allah ﷺ said,
«أَنْهَارُ الْجَنَّةِ تَفَجَّرُ مِنْ تَحْتِ تِلَالِ أَوْ مِنْ تَحْتِ جِبَالِ الْمِسْك»
(The rivers of Paradise spring forth from beneath hills -- or mountains -- of musk.)
فِيهَا سُرُرٌ مَّرْفُوعَةٌ
(Therein will be thrones raised high.) meaning, lofty, delightful, numerous couches, with elevated ceilings. Upon which will be seated wide-eyed, beautiful maidens. They have mentioned that whenever the friend of Allah wishes to sit on these lofty thrones, they (the thrones) will lower themselves for him.
وَأَكْوَابٌ مَّوْضُوعَةٌ
(And cups set at hand.) meaning, drinking containers that are prepared and presented for whoever among their masters (i.e., the people of Paradise) wants them.
وَنَمَارِقُ مَصْفُوفَةٌ
(And Namariq set in rows.) Ibn `Abbas said, "An-Namariq are pillows." This was also said by `Ikrimah, Qatadah, Ad-Dahhak, As-Suddi, Ath-Thawri and others. Concerning Allah's statement,
وَزَرَابِيُّ مَبْثُوثَةٌ
(And Zarabi, spread out (Mabthuthah).) Ibn `Abbas said, "Az-Zarabi are carpets." This was also said by Ad-Dahhak and others. Here the word Mabthuthah means placed here and there for whoever would like to sit upon them.
The faces of the fortunate on that day will display luxury, delight and happiness, because of the bliss they received.
Ang mga mukha ng mga maligaya sa Araw na iyon ay may biyaya, saya, at galak dahil sa dinanas nila na kaginhawahan,
Estarán complacidos con las obras justas que hicieron en el mundo, ya que encontraron la recompensa por sus acciones conservadas y multiplicadas.
Đó là phần thưởng dành cho họ vì đã nỗ lực hành đạo ở trên thế gian và được hài lòng. Họ sẽ thấy được phần thưởng được nhân lên nhiều lần.
zadovoljna svojim dobrim djelima koj su rađena na dunjaluku i nagradom koja ih čeka.
na dahil sa maayos na gawa ng mga ito na ginagawa sa Mundo ay nalulugod sapagkat natagpuan ng mga ito ang gantimpala ng gawa ng mga ito na nakaimbak para sa mga ito, na pinag-ibayo,
Mereka merasa puas karena amal saleh yang mereka lakukan di dunia, mereka mendapati balasannya tersimpan untuk mereka dan berlipat ganda.
satisfaits de leurs bonnes œuvres dans le bas monde, puisqu’ils auront trouvé la récompense multipliée mise en dépôt dans l’au-delà,
in seguito alle buone azioni che hanno compiuto in vita, compiaciuti del fatto che la ricompensa delle loro azioni sia stata preservata e moltiplicata,
Pleased with the righteous actions they did in the world, as they had found the reward of their actions stored up and multiplied.
Dünyada işlediği salih amellerinden razıdır. Muhakkak ki yaptığı amellerinin mükâfatını kendisi için birikmiş olarak misliyle bulmuştur.
Morarán en un jardín sublime, elevados en posición y rango.
In a Paradise elevated in position and rank.
Mereka berada di dalam surga yang tinggi tempatnya dan kedudukannya.
u Džennetu koji je mjestom i statusom visok i uzvišen
Trong Thiên Đàng có các ngôi vườn trên cao.
in un Paradiso elevato, prestigioso;
et seront dans un Jardin élevé physiquement et spirituellement,
Yeri ve değeri yüksek olan cennettedirler.
sa isang harding nakaangat ang lugar at ang kalagayan,
Trong Thiên Đàng sẽ không nghe thấy lời nói sàm bậy cũng như lời bẩn thỉu nào.
لَّا تَسْمَعُ فِيهَا لَاغِيَةً (in which they will not hear any absurd talk...88:11). It includes the words of disbelief, futile or idle talk, obscene language, calumny or false accusation, or any other talk that hurts people's feelings. On another occasion, the Qur'an puts it thus:
لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا
'They will hear neither an absurd talk therein, nor something leading to sin, [ 56:25]
This shows that false accusation and absurd talks are hurtful. That is why the Holy Qur'an has described it as a blessing to the inmates of Paradise that no such foolish words will come across their ears that may pollute their hearts.
non si potranno ascoltare, in quel Paradiso, parole false e vane, figurarsi parole proibite!
U Džennetu neće čuti nikakav beskoristan govor, a posebno ne govor koji je zabranjen.
où ils n’entendent aucune parole futile et à plus forte raison, aucune parole illicite.
En el Paraíso no escucharán palabras vanas o falsas, y mucho menos oirán palabras prohibidas.
na hindi sila makaririnig sa Paraiso ng salita ng kabulaanan at satsatan, lalo na para makarinig pa ng isang salitang ipinagbabawal.
Cennette haram olan sözler bir kenara, batıl ve boş olan bir söz dahi işitmezler.
Mereka tidak mendengar di dalamnya ucapan yang bathil dan sia-sia, apalagi mendengar ucapan yang haram.
In Paradise they will not hear any word of falsehood and futility, let alone hearing any prohibited word.
Di dalam surga ini terdapat berbagai mata air yang mengalir, mereka bisa memancarkannya dan mengalirkannya ke mana saja mereka kehendaki.
