Which was revealed in Makkah
Recitation of Surat Al-Fajr in the Prayer
An-Nasa'i recorded a narration from Jabir that Mu`adh prayed a prayer and a man came and joined him in the prayer. Mu`adh made the prayer long, so the man went and prayed (alone) at the side of the Masjid, and then left. When Mu`adh was informed of this he said, "(He is) a hypocrite." He (Mu`adh) then informed the Messenger of Allah ﷺ of what happened. The Prophet then asked the young man (about it) and he replied, "O Messenger of Allah! I came to pray with him, but he made the prayer too long for me. So I left him and prayed at the side of the Masjid. Then I went to feed my she-camel." The Messenger of Allah ﷺ then said,
«أَفَتَّانٌ يَا مُعَاذُ؟ أَيْنَ أَنْتَ مِنْ
سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى
وَالشَّمْسِ وَضُحَـهَا
وَالْفَجْرِ
وَالَّيْلِ إِذَا يَغْشَى »
(Are you causing trouble Mu`adh Why don't you recite (`Glorify the Name of your Lord the Most High'), (`By the sun and its brightness'), (`By the dawn'), (and (`By the night as it envelops'))
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful
The Explanation of Al-Fajr and what comes after it
Concerning Al-Fajr, it is well known that it is the morning. This was said by `Ali, Ibn `Abbas, `Ikrimah, Mujahid and As-Suddi. It has been reported from Masruq and Muhammad bin Ka`b that Al-Fajr refers to the day of Sacrifice (An-Nahr) in particular, and it is the last of the ten nights. `The ten nights' refers to the (first) ten days of Dhul-Hijjah. This was said by Ibn `Abbas, Ibn Zubayr, Mujahid and others among the Salaf and the latter generations. It has been confirmed in Sahih Al-Bukhari from Ibn `Abbas that the Prophet said,
«مَا مِنْ أَيَّامٍ الْعَمَلُ الصَّالِحُ أَحَبُّ إِلَى اللهِ فِيهِنَّ مِنْ هذِهِ الْأَيَّام»
(There are no days in which righteous deeds are more beloved to Allah than these days.) meaning the ten days of Dhul-Hijjah. They said, "Not even fighting Jihad in the way of Allah" He replied,
«وَلَا الْجِهَادُ فِي سَبِيلِ اللهِ، إِلَّا رَجُلًا خَرَجَ بِنَفْسِهِ وَمَالِهِ ثُمَّ لَمْ يَرْجِعْ مِنْ ذلِكَ بِشَيْء»
(Not even Jihad in the way of Allah; except for a man who goes out (for Jihad) with his self and his wealth, and he does not return with any of that.)
Explanation of Night
Concerning Allah's statement,
وَالَّيْلِ إِذَا يَسْرِ
(And by the night when it departs.) Al-`Awfi reported from Ibn `Abbas that he said, "When it goes away." `Abdullah bin Zubayr said,
وَالَّيْلِ إِذَا يَسْرِ
(And by the night when it departs.) "As some parts of it remove other parts of it." Mujahid, Abu Al-`Aliyah, Qatadah, and Malik who reported it from Zayd bin Aslam and Ibn Zayd, they all said;
وَالَّيْلِ إِذَا يَسْرِ
(And by the night when it departs.) "When it moves along." Concerning Allah's statement,
هَلْ فِى ذَلِكَ قَسَمٌ لِّذِى حِجْرٍ
(There is indeed in them sufficient proofs for men with Hijr!) meaning, for he who possesses intellect, sound reasoning, understanding and religious discernment. The intellect has only been called Hijr because it prevents the person from doing that which is not befitting of him of actions and statement. From this we see the meaning of Hijr Al-Bayt because it prevents the person performing Tawaf from clinging the wall facing Ash-Sham. Also the term Hijr Al-Yamamah (the cage of the pigeon) is derived from this meaning (i.e., prevention). It is said, "Hajara Al-Hakim so-and-so (The judge passed a judgement preventing so-and-so)," when his judgement prevents the person from his liberty (i.e., of freely utilizing his wealth). Allah says,
وَيَقُولُونَ حِجْراً مَّحْجُوراً
(And they will say: "Hijr Mahjur.") (25:22) All of these examples are different cases but their meanings are quite similar. The oath that is referred to here is about the times of worship and the acts of worship themselves, such as Hajj, Salah and other acts of worship that Allah's pious, obedient, servants who fear Him and are humble before Him, seeking His Noble Face, perform in order to draw nearer to Him.
Mentioning the Destruction of `Ad
After mentioning these people, and their worship and obedience, Allah says,
أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ
(Saw you not how your Lord dealt with `Ad) These were people who were rebellious, disobedient, arrogant, outside of His obedience, deniers of His Messengers and rejectors of His Scriptures. Thus, Allah mentions how He destroyed them, annihilated them and made them legends to be spoken of and an exemplary lesson of warning. He says,
أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ
(Saw you not how your Lord dealt with `Ad Iram of the pillars,) These were the first people of `Ad. They were the descendants of `Ad bin Iram bin `Aws bin Sam bin Nuh. This was said by Ibn Ishaq. They are those to whom Allah sent His Messenger Hud. However, they rejected and opposed him. Therefore, Allah saved him and those who believed with him from among them, and He destroyed others with a furious, violent wind.
سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَـنِيَةَ أَيَّامٍ حُسُوماً فَتَرَى الْقَوْمَ فِيهَا صَرْعَى كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ - فَهَلْ تَرَى لَهُم مِّن بَاقِيَةٍ
(Which Allah imposed on them for seven nights and eight days in succession, so that you could see men lying overthrown, as if they were hollow trunks of date palms! Do you see any remnants of them) (69: 7-8) Allah mentioned their story in the Qur'an in more than one place, so that the believers may learn a lesson from their demise. Allah then says,
إِرَمَ ذَاتِ الْعِمَادِ
(Iram of the pillars.) This is an additional explanation that adds clarification who they actually were. Concerning His saying,
ذَاتِ الْعِمَادِ
(of the pillars.) is because they used to live in trellised houses that were raised with firm pillars. They were the strongest people of their time in their physical stature, and they were the mightiest people in power. Thus, Hud reminded them of this blessing, and he directed them to use this power in the obedience of their Lord Who had created them. He said,
وَاذكُرُواْ إِذْ جَعَلَكُمْ خُلَفَآءَ مِن بَعْدِ قَوْمِ نُوحٍ وَزَادَكُمْ فِى الْخَلْقِ بَسْطَةً فَاذْكُرُواْ ءَالآءَ اللَّهِ لَعَلَّكُمْ تُفْلِحُونَ
(And remember that He made you successors after the people of Nuh and increased you amply in stature. So remember the graces from Allah so that you may be successful.)(7:69) Allah also said,
فَأَمَّا عَادٌ فَاسْتَكْبَرُواْ فِى الاٌّرْضِ بِغَيْرِ الْحَقِّ وَقَالُواْ مَنْ أَشَدُّ مِنَّا قُوَّةً أَوَلَمْ يَرَوْاْ أَنَّ اللَّهَ الَّذِى خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً
(As for 'Ad, they were arrogant in the land without right, and they said: "Who is mightier than us in strength" See they not that Allah Who created them was mightier in strength than them.) (41:15) And Allah says here,
الَّتِى لَمْ يُخْلَقْ مِثْلُهَا فِى الْبِلَـدِ
(The like of which were not created in the land) meaning, there had been none created like them in their land, due to their strength, power and their great physical stature. Mujahid said, "Iram was an ancient nation who were the first people of `Ad." Qatadah bin Di`amah and As-Suddi both said, "Verily, Iram refers to the House of the kingdom of `Ad." This latter statement is good and strong. Concerning Allah's statement,
الَّتِى لَمْ يُخْلَقْ مِثْلُهَا فِى الْبِلَـدِ
(The like of which were not created in the land) Ibn Zayd considered the pronoun of discussion here to refer to the pillars, due to their loftiness. He said, "They built pillars among the hills, the likes of which had not been constructed in their land before." However, Qatadah and Ibn Jarir considered the pronoun of discussion to refer to the tribe (of `Ad), meaning that there was no tribe that had been created like this tribe in the land - meaning during their time. And this latter view is the correct position. The saying of Ibn Zayd and those who follow his view is a weak one, because if He intended that, He would have said "The like of which were not produced in the land." But He said:
لَمْ يُخْلَقْ مِثْلُهَا فِى الْبِلَـدِ
(The like of which were not created in the land.) Then Allah says,
وَثَمُودَ الَّذِينَ جَابُواْ الصَّخْرَ بِالْوَادِ
(And Thamud, who hewed (Jabu) rocks in the valley) meaning, they cut the rocks in the valley. Ibn `Abbas said, "They carved them and they hewed them." This was also said by Mujahid, Qatadah, Ad-Dahhak and Ibn Zayd. From this terminology it is said (in the Arabic language), "the hewing of leopard skin" when it is torn, and "The hewing of a garment" when it is opened. The word `Jayb' (pocket or opening in a garment) also comes from Jabu. Allah says,
وَتَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتاً فَـرِهِينَ
(And you hew in the mountains, houses with great skill.) (26:149)
A Mention of Fir`awn
Allah then says,
وَفِرْعَوْنَ ذِى الاٌّوْتَادِ
(And Fir`awn with Al-Awtad) Al-`Awfi reported from Ibn `Abbas that he said, "Al-Awtad are the armies who enforced his commands for him." It has also been said that Fir`awn used to nail their hands and their feet into pegs (Awtad) of iron that he would hang them from. A similar statement was made by Mujahid when he said, "He used to nail the people (up) on pegs." Sa`id bin Jubayr, Al-Hasan and As-Suddi all said the same thing. Allah said,
الَّذِينَ طَغَوْاْ فِى الْبِلَـدِ - فَأَكْثَرُواْ فِيهَا الْفَسَادَ
(Who did transgress beyond bounds in the lands. And made therein much mischief.) meaning, they rebelled, were arrogant, and went about making corruption in the land, and harming the people.
فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ
(So, your Lord poured on them different kinds of severe torment.) meaning, He sent down a torment upon them from the sky and caused them to be overcome by a punishment that could not be repelled from the people who were criminals.
The Lord is Ever Watchful
Concerning Allah's statement,
إِنَّ رَبَّكَ لَبِالْمِرْصَادِ
(Verily, your Lord is Ever Watchful.) Ibn `Abbas said, "He hears and He sees." This means that He watches over His creation in that which they do, and He will reward them in this life and in the Hereafter based upon what each of them strove for. He will bring all of the creation before Him and He will judge them with justice. He will requit each of them with that which he deserves, for He is far removed from injustice and tyranny.
"Demi fajar, dan malam yang sepuluh, dan yang genap dan yang ganjil, dan malam bila berlalu. Pada yang demikian itu ter-dapat sumpah (yang dapat diterima) oleh orang-orang yang ber-akal." (Al-Fajr: 1-5).
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(1-5) Zahirnya, apa yang disumpahkan itulah yang men-jadi obyek sumpah. Hal ini boleh dan lazim digunakan bila obyek sumpah berupa sesuatu yang zahir dan penting. Dan seperti itu juga dalam ayat ini. Allah سبحانه وتعالى bersumpah dengan waktu fajar, yaitu penghujung malam dan permulaan siang. Karena di waktu akhir malam dan di permulaan siang terdapat tanda-tanda kebesaran Allah سبحانه وتعالى yang menunjukkan kekuasaanNya yang sempurna. Dia-lah yang mengatur seluruh hal, yang hanya kepadaNya-lah ibadah layak ditunaikan. Di saat fajar, terdapat shalat utama lagi diagung-kan yang baik untuk dijadikan sebagai obyek sumpah oleh Allah سبحانه وتعالى. Karena itu, setelahnya Allah سبحانه وتعالى bersumpah dengan sepuluh malam yang menurut pendapat yang benar adalah sepuluh malam di bulan Ramadhan atau sepuluh hari di bulan Dzulhijah.[142] Karena malam-malam tersebut mencakup hari-hari mulia, yang di dalam-nya berlaku berbagai macam ibadah dan pendekatan diri yang tidak terdapat pada waktu lain. Pada sepuluh malam terakhir bulan Ramadhan terdapat malam lailatul qadar, yaitu malam yang lebih baik dari seribu bulan dan pada siang harinya terdapat puasa di akhir bulan Ramadhan yang merupakan salah satu rukun Islam yang agung. Pada sepuluh hari di bulan Dzulhijjah terdapat wuquf di Arafah yang pada saat itu Allah سبحانه وتعالى memberikan ampunan kepada para hambaNya yang membuat setan sedih. Setan tidak terlihat lebih hina dan kalah melebihi kehinaan dan kekalahannya di hari Arafah[143] karena banyaknya malaikat dan rahmat yang turun dari Allah سبحانه وتعالى untuk para hambaNya. Pada hari itu, kebanyakan ke-giatan haji dan umrah dilakukan. Semua itu adalah hal-hal agung yang berhak dijadikan sumpah oleh Allah سبحانه وتعالى.
﴾ وَٱلَّيۡلِ إِذَا يَسۡرِ ﴿ "Dan demi malam bila berlalu," yakni saat berlalu dan menurunkan kegelapannya atas manusia sehingga mereka menjadi tenang, nyaman, dan tentram sebagai rahmat dan hikmah dari Allah سبحانه وتعالى. ﴾ هَلۡ فِي ذَٰلِكَ ﴿ "Pada yang demikian itu," yang disebutkan sebelumnya, ﴾ قَسَمٞ لِّذِي حِجۡرٍ ﴿ "terdapat sumpah (yang dapat diterima) oleh orang-orang yang berakal," yakni untuk orang yang berakal sehat. Ya, sebagian dari hal itu cukup bagi orang yang memiliki akal atau mendengar sebagai yang menyaksikan.
Allāh, gloria Sua, giurò sull'alba,
Allah may He be glorified takes an oath on the dawn.
Glorificado sea Al-lah, que jura por la Aurora.
1- Yemin olsun fecre,
2- On geceye,
3- Çifte ve teke,
4- Ve gelip geçtiği zaman geceye…
5- Bunlarda akıl sahibi kimseler için bir yemin değeri yok mu?
(Mekke’de inmiştir. 30 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
Görüldüğü kadarı ile kendisine yemin edilen şeyler ile hakkında yemin olunan şeyler aynıdır. Eğer yemin açıkça bilinen ve önemli bir konudaysa bu, kullanılagelen bir üsluptur. Burada da aynı durum söz konusudur.
1. Yüce Allah, gecenin sonu ve gündüzün başı durumunda olan fecr’e (tan vaktine) yemin etmektedir. Çünkü gecenin gidişi ile gündüzün gelişinde Allah azze ve celle’nin kudretinin kemaline delalet eden pek çok belgeler vardır.
Ayrıca bu, Allah’ın bütün işleri bizzat kendisinin çekip çevirdiğini, O’ndan başka hiçbir kimseye ibadet etmemek gerektiğini de ortaya koymaktadır. Ayrıca fecr vaktinde oldukça faziletli, tazime layık ve Allah’ın yemin etmesine gâyet münasip düşen bir namaz (sabah namazı) da vardır.
2. Sonrasında Allah Teâlâ, on geceye yemin etmektedir. Doğru görüşe göre bu on gece, Ramazan’ın son on gecesi yahut Zilhicce ayının ilk on gecesidir. Çünkü bunlar, faziletli günleri kapsayan gecelerdir. Bunlarda başka vakitlerde olmayan türden ibadetler ve Allah’a yakınlaştırıcı ameller yapılır.
Ramazan’ın son on gecesinde bin aydan daha hayırlı olan Kadir gecesi vardır. Bu gecelerin gündüzünde de İslâm’ın büyük rükünlerinden birisi olan Ramazan orucunun son günleri bulunmaktadır.
Zilhicce’nin ilk on gününde ise Arefe günü Arafat’ta hac vakfesi yapılır. Bu vakit, Allah kullarına öyle bir mağfirette bulunur ki, bundan dolayı şeytan oldukça kederlenir. O nedenle şeytan, başka hiçbir vakitte Arefe gününde olduğu kadar hakir ve zelil görülmemiştir. Buna sebep ise onun indiklerini gördüğü melekler ve Allah’ın kullarına ihsan ettiğini gördüğü büyük rahmetidir. Hac ve umre amellerinin pek çoğu da bu günlerde gerçekleştirilir.
İşte bunlar muazzam şeylerdir, Allah’ın kendilerine yemin edeceği kadar değerlidirler.
4. “Ve gelip geçtiği zaman geceye” yani geldiği, kullarının üzerine karanlığını gerdiği, kulların hareketten kesilerek Allah’ın rahmet ve hikmeti gereği huzur ile dinlenmeye çekildikleri vakit olan geceye…
5. “Bunlarda” sözü edilen bu hususlarda “akıl sahibi kimseler için bir yemin değeri yok mu?” Evet; kalbi bulunan yahut hazır bulunup candan kulak veren kimseler için bunların birisi dahi yeterlidir.
Allah prête serment par l’aube,
Sumumpa si Allāh – kaluwalhatian sa Kanya – sa madaling-araw.
Allah -Subḥānahu wa Ta'ālā- bersumpah dengan fajar.
Allah Hiển Vinh đã thề bởi rạng đông.
Commentary
This Surah, by swearing five oaths in its beginning, emphasises the following fact:
إِنَّ رَبَّكَ لَبِالْمِرْصَادِ
Surely your Lord is ever on the watch. [ 89:14]
This means that Allah is watching over whatever you do, and reward or punishment for your deeds is certain and inevitable.
The first among the five oaths sworn at the beginning is Fajr (dawn). It may refer to the dawn of every day that brings about a great change in the world, and thus directs man's attention to the absolute Omnipotence of Allah. It is also possible that it refers to the dawn of some specific day. Commentators like Sayyidna Ibn ` Abbas and Ibn Zubair ؓ say that the word is general, and it refers to any dawn. According to another narration of Ibn ` Abbas ؓ ، it refers to the dawn of the first of Muharram which is the start of the lunar-Islamic calendar. Sayyidna Qatadah رحمۃ علیہ ، among others, has interpreted it in the same way.
Some commentators, like Mujahid and ` Ikramah, refer this to the dawn of 'the Day of Sacrifice' on the tenth of Dhul Hijjah. A narration from Sayyidna Ibn ` Abbas ؓ concurs with this view. The reason for this specification is that according to Islamic principles, Allah has made a night to precede the day. All days are preceded by their respective nights, except the 'the Day of Sacrifice', because the night that precedes the Day of Sacrifice is not the night of Sacrifice. In fact, the preceding night, according to Shari'ah, is the night of ` Arafah. Staying at ` Arafat is the most important and foremost rite of Hajj. If a pilgrim is not able to reach ` Arafat on the 9th of Dhul Hijjah, any time in the day or in the night following it to halt there for a while, he will not be considered to have performed Hajj at all. However if he arrives there any time during the night before the break of dawn on the 10th of Dhul Hijjah, his halt in ` Arafah will be acceptable and his Hajj will be considered valid. This shows that the day of ` Arafah has two nights, one preceding it, and another following it. The Day of Sacrifice [ 10th of Dhul Hijjah ] has no night. From this point of view, the dawn of the day of Sacrifice, among all the days of the year, occupies a special position. [ Qurtubi ].
Allah -Subhanehu ve Teâlâ- fecir vaktine yemin etmiştir.
Allah Uzvišeni kune se zorom.
Dia bersumpah dengan sepuluh malam pertama pada bulan Zulhijah.
Ve zilhicce ayının ilk on gecesine yemin etmiştir.
Next, it says:
لَيَالٍ عَشْرٍ (and by the Ten Nights...89:2) According Sayyidna Ibn ` Abbas ؓ Qatadah, Mujahid, Suddi, Dahhak, Kalbi and other leading commentators, the 'ten nights' refers to the [ first ] ten nights of Dhul Hijjah. It is recorded in Hadith that the Holy Prophet ﷺ said that the first ten days of Dhil Hijjah are the most meritorious days for Allah's worship. Every fast of the day is equivalent to fasts of the whole year. Worshipping Allah every night during this period is equivalent to worshipping Him on the night of Qadr. [ Transmitted by Tirmidhi and Ibn Majah with a weak chain of authorities from Abu Hurairah Mazhari ]. Abu-z-Zubair narrated from Sayyidna Jabir ؓ that the Holy Prophet ﷺ said: وَالْفَجْرِ وَلَيَالٍ عَشْرٍ (I swear by the dawn and by the Ten Nights' refers to the first ten days of Dhul Hijjah. Sayyidna Ibn ` Abbas ؓ said that these are the ten nights that are mentioned in the story of Prophet Musa علیہ السلام ; وَ اَتمَمنٰھَا بِعَشرٍ... then We supplemented them with ten' [ 7:142]. Thus these are the ten nights in the whole year which are most meritorious. Imam Qurtubi says that the Hadith reported by Sayyidna Jabir ؓ indicates that the ten nights of Dhul Hijjah are most meritorious, and that the same ten nights of Dhul Hijjah were designated for Prophet Musa (علیہ السلام) .
I kune se sa prvih deset noći mjeseca zul-hidžeta.
par les dix premières nuits du mois de Dhû al-Ħijjah,
Sumumpa Siya sa Unang Sampung Gabi ng Dhulḥijjah.
e giurò sulle prime dieci notti di Dhil-Ħijjah,
Y por las primeras diez noches de Dhul-Jiyyah.
And He takes an oath on the first ten nights of Dhul-Ḥijjah.
Ngài thề bởi mười đêm đầu của tháng Zdul Hijjah.
Dia bersumpah dengan segala sesuatu yang berpasangan maupun yang tunggal.
He also takes an oath on the odd and even of things.
Ngài thề bởi sự chẵn và lẻ của mọi thứ.
También por las oraciones pares e impares.
وَالشَّفْعِ وَالْوَتْرِ (and by the even and the odd,...89:3). The Qur'an has not
specified what the words 'the even' and 'the odd' refer to. Therefore, the commentators have assigned different interpretations to them. Nevertheless, it has been mentioned in a Prophetic Hadith narrated by Abu-z-Zubair from Sayyidna Jabir ؓ thus:
(وَالْفَجْرِ ۔ وَلَيَالٍ عَشْرٍ ) ھو الصّبح وعشر النحر والوتر یوم عرفہ والشفع یوم النّحر
'Fajr' refers to the dawn, and 'the ten nights' refer to the first ten nights of Dhul Hijjah [ which include the Day of Sacrifice ], and that al-watr [ the odd ] refers to the day of ` Arafah [ because it falls on the ninth ] and ash-shaf refers to the Day of Sacrifice [ because it falls on the 10th day of Dhul Hijjah ].'
Qurtubi cites this narration and confirms that its chain of authorities is more authentic than the other tradition narrated by Sayyidna ` Imran Ibn Husain ؓ which talks about odd [ three ] and even [ two/four ] units of prayers. Therefore, Sayyidna Ibn ` Abbas ؓ Ikramah and Nahhas رحمۃ علیہما have preferred the view that 'even' refers to the Day of Sacrifice and 'odd' refers to the day of ` Arafah.
Some commentators like Ibn Sirin, Masruq, Abu Salih and Qatadah رحمۃ علیہم said that 'even' refers to the entire creation, because Allah has created them in pairs, and thus He says:
وَمِن كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ
'And from everything We have created (a pair of) two kinds [ 51:49] '
-belief/disbelief, happiness/unhappiness, light/darkness, night/day, cold/ heat, sky/earth, human/Jinn and male/female as against all of these pairs, Allah is the only One Being 'odd' that does not have a pair:
ھو اللہ الاحد الصَّمَد
'He, is Allah, the One, Besought of all, needing none'
وَاللَّيْلِ إِذَا يَسْرِ (and by the night when it moves away...89:4). The word yasr is derived from sara and means 'to walk in the night' or 'travel by night'. The verse says when the night itself moves away. It signifies 'when the night departs and goes away.' After taking oath by these five items, the next verse says:
هَلْ فِي ذَٰلِكَ قَسَمٌ لِّذِي حِجْرٍ (Is there [ not ] in that an oath (enough) for a man of sense?...89:5). An intelligent person is, in a very special style, invited to think and reflect. The word hijr literally denotes 'to prevent'. The intellect has been called hijr because it prevents the person from doing which is unbecoming of him - actions or statements. Are these oaths not sufficient for a man possessed of intellect, sound reasoning, understanding and religious discernment? This sentence is in the form of interrogation to awaken man from his slumber. The subject of oaths is implied, though not stated explicitly. The verse purports to say that when man considers into the Majesty of Allah and reflects on the greatness of objects of oaths, it would be confirmed and verified that everyone has to give account of his deeds, and reward and punishment in the Hereafter is sure. In this connection, reference is made to the destruction of three previous nations: [ 1] the nation of ` Ad; [ 2] the nation of Thamud; and [ 3] the nation of Fir'aun (the Pharaoh). ` Ad and Thamud are two nations whose genealogy link up with Iram. Thus Iram may refer to both, ` Ad as well as Thamud. Here however with ` Ad only the name Iram is linked for genealogical reasons:
أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ ۔ إِرَمَ ذَاتِ الْعِمَادِ (Have you not seen how your Lord dealt with [ the people ] ` Ad of Iram, the men of tall pillars...(89:6-7). The word 'Iram' in verse [ 7] is, grammatically speaking, either ` atf bayan (syndetic explicative) or badal (complement). The purpose of the construction is to specify one of the two tribes of ` Ad. This statement specifies that it refers to ` Ad-ul-'ula (the early generation of ` Ad). A remnant from the former generation is referred to as ` Ad-ul-'Ukhra, because they are linked with their great-grand father Iram more closely than ` Ad-ul-'Ukhra. Here the Qur'an refers to the first tribe as ` Ad Iram. In Surah An-Najm, they are described as: عَادًا الْأُولَىٰ (the earlier ` Ad,) [ 53:50] '
Ve her şeyin çift olanına ve tek olanına yemin etmiştir.
par les choses paires et impaires,
Sumumpa Siya sa magkapares at bukod-tangi sa mga bagay.
e giurò sulle cose pari e dispari,
I kunem se parnim i neparnim od svake stvari.
Và Ngài thề bởi ban đêm khi bóng tối của nó đến và đi; và những lời thề này nhằm khẳng định chắc chắn rằng mọi hành động của các ngươi sẽ bị tính sổ.
e giurò sul giungere della notte, sul suo proseguimento e il suo termine. Questi giuramenti sono necessari affinché siate ricompensati per le vostre azioni.
Y por la noche cuando llega, transcurre y se va. El complemento de estos juramentos es: tú definitivamente serás juzgado por tus acciones.
Geldiğinde, devam ettiğinde ve geride kaldığında geceye yemin etmiştir. Bu yeminin cevabı ise: “Elbette yaptığınız amellere göre karşılık göreceksiniz.''
And He takes an oath on the night when it arrives, continues and goes away. The complement of these oaths is: you will definitely be requited for your actions.
et par la nuit lorsqu’elle commence, s’écoule et se termine: que vous serez rétribués pour vos œuvres.
Sumumpa Siya sa gabi kapag dumating ito, nagpatuloy ito, at lumisan ito. Ang sagot sa mga panunumpang ito ay: talagang gagantihan nga kayo sa mga gawa ninyo.
I kune se noći kada dođe, traje i nestane. A razlog zakletve ovim zakletvama jeste da se potvrdi činjenica polaganja računa za djela.
Dia bersumpah dengan malam jika telah tiba, berlanjut, dan menghilang. Hal yang disumpahkan tersebut adalah: kalian akan dibalas atas perbuatan kalian.
In any of the aforementioned, is there any oath that benefits the intelligent one?
De cualquiera de los mencionados anteriormente, ¿hay algún juramento que beneficie al dotado de intelecto?
N’est-ce pas là un serment qui convainc ceux qui sont doués de raison?
Sa nabanggit na iyon kaya ay may panunumpang kukumbinsi sa may pang-unawa?
Apakah pada sumpah-sumpah yang telah disebutkan itu terdapat hal yang bisa memuaskan orang yang berakal?
Lẽ nào những gì được Ngài thề không đủ thuyết phục cho những người có khối óc biết suy nghĩ chăng?
zar ova zakletva koja je spomenuta nije zakletva koja će razumom obdarenog uvjeriti?
Bu zikredilenler de akıl sahibi kimseleri ikna edecek bir yemin yok mudur?
Vi è forse, in ciò che è stato menzionato, un giuramento che convinca chi ragiona?!
Này Thiên Sứ, Ngươi không thấy Thượng Đế của Ngươi đã trừng phạt cộng đồng của 'Ad - dân của Hud - khi chúng phủ nhận Thiên Sứ của Ngài ư?!
Hindi mo ba napag-alaman, O Sugo, kung papaano ang ginawa ng Panginoon mo sa [liping] `Ād, na mga kalipi ni Hūd, noong nagpasinungaling sila sa sugo nito,
Zar ne znaš, o Poslaniče, šta je Gospodar tvoj sa Adom, Hudovim narodom, uradio, kada su oni negirali Njegova Poslanika?