U Džennetu će biti voda koja izvire i oni će je usmjeravati kako budu htjeli.
In this Paradise there are flowing springs that they will make flow and direct however they wish.
Sa harding ito ay may mga bukal na dumadaloy na pabubulwakin nila at ibabaling nila kung papaano nila loloobin.
In questo Paradiso vi saranno fonti d'acqua corrente che faranno zampillare e condurranno dove vogliono;
Bu cennetin içinde, cennet ehlinin dilediği yerden akıttıkları ve istedikleri gibi kullandıkları akıcı pınarlar vardır.
Allí habrá manantiales fluyendo y podrán dirigirlos como quieran.
Trong Thiên Đàng có những con suối chảy được tùy thích sử dụng.
Dans ce Jardin, il y a des sources d’eau abondante qu’ils font jaillir là où ils le veulent et en disposent comme bon leur semble.
u njemu se nalaze kreveti podignuti i skupocjeni.
Di dalamnya terdapat pula dipan-dipan yang tinggi,
In it are high couches.
Trong Thiên Đàng có các bệ ngồi cao.
Habrá lechos elevados.
Il y aura des divans élevés,
Doon ay may mga kamang mataas.
Orada yüksek tahtlar/döşekler vardır.
vi saranno giacigli elevati,
Với những cốc thức uống tuyệt hảo được dọn sẵn.
pehari i posude postavljene i i spremne da se iz njih pije.
İçmek için hazırlanıp, yerleştirilmiş kadehler vardır.
serta gelas-gelas yang diletakkan dan siap untuk diminum.
Y copas preparadas y listas para beber.
Etiquette of Living
وَأَكْوَابٌ مَّوْضُوعَةٌ (and goblets, well placed...88:14) The word akwab is the plural of kub and it refers to a 'goblet', a 'glass' or a cup for drinking water. It has been qualified by the adjective maudu’ ah and it means 'well placed'. This signifies that the glasses or cups or containers will be set in their due places close to water. This description opens an important chapter in setting down some of the rules of correct behaviour in social situations. The drinking containers for water ought to be placed near the water in the designated place. They should not be misplaced so that the other members of the household will have to look for them when they wish to drink water. This situation is irritating. Other household items of daily use, such as cans, glasses, towels, and so on, should be arranged in their designated places, and after using them, they must be kept back in their respective places, so that the other members of the household do not face any difficulty in finding them out. A11 this is deducible from the word maudu'ah 'well placed', because Allah has arranged the goblets near the water for the comfort of the inmates of Paradise.
And cups laid out and ready for drinking.
e coppe disposte pronte per essere utilizzate,
des coupes posées prêtes à être remplies de boisson,
May mga kopang nakahain na nakalaan para sa pag-inom.
Có những chiếc gội để tựa mình êm ái được xếp dựa vào nhau.
Di dalamnya terdapat pula bantal-bantal yang tersusun rapi satu di atas yang lainnya,
des coussins posés les uns à côté des autres,
May mga unan na nakasiksik sa isa't isa.
i u njemu će biti jastuci jedni do drugih postavljeni.
e vi saranno cuscini disposti in modo serrato,
Ve içinde birbiri ardınca dizilmiş yastıklar vardır.
Habrá cojines alineados uno junto al otro.
In it are cushions packed closely to one another.
Orada, her yere yayılıp serilmiş birçok kilimler vardır.
e vi saranno tappeti stesi ovunque.
serta terdapat banyak permadani yang terhampar di sana sini.
et des tapis étendus çà et là.
Y alfombras extendidas por aquí y por allá.
Sa loob niyon ay may maraming alpombrang nakalatag dito at doon.
In it are carpets spread out here and there.
i u njemu će biti tepisi i ćilimi prostrti na sve strane.
After Allah mentioned the disparity between the states of the wretched and the fortunate in the afterlife, He directed the sight of the disbelievers to what will show them the power of the Creator and the beauty of His creation, so that they can use this as evidence for faith in order to enter Paradise and become of the fortunate, by saying: Do they not look with reflection at the camels, how Allah created them and subjugated them to human beings?!
Allah’ın deveyi nasıl yarattığına ve âdemoğlunun hizmetine sunduğuna düşünerek bakmazlar mı?
17- Onlar hiç bakmıyorlar mı devenin nasıl yaratıldığına;
18- Göğün nasıl yükseltildiğine;
19- Dağların nasıl dikildiğine;
20- Ve yerin nasıl yayılıp döşendiğine?
21- O halde sen öğüt ver! Zaten sen ancak bir öğüt vericisin.
22- Onları (imana zorlayacak) bir zorba değilsin.
23- Ancak kim yüz çevirip inkâr ederse;
24- Allah ona en büyük azap ile azap eder.
25- Şüphesiz onların dönüşleri, yalnız Bizedir.
26- Sonra hesaplarını görmek de şüphesiz Bize aittir.
17. Yüce Allah, Rasûlünü sallallahu aleyhi ve sellem tasdik etmeyenleri ve onların dışındaki diğer insanları, Allah’ın vahdaniyetine delil teşkil eden varlıklar üzerinde düşünmeye teşvik etmek üzere şöyle buyurmaktadır:
"Onlar hiç bakmıyorlar mı devenin nasıl yaratıldığına?” Yani devenin bu harikulade yaratılışına, Allah’ın onu kulların emrine nasıl verdiğine, zorunlu olarak ihtiyaç duydukları pek çok faydaları için bu hayvanları onlara nasıl amade kıldığına ibret gözüyle bakmazlar mı?
18-19. “Göğün nasıl yükseltildiğine, dağların nasıl dikildiğine?” Dağlar, göz kamaştırıcı bir şekildedirler. Onlar vasıtası ile yeryüzünün dengesi ve istikrarı sağlanmış, bu sayede o, çalkalanmaktan korunarak sağlam ve dengeli kılınmıştır. Allah, onlara pek çok faydalı vazifeler yüklemiş bulunmaktadır.
20. “Ve yerin nasıl yayılıp döşendiğine?” Yer alabildiğine geniş bir şekilde yayılıp döşenmiştir. Kulların, sırtında yerleşebilmeleri, orayı son derece kolaylıkla ekip biçmeleri, orada ağaç dikmeleri, üzerinde bina yapmaları, yollarında gitmeleri vb. gibi imkânlara sahip bir şekilde yaratıldığını görmezler mi?
Şunu bilelim ki yerin yayılıp döşenmiş olması, onun yuvarlak ve küresel olmasına aykırı değildir. Zaten nakil, akıl, duyu ve gözlem de buna delildir. Nitekim bu pek çok kimse tarafından özellikle de bu dönemlerde bilinen bir husustur. Çünkü günümüzde insanlar, Allah’ın onlara bağışladığı uzağı yakınlaştıran pek çok araç sayesinde yeryüzünün dört bir yanını bilmektedirler.
Yayıp döşeme, ancak oldukça küçük cisimlerin yuvarlak olmasına aykırıdır. Zira bu küçük cisimler eğer yayılacak olursa söz edilmeye değer bir yuvarlıklıkları kalmaz. Ama oldukça büyük ve geniş olan yeryüzüne gelince o, hem yuvarlak hem de yayılmış bir cisimdir ve uzman kimselerin de bildikleri gibi bu iki husus, birbirine aykırı değildir.
21-22. “O halde sen öğüt ver! Zaten sen ancak bir öğüt vericisin.” İnsanlara öğüt ver, onları korkutup uyar ve müjdele! Çünkü sen, insanları Allah’ın yoluna davet etmek, onlara öğüt vermek üzere gönderildin. Onların üzerine musallat edilmiş bir zorba olarak gönderilmedin. Amellerinin bekçisi de değilsin.
Sen üzerine düşeni yerine getirdikten sonra artık gerisine aldırma; zira bundan sonra senin kınanman söz konusu değildir. Nitekim Yüce Allah şöyle buyurmaktadır:“Sen onları (imana zorlayacak) bir zorba değilsin. O halde sen Benim tehdidimden korkanlara Kur’ân ile öğüt ver.”(Kâf, 50/45)
23-24. “Ancak kim” Allah’a itaatten “yüz çevirip” Allah’ı “inkâr ederse Allah ona en büyük” çetin, ağır ve sürekli “azap ile azap eder.”
25. “Şüphesiz” bütün yaratılmışların hepsinin Kıyamet gününde “dönüşleri yalnız Bizedir.”
26. “Sonra” hayır olsun, şer olsun bütün yaptıklarının “hesaplarını görmek de şüphesiz Bize aittir.”
Ğâşiye Sûresi’nin tefsiri burada sona ermektedir.
Allah’a hamdolsun.
***
Kaya hindi ba sila tumitingin nang pagtingin ng pagninilay-nilay sa mga kamelyo kung papaanong lumikha si Allāh ng mga ito at nagpasilbi ng mga ito sa mga anak ni Adan?
Después de que Al-lah mencionara la disparidad entre el estatus de los condenados y los bienaventurados en la otra vida, explica a los incrédulos el poder del Creador y la belleza de Su creación, para que puedan usar esto como evidencia de fe con el fin de entrar al Paraíso y convertirse en afortunados, diciendo: ¿Acaso no reflexionan en los camellos, cómo Al-lah los creó y los subyugó a los seres humanos?
"Maka apakah mereka tidak memperhatikan unta bagai-mana dia diciptakan. Dan langit, bagaimana ia ditinggikan. Dan gunung-gunung bagaimana ia ditegakkan. Dan bumi bagaimana ia dihamparkan. Maka berilah peringatan, karena sesungguhnya kamu adalah orang yang memberi peringatan. Kamu bukanlah orang yang berkuasa atas mererka, tetapi orang yang berpaling dan kafir, maka Allah akan mengazabnya dengan azab yang besar. Sesungguhnya kepada Kami-lah kembali mereka, kemudian se-sungguhnya kewajiban Kami-lah menghisab mereka." (Al-Ghasyiah: 17-26).
(17-20) Allah سبحانه وتعالى berfirman seraya memberi dorongan pada orang-orang yang tidak percaya pada Rasulullah a dan untuk orang lain agar merenungkan makhluk-makhluk Allah سبحانه وتعالى yang me-nunjukkan atas keesaanNya, ﴾ أَفَلَا يَنظُرُونَ إِلَى ٱلۡإِبِلِ كَيۡفَ خُلِقَتۡ ﴿ "Maka apakah mereka tidak memperhatikan unta bagaimana dia diciptakan," artinya, apakah mereka tidak memperhatikan penciptaannya yang sempurna dan bagaimanakah Allah سبحانه وتعالى menundukkannya untuk manusia un-tuk berbagai kepentingan yang mereka perlukan.[141] ﴾ وَإِلَى ٱلۡجِبَالِ كَيۡفَ نُصِبَتۡ ﴿ "Dan gunung-gunung bagaimana ia ditegakkan," dengan bentuk yang begitu indah yang dengannya bumi bisa tenang dan kokoh tidak berguncang. Di dalamnya Allah سبحانه وتعالى menyimpan begitu banyak manfaat. ﴾ وَإِلَى ٱلۡأَرۡضِ كَيۡفَ سُطِحَتۡ ﴿ "Dan bumi bagaimana ia dihamparkan," yaitu dibentangkan secara luas agar manusia merasa tenang berada di atasnya dan bisa mengolahnya untuk bercocok tanam, membuat bangunan dan menempuh jalan-jalan di atasnya.