Ô Messager, n’as-tu pas vu ce que ton Seigneur a fait des ‘Âd, le peuple de Hûd, lorsqu’ils traitèrent Son messager de menteur?
-Ey Peygamber!- Peygamberini yalanladıkları zaman, Rabbinin Hûd'un kavmi olan Âd (kavmine) neler yaptığını görmedin mi?
"Apakah kamu tidak memperhatikan bagaimana Rabbmu berbuat terhadap kaum 'Ad? (Yaitu) penduduk Iram yang mempu-nyai bangunan yang tinggi, yang belum pernah dibangun (suatu kota) seperti itu, di negeri-negeri lain, dan kaum Tsamud yang memotong batu-batu yang besar di lembah, dan kaum Fir'aun yang mempunyai pasak-pasak (tentara yang banyak), yang berbuat sewenang-wenang dalam negerinya, lalu mereka berbuat banyak kerusakan dalam negeri itu, karena itu Rabbmu menimpakan kepada mereka cemeti azab, sesungguhnya Rabbmu benar-benar mengawasi." (Al-Fajr: 6-14).
(6-14) Allah سبحانه وتعالى berfirman, ﴾ أَلَمۡ تَرَ ﴿ "Apakah kamu tidak mem-perhatikan," dengan hati dan pandanganmu, ﴾ كَيۡفَ فَعَلَ ﴿ "bagaimana Rabbmu berbuat" terhadap umat-umat yang melampaui batas itu, kaum 'Ad, ﴾ إِرَمَ ﴿ "(yaitu) penduduk Iram," kabilah terkenal di Yaman, ﴾ ذَاتِ ٱلۡعِمَادِ ﴿ "yang mempunyai bangunan yang tinggi," yaitu amat kuat, angkuh, dan sombong, ﴾ ٱلَّتِي لَمۡ يُخۡلَقۡ مِثۡلُهَا فِي ٱلۡبِلَٰدِ ﴿ "yang belum pernah di-bangun (suatu kota) seperti itu, di negeri-negeri lain," yakni di seluruh negeri-negeri lain dari segi kekuatan dan kekokohan. Sebagaimana nabi mereka, Hud عليه السلام berkata kepada mereka,
﴾ وَٱذۡكُرُوٓاْ إِذۡ جَعَلَكُمۡ خُلَفَآءَ مِنۢ بَعۡدِ قَوۡمِ نُوحٖ وَزَادَكُمۡ فِي ٱلۡخَلۡقِ بَصۜۡطَةٗۖ فَٱذۡكُرُوٓاْ ءَالَآءَ ٱللَّهِ لَعَلَّكُمۡ تُفۡلِحُونَ 69 ﴿
"Dan ingatlah oleh kamu sekalian di waktu Allah menjadikan kamu sebagai pengganti-pengganti (yang berkuasa) sesudah lenyapnya kaum Nuh, dan Rabb telah melebihkan kekuatan tubuh dan perawakanmu (dari-pada kaum Nuh itu). Maka ingatlah nikmat-nikmat Allah, supaya kamu mendapat keberuntungan." (Al-A'raf: 69).
﴾ وَثَمُودَ ٱلَّذِينَ جَابُواْ ٱلصَّخۡرَ بِٱلۡوَادِ ﴿ "Dan kaum Tsamud yang memotong batu-batu yang besar di lembah," yakni di lembah negeri. Dengan kekuat-an, mereka memahat batu-batu besar dan dijadikan sebagai tempat tinggal. ﴾ وَفِرۡعَوۡنَ ذِي ٱلۡأَوۡتَادِ ﴿ "Dan kaum Fir'aun yang mempunyai pasak-pasak (tentara yang banyak)," yakni yang memiliki tentara yang mengokoh-kan kekuasaannya seperti halnya pasak yang memperkokoh dan apa pun yang dipertahankan. ﴾ ٱلَّذِينَ طَغَوۡاْ فِي ٱلۡبِلَٰدِ ﴿ "Yang berbuat sewe-nang-wenang dalam negerinya." Sifat ini kembali pada kaum 'Ad, Tsamud, Fir'aun, dan orang-orang yang mengikuti jejak mereka. Mereka berlaku melampaui batas di atas bumi Allah سبحانه وتعالى dan me-nyiksa hamba-hamba Allah سبحانه وتعالى dalam agama dan dunia mereka. Karena itu Allah سبحانه وتعالى berfirman, ﴾ فَأَكۡثَرُواْ فِيهَا ٱلۡفَسَادَ ﴿ "Lalu mereka berbuat banyak kerusakan dalam negeri itu," yaitu dengan melakukan keku-furan dan berbagai cabangnya dari berbagai jenis kemaksiatan, serta berusaha memerangi para rasul dan menghalangi manusia dari jalan Allah سبحانه وتعالى. Kala mereka telah mencapai puncak pembang-kangan yang mengharuskan mereka binasa, Allah سبحانه وتعالى menimpakan siksa dan mengirimkan cambuk siksaNya. ﴾ إِنَّ رَبَّكَ لَبِٱلۡمِرۡصَادِ ﴿ "Sesung-guhnya Rabbmu benar-benar mengawasi," bagi siapa pun yang men-durhakaiNya. Allah سبحانه وتعالى sedikit memberinya tangguhan, dan setelah itu akan menyiksanya dengan siksaan Dzat yang Mahaperkasa lagi Mahakuasa.
6- Görmedin mi Rabbin Âd’a ne yaptı?
7- Yüksek sütunlu İrem’e?
8- Ki ülkeler içinde onun bir benzeri yaratılmamıştı.
9- Ya o vadide kayaları oyan Semûd’a?
10- Kazıklar sahibi Firavun’a?
11- Hepsi de ülkelerde azgınlık etmişler,
12- Ve oralarda fesâdı artırmışlardı.
13- Onun için Rabbin de onların üzerlerine azap kamçısını yağdırdı.
14- Çünkü Rabbin (her an) gözetlemededir.
6-8. Yüce Allah, şöyle buyuruyor: Kalbin ve basiretinle “görmedin mi Rabbin Âd’a ne yaptı?” Yani bu azgın ümmete? Âd, Yemen’de bilinen bir kabiledir. Çetin güç sahibi, azgın ve zorbalık eden “yüksek sütunlu İrem’e” ne ettiğini? İrem, Ad kabilesidir. “Ki ülkeler içinde” gücü ve dayanıklılığı itibari ile “bir benzeri yaratılmamıştı.” Nitekim Peygamberleri Hud aleyhisselam onlara şöyle demişti: “Düşünün ki O, sizi Nûh kavminden sonra halifeler kıldı. Yaratılış itibari ile size boypos da verdi. O halde Allah’ın nimetlerini hatırlayın ki kurtuluşa eresiniz.”(el-A’raf, 7/69)
9. “Ya o vadide kayaları oyan Semûd’a?” Kastedilen vadi, Vâdi’l-Kurâdır. Onlar, sahip oldukları büyük güçle kayaları yonttular ve oraları kendilerine mesken edindiler.
10. “Kazıklar sahibi” yani sağlamlaştırılmak istenen şeyleri güçlendiren kazıklar gibi olan ve mülkünü güçlendiren ordular sahibi “Firavun’a?”
11. “Hepsi de ülkelerde azgınlık etmişler” Bu vasıf Âd, Semûd, Firavun ve onlara tabi olanlara ait bir sıfattır. Hepsi de Allah’ın arzında azgınlık etmişlerdi. Din ve dünya konularında Allah’ın kullarına eziyet ve işkenceler yapmışlardı. Bundan dolayı devamla şöyle buyrulmuştur:
12. “Ve oralarda fesâdı artırmışlardı.” Fesât ise küfür ve onun şubeleri olan bütün günah türleri demektir. Hepsi de peygamberlere karşı savaş açtılar. İnsanları Allah’ın yolundan alıkoydular.
13. Helâk edilmelerini gerektirecek kadar azgınlık işleme noktasına geldiklerinde de Allah, onların üzerine azabını sağanak halinde yağdırdı ve azap kamçısını indirdi.
14. “Çünkü Rabbin” kendisine isyan edenleri “gözetlemededir.” Onlara kısa bir süre mühlet tanır, sonra da onları çok güçlü ve muktedir bir yakalayış ile ansızın yakalar.
¡Mensajero! ¿No has visto cómo tu Señor castigó al pueblo de 'Ad, es decir, al pueblo del profeta Hud, cuando rechazó a su Mensajero?
Apakah kamu -wahai Rasul- tidak memperhatikan bagaimana Tuhanmu memperlakukan kaum 'Ād, umat Nabi Hud -'alaihissalām-, tatkala mereka mendustakan Rasul mereka?
Non vedi, o Messaggero, cosa il tuo Dio ne ha fatto di A'ad e il popolo di Hūd quando smentirono il loro messaggero?
O Messenger! Do you not see what your Lord did with the ‘Ād i.e. the people of Hud, when they rejected their Messenger?
The tribe of ‘Ād that traced to its forefather, the tall Iram.
La tribù di A'ad, che porta il nome del loro antenato Iram e che possedevano alte colonne,
La tribu de 'Ad, cuyos antepasados fueron los altos de Iram.
Irem je pleme Ada koje se pripisuje svome djedu Iremu, koji su bili visoki i veoma imućni.
They are introduced here by the epithet: ذَاتِ الْعِمَادِ (the men of tall pillars)
The word ` imad' and 'amud' means 'pillar'. The people of ` Ad are mentioned as the men of tall pillars because they were very tall in stature. They were a stronger and more powerful people than any other nations. The Qur'an describes them explicitly, thus:
لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (the like of whom were never created in the lands...89:8) The Qur'an made it clear that this nation was the tallest and the strongest in their physical stature, but the Qur'an did not state the exact measurement of the people because it was unnecessary [ for Qur'anic purposes ]. Therefore, that detail has been left out. Israelite traditions, however, narrate such incredible reports about their stature, height and power that are difficult to believe. It is reported from Sayyidna Ibn ` Abbas ؓ and Muqatil that they were six yards or eighteen feet [ 5.46] tall. This too seems to be derived from Israelite reports. And Allah knows best!
Some commentators say that 'Iram' is the name of the 'paradise' which ` Ad's son Shaddad had built. The epithet 'possessor of tall pillars' [ translated above as 'men of tall pillars'] is used for him. The [ so-called paradise ] was a lofty structure standing on tall pillars built with gold and silver and studded with jewels, gems and other precious stones, so that people may prefer an instant and ready at hand paradise instead of Paradise of the Hereafter. When this magnificent palace was ready for use, and Shaddad, together with the leaders of his kingdom, wanted to enter, Divine punishment overtook them. They, together with the palaces, were completely destroyed. [ Qurtubi ]. In this interpretation, the verse refers to a specific punishment which descended upon the paradise built by ` Ad's son Shaddad. In the first interpretation, which the majority of the commentators prefer, it refers to all the punishments that descended upon the nation of ` Ad.
Ataları İrem'e nispet edilen Âd kabilesi yüksek sütunlara sahip idiler.
Một bộ lạc của 'Ad được gọi theo tên của ông tổ có thân hình cao to, khỏe mạnh.
Mereka adalah kabilah 'Ād yang dinisbahkan kepada kakek mereka, Iram yang mempunyai postur tinggi.
La tribu des ‘Ad descendante de `Iram, dont les membres étaient d’une taille gigantesque,
na lipi ng `Ād na nakaugnay sa lolo nitong si Irām na may mga haliging mahaba,
Mereka adalah kaum yang Allah tidak menciptakan yang semisalnya di negeri-negeri lain.
na hindi lumikha si Allāh ng tulad ng mga iyon sa bayan;
Öyle ki Allah Teâlâ, hiçbir ülkede bir benzerini yaratmamıştı.
et Allah ne créa pas de tribu semblable dans le pays.
kojima slična Allah nije stvorio nigdje na zemlji.
The likes of which Allah never created in the cities.
Ciudad única pues Al-lah no creó otra similar entre los demás pueblos.
come Allāh non ne creò di simili nel paese.
Nơi mà không có nơi nào hùng mạnh giống như nó cả.
And do you not see what your Lord did with the Thamūd i.e. the tribe of Saleh, who would carve the stones of the mountains, making houses out of them.
Hindi mo ba napag-alaman kung papaano ang ginawa ng Panginoon mo sa [liping] Thamūd, na mga kalipi ni Ṣāliḥ, na mga bumiyak ng mga malaking bato ng mga bundok at gumawa mula sa mga ito ng mga bahay sa bato.
Và Ngươi đã không thấy Thượng Đế của Ngươi đã trừng phạt như thế nào với Thamud, cộng đồng của Saleh, những người được ban cho khả năng đục đá làm nhà trong thung lũng đó ư?!
Zar nisi čuo šta je tvoj Gospodar uradio i sa Semudom, Salihovim narodom, koji su klesali kamenje u brdima i od njih sebi pravili kuće u Hidžru.
Dağların kayalarını yontarak onlardan odalı evler yapan Salih’in kavmi Semûd'a, Rabbinin neler yaptığını görmedin mi?
Tidakkah kamu memperhatikan bagaimana Tuhanmu berbuat terhadap Ṡamūd, kaum Nabi Saleh -'alaihissalām-, yang memahat bebatuan pegunungan dan menjadikannya sebagai tempat tinggal di Hijr?!
N’as-tu pas vu ce que ton Seigneur a fait des Thamûd, le peuple de Şâliħ, qui ont prélevé des pans de montagnes et en ont taillé des montagnes à Al-Ħijr (Hegra)?
¿Y no ves lo que tu Señor hizo con la tribu de zamud, es decir, la tribu del profeta Sálih, quienes esculpieron sus casas en las piedras de las montañas?
Oppure non vedi ciò che il tuo Dio ne ha fatto di Thamūd o del popolo di Sāleħ, coloro che tagliavano le rocce delle montagne da cui traevano case di pietra?!
N’as-tu pas vu ce que ton Seigneur a fait de Pharaon qui utilisait des épieux afin de supplicier les gens?
وَفِرْعَوْنَ ذِي الْأَوْتَادِ (and with Fir'aun [ the Pharaoh ], the man of the stakes...89:10). The word autad is the plural of watad that means 'peg or stake or nail'. Fir'aun (the Pharaoh) is referred to as 'the man of the stakes'. There are several reasons for this. Majority of the commentators hold the view that he was so called because of the brute torture and cruel torment he inflicted on the people. When he was angry with people, he would hammer stakes into the ground and tie them to these, so that they could be tortured; or he would hammer stakes into their hands and feet, as they lay on the ground in the scorching heat of the sun, and leave them to the mercy of snakes and scorpions. Other commentators have recounted a lengthy story about his wife 'Asiyah. She embraced 'Iman (the True Faith) and expressed it to Fir'aun (the Pharaoh). This angered him and he inflicted on her the same type of brute torture and destroyed her. [ Mazhari ].
İnsanlara işkence ettiği kazıkların sahibi Firavun'a Rabbinin neler yaptığını görmedin mi?
Và Ngươi đã không thấy Thượng Đế của Ngươi đã trừng phạt như thế nào với Fir’awn (Pharaon), một tên bạo chúa của Ai Cập, dùng quyền lực đàn áp thiên hạ?!
¿Y no ves lo que tu Señor le hizo al Faraón, quien tenía estacas con las que castigaba al pueblo?
Oppure non vedi cosa il tuo Dio ne ha fatto del Faraone, colui che possedeva pilastri con i quali torturava la gente?
Hindi mo ba napag-alaman kung papaano ang ginawa ng Panginoon mo kay Paraon na dati ay may mga tulos na pinagdurusa niya sa pamamagitan ng mga ito ang mga tao?
Zar nisi čuo šta je tvoj Gospodar uradio i sa faraonom koji je imao vojsku koja je kažnjavala ljude?
Tidakkah kamu perhatikan bagaimana Tuhanmu berbuat terhadap Firaun yang sebelumnya ia mempunyai bala tentara yang dengannya ia menyiksa manusia?!
And do you not see what your Lord did to Pharaoh, who had pegs with which he punished the people?
Ang lahat ng mga ito ay lumampas sa hangganan sa paniniil at kawalang-katarungan; bawat isa ay lumampas dito sa bayan niya
Tous ces gens ont outrepassé les limites de la tyrannie et de l’injustice, chacun dans son pays,
Bunların hepsi de zorbalık ve zulümde haddi aştılar. Hepsinin haddi aşması da kendi ülkesindeydi.
Toda esa gente transgredió el límite en tiranía y opresión, cada uno de ellos lo transgredió en sus tierras.
Tất cả bọn chúng đã tàn bạo và gian ác trong xứ sở.
All these people transgressed the limit in tyranny and oppression; each of them transgressed it in his land.
Svi oni su prelazili mjeru u oholosti i neredu, svako u svom mjestu.
Semua yang disebutkan itu telah melampaui batas kekejaman dan penganiayan. Masing-masing melampaui batas di negerinya sendiri.
Tutti costoro superarono ogni limite di tirannia e ingiustizia; ognuno di essi trasgredì nel proprio paese.
They caused an abundance of corruption due to spreading disbelief and sins.
Lalu mereka berbuat banyak kerusakan di negeri-negeri mereka karena kekufuran dan kemaksiatan yang mereka sebarkan.
et y ont commis une grande corruption en mécroyant et en commettant des péchés qu’ils diffusaient.
i na zemlji su nered činili, šireći nevjerovanje i grijehe.
saka nagparami sila sa mga iyon ng katiwalian dahil sa ipinalaganap nila na kawalang-pananampalataya at mga pagsuway,
Oltrepassarono ogni limite di corruzione diffondendo miscredenza e peccati.
Chúng toàn làm điều xấu xa, tội lỗi và vô đức tin.
Sembraron la corrupción debido a la propagación de la incredulidad y los pecados.
Yaydıkları küfür ve günahlarla oralarda fesadı arttırdılar.
kaya nagpalasap sa kanila si Allāh ng matinding pagdurusang dulot Niya at pumuksa Siya sa kanila sa lupain.
Pero como consecuencia de eso Tu Señor los hizo sufrir Su castigo severo y los aniquiló.
Sebab itu, Allah menimpakan kepada mereka siksa-Nya yang pedih dan memusnahkan mereka dari bumi.
Pa je Allah dao da ih velika patnja zadesi i sa zemlje ih je uklonio.
E Allāh inflisse loro una dura punizione e li sradicò dalla terra.
فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ (So, your Lord unloosed on them the whip of torment....89:13). The punishment inflicted upon them as a result of their mischief is referred to here as a 'whip of torment'. It signifies that just as lashes are inflicted across different parts of the body, the torment these nations received was similar to it in that they suffered different kinds of punishment.
So Allah made them suffer His severe punishment, and annihilated them off the earth.
Allah leur fit donc goûter un terrible châtiment et fit cesser leur existence sur la Terre.
Do đó, Allah cho chúng nếm sự trừng phạt kinh hoàng, xóa sạch chúng khỏi trần gian.
Allah Teâlâ da onlara şiddetli azabını tattırdı ve yeryüzünden köklerini kazıdı.
إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (Surely your Lord is ever on the watch....89:14]. The
word mirsad or marsad [ is derived from the root rasada which means 'to lie in wait or on watch']. Thus it means 'an ambush, or a place of observation; it is usually used for a place where persons have to travel through a pass in which someone is lying in wait to strike them'. The verse purports to say that Allah is ever watching and observing their movements and activities. No one should think that he could escape Divine torment, because all are under His authority and Power, and He may administer His punishment whenever He wills. Some commentators state that this verse is the subject of the five oaths mentioned taken in the first five verses of this Surah.
Doista tvoj Gospodar, o Poslaniče, prati ljudska djela, kako bi dobročinitelje Džennetom nagradio, a griješnike Vatrom kaznio.
¡Mensajero! Tu Señor está atento y observa las acciones de la gente, para recompensar a quien hace el bien con el Paraíso, y a quien hace el mal con el fuego del Infierno.
In verità, il tuo Dio – o Messaggero – vigila sulle azioni della gente e le osserva, in modo da ricompensare chi ha fatto il bene, con il Paradiso e chi ha fatto il male, con l'Inferno.
Ô Messager, ton Seigneur scrute assurément les agissements des gens et les observe, afin de rétribuer celui qui agit bien en le faisant entrer au Paradis et celui qui agit mal en le faisant entrer en Enfer.
Tunay na ang Panginoon mo, O Sugo, ay talagang tumatambang sa mga gawa ng mga tao at nagmamatyag sa mga ito upang gumanti ng Paraiso sa sinumang gumawa ng maganda at ng Impiyerno sa sinumang gumawa ng masagwa.
Quả thật, Thượng Đế của Người - hỡi Thiên Sứ - luôn quan sát và theo dõi việc làm và hành động của nhân loại để Ngài sẽ ban thưởng Thiên Đàng cho người làm tốt và trừng phạt kẻ xấu trong Hỏa Ngục.
-Ey Peygamber!- Rabbin, iyilik yapanları cennet ile mükâfatlandırmak, kötülük yapanları da cehennem ile cezalandırmak için insanların amellerini gözlemliyor ve kontrol ediyor.
O Messenger! Indeed, your Lord watches over and observes the actions of the people, so that He can requite whoever does good with Paradise, and whoever does evil with the hellfire.
Sesungguhnya Tuhanmu -wahai Rasul- benar-benar memantau dan mengawasi amal perbuatan manusia untuk memberi balasan bagi yang berbuat baik dengan surga dan yang berbuat buruk dengan neraka.
Because the nations Allah destroyed were blessed with power and strength, Allah explains that blessing them with such is not proof of His being pleased with them. He says: As for the human, it is in his nature that when he is tested by his Lord and He favours him by blessing him with wealth, honour and offspring, he thinks that it is because of his nobility in the eyes of Allah. He says: “My Lord has favoured me because of me being worthy of being favoured.”
Quanto all'uomo, sua caratteristica è che, quando il suo Dio lo mette alla prova e lo onora concedendogli ricchezza, figli e potere, pensa che tutto questo sia un segno che egli sia onorato presso Allāh, e dice: "Il mio Dio mi ha onorato poiché merito il Suo onore"
"Adapun manusia apabila Rabbnya mengujinya lalu dimu-liakanNya dan diberiNya kesenangan, maka dia berkata, 'Rabbku telah memuliakanku.' Adapun bila Rabbnya mengujinya lalu membatasi rizkinya, maka dia berkata, 'Rabbku menghinakanku.' Sekali-kali tidak (demikian), sebenarnya kamu tidak memuliakan anak yatim, dan kamu tidak saling mengajak memberi makan orang miskin, dan kamu memakan harta pusaka dengan cara men-campur baurkan (yang halal dan yang batil), dan kamu mencintai harta benda dengan kecintaan yang berlebihan." (Al-Fajr: 15-20).
(15-20) Allah سبحانه وتعالى mengabarkan tabiat manusia dari segi manusia itu sendiri. Manusia adalah sosok bodoh, zhalim, yang tidak mengetahui resiko berbagai hal. Ia mengira kondisi yang ada padanya akan terus berlanjut dan tidak akan hilang dan mengira bahwa kemuliaan serta kenikmatan Allah سبحانه وتعالى yang diberikan di dunia menunjukkan kemuliaannya di sisi Allah سبحانه وتعالى, dan ia mengira bila ﴾ رِزۡقَهُۥ ﴿ "rizkinya," disempitkan hingga makanannya hanya pas-pasan (tidak lebih), hal itu dikira sebagai penghinaan Allah سبحانه وتعالى terhadapnya. Allah سبحانه وتعالى menolak dugaan ini seraya berfirman, ﴾ كـَلَّاۖ ﴿ "Sekali-kali tidak (demikian)," yakni, tidak semua orang yang Aku beri kenikmatan di dunia adalah orang mulia di sisiKu dan tidak berarti orang yang rizkinya Aku sempitkan adalah orang hina di sisiKu. Kekayaan, kemiskinan, kelapangan, dan kesempitan hanya-lah ujian dari Allah سبحانه وتعالى pada para manusia, agar Allah سبحانه وتعالى mengeta-hui siapakah yang bersyukur dan bersabar, sehingga Allah سبحانه وتعالى bisa memberikan balasan besar atas kesyukuran dan kesabaran itu, se-dangkan yang tidak mau bersyukur dan bersabar, akan ditimpakan padanya siksaan yang mengerikan. Di samping itu, ketergantungan harapan seseorang pada keinginannya semata merupakan salah satu tanda lemahnya cita-cita. Karena itu Allah سبحانه وتعالى mencela mereka karena tidak memperhatikan kondisi orang lain yang memerlukan bantuan seraya berfirman, ﴾ كـَلَّاۖ بَل لَّا تُكۡرِمُونَ ٱلۡيَتِيمَ ﴿ "Sekali-kali tidak (demi-kian), sebenarnya kamu tidak memuliakan anak yatim," yang kehilangan ayah dan orang yang mencarikan rizki baginya yang memerlukan pelipur lara dan perlakuan baik. Kalian justru tidak memuliakan-nya, tapi malah menghinanya. Ini menunjukkan tidak adanya rasa kasih sayang dalam hati kalian dan tidak adanya keinginan dalam kebajikan. ﴾ وَلَا تَحَٰٓضُّونَ عَلَىٰ طَعَامِ ٱلۡمِسۡكِينِ ﴿ "Dan kamu tidak saling mengajak memberi makan orang miskin," yakni, kalian tidak saling mengajak satu sama lain untuk memberi makan orang-orang yang memerlu-kan dari kalangan fakir miskin. Hal itu dikarenakan ketamakan terhadap dunia dan rasa cinta yang amat bersarang di hati. Karena itu Allah سبحانه وتعالى berfirman, ﴾ وَتَأۡكُلُونَ ٱلتُّرَاثَ ﴿ "Dan kamu memakan harta pusaka," yaitu harta yang ditinggalkan ﴾ أَكۡلٗا لَّمّٗا ﴿ "dengan cara mencampur baurkan (yang halal dan yang batil)," yakni dengan segala ketamakan dan tidak menyisakan yang tidak halal sekalipun. Ka-rena itu Allah سبحانه وتعالى berfirman, ﴾ وَتُحِبُّونَ ٱلۡمَالَ حُبّٗا جَمّٗا ﴿ "Dan kamu mencintai harta benda dengan kecintaan yang berlebihan," yakni dengan sangat. Ini semakna dengan Firman Allah سبحانه وتعالى,
﴾ بَلۡ تُؤۡثِرُونَ ٱلۡحَيَوٰةَ ٱلدُّنۡيَا 16 وَٱلۡأٓخِرَةُ خَيۡرٞ وَأَبۡقَىٰٓ 17 ﴿
"Tetapi kamu (orang-orang) kafir memilih kehidupan duniawi, pada-hal kehidupan akhirat adalah lebih baik dan lebih kekal." (Al-A'la: 16-17).
﴾ كـَلَّا بَلۡ تُحِبُّونَ ٱلۡعَاجِلَةَ 20 وَتَذَرُونَ ٱلۡأٓخِرَةَ 21 ﴿
"Jangan (berbuat demikian). Tapi kamu lebih mencintai dunia dan meninggalkan akhirat." (Al-Qiyamah: 20-21).
Adapun manusia, maka di antara tabiatnya ialah bahwa jika Tuhannya mengujinya, memuliakannya, dan memberikan kenikmatan kepadanya berupa harta, anak-anak, dan kedudukan, ia mengira bahwa hal itu karena kemuliaannya di sisi Allah, sehingga ia berkata, "Tuhanku telah memuliakanku karena aku berhak mendapatkan kemuliaan dari-Nya.”
Debido a que las naciones que Al-lah destruyó fueron bendecidas con poder y fuerza, Al-lah explica que bendecirlas con tales atributos no es prueba de que Él esté complacido con ellas. Él dice: En cuanto al ser humano, está en su naturaleza que, cuando es puesto a prueba por su Señor, Quien lo favorece bendiciéndolo con riquezas, honor y descendencia, piensa que es por su nobleza a los ojos de Al-lah, y dice: “Mi Señor me ha honrado porque soy digno de ser favorecido”.
Kaya tungkol naman sa tao, bahagi ng kalikasan nito na kapag sumubok dito ang Panginoon nito, nagparangal Siya rito, at nagbiyaya Siya rito ng yaman, mga anak, at impluwensiya, ay nagpapalagay ito na iyon ay dahil sa isang karangalan para rito sa ganang kay Allāh kaya nagsasabi ito: "Ang Panginoon ko ay nagparangal sa akin dahil sa pagiging karapat-dapat ko sa pagpaparangal Niya."