Perlu diketahui, hamparan bumi tidak menafikan wujudnya yang bulat yang dilingkupi oleh berbagai bintang dari berbagai sisinya sebagaimana ditunjukkan oleh dalil akal, indera dan kesak-sian dan sebagaimana diketahui oleh banyak orang, khususnya di masa sekarang di mana banyak orang mencapai berbagai penjuru jauh dengan alat-alat yang dikaruniakan Allah سبحانه وتعالى pada mereka yang bisa mendekatkan jarak yang jauh. Bentuk hamparan hanya menafikan bulatan sesuatu yang kecil, yang seandainya dibentang-kan tidak lagi berbentuk bulat. Lain halnya dengan bentuk bumi yang amat besar dan luas. Sehingga bentuk bumi ini adalah bulat terhampar. Kedua hal tersebut tidak saling menafikan satu sama lain sebagaimana hal itu diketahui oleh para ahlinya.
(21-22) ﴾ فَذَكِّرۡ إِنَّمَآ أَنتَ مُذَكِّرٞ ﴿ "Maka berilah peringatan, karena sesungguhnya kamu adalah orang yang memberi peringatan," artinya, ingatkan manusia, beri mereka nasihat, sampaikan ancaman dan berita gembira pada mereka, karena engkau diutus untuk menyeru manusia menuju Allah سبحانه وتعالى dan memberi peringatan pada mereka. Engkau tidak diutus untuk berkuasa atas mereka dan mewakili amal perbuatan mereka. Bila engkau telah menunaikan kewa-jibanmu, tidak ada celaan bagimu setelah itu. Ini semakna dengan Firman Allah سبحانه وتعالى,
﴾ وَمَآ أَنتَ عَلَيۡهِم بِجَبَّارٖۖ فَذَكِّرۡ بِٱلۡقُرۡءَانِ مَن يَخَافُ وَعِيدِ 45 ﴿
"Dan kamu sekali-kali bukanlah seorang pemaksa terhadap mereka. Maka berilah peringatan dengan al-Qur`an orang yang takut kepada ancamanKu." (Qaf: 45).
(23-24) Firman Allah سبحانه وتعالى, ﴾ إِلَّا مَن تَوَلَّىٰ وَكَفَرَ ﴿ "Tetapi orang yang berpaling dan kafir," yaitu, tetapi orang yang berpaling dari ketaatan dan kufur terhadap Allah سبحانه وتعالى, ﴾ فَيُعَذِّبُهُ ٱللَّهُ ٱلۡعَذَابَ ٱلۡأَكۡبَرَ ﴿ "maka Allah akan mengazabnya dengan azab yang besar," yakni yang amat sangat dahsyat dan terus-menerus.
(25-26) ﴾ إِنَّ إِلَيۡنَآ إِيَابَهُمۡ ﴿ "Sesungguhnya kepada Kami-lah mereka kembali," yakni kembali dan berkumpulnya manusia pada Hari Kiamat. ﴾ ثُمَّ إِنَّ عَلَيۡنَا حِسَابَهُم ﴿ "Kemudian sesungguhnya kewajiban Kamilah menghisab mereka," atas kebaikan dan keburukan yang mereka laku-kan.
Segala puji bagi Allah سبحانه وتعالى semata, Rabb semesta alam.
Man observes that a serviceable animal like the camel is obedient to him. The sky in all its majesty is well disposed towards him. The earth, without any effort on our part, is subservient to our interests. All these phenomena remind a thoughtful man of God and the Hereafter. Those who derive the nourishment of remembrance from these arrangements of the world have established their entitlement to God’s eternal bounties, while those who have remained lost in forgetfulness and neglect, have proved that they deserve to be deprived of every kind of bounty—forever.
Ne réfléchissent-ils donc pas comment Allah créa les dromadaires et les mit à la disposition de l’être humain?
The Exhortation to look at the Creation of the Camel, the Heaven, the Mountains and the Earth
Allah commands His servants to look at His creations that prove His power and greatness. He says,
أَفَلاَ يَنظُرُونَ إِلَى الإِبِلِ كَيْفَ خُلِقَتْ
(Do they not look at the camels, how they are created) Indeed it is an amazing creation, and the way it has been fashioned is strange. For it is extremely powerful and strong, yet gentle, carrying heavy loads. It allows itself to be guided by a weak rider. It is eaten, benefit is derived from its hair, and its milk is drunk. They are reminded of this because the most common domestic animal of the Arabs was the camel. Shurayh Al-Qadi used to say, "Come out with us so that we may look at the camels and how they were created, and at the sky and how it has been raised." Meaning, how Allah raised it in such magnificence above the ground. This is as Allah says,
أَفَلَمْ يَنظُرُواْ إِلَى السَّمَآءِ فَوْقَهُمْ كَيْفَ بَنَيْنَـهَا وَزَيَّنَّـهَا وَمَا لَهَا مِن فُرُوجٍ
(Have they not looked at the heaven above them, how we have made it and adorned it and there are no rifts on it) (50:6) Then Allah says,
وَإِلَى الْجِبَالِ كَيْفَ نُصِبَتْ
(And at the mountains, how they are rooted) meaning, how they have been erected. For indeed they are firmly affixed so that the earth does not sway with its dwellers. And He made them with the benefits and minerals they contain.
وَإِلَى الاٌّرْضِ كَيْفَ سُطِحَتْ
(And at the earth, how it is outspread) meaning, how it has been spread out, extended and made smooth. Thus, He directs the bedouin to consider what he himself witnesses. His camel that he rides upon, the sky that is above his head, the mountain that faces him, and the earth that is under him, all of this is proof of the power of the Creator and Maker of these things. These things should lead him to see that He is the Lord, the Most Great, the Creator, the Owner, and the Controller of everything. Therefore, He is the God other than Whom none deserves to be worshipped.
The Story of Dimam bin Tha`labah
These are the things Dimam swore by after questioning the Messenger of Allah ﷺ. This can be seen in what Imam Ahmad recorded from Thabit, who reported that Anas said, "We were prohibited from asking the Messenger of Allah ﷺ anything. Thus, it used to amaze us when an intelligent man from the people of the desert (bedouin Arabs) would come and ask him about something while we were listening. So a man from the people of the desert came and said, `O Muhammad! Verily, your messenger has come to us and he claims that you claim that Allah sent you.' He (the Prophet) said,
«صَدَق»
(He told the truth.) The man said, Who created the heaven؟ He (the Prophet ) replied,
«الله»
,(Allah.) The man said, Who created the earth؟ He (the Prophet ) replied,
«الله»
,(Allah). The man said, `Who erected these mountains and placed in them whatever is in them' He (the Prophet ) replied, ا,(Allah). Then the man said, `By the One Who created the heaven, the earth, and erected these mountains, did Allah send you' He (the Prophet ) said,
«نَعَم»
(Yes.) The man then said, `Your messenger claims that we are obligated to pray five prayers during our day and night.' He (the Prophet ) said,
«صَدَق»
(He told the truth.) The man then said, `By He Who has sent you, did Allah command you with this' He (the Prophet ) replied,
«نَعَم»
(Yes.) The man then said, `Your messenger also claims that we are obligated to give charity from our wealth.' He (the Prophet ) said,
«صَدَق»
(He told the truth.) Then the man said, `By He Who has sent you, did Allah command you with this' He (the Prophet ) replied,
«نَعَم»
(Yes.) The man then said, `Your messenger claims that we are obligated to perform pilgrimage (Hajj) to the House (the Ka`bah), for whoever is able to find a way there.' He (the Prophet ) said,
«صَدَق»
(He told the truth.) Then the man turned away to leave while saying, `By He Who has sent you with the truth, I will not add anything to these things and I will not decrease anything from them.' The Prophet then said,
«إِنْ صَدَقَ لَيَدْخُلَنَّ الْجَنَّة»
(If he has spoken truthfully, he will certainly enter Paradise.) This Hadith was recorded by Al-Bukhari, Muslim, Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah.
The Messenger is only charged with delivering the Message
Allah says,
فَذَكِّرْ إِنَّمَآ أَنتَ مُذَكِّرٌ - لَّسْتَ عَلَيْهِم بِمُسَيْطِرٍ
(So remind them -- you are only one who reminds. You are not a Musaytir over them) meaning, "O Muhammad! Remind the people with what you have been sent with to them."
فَإِنَّمَا عَلَيْكَ الْبَلَـغُ وَعَلَيْنَا الْحِسَابُ
(your duty is only to convey (the Message) and on Us is the reckoning.) (13:40) Then Allah says,
لَّسْتَ عَلَيْهِم بِمُسَيْطِرٍ
(You are not a Musaytir over them.) Ibn `Abbas, Mujahid and others said, "You are not a dictator over them." This means that you cannot create faith in their hearts. Ibn Zayd said, "You are not the one who can force them to have faith." Imam Ahmad recorded from Jabir that the Messenger of Allah ﷺ said,
«أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتْى يَقُولُوا: لَا إِلهَ إِلَّا اللهُ، فَإِذَا قَالُوهَا عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلَّا بِحَقِّهَا، وَحِسَابُهُمْ عَلَى اللهِ عَزَّ وَجَل»
(I have been commanded to fight the people until they say La ilaha illallah (none has the right to be worshipped except Allah). So if they say that, they have safeguarded their blood and wealth from me - except for what is rightfully due from it - and their reckoning is with Allah, the Mighty and Majestic.)" Then he recited,
فَذَكِّرْ إِنَّمَآ أَنتَ مُذَكِّرٌ - لَّسْتَ عَلَيْهِم بِمُسَيْطِرٍ
(So remind them - you are only one who reminds. You are not a dictator over them -) This is how Muslim recorded this Hadith in his Book of Faith, and At-Tirmidhi and An-Nasa'i also recorded it in their Sunans in the Books of Tafsir. This Hadith can be found in both of the Two Sahihs.