Wealth and Poverty are no Signs of One's Acceptance or Rejection
فَأَمَّا الْإِنسَانُ إِذَا مَا ابْتَلَاهُ رَبُّهُ فَأَكْرَمَهُ وَنَعَّمَهُ فَيَقُولُ رَبِّي أَكْرَمَنِ ۔ وَأَمَّا إِذَا مَا ابْتَلَاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ فَيَقُولُ رَبِّي أَهَانَنِ (As for man, when his Lord tests him, and thus gives him honour and bounties, he says, "My Lord has honoured me. But when he tests him, and thus straitens his provision for him, he says, "My Lord has disgraced me...89:15-16). The word 'man' here primarily refers to an 'unbelieving man' who may form any thought about Allah as he feels like, but in its general sense, the word may include a Muslim as well who has the same thought as an unbeliever. When Allah gives abundant wealth and good health to such people, the devil puts into their head two false ideas. First, they succumb to their baser instincts; they become haughty and arrogant; and they think that the wealth and health is the result of their superior intellect, personal capability, efforts and achievement. Secondly, they think that they are enjoying a favourable status with Allah. If they did not enjoy the favourable position with Him, they would not have been granted such an abundance of wealth. By the same token, if Allah curtails their sustenance i.e. they suffer some degree of poverty, they regard it as a curse from Allah, and complain that He is humiliating or dishonouring them, while they deserved honour and respect. The unbelievers and idolaters do hold such thoughts and ideas, as the Qur'an has pointed out on many occasions, but it is regrettable that many Muslims nowadays fall into similar ideas. Allah refutes man's belief by the expression کَلَّا Kalla 'No/never!' The matter is not as he claims. Wealth does not indicate acceptance of a man by Allah, nor does poverty indicate rejection. [ For indeed Allah gives wealth to those whom He loves and those whom He does not love. Likewise, He withholds sustenance /wealth from those whom He loves and those whom He does not love.] Often the matter is quite the contrary. Fir'aun (the Pharaoh) claimed godhead and lordship, yet he never suffered from any headache. Some of Prophets (علیہم السلام) were sliced, by enemies, into two pieces with a saw. The Holy Prophet ﷺ is reported to have said that the poor refugees will enter Paradise forty years before the wealthy muhajirs (Immigrants). [ Imam Muslim رحمۃ علیہ has transmitted it from ` Abdullah Ibn Umar ؓ - Mazhari ]. In another narration, the Holy Prophet ﷺ is reported to have said that whomever Allah loves, He keeps him away from the worldly luxuries as people keep away their sickly patients from water. [ Ahmad and Tirmidhi transmitted it on the authority of Qatadah Ibn Nu` man Mazhari ].
Con người mỗi khi được thử thách với nhiều ân huệ và nhiều bổng lộc thì y nghĩ rằng đó là điều cao quý và vinh dự mà Thượng Đế dành cho y, và y nói: Thượng Đế của tôi đã thực sư ưu đãi tôi.
Il est de la nature de l’être humain, lorsqu’Allah l’éprouve en l’honorant et en le comblant de richesse, d’une progéniture et d’un prestige, de croire que ceci prouve qu’il est honoré auprès d’Allah et dit: Mon Seigneur m’a honoré parce que je le mérite.
15- İnsan, Rabbi kendisini sınayıp da ona ikramda bulunur ve nimetler verirse:“Rabbim, bana değer verdi” der.
16- Fakat onu sınayıp da rızkını kısarsa bu seferde o:“Rabbim beni zelil etti” der.
17- Asla! Doğrusu siz, yetime ikram etmiyorsunuz.
18- Yoksula yedirmek için birbirinizi teşvik etmiyorsunuz.
19- Mirası (başkalarının hakkını gözetmeden) toptan yiyorsunuz.
20- Malı da çok aşırı seviyorsunuz.
15. Yüce Allah, insanın mahiyeti itibari ile nasıl bir tabiata sahip olduğunu, akıbetleri bilmeyen, cahil ve zalim bir varlık olduğunu haber vermektedir. O, karşı karşıya bulunduğu halin, sonu gelmemek üzere devam edip gideceğini sanır. Yüce Allah’ın dünya hayatındaki lütuflarını ve ona nimet ihsan etmesini, kendisinin O’nun katında değerli ve O’na pek yakın olduğunu gösterdiğini zanneder.
16. Buna karşılık O “rızkını kısarsa” gıdası kendisine yetecek kadar olup ondan bir şey artırmayacak olursa, bu yolla Allah’ın kendisini hakir ve zelil kıldığını zanneder. Yüce Allah, onun bu kanaate sahip oluşunu reddederek şöyle buyurmaktadır:
17. “Asla!” yani dünyada kendisine nimet verdiğim herkes benim nezdimde üstün ve değerli demek değildir. Rızkını daraltıp kıstığım herkes de benim nezdimde hakir ve zelil demek değildir. Zenginlik ve fakirlik, bolluk ve darlık, Allah’ın bir imtihanıdır. Allah, bununla kullarını dener. Kimin kendisine şükrettiğini, kimlerin sabrettiğini ortaya çıkartır ve bu kimselere pek büyük mükâfatlar ihsan eder. Böyle olmayanları ise ağır bir azaba duçar eder. Diğer taraftan kulun, sadece kendi nefsinin isteklerini yerine getirmek için çalışıp durması ve o noktadan ileriye gitmemesi gayretinin azlığından, idealinin küçüklüğünden kaynaklanır. Bundan dolayı Allah, böylelerini muhtaç kullarının durumlarına önem vermediklerinden dolayı kınayarak şöyle buyurmaktadır:
"Doğrusu siz” babasını yitirmiş, ihtiyacını karşılayacak kimsesi olmayan, gönlü hoşnut edilmeye ve iyiliğe muhtaç hale gelmiş “yetime ikram etmiyorsunuz.” Ona ikramda bulunmak yerine onu küçük görürsünüz. Bu ise kalplerinizde rahmet bulunmadığına ve hayır isteğinizin olmadığına delildir.
18. “Yoksula yedirmek için birbirinizi teşvik etmiyorsunuz.” Birbirinizi, fakir ve yoksul muhtaçları yemek yedirmeye teşvik etmiyorsunuz. Buna sebep ise dünyalığa olan tutkunuz, cimriliğiniz ve dünyalık sevgisinin kalbinizde iyice yer etmiş olmasıdır. Bundan dolayı şöyle buyurulmaktadır:
19. “Mirası” yani ölüden geriye kalan malı “toptan yiyorsunuz.” Ondan geriye hiçbir şey bırakmazsınız.
20. “Malı da çok aşırı seviyorsunuz.” Bu da Allah’ın şu buyruklarına benzemektedir: “Oysa siz dünya hayatını tercih ediyorsunuz. Halbuki âhiret, hem daha hayırlı hem de daha kalıcıdır.”(el-A’lâ, 87/16-17); “Hayır, hayır siz hemen elde edilen (dünyayı) seviyorsunuz ve âhireti bir kenara atıyorsunuz.”(el-Kıyâme, 75/20)
İnsan tabiatı gereği Rabbi onu imtihan ederek ona ikram etti. Ve ona mal, çocuk ve şan verince kendisinin Allah’ın katında değerli olduğunu zannederek şöyle der: “Onun ikramını hak ettiğim için Rabbim bana ikram etti.''
Wealth and Poverty are both a Test and Honor or Disgrace for the Servant
Allah refutes man in his belief that if Allah gives Him abundant provisions to test him with it, it is out of His honor for him. But this is not the case, rather it is a trial and a test, as Allah says,
أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِى الْخَيْرَتِ بَل لاَّ يَشْعُرُونَ
(Do they think that in wealth and children with which We enlarge them. We hasten unto them with good things. Nay, but they perceive not.) (23:55-56) Likewise, from another angle, if Allah tests him and tries him by curtailing his sustenance, he believes that is because Allah is humiliating him. As Allah says,
كَلاَّ
(But no!) meaning, the matter is not as he claims, neither in this nor in that. For indeed Allah gives wealth to those whom He loves as well as those whom He does not love. Likewise, He withholds sustenance from those whom He loves and those whom He does not love. The point is that Allah should be obeyed in either circumstance. If one is wealthy, he should thank Allah for that, and if he is poor, he should exercise patience.
From the Evil that the Servant does regarding Wealth
Allah said,
بَل لاَّ تُكْرِمُونَ الْيَتِيمَ-
(But you treat not the orphans with kindness and generosity!) This contains the command to honor him (the orphan). Abu Dawud recorded from Sahl bin Sa`id that the Messenger of Allah ﷺ said,
«أَنَا وَكَافِلُ الْيَتِيمِ كَهَاتَيْنِ فِي الْجَنَّة»
(The guardian of the orphan and I will be like these two in Paradise.) And he put his two fingers together - the middle finger and the index finger.
وَلاَ تَحَاضُّونَ عَلَى طَعَامِ الْمِسْكِينِ-
(And urge not one another on the feeding of the Miskin!) meaning, they do not command that the poor and the needy be treated with kindness, nor do they encourage each other to do so.
وَتَأْكُلُونَ التُّرَاثَ
(And you devour the Turath) meaning, the inheritance.
أَكْلاً لَّمّاً
(devouring with greed.) meaning, however they can get it, whether lawful or forbidden.
وَتُحِبُّونَ الْمَالَ حُبّاً جَمّاً
(And you love wealth with love Jamma.) meaning, in abundance. This increases some of them in their wickedness.
Kada Allah dadne čovjeku blagodati u vidu imetka, djece i položaja, priroda njegova ga podstiče da misli kako je to počast od Allaha njemu, pa govori: Moj Gospodar me je počastio jer sam to zaslužio.
Sebaliknya, bila Allah mengujinya dan menyempitkan rezekinya maka ia mengira bahwa hal itu karena kehinaannya di hadapan Tuhannya, sehingga ia berkata, “Tuhanku telah menghinakanku.”
And as for when He tests him by restricting his sustenance, he thinks it is because of his insignificance in the eyes of his Lord. So he says: “My Lord has disgraced me.”
Međutim, kada ga iskuša i opskrbu mu uskrati, on pomisli da ga je njegov Gospodar ponizio, pa govori: Gospodar moj me ponizio.
Ma quando lo mette alla prova privandolo del sostentamento, in verità egli pensa che ciò sia dovuto al fatto che il suo Dio lo trascuri, e dice: "Il mio Dio mi ha trascurato"
Tungkol naman sa kapag sumulit Siya rito at gumipit Siya rito sa panustos dito, tunay na ito ay nagpapalagay na iyon ay talagang pagkahamak nito sa Panginoon nito kaya nagsasabi ito: "Ang Panginoon ko ay humamak sa akin."
Ama onu imtihan ederek rızkını daraltırsa, o zaman Rabbinin onu aşağıladığını zannederek şöyle der: “Rabbim beni aşağıladı.''
Man passes through two sets of circumstances in the world—sometimes finding or receiving things and sometimes losing them. Both eventualities, meant to gauge human reactions to different conditions, are for the purpose of putting man to the test. If the individual starts to boast when he receives something and acts negatively when things are taken away from him, he has failed the test.
Và khi con người được Thượng Đế thử thách với sự thu hẹp bổng lộc thì y nghĩ rằng đó là sự hạ nhục mà Allah dành cho y, y bảo: Thượng Đế của tôi đã hạ nhục tôi.
Pero cuando Él lo pone a prueba restringiendo su sustento, piensa que se debe a su insignificancia ante los ojos de su Señor. Entonces dice: “Mi Señor me ha despreciado”.
En revanche, lorsqu’Il l’éprouve en restreignant sa subsistance, il croit qu’il est chose négligeable pour son Seigneur et dit: Mon Seigneur m’a avili.
Mais non ! Il n’en est pas comme se l’imagine cet être humain, à savoir que les bienfaits sont la preuve de la satisfaction d’Allah d’un serviteur et que les malheurs sont la preuve qu’un serviteur est chose négligeable pour son Seigneur. En réalité, vous n’êtes pas généreux envers les orphelins et vous vous abstenez de leur donner une part de la subsistance dont Allah vous a fait don.
No, le cose non stanno come quest'uomo immagina, ovvero che, in verità, le grazie siano una prova che Allāh sia compiaciuto del Suo suddito, e che la miseria sia una prova del fatto che il suddito venga trascurato dal suo Dio; al contrario, la realtà è che voi non elargite al povero parte del sostentamento che Allāh vi ha concesso
Kesinlikle hayır. Durum bu insanın tasavvur ettiği gibi olmayıp Allah’ın verdiği nimetler Allah'ın kulundan razı olduğuna ve belalar da Rabbinin kulunu hor gördüğüne delil değildir. Bilakis doğrusu şudur ki; sizler Allah’ın size verdiği rızıklardan yetimlere ikram etmiyorsunuz.
Sự việc không phải như con người nghĩ, rằng người được Allah ưu đãi với nhiều ân huệ là người được Ngài hài lòng, còn người bị thu hẹp bổng lộc là người bị Ngài hạ nhục. Thực tế, là họ đã không nuôi dưỡng trẻ mồ côi bằng bổng lộc mà Allah cho họ.
Never! It is not as this human thinks, that favouring is proof of Allah being pleased with His servant, and that misfortune is proof of the servant’s insignificance in the eyes of his Lord. Rather, the reality is that you do not show generosity towards the orphan from the sustenance Allah has provided you with.
Sekali-kali tidak demikian, kenyataannya tidak sebagaimana yang dibayangkan oleh orang ini bahwa kenikmatan merupakan bukti keridaan Allah atas hamba-Nya dan kesengsaraan adalah bukti kehinaan seorang hamba di hadapan Tuhannya. Justru kenyataannya kalian tidak memuliakan anak yatim dari rezeki yang telah Allah berikan kepada kalian.
A nije tako kao što čovjek misli, jer blagodati nisu dokaz Allahovog zadovoljstva robom, niti su iskušenja dokaz da Allah ponižava roba. Nego, istina je da vi ne vodite brigu o jetimu, dajući mu dio onoga čime vas je Allah opskrbio.
¡Pero no! No es como la gente piensa, que el ser favorecido es prueba de que Al-lah está complacido con Su siervo, y que la desgracia es prueba de la insignificancia del siervo ante los ojos de su Señor. La realidad es que son ustedes quienes no muestran generosidad hacia el huérfano con el sustento que Al-lah les ha proporcionado.
Spending on the Orphan is not Sufficient. Their respect is also necessary
لَّا تُكْرِمُونَ الْيَتِيم (No! But you do not honour the orphan....89:17). The unbelievers are warned, in these verses, against some of their evil character traits. First, as is mentioned in this verse, they do not honour and treat the orphans kindly. The basic objective of the verse is that they deprive them of their rights, and do not spend on them what is due to them, but the expression used is that they do not honour them, probably to indicate that the requirement of Allah's gratitude, and also of humanitarian sense, is not only that the orphans are given their dues by spending wealth on them, but it is also necessary to honour them and treat them kindly. The guardians should not despise and look down upon their wards, and to discriminate them against their own children. This is apparently a rebuff to the unbelievers who think that wealth is an 'honour' and poverty is a 'dishonour'. After refuting their thoughts and ideas with the expression کَلَّا Kalla 'No/ never!', the verse under comment progresses to say bal 'But' that they are deprived of sustenance, because they squander it in immoral pursuits, depriving the orphans of their rights in it.