The Threat for Whoever turns away from the Truth
Concerning Allah's statement,
إِلاَّ مَن تَوَلَّى وَكَفَرَ
(Save the one who turns away and disbelieves.) meaning, he turns away from acting upon its pillars, and he disbelieves in the truth with his heart and his tongue. This is similar to Allah's statement,
فَلاَ صَدَّقَ وَلاَ صَلَّى - وَلَـكِن كَذَّبَ وَتَوَلَّى
(So he neither believed nor prayed! But on the contrary, he belied and turn away!) (75:31-32) Thus, Allah says,
فَيْعَذِّبُهُ اللَّهُ الْعَذَابَ الاٌّكْبَرَ
(Then Allah will punish him with the greatest punishment.) Allah then says,
إِنَّ إِلَيْنَآ إِيَابَهُمْ
(Verily, to Us will be their return;) meaning, their place of return and their resort.
ثُمَّ إِنَّ عَلَيْنَا حِسَابَهُمْ
(Then verily, for Us will be their reckoning.) meaning, `We will reckon their deeds for them and requite them for those deeds.' If they did good, they will receive good, and if they did evil, they will receive evil. This is the end of the Tafsir of Surat Al-Ghashiyah.
Apakah mereka tidak melihat dengan penuh perhatian kepada unta, bagaimana Allah menciptakannya dan menundukkannya untuk manusia?!
Há chúng không suy ngẫm về việc Allah đã tạo ra lạc đà và khống chế nó cho con người sử dụng hay sao?
أَفَلَا يَنظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ (So, do they not look at the camels how they are created...88:17) The Qur'an first described the conditions of the Hereafter; and it then went on to depict the reward of the believers and the retribution of the unbelievers. Now it turns attention to rebuff the obdurate unbelievers' foolish denial of the Hereafter. They reject it on the ground that after death and decomposition of the body and bones it is inconceivable that they would be recomposed and resurrected. For their guidance, Allah invites their attention to reflect carefully on a few of His Signs. There are uncountable Signs of Allah in the universe. These verses refer to four of them specifically which suited the condition of the desert Arabs. They often travelled through the desert. In such a situation, all they saw were camels they travelled on. They mounted camels and covered long journeys. Above them was the sky and beneath them was the earth. All around them [ left, right, front and back ] they saw mountains. The Arabs are commanded to ponder over these four natural phenomena which make Allah's might manifest.
Among animals, the camel has certain peculiar characteristics that can be a reflection of Divine wisdom and power. It is the largest, most robust and durable animal. Although elephant is a much larger animal than the camel, Allah has mentioned the camel rather than the elephant, because the Arabs knew camels and scarcely saw an elephant. Despite the fact that a camel is such a huge animal, a Bedouin Arab will not find it difficult to look after it even if he is poor. If he is unable to gather or afford food for it, it has to be let loose and will gather its own nutriment and live on leaves. It has a long neck to reach the tops of the high trees. The food of elephants and other animals work out expensive. In Arabian deserts, water is a scarce commodity. It is not available everywhere or anytime. Yet it can survive for about a week without water as Allah's Power has provided it with a small narrow-mouthed pouch in its paunch in which it stores up extra water [ which it uses up gradually for seven to eight days ]. Thus it is a superb draught beast. Nature has created it uniquely, so that it is perfectly adapted to survive the hazards of the harsh climate of the desert.
There is no need to set up a ladder to climb up the high animal. Allah has divided its legs into three levels. Each leg has two knees that it manoeuvres to sit down so that it becomes easier for riders to climb up and down. It is the chief beast of burden in deserts, and as such, it is able to carry large loads. It is most difficult to travel in daytime in Arabia because of scorching sunlight. Allah has made it possible for the camel to keep on travelling the whole night. Camels are so obedient that that even a little child can lead them along anywhere. Camels are very valuable to them in many other ways that teach man that Allah is Omnipotent and has consummate wisdom.
In conclusion of the Chapter, the Messenger of Allah ﷺ is comforted thus:
لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ (You are not a taskmaster set up over them,....88:22) The Holy Prophet ﷺ is told that he is only a preacher, and as such he must keep on preaching. He should not worry beyond that. It is for Allah to call the unbelievers to Him to render account of their deeds and actions, and punish them accordingly.
Alhamdulillah
The Commentary on
Surah Al-Ghashiyah
Ends here
Non osservano e non riflettono su come Allāh ha creato i cammelli, asservendoli ai figli di Ǣdem?!
Zašto oni ne gledaju kamilu, razmišljajući o tome, pa vide kako je stvorena, i potčinjena ljudima?
And at the sky, how He raised it so that it became a protected ceiling above them, that does not fall on them?!
Há chúng không nhìn thấy bầu trời được nhấc lên trên cao, nó trở trành vòm che cố định và không bị rơi thế nào ư?
E non osservano come Allāh ha sollevato il cielo, rendendolo un robusto tetto che li sovrasta senza cadere su di loro?!
Tidakkah mereka melihat kepada langit, bagaimana Allah mengangkatnya sehingga berada di atas mereka sebagai atap yang terjaga, tidak runtuh menimpa mereka?!
i zašto ne pogledaju u nebo pa da vide kako je podignuto i iznad njih kao svod postavljeno, sačuvano od pada na njih.
Comment Il éleva le Ciel jusqu’à former au-dessus d’eux une voûte bien bâtie qui ne tombe pas sur eux?
¿Y en el cielo, cómo Él lo elevó para que se convirtiera en un techo protector por encima de ellos y que no cayera sobre ellos?
[Hindi ba] sila tumitingin sa langit kung papaano Siya nag-angat nito hanggang sa ito ay maging nasa itaas nila bilang bubong na pinag-iingatan, na hindi bumabagsak sa kanila?
Ve gökyüzünün nasıl yükseltildiğine, böylece üzerlerine düşmeyen korunaklı bir çatı olduğuna bakmazlar mı?
E non osservano come Allāh ha eretto le montagne e come le ha fissate sulla terra, in modo che non vacilli con le persone?!
i zašto ne pogledaju u brda kako su postavljena i kako čuvaju Zemlju od podrhtavanja?
[Hindi ba] sila tumitingin sa mga bundok kung papaano Siya nagtirik ng mga ito at nagpatatag sa pamamagitan ng mga ito sa lupa na baka maalog ito ng mga tao?
Comment Il dressa les montagnes et stabilisa par elles la Terre afin qu’elle ne tangue pas sous les gens?
Ve dağları nasıl diktiğine, insanların sarsılmamaları için onlarla nasıl sabit kılındığına bakmazlar mı?
And at the mountains, how He erected them and used them to make the earth stable so that it does not shake with the people?!
Tidakkah mereka melihat kepada gunung-gunung, bagaimana Allah menegakkannya dan dengannya bumi menjadi stabil, tidak membuat manusia terguncang di atasya?!
¿Y en las montañas, cómo Él las erigió y las usó estabilizando la Tierra para que no tiemble con la gente?
Há chúng không nhìn thấy những quả núi được dựng đứng một cách kiên cô và vững chắc như thế nào, để phục vụ nhu cầu của con người?
[Hindi ba] sila tumitingin sa lupa kung papaano Siya naglatag nito at gumawa nito na nakahanda para sa pagtigil ng mga tao sa ibabaw nito?
¿Y en la Tierra, cómo Él la extendió y la hizo apta para que la gente se estableciera en ella?
And at the earth, how He spread it out, and made it suitable for people to settle on?!
E non osservano come ha esteso la terra e l'ha preparata affinché la gente vi dimori?!
Tidakkah mereka melihat kepada bumi, bagaimana Allah menghamparkannya dan menjadikannya siap untuk dihuni manusia?
i zašto ne pogledaju u Zemlju kako ju je Allah prostro i pogodnom za život ljudi na njoj, učinio.
Há chúng không nhìn trái đất được trải rộng thênh thang và bằng phẳng như thế nào sao?
Ve yeryüzünü nasıl yaydığına, insanların üzerinde karar kılmaları için onu nasıl hazır kıldığına bakmazlar mı?
Comment Il étendit la Terre et la rendit propice à l’installation des êtres humains?
Después de que Al-lah les ordenó que observaran las cosas que mostraban Su Poder, se dirigió a Su Mensajero diciendo: “Entonces exhorta a esta gente y adviértele del castigo de Al-lah. No eres más que quien recuerda. Tu misión solo es recordarles. Guiarlos a la fe está únicamente en las manos de Al-lah.
Hỡi Thiên Sứ, Ngươi hãy nhắc nhở và khuyên bảo những kẻ này về hình phạt của Allah, Ngươi chỉ là một người nhắc nhở và cảnh tỉnh, không yêu cầu Ngươi ngoài điều đó, còn việc họ có tin hay không thì nằm trong tay của Allah duy nhất.
Oleh karena itu, nasihatilah mereka -wahai Rasul- dan takutilah mereka dengan siksa dari Allah karena sesungguhnya engkau hanyalah pemberi peringatan. Tidak diminta darimu selain memberi peringatan kepada mereka, adapun kepastian mereka mendapatkan keimanan maka itu hanya ada di tangan Allah semata.
Calling people to God aims at exhorting people through peaceful persuasion, to make them realize their Creator, the one and only God; to understand the purpose of their creation; the coming of the Hereafter, of their accountability to their Creator, etc. The purpose of this exhortation is to awaken souls from their slumber. It is to put a lost person on to the right path leading towards God. It is to awaken man’s insight so that he begins to see glimpses of God in the signs of the vast universe. It is to unveil the Creator in the mirror of His creation.
Ô Messager, exhorte ces gens-là et menace-les du châtiment d’Allah. Tu n’es qu’un rappeleur qui ne t’est demandé que de leur faire le rappel. Quant à leur faciliter d’avoir la foi, ceci est du ressort d’Allah Seul.
-Ey Peygamber!- Sen onlara nasihat et ve Allah’ın azabından korkut! Şüphesiz sen, ancak nasihat edersin. Senden yalnızca onlara öğüt vermen istenir. Fakat iman etmeye muvaffak kılınmaları yalnızca Allah Teâlâ’nın elindedir.
After He directed them to look at those things that show His Power, He directed His messenger, saying: So counsel, O Messenger, these people and warn them of Allah’s punishment. You are but one who reminds. You are only required to remind them. Guiding them to faith is in Allah's hands alone.
Kaya mangaral ka, O Sugo, sa mga ito at magpangamba ka sa kanila sa pagdurusang dulot ni Allāh. Ikaw ay isang tagapagpaalaala lamang; walang hinihiling sa iyo kundi ang pagpapaalaala sa kanila. Tungkol naman sa pagtutuon sa kanila sa pananampalataya, ito ay nasa kamay ni Allāh – tanging sa Kanya.