وَلَا تَحَاضُّونَ عَلَىٰ طَعَامِ الْمِسْكِينِ (and do not encourage one another to feed the needy....89:18). This is the second evil trait of the unbelievers. The style of this verse, in condemning the evil trait of the unbelievers, indicates that it is an obligation of the affluent to spend on the poor and indigent from their own wealth. Obviously, the poor are unable to spend owing to lack of means, but they should at least encourage others to feed the needy.
Ang usapin ay hindi gaya ng ginuniguni ng taong ito na ang mga biyaya ay patunay sa pagkalugod ni Allāh sa lingkod Niya at na ang mga kawalang-biyaya ay patunay sa pagkahamak ng tao sa ganang Panginoon nito. Bagkus ang reyalidad ay na kayo ay hindi nagpaparangal sa ulila mula sa ibinigay sa inyo ni Allāh na panustos.
Birbirinizi, yiyecek bir şey bulamayan fakirleri doyurmaya teşvik etmiyorsunuz.
De plus, vous ne vous incitez pas les uns les autres à nourrir les pauvres qui ne trouvent pas de quoi se sustenter,
Vi jedan drugog ne podstičete da se siromah, koji nema dovoljno hrane, nahrani
Sebagian dari kalian tidak menganjurkan kepada sebagian yang lain untuk memberi makan kepada orang fakir yang tidak mendapatkan makanan.
Neither do any of you encourage the other in feeding the poor person who cannot find anything to consume.
Cũng không khuyến khích nhau nuôi ăn và giúp đỡ người nghèo khó và túng thiếu.
Ninguno de ustedes exhorta al otro a alimentar al pobre que no encuentra nada para alimentarse.
Hindi nag-uudyok ang isa't isa sa inyo sa pagpapakain sa maralitang hindi nakatatagpo ng makakain niya.
e non vi esortate l'un l'altro a nutrire i poveri che non riescono a trovare nulla da mangiare,
Kumakain kayo ng mga karapatan ng mahihina kabilang sa mga babae at mga ulila nang pagkaing matindi nang walang pagsasaalang-alang sa pagkaipinahihintulot nito.
Hiçbir çözüm yolu gözetmeksizin savunmasız kadın ve yetimlerin hakkını çokça yiyorsunuz.
Các người luôn tham lam, toan tính chiếm đoạt quyền lợi người yếu thế như trẻ mồ côi, phụ nữ một cách vô nhân đạo.
وَتَأْكُلُونَ التُّرَاثَ أَكْلًا لَّمًّا (And you devour the inheritance with a sweeping gulp...89:19). The word lamm means to 'gather, amass, concentrate the thing'. This is the third evil trait of the unbelievers, and the verse signifies that they devour inheritance with voracious appetites however they can get it, whether by lawful means or unlawful means. They gather them all together to make a sweeping gulp. When someone passes away, they take their own shares, together with the shares of others, regardless of whether the shares belong to orphans, widows or people who are absent. [ As a matter of principle,] it is not permitted to mix up lawful and forbidden wealth in any transaction. Here, however, 'inheritance' has been particularly mentioned, probably because having a greedy eye on it and pursuing it are a proof of man's greed and voracity for wealth. He stares at it like a beast of prey waiting for the person to die, and looking for the opportunity to distribute the estate. But an honourable man of principle and a noble person would not look at the wealth of the deceased with greedy eyes.
I uzimate prava slabih, žena, jetima i pohlepno ga koristite, ne gledajući da li je to dozvoljeno.
vous dévorez avec une avidité vorace ce qui revient de droit aux faibles parmi les femmes et les orphelins, sans vous soucier de l’illicéité de ce comportement,
Kalian juga memakan hak-hak orang yang lemah dari kalangan wanita dan anak-anak yatim dengan semaunya tanpa mempertimbangkan kehalalannya.
You relentlessly devour the rights of the weak, i.e. the women and orphans, without consideration for its permissibility.
e vi appropriate avidamente di ciò che spetta di diritto ai deboli, alle donne e ai poveri senza tener conto della legittimità di ciò,
Ustedes devoran implacablemente los derechos de los débiles, como las mujeres y los huérfanos.
Kalian juga sangat menyukai harta, sehingga kalian kikir untuk menginfakkannya di jalan Allah karena sangat menggandrunginya.
Các ngươi yêu thích tài sản đến cuồng si và keo kiệt trong việc chi dùng cho con đường chính nghĩa của Allah.
Malı çok aşırı bir sevgiyle seviyor ve ona olan düşkünlüğünüz sebebiyle onu Allah yolunda harcamakta cimrilik gösteriyorsunuz.
et vous aimez passionnément les richesses, ce qui vous conduit à ne pas les dépenser pour la cause d’Allah.
Y aman intensamente la riqueza, siendo avaros en gastarla en el camino de Al-lah, a causa de su codicia.
e amate molto la ricchezza, e siete restii a spenderla per la causa di Allāh per timore che vada persa.
وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا (and love wealth, with an excessive love 89:20). The
word jamm means 'excessive'. This verse refers to the fourth evil trait of the unbelievers. They have an insatiable love for wealth. The word 'excessive' indicates that love of wealth in itself, in a sober sense, is a natural instinct of man. That has not been condemned here. What is denounced is the excessive or insatiable love of wealth. After describing the evil traits of the unbelievers, the passage reverts to the main theme that was emphasised in the earlier part of the Surah with five oaths, that is, the punishment of the Hereafter. In this connection, it first mentions the process of the end of the world, and subsequently the establishment of the Day of Resurrection, thus:
كَلَّا إِذَا دُكَّتِ الْأَرْضُ دَكًّا دَكًّا (No! When the earth will be crushed thoroughly to be turned into bits...89:21). The word dakk literally means 'to pound or crush a thing into bits and pieces'. This refers to the earthquakes that will crush and ground the mountains to dust. The world will thus be dissolved. This will be the first stage of Resurrection. When this stage of Resurrection ends, the second stage of Resurrection will begin. The word dakkan is repeated in order to show that there will be a series of earthquakes before the dissolution of the world.
And you intensely love wealth, being miserly in spending it in the path of Allah, due to your greed of it.
Umiibig kayo sa yaman nang pag-ibig na sobra sapagkat nagmamaramot kayo sa paggugol nito sa landas ni Allāh dala ng kasakiman dito.
Veoma mnogo volite imetak, pa škrtarite i ne dijelite ga, zbog pohlepe, na Allahovom putu.
"Jangan (berbuat demikian). Apabila bumi digoncangkan berturut-turut, dan datanglah Rabbmu; sedang malaikat berbaris-baris. Dan pada hari itu diperlihatkan Neraka Jahanam; dan pada hari itu ingatlah manusia, akan tetapi mengingat itu tidak ber-guna lagi baginya. Dia mengatakan, 'Alangkah baiknya kiranya aku dahulu mengerjakan (amal shalih) untuk hidupku ini.' Maka pada hari itu tiada seorang pun menyiksa seperti siksaNya, dan tiada seorang pun yang mengikat seperti ikatanNya. Hai jiwa yang tenang, kembalilah kepada Rabbmu dengan hati yang puas lagi diridhaiNya. Maka masuklah ke dalam golongan hamba-hambaKu, dan masuklah ke dalam surgaKu." (Al-Fajr: 21-30).
(21-24) ﴾ كـَلَّآۖ ﴿ "Jangan (berbuat demikian)," yakni, tidaklah semua harta yang kalian cintai dan semua kenikmatan yang kalian perlombakan akan kekal bersama kalian. Tapi di hadapan kalian terdapat hari besar dan huru-hara hebat yang menggoncangkan bumi dan gunung hingga dibuat menjadi hamparan yang datar, yang tidak ada yang curam ke bawah dan tidak pula menjulang tinggi. Kemudian Allah سبحانه وتعالى datang untuk memberi putusan di antara para hambaNya di dalam naungan awan dan datanglah para malaikat mulia, seluruh penghuni langit ﴾ صَفّٗا صَفّٗا ﴿ "berbaris-baris," yakni rapi baris demi baris. Setiap langit mendatangkan para ma-laikatnya secara berbaris-baris, yang meliputi semua yang berada di bawah mereka. Barisan-barisan ini adalah barisan penuh ketun-dukan dan merendah pada Yang Maharaja lagi Mahaperkasa.
﴾ وَجِاْيٓءَ يَوۡمَئِذِۭ بِجَهَنَّمَۚ ﴿ "Dan pada hari itu diperlihatkan Neraka Jaha-nam," digiring oleh para malaikat dengan belenggu. Bila semua hal ini terjadi, ﴾ يَوۡمَئِذٖ يَتَذَكَّرُ ٱلۡإِنسَٰنُ ﴿ "pada hari itu ingatlah manusia," akan kebaikan dan keburukan yang pernah dilakukan,﴾ وَأَنَّىٰ لَهُ ٱلذِّكۡرَىٰ ﴿ "akan tetapi mengingat itu tidak berguna lagi baginya," sudah terlambat dan waktunya sudah hilang. ﴾ يَقُولُ ﴿ "Dia mengatakan," seraya menyesali apa yang telah disia-siakan di sisi Allah سبحانه وتعالى, ﴾ يَٰلَيۡتَنِي قَدَّمۡتُ لِحَيَاتِي ﴿ "Alang-kah baiknya kiranya aku dahulu mengerjakan (amal shalih) untuk hidupku ini," yang kekal dengan amal baik. Ini semakna dengan Firman Allah سبحانه وتعالى,
﴾ يَقُولُ يَٰلَيۡتَنِي ٱتَّخَذۡتُ مَعَ ٱلرَّسُولِ سَبِيلٗا 27 يَٰوَيۡلَتَىٰ لَيۡتَنِي لَمۡ أَتَّخِذۡ فُلَانًا خَلِيلٗا 28 ﴿
"Dia berkata, 'Aduhai kiranya (dulu) aku mengambil jalan (yang lurus) bersama Rasul. Kecelakaan besarlah bagiku; kiranya aku (dulu) tidak menjadikan si fulan jadi teman akrab(ku')." (Al-Furqan: 27-28).
Dalam ayat ini terdapat petunjuk bahwa kehidupan yang layak dicari kesempurnaannya dan layak dicari kenikmatannya yang sempurna adalah kehidupan di dalam negeri abadi, karena itu adalah negeri yang kekal.
(25-26) ﴾ فَيَوۡمَئِذٖ لَّا يُعَذِّبُ عَذَابَهُۥٓ أَحَدٞ ﴿ "Maka pada hari itu tiada seorang pun menyiksa seperti siksaNya" bagi orang yang melalaikan hari itu dan melupakan amal untuk hari itu, ﴾ وَلَا يُوثِقُ وَثَاقَهُۥٓ أَحَدٞ ﴿ "dan tiada se-orang pun yang mengikat seperti ikatanNya," karena mereka diikat dengan belenggu dari api neraka dan diseret di atas wajah mereka ke dalam neraka yang membara kemudian mereka dijadikan bara api di dalam neraka. Inilah balasan orang-orang yang durjana.
(27-30) Sedangkan orang yang beriman kepada Allah سبحانه وتعالى dan merasa tenang dengan keimanan tersebut, serta membenarkan para rasulNya, maka dikatakan padanya, ﴾ يَٰٓأَيَّتُهَا ٱلنَّفۡسُ ٱلۡمُطۡمَئِنَّةُ ﴿ "Hai jiwa yang tenang," dengan mengingat Allah سبحانه وتعالى dan damai pada cintaNya, yang matanya sejuk karena Allah سبحانه وتعالى, ﴾ ٱرۡجِعِيٓ إِلَىٰ رَبِّكِ ﴿ "kembalilah kepada Rabbmu," Yang merawatmu dengan nikmatNya dan menyempur-nakan kebaikanNya padamu hingga kau menjadi salah satu wali dan kekasihNya, ﴾ رَاضِيَةٗ مَّرۡضِيَّةٗ ﴿ "dengan hati yang puas lagi diridhaiNya," yakni senang pada Allah سبحانه وتعالى dan pada pahala yang Allah memulia-kan dirinya dengannya. Allah pun senang padanya. ﴾ فَٱدۡخُلِي فِي عِبَٰدِي ﴿ "Maka masuklah ke dalam golongan hamba-hambaKu dan masuklah ke dalam surgaKu," ini adalah dialog dengan ruh pada Hari Kiamat, pada saat digiring dan pada saat ajal menjelang.
Dan segala puji hanya untuk Allah semata, Rabb semesta alam.
21- Asla! Yeryüzü sarsılıp parça parça edildiğinde,
22- Rabbin ve saf saf dizilmiş halde melekler geldiğinde;
23- İşte o gün cehennem getirilir. O gün insan (dünyada yaptıklarını) hatırlaycaktır; ama ne fayda!
24- “Ah! Keşke (bu) hayatım için önceden bir şeyler göndermiş olsaydım!” der.
25- Artık o gün O’nun ettiği azabı hiçbir kimse edemez.
26- O’nun vurduğu bağı kimse vuramaz.
27- “Ey mutmain olmuş nefis!”
28- “Razı olmuş ve razı olunmuş olarak dön Rabbine!”
29- “Haydi katıl kullarımın içine!”
30- “Ve gir cennetime!”
21. “Asla!” Yani sevdiğiniz mallar, uğrunda yarışa girdiğiniz zevkler, lezzetler size kalmayacaktır. Aksine önünüzde pek büyük bir gün, pek büyük bir dehşet vardır. O günde yeryüzü ve dağlar darmadağın edilir. Yeryüzünde bulunanlar da saçıp savrulur ve nihâyet orası herhangi bir tümsek ve ya da çukur görülmeyecek şekilde, dümdüz bir arazi haline getirilir.
22. Yüce Allah, kulları arasında ayırt edici hükmünü vermek üzere buluttan gölgelikler içerisinde gelir. Semâvât ehli olan bütün melâike-i kiram da ardı arkasına saf saf gelirler. Her bir semâ, melekleri ile birlikte bir saf halinde gelir ve önlerindeki mahlukatı çepeçevre kuşatır. Bu saflar ise mutlak egemen, her şeyin mutlak sahibi Cebbâr’ın önünde saygı ve zilletle eğilmek üzere teşkil edilecek saflardır.
23. “İşte o gün cehennem” melekler tarafından zincirlerle çekilerek “getirilir. O gün” İşte bu hususların gerçekleştiği vakit “insan” dünyada iken işlemiş olduğu hayır ve şerleri “hatırlayacaktır; ama ne fayda?” Çünkü bunun zamanı geçmiş, fırsat elden gitmiş olacaktır.