Predica a costoro, o Messaggero, e mettili in guardia dalla punizione di Allāh; in verità, tu sei un ammonitore e non ti viene richiesto altro che ammonirli, mentre guidarli alla fede spetta ad Allāh solo.
Ti, o Allahov Poslaniče, upozori ove i zaprijeti im kaznom Allahovom, jer ti si samo dužan da upozoriš, i ništa drugo, a uputa je u Allahovim rukama.
Engkau bukanlah orang yang berkuasa atas mereka sehingga mampu memaksa mereka untuk beriman.
Non hai alcuna autorità su di loro e non puoi costringerli alla fede.
Hindi ka sa kanila isang tagapangibabaw upang pumilit ka sa kanila sa pananampalataya.
Chứ Ngươi không phải là người cưỡng ép bắt chúng đến với đức tin Iman.
Sen onların üzerinde iman etmeleri için kendilerine zorbaca davranan biri değilsin.
De plus, tu n’as pas à les dominer ni à les contraindre à avoir la foi.
You have not been given control over them so that you can compel them to have faith.
No se te ha dado el control sobre ellos para que puedas obligarlos a creer.
ti ih ne siliš da povjeruju, niti ih na to tjeraš.
Akan tetapi, orang yang berpaling di antara mereka dari iman dan ingkar kepada Allah dan Rasul-Nya,
Người nào quay mặt với đức tin và phủ nhận Allah và Thiên Sứ của Ngài.
Fakat her kim onlara iman etmekten yüz çevirir, Allah ve resulüne kâfir olursa;
a onoga ko se okreće od vjerovanja i ne vjeruje u Allaha i Njegova Poslanika
Subalit ang sinumang tumalikod kabilang sa kanila sa pananampalataya at tumangging sumampalataya kay Allāh at sa Sugo Niya
Excepté celui parmi eux qui se détourne de la foi et mécroit en Allah et en Son Messager,
Colui che rifiuta la fede e rinnega Allāh e il Suo Messaggero,
Pero, a aquellos que se apartan de la fe y rechazan a Al-lah y a Su mensajero,
But, those of them who turn away from faith and reject Allah and His messenger.
Allah will punish them on the Day of Judgement with the greatest punishment by entering them into Hell to remain there forever.
Na Sudnjem danu Allah će ga kazniti velikom kaznom, tako što će ga uvesti u Džehennem, gdje će vječno boraviti.
Yüce Allah, onu kıyamet günü sonsuza kadar cehennemin içine sokarak ona en büyük azap ile azap edecektir.
Allah sẽ trừng phạt y với một sự trừng phạt vô cùng đau đớn và mãi mãi nơi Hỏa Ngục trong Ngày Tận Thế.
Allah lui infligera le châtiment suprême le Jour de la Résurrection en le faisant entrer en Enfer pour y demeurer éternellement.
Al-lah los someterá al peor de los castigos en el Día del Juicio, los hará entrar en el Infierno para permanecer allí por siempre.
verrà punito da Allāh, nel Giorno della Resurrezione, e verrà introdotto nell'Inferno e vi resterà per sempre.
ay pagdurusahin siya ni Allāh sa Araw ng Pagbangon ng pagdurusang pinakamabigat sa pamamagitan ng pagpapasok sa kanya sa Impiyerno bilang mamamalagi roon.
maka Allah akan menyiksanya pada hari Kiamat dengan siksa terbesar, yaitu dengan memasukkannya ke dalam neraka dan ia kekal di dalamnya.
Sesungguhnya hanya kepada Kami semata kembalinya mereka setelah kematian.
To Me alone is their return after their death.
Şüphesiz ölümlerinin ardından onların dönüşü bir tek bize olacaktır.
C’est vers Nous Seul qu’ils retourneront après leur mort,
Porque solo ante Mí comparecerán todos en su retorno después de la muerte.
Quả thật, họ sẽ phải quay trở lại gặp TA sau khi chết.
In verità, il loro ritorno sarà solo presso di Noi, dopo la loro morte,
Tunay na tungo sa Amin lamang ang pagbabalik nila matapos ng kamatayan nila.
Samo Njemu će se vratiti nakon smrti.
A zatim ćemo samo Mi da s njima račun svodimo za njihova djela, a to nije tvoje niti bilo čije drugo.
Pagkatapos tunay na sa Amin lamang ang pagtutuos sa kanila sa mga gawa nila, at hindi ukol sa iyo iyon ni ukol sa isang iba pa sa iyo.
Rồi TA sẽ thanh toán tức sẽ trừng phạt chúng một cách thích đáng về những gì chúng đã làm, chứ không phải nhà Người cũng không phải ai khác.
Entonces, es solo Mi deber llamarlos para que rindan cuentas de sus acciones. Esto no es para ti ni para nadie más”.
puis c’est à Nous Seul qu’il appartient de leur demander des comptes pour leurs œuvres. Ce n’est ni à toi ni à personne d’autre.
Dopodiché, in verità, solo Noi faremo il rendiconto delle loro azioni, e fare questo non spetta a te né a nessun altro.
Sonrasında amellerine göre onların hesaplarını görmek sadece bize aittir. Ne senin, ne de senden başka birinin üzerine değildir.
Then it is My duty alone to call them to account for their actions. This is not for you or anyone besides you.
Kemudian hanya Kami semata yang memberi perhitungan atas amal perbuatan mereka, bukan hakmu maupun hak seseorang selainmu.