24. Dünyada iken Allah'ın haklarındaki kusurları dolayısı ile pişmanlık duyarak:“Ah! Keşke (bu)” ebedi kalıcı “hayatım için önceden bir şeyler” salih ameller “göndermiş olsaydım, der” Bu, Yüce Allah’ın şu buyruğuna benzemektedir:“Keşke peygamber ile birlikte hak yolu tutmuş olsaydım. Eyvah bana! Keşke filânı dost edinmeseydim, der.”(el-Furkân, 25/27-28)
Bu buyrukta kendisi için çalışılıp gayret gösterilmesi, elde edilmesi ve arzulanması gereken, zevk ve lezzetleri ile eksiksiz ve mükemmel olan gerçek hayatın, âhiret hayatı olduğuna delil vardır. Çünkü ebedi kalınacak yurt orasıdır.
25-26. Bu azaba uğrayacak kimseler, o günü ihmal etmiş ve o gün için amelde bulunmayı unutmuş kimselerdir. O nedenle onlar cehennem ateşinden zincirlere bağlanacaklardır. Cehennemin kaynar sularında yüzleri üstü sürüklenecekler, sonra ateşte alevler içerisinde yakılacaklardır. Günahkârların cezası işte budur.
27-28. Allah’a iman edip bu iman ile huzur bularak peygamberleri tasdik etmiş olanlara gelince onlara şöyle denilir:“Ey mutmain olmuş” yani Allah’ı anmak, Allah ile huzur bulmak ve O’nu sevmek suretiyle huzur ve sükûn bulmuş “nefis!” Allah’tan ve Allah’ın lütfedip ikram ettiği mükâfatlardan “razı olmuş ve razı olunmuş” yani Allah tarafından hoşnut olunmuş “olarak dön” nimetleriyle seni donatan ve ihsanları sayesinde O’nun sevgili kullarından ve dostlarından olduğun “Rabbine!”
29-30. “Haydi katıl kullarımın içine ve gir cennetime!” Bu hitap, hem kıyamet gününde Allah’ın huzuruna götürüleceği vakit, hem de ölüm esnasında ruha yapılır.
Fecr Sûresi’nin tefsiri burada sona ermektedir.
Alemlerin Rabbi olan Allah’a hamdolsun.
Đáng lẽ ra các ngươi không nên làm như vậy, hãy nhớ rằng rồi đây, khi trái đất bị chấn động và tiêu vong.
Hindi nararapat na ito ay maging gawain ninyo. Tandaan ninyo, kapag pinagalaw ang lupa nang pagpapagalaw na matindi at pinalindol,
Questo non dovrebbe essere il vostro comportamento; rammentate quando la terra verrà spostata violentemente e verrà scossa,
Tidak sepatutnya perbuatan kalian seperti ini. Ingatlah, jika bumi telah digerakkan dengan keras dan diguncang gempa.
These actions are not befitting of you. Remember when the earth will be moved vigorously and shaken.
Ne treba tako da posupate, nego se sjetite dana kada će se zemlja žestoko pokrenuti i uzdrmati.
On the Day of Judgement Everyone will be recompensed according to what He did of Good or Evil
Allah informs of what will happen on the Day of Judgement of the great horrors. He says,
كَلاَّ
(Nay!) meaning, truly.
إِذَا دُكَّتِ الاٌّرْضُ دَكّاً دَكّاً
(When the earth is flatened, Dakkan Dakka.) meaning, the earth and the mountains will be flattened, leveled and made even, and the creatures will rise from their graves for their Lord.
وَجَآءَ رَبُّكَ
(And your Lord comes) meaning, for the session of Judgement between His creatures. This is after they requested the best of the Sons of Adam -- Muhammad ﷺ-- to intercede with Allah. This will occur only after they have requested the other great Messengers, one after another. Yet, all of them will say, "I cannot do that for you." This will continue until the beseeching of the men reaches Muhammad ﷺ, and he will say, "I will do it, I will do it." So he will go and seek to intercede with Allah as the session of Judgement will have come, and Allah will allow him to intercede for that (the Judgement). This will be the first of the intercessions, and it is the praiseworthy station that has already been discussed in Surat Subhan (Al-Isra'). So Allah will come for the session of Judgement as He wills, and the angels will also come, lined up in rows upon rows before Him. Then Allah says,
وَجِىءَ يَوْمَئِذٍ بِجَهَنَّمَ
(And Hell will be brought near that Day.) In his Sahih, Imam Muslim bin Al-Hajjaj recorded that `Abdullah bin Mas`ud said that the Messenger of Allah ﷺ said,
«يُؤْتَى بِجَهَنَّمَ يَوْمَئِذٍ لَهَا سَبْعُونَ أَلْفَ زِمَامٍ مَعَ كُلِّ زِمَام سَبْعُونَ أَلْفَ مَلَكٍ يَجُرُّونَهَا»
(Hell will be brought on near that Day and it will have seventy thousand leashes, and each leash will have seventy thousand angels pulling it.) At-Tirmidhi also recorded the same narration. Allah said:
يَوْمَئِذٍ يَتَذَكَّرُ الإِنسَـنُ
(On that Day will man remember,) meaning, his deeds, and what he did before in his past and recent times.
وَأَنَّى لَهُ الذِّكْرَى
(but how will that remembrance avail him) meaning, how can remembrance then benefit him
يَقُولُ يلَيْتَنِى قَدَّمْتُ لِحَيَاتِى
(He will say: "Alas! Would that I had sent forth for my life!") meaning, if he was a disobedient person, he will be sorry for the acts of disobedience he committed. If he was an obedient person, he will wish that he performed more acts of obdedience. This is similar to what Imam Ahmad bin Hanbal recorded from Muhammad bin Abi `Amirah, who was one of the Companions of the Messenger of Allah ﷺ. He said, "If a servant fell down on his face (in prostration) from the day that he was born until the day he died as an old man, in obedience to Allah, he would scorn this act on the Day of Judgement. He would wish to be returned to this life so that he could earn more reward and compensation." Allah then says,
فَيَوْمَئِذٍ لاَّ يُعَذِّبُ عَذَابَهُ أَحَدٌ
(So on that Day none will punish as He will punish.) meaning, there is no one more severely punished than those whom Allah punishes for disobeying Him.
وَلاَ يُوثِقُ وَثَاقَهُ أَحَدٌ
(And none will bind as He will bind.) meaning, there is no one who is more severely punished and bound than those the Az-Zabaniyah punish the disbelievers in their Lord. This is for the criminals and the wrongdoers among the creatures. In reference to the pure and tranquil soul -- which is always at rest and abiding by the truth it will be said to it,
يأَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ارْجِعِى إِلَى رَبِّكِ
(O tranquil soul! Come back to your Lord.) meaning, to His company, His reward and what He has prepared for His servants in His Paradise.
رَّاضِيَةٍ
(well-pleased) meaning, within itself.
مَّرْضِيَّةً
(well-pleasing.) meaning, pleased with Allah, and He will be pleased with it and gratify it.
فَادْخُلِى فِى عِبَادِى
(Enter then among My servants,) meaning, among their ranks.
وَادْخُلِى جَنَّتِى
(And enter My Paradise!) This will be said to it at the time of death and on the Day of Judgement. This is like the angels giving glad tiding to the believer at his time of death and when he rises from his grave. Likewise is this statement here. Ibn Abi Hatim recorded from Ibn `Abbas concerning Allah's statement,
يأَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ - ارْجِعِى إِلَى رَبِّكِ رَاضِيَةً مَّرْضِيَّةً
(O tranquil soul! Come back to your Lord, well-pleased and well-pleasing!) He said, "This Ayah was revealed while Abu Bakr was sitting (with the Prophet ). So he said, `O Messenger of Allah! There is nothing better than this!' The Prophet then replied,
«أَمَا إِنَّهُ سَيُقَالُ لَكَ هَذَا»
(This will indeed be said to you.)" This is the end of the Tafsir of Surat Al-Fajr, and all praise and blessings are due to Allah.
Estas acciones no son propias de ustedes. Recuerden cuál será su destino cuando la Tierra se mueva vigorosamente y sea golpeada.
Bunların sizin ameliniz olmaması gerekir. Öyleyse yeryüzünün şiddetle hareket ettiği ve sarsıldığı zamanı hatırlayın.
Il ne convient pas que vous vous comportiez de la sorte et rappelez-vous lorsque la Terre sera bouleversée et prises de tremblements,
وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا (and your Lord will come, and the angels as well, lined up in rows....89:22) They will arrive in the Plain of Gathering. The words 'your Lord will come' is an allegorical expression. No one, besides Allah, knows the nature of His coming. The words 'and the angels [ will arrive ] as well, lined up in rows' are clear in meaning.
وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ ۚ يَوْمَئِذٍ يَتَذَكَّرُ الْإِنسَانُ وَأَنَّىٰ لَهُ الذِّكْرَىٰ (and Jahannam [ Hell ], on that day, will be brought forward, it will be the day when man will realise the truth, but from where will he take advantage of such realisation?.... 89:23). No one, besides Allah, knows how exactly 'Hell' will be brought forward in the Plain of Gathering. Apparently, 'Hell' which is at the moment beneath the seventh earth will at that moment will flare up, and the oceans become part of the flame. In this way, Hell during the gathering will be in front of all.
Ve -Ey Peygamber!- kullarının arasında son hükmü vermek için Rabbin ve bölük bölük melekler geldikleri zaman.
e sarà giunta la decisione del tuo Dio o Messaggero, per giudicare i Suoi sudditi, e saranno presenti tutti gli angeli schierati.
I kada dođe tvoj Gospodar, o Poslaniče, kako bi presudio među Svojim robovima, i kada dođu meleki poredani u saffove.
And your Lord will come, O Messenger, to pass judgement between His servants, and the angels will also come arranged in rows.
Lalu Tuhanmu -wahai Rasul- datang untuk menetapkan perkara di antara hamba-hamba-Nya dan datang pula para malaikat dengan berbaris rapi.
Y tu Señor vendrá, Mensajero, para juzgar entre Sus siervos, y los ángeles también llegarán ordenados en filas.
at dumating ang Panginoon mo, O Sugo, para magpasya sa pagitan ng mga lingkod Niya, at dumating ang mga anghel na mga nakahanay sa mga hanay,
que ton Seigneur, ô Messager, viendra trancher entre Ses serviteurs et que les anges viendront alignés en rangs.
Rồi Thượng Đế của Ngươi - hỡi Thiên Sứ - đến để phân xử đám nô lệ của Ngài và các Thiên Thần sẽ đến trình diện đứng xếp thành rất nhiều hàng nghiêm trang.
يَوْمَئِذٍ يَتَذَكَّرُ الْإِنسَانُ وَأَنَّىٰ لَهُ الذِّكْرَىٰ (it will be the day when man will realise the truth, but from where will he take advantage of such realisation? - 89-23). The word tadhakkur in this context means 'to realise'. The unbelievers will realise the errors of their ways in the Hereafter, but it will be too late, because it is this present world where 'Imn and good deeds benefit the people. The Hereafter is the place only for reckoning and retribution. Man will express his remorse thus:
يَقُولُ يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي (He will say, "0 Would that I had sent ahead [ some good deeds ] for [ this ] my life!"....89:24). When he faces the torment of disbelief and idolatry on that day of devastation, man will lament that he should have carried out good deeds and refrained from sin in this world to be saved from punishment in the Hereafter. But it will be of no avail. Allah says: 'So, that day, no one can punish like He will punish, nor can anyone shackle like He will shackle....89:26] Having described the torment of the unbelievers, the conclusion of the Surah gives cheerful news to the believers that they will be admitted into Paradise. Thus it says:
Toga dana biće doveden Džehennem sa sedamdeset hiljada uzda, na svakom uzdetu biće samdeset hiljada meleka koji će ga vući. Toga dana čovjek će se sjetiti šta je propustio u pogledu obaveza prema Allahu, a prisjećanje mu tada neće biti od koristi, jer to je dan obračuna, a ne dan činjenja djela.
In quel giorno, verrà portato l'Inferno da settantamila zimām(cordaحبل), e per ogni zimām vi saranno settantamila angeli che lo trascineranno. In quel giorno, l'uomo ricorderà ciò che ha trascurato nei riguardi di Allāh, e a cosa gli sarà utile ricordare, in quel giorno?! Quello è il Giorno della Retribuzione e non il giorno delle azioni.
O gün, üzerinde yetmiş bin dizgin ve her bir dizginin başında yetmiş bin meleğin çektiği cehennem getirilir. İşte o gün insan, Allah’a karşı taksiratını hatırlar. Oysa o gün bunları hatırlamasının ona hiç bir faydası yoktur. Çünkü o gün, amel işleme günü değil, karşılıkların görüleceği gündür.
On apportera ce Jour-là l’Enfer pourvu de soixante-dix mille poignées, chaque poignée sera tirée par soixante-dix mille anges. Ce Jour-là, l’être humain se rappellera de ses manquements envers Allah mais il ne lui servira à rien de se rappeler, car ce sera un jour de rétribution et non un jour où il sera demandé d’œuvrer.
Vào Ngày Phán Xét, Hỏa Ngục được kéo đến với bảy mươi ngàn khoen cầm, mỗi khoen cầm có bảy mươi ngàn Thiên Thần nắm kéo. Ngày đó, con người sẽ tỉnh ngộ về việc y đã không hoàn thành bổn phận với Allah nhưng sự tỉnh ngộ đó không giúp ích được gì nữa, bởi đó là Ngày thưởng phạt chứ không phải là ngày tích lũy.
at ihahatid sa Araw na iyon ang Impiyerno na may pitumpung libong panghatak, na kasama ng bawat panghatak ay pitumpung libong anghel na hihila niyon. Sa Araw na iyon ay magsasaalaala ang tao sa anumang nagpabaya siya sa nauugnay kay Allāh, at paano ukol sa kanya na magpakinabang sa kanya ang pagsasaalaala sa Araw na iyon dahil iyon ay araw ng pagganti, hindi araw ng paggawa?
Y en ese día, el Infierno será traído, sostenido por setenta mil riendas, cada una de las cuales será tirada por setenta mil ángeles. En ese día, el ser humano recordará sus defectos en el cumplimiento de los derechos de Al-lah, pero ese día recordar no le beneficiará en lo más mínimo, porque será un día de retribución, ¡no de acción!
And on that day, hell will be brought with it having seventy thousand reins, each rein being pulled by seventy thousand angels. On that day, the human will remember his shortcomings in the rights of Allah, but that remembrance on that day will not benefit him in the slightest, because it will be a Day of Requital, not action!
Lalu didatangkan pada hari itu neraka Jahanam yang mempunyai tujuh puluh ribu kekang, pada setiap kekang ada tujuh puluh ribu malaikat yang mengendalikannya. Pada hari itu manusia ingat apa yang telah mereka lalaikan di sisi Allah, tapi tidak mungkin ingatan itu bisa berguna bagi mereka di hari itu, karena hari itu adalah hari Pembalasan, bukan hari beramal.
Y than thở trong sự hối hận: Ôi, giá như trước kia trên thế gian mình làm điều thiện tốt và ngoan đạo dành cho cuộc sống đích thực này!
Aşırı pişmanlıktan şöyle der: “Keşke gerçek hayat olan ahiret hayatım için salih ameller işleseydim.''
Dia berkata karena sangat menyesal, “Andai aku dahulu mengerjakan amal saleh demi kehidupan akhiratku yang merupakan kehidupan yang sesungguhnya.”
Magsasabi siya dala ng tindi ng pagsisisi: "O kung sana ako ay nagpauna ng mga gawang maayos para sa buhay ko na pangkabilang-buhay na siyang buhay na tunay."
Accablé de regret, il dira: Si seulement j’avais accompli de bonnes œuvres en prévision de mon au-delà qui est ma véritable vie.
Y dirá con intenso pesar: “Si tan solo hubiera realizado buenas obras para mi vida en el Más Allá, que es la vida real”.
He will say out of intense regret: “If only I had sent forth good deeds for my life Hereafter, which is the real life.”
Dirà, per il grande rimorso: "Se solo avessi compiuto buone azioni per questa mia vita nell'Aldilà, che è la vera vita!"
Žestoko se kajući, kazat će: Kamo sreće da sam radio dobra djela i da sam se pripremao za ovaj stvarni život.
Pada hari itu tidak ada seorang pun yang menyiksa seperti siksaan Allah karena siksa Allah lebih pedih dan lebih kekal.
Kaya sa araw na iyon ay walang isang magpaparusa tulad ng pagdurusang dulot ni Allāh dahil ang pagdurusang dulot ni Allāh ay pinakamatindi at pinakanananatili,
Hiç kimse o gün, Allah’ın azabı gibi azap edemez. Çünkü Allah’ın azabı en şiddetli ve en kalıcı olan azaptır.
Toga dana, ničija kazna neće biti kao Allahova, jer je Njegova kazna veća i vječna je.
Ce Jour-là, nul ne saura châtier comme Allah châtie, car le châtiment d’Allah est plus sévère et plus durable,
Nadie castigará como el castigo de Al-lah en ese día, porque el castigo de Al-lah es más severo y duradero.
Ngày hôm đó không ai trừng phạt như Allah trừng phạt cả, bởi hình phạt của Allah khủng khiếp nhất và mãi mãi.
In quel giorno, non vi sarà alcuna punizione pari alla punizione di Allāh, poiché la punizione di Allāh è più severa e più duratura.
On that day no one will penalise like the penalising of Allah, because the penalising of Allah is most severe and lasting.
Và cũng không một ai có khả năng trói buộc bằng xiềng xích giống như cách trói buộc của Ngài dành cho nhóm người vô đức tin.
at walang isang gagapos sa mga tanikala tulad ng paggapos Niya roon sa mga tagatangging sumampalataya.
I nevjernike niko u okove neće vezati, kao što će to On učiniti.
Tidak ada pula yang mengikat dengan rantai seperti ikatan Allah bagi orang-orang kafir.
Tampoco nadie ha encadenado como Él encadenará ese día a los incrédulos.
et nul ne saura entraver avec des chaînes comme Il entrave les mécréants.
E nessuno potrà legare con catene come Egli lega con esse i miscredenti.
Ve hiç kimse orada kâfirleri bağladığı gibi zincirleri bağlayıp, vuramaz.
Neither will anyone bind in chains like His binding of the disbelievers in chains.
After Allah mentioned the requital of the disbelievers, He mentions the requital of the believers. He says: As for the soul of the believer, it will be told at the time of death and on the Day of Judgement: “O the soul contented with faith and good deeds!”
Tungkol naman sa kaluluwa ng mananampalataya, sasabihin sa kanya sa sandali ng kamatayan at sa Araw ng Pagbangon: "O kaluluwang napapanatag sa pananampalataya at gawang maayos,
Adapun jiwa orang yang beriman, maka dikatakan kepadanya ketika mati dan pada hari Kiamat, “Wahai jiwa yang tenang dengan keimanan dan amal saleh,
Después de que Al-lah menciona la retribución que recibirán los incrédulos, menciona la retribución que han de recibir los creyentes. Él les dirá: En cuanto al alma del creyente, será distinguida en el momento de la muerte y en el Día del Juicio: “¡Alma satisfecha con la fe y las buenas obras!”
Ölümü esnasında ve kıyamet günü Mümin kimseye şöyle denilecek: “Ey iman ve salih amelle huzura ermiş nefis!''
Đối với linh hồn có đức tin sẽ được trấn an trong lúc chết và trong Ngày Tận Thế: Này hỡi linh hồn thanh thản và yên tâm với niềm tin và việc làm ngoan đạo.
The other type of person is one who would bow down before God and thank Him when he received something, and when things were taken away from him, he would once again bow down before God and express his humility. It is the second type of person who has been called the contented soul or an-nafs al-mutmainnah. The position of the contented soul is attained by one who ponders over God’s signs in the universe; who derives spiritual nourishment, learns lessons and receives guidance from historical events; who proves that if there is a clash between the self and the Truth, he will ignore the self and accept the Truth; who, after once accepting the Truth, never renounces it, whatever the cost.
يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ( O contented soul...89:27). Here the soul of the believer is referred to as nafs mutma'innah 'the contented soul'. The word mutma'innah literally means 'calm'. It refers to the soul that is 'peaceful and tranquil' as a result of remembrance and obedience of Allah. When he abandons it, he feels restless. This is probably the same soul as is made pure, through spiritual exercises and discipline, from the evil traits and bad conduct. Obedience of Allah and His remembrance becomes his predisposition. Shari'ah becomes his nature.
ارْجِعِي إِلَىٰ رَبِّكِ (come back to your Lord....89:28). The words 'come back' indicate that his first place was with his Lord, and now he is commanded to go back to Him. This confirms the narration that the souls of the believers, together with their Book of Deeds, will be in ` illiyin. ` Illiyin is a place on the seventh heaven in the shade of the Throne of the Most-Merciful Lord. This is the original resting-place of all human souls, from where they are brought out and put into human body. After death, the souls are returned to that place.
Čovjeku vjerniku, kada bude umirao, a i na onome svijetu, biće rečeno; O ti dušo koja si bila mirna u svome vjerovanju i koja si dobra djela činila.
Quanto all'anima del credente, le verrà detto, nel momento della morte e nel Giorno della Resurrezione: "O anima serena in seguito alla tua fede e alle tue buone azioni,
Quant à l’âme croyante, on lui dira au moment de mourir et le Jour de la Résurrection: Ô âme apaisée par la foi et les bonnes œuvres,
Kembalilah ke haribaan Tuhanmu dengan hati yang rida terhadap-Nya dengan adanya pahala sempurna yang kamu dapatkan dan juga dalam keadaan diridai oleh-Nya karena amal salehmu.
“Vuelve a tu Señor, complacido con Él por la abundante recompensa que recibirás, y con Él, glorificado y alabado sea, complacido contigo por tus buenas obras”.
Nail olduğun büyük mükâfatla O'ndan razı olmuş ve sahip olduğun salih amellerle Allah -Subhanehu ve Teâlâ- katında razı olunmuş bir halde Rabbine dön!
رَاضِيَةً مَّرْضِيَّةً (...well-pleased, well-pleasing....89:28). [ The true believer's ] soul is well-pleased with decrees destined by Allah and His legislative commands, and Allah too is well-pleased with His slave. The slave's being pleased with Allah's decrees and injunctions is a sign that Allah is pleased.
retourne auprès de ton Seigneur, satisfaite de Lui par la récompense généreuse qu’Il te remettra et agréée auprès de Lui grâce à tes bonnes œuvres.
Vrati se svome Gospodaru zadovoljna onim što te kao nagrada od Njega čeka, a i On je tome zadovoljan jer si činila dobra djela.
Hãy trở về với Thượng Đế của ngươi một cách toại nguyện với những gì Allah ban cho ngươi và được Ngài hài lòng qua việc làm ngoan đạo của ngươi.
bumalik ka sa Panginoon mo nang nalulugod sa Kanya dahil sa makakamit mo na gantimpalang masagana, na kinalulugdan sa ganang Kanya – kaluwalhatian sa Kanya – dahil sa taglay mo na gawang maayos,
“Return to your Lord, pleased with Him because of the abundant reward you will receive, and with Him may He be glorified being pleased with you because of your good deeds.”
ritorna al tuo Dio, soddisfatta di Lui poiché otterrai una grande ricompensa, compiaciuta presso di Lui, gloria Sua, per le opere buone che hai compiuto.
Entre donc parmi Mes serviteurs vertueux.
Masuklah ke dalam golongan hamba-hamba-Ku yang saleh.
Entra assieme ai miei sudditi pii,
فَادْخُلِي فِي عِبَادِي (So, enter among My [ special ] servants...89:29). In other words, the contented soul will be addressed [ compassionately ], and first asked to enter the fold of righteous and sincere slaves, and then to enter Paradise. This indicates that entry into Paradise depends on their being, first and foremost, in the fold of the righteous believers. Then they will enter Paradise all together. This shows that joining the company of the righteous in this world is a sign that he will enter Paradise with them. Thus Prophet Sulaiman (علیہ السلام) prayed:
وَأَدْخِلْنِي بِرَحْمَتِكَ فِي عِبَادِكَ الصَّالِحِينَ
'...and admit me, by Your mercy, among Your righteous slaves...[ 27:19] '
Prophet Yusuf (علیہ السلام) prayed:
وَأَلْحِقْنِي بِالصَّالِحِينَ
'...and make me join the righteous. [ 12:101] '
The above supplications indicate that the company of the righteous is such a great blessing that even the Holy Prophets cannot do without, as a result they pray for it.
“Now enter along with My pious servants.”
Salih kullarımın arasına katıl!
“Ahora únete a Mis siervos piadosos”.
saka pumasok ka sa kabuuan ng mga lingkod Kong maaayos,
Uđi i budi među Mojim dobrim robovima.
Hãy vào cùng với những bề tôi ngoan đạo của TA.
entra assieme a loro nel Mio Paradiso che ho preparato per loro".
at pumasok ka kasama sa kanila sa Paraiso Ko na inihanda Ko para sa kanila."
“Y entra con ellos en Mi Paraíso”.
وَادْخُلِي جَنَّتِي (and enter My Paradise 89:30]. In this verse, Paradise is attributed to Allah, and Allah said 'My Paradise'. This is a great honour, and indicates that Paradise will not only have all sorts of eternal comfort, but above all it is a place of Allah's pleasure.
The preceding verses describe the reward of the believers in such a manner that on behalf of Allah, the angels will address their souls honourably and in a befitting manner, as in the verses. It is not clear when they will be addressed. Some commentators say that they will be addressed on the Day of Reckoning after the reckoning is over. The context of the verses confirms this. The punishment of the unbelievers was described above. That will take place in the Hereafter after the Judgment has been passed. It is obvious that the believers will be addressed at the same time. Other scholars indicate that the believers will be addressed in this world at the time of death. Many authentic traditions bear testimony to the veracity of this view. Ibn Kathir, on the other hand, reconciles the apparently conflicting statements thus: Allah will address the soul of the believers twice with these words. Once at the time of death, and again on the Day of Judgment.
Sayyidna ` Ubadah Ibn Samit's narration cited earlier supports the view that the address will be at the time of death. In a lengthy narration of Sayyidna Abu Hurairah, recorded in Musnad of Ahmad, Nasa'i and Ibn Majah, the Holy Prophet ﷺ said: "When death approaches a believer, the angels of mercy bring to him a piece of white silk and say: اخرجی راضیۃ مرضیّۃ الی روح اللہ وریحانہ 'Come out [ from this body ], well-pleased and well-pleasing, to Divine mercy and to the eternal comforts of Paradise' [ to the end of narration.] " Sayyidna Ibn ` Abbas ؓ says that one day he recited the verse يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ (0 contented soul) in the presence of the Holy Prophet ﷺ ، Abu Bakr ؓ who was present in the assembly, said: "0 Allah's Messenger, what a fine address and honour!" The Holy Prophet ﷺ said: "Behold, the angel will address you thus after your death."
A Few Strange Incidents
Said Ibn Jubair رضی اللہ تعالیٰ عنہ reports that Sayyidna Ibn ` Abbas ؓ passed away in Ta'if. After the funeral was prepared, a strange bird, the like of which was never seen before, came and entered the body, but no one saw it coming out of it. When it was lowered into the grave for burial, an invisible voice was heard reciting from the side of the grave: يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ Everyone looked around, but could not find anyone. Another incident is recorded by Hafiz Tabarani in his book Kitab-ul-` Aja'ib. He narrates with his chain of authorities, an incident about Fattan Ibn Razin Abi Hashim that once they were imprisoned in a Roman city. They were presented before their king. The king was an infidel. He coerced them to adopt his religion, and threatened them that if anyone refuses to comply with his command, he would be beheaded. They were a few people. Three of them feared for their lives, adopted his religion and thus became apostates. The fourth person refused to adopt the king's religion. He was beheaded and his head was thrown into a nearby river. When it was thrown, the head went to the bottom of the river. Later, it emerged from the water and came to the surface. Then it looked at the other three persons, and calling each one of them by name, recited:
يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ﴿27﴾ ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً ﴿28﴾ فَادْخُلِي فِي عِبَادِي ﴿29﴾ وَادْخُلِي جَنَّتِي ﴿30﴾
"0 contented. soul, [ 27] come back to your Lord, well-pleased, well-pleasing [ 28] So, enter among My (special) servants, [ 29] and enter Paradise."[ 30]
After that it dived back into the water.
This was an unusual incident which everyone witnessed and heard. When the Christians of that place witnessed this, almost all of them embraced Islam which shook up the king's throne. The three persons who had become apostates reverted to Islam. Caliph Abu Ja'far Mansur had them all released from their [ enemy's ] prison.
Al-hamdulillah
The Commentary on
Surah Al-Fajr
Ends here
Và hãy đi vào Thiên Đàng của TA cùng với họ, nơi được TA chuẩn bị cho họ.
et accompagne-les dans Mon Paradis que Je leur ai apprêté.
Masuklah bersama mereka ke dalam surga-Ku yang Aku siapkan untuk mereka.”
“And enter with them into My Paradise, which I have prepared for them.”
Ve onlarla beraber, onlar için hazırladığım cennetime gir!
I s njima se nastani u Džennetu koji sam vam pripremio.
