Sumusumpa si Allāh sa bayang pinakababanal na siyang Makkah Mukarramah
Al-lah jura por la ciudad sagrada, por La Meca (Makkah Al-Mukárramah).
Allah prête serment par le Pays Sacré qui est la Mecque,
"Aku benar-benar bersumpah dengan kota ini (Makkah). Dan kamu (Muhammad) bertempat di kota Makkah ini. Dan demi bapak dan anaknya. Sungguh Kami telah menciptakan manusia berada dalam susah payah. Apakah manusia itu menyangka bahwa sekali-kali tiada seorang pun yang berkuasa atasnya? Dia mengatakan, 'Aku telah menghabiskan harta yang banyak.' Apakah dia me-nyangka bahwa tiada seorang pun yang melihatnya? Bukankah Kami telah memberikan kepadanya dua buah mata, lidah dan dua buah bibir. Dan Kami telah menunjukkan kepadanya dua jalan, tetapi dia tiada menempuh jalan yang mendaki lagi sukar. Tahu-kah kamu apakah jalan yang mendaki lagi sukar itu? (Yaitu) me-lepaskan budak dari perbudakan, atau memberi makan pada hari kelaparan, (kepada) anak yatim yang ada hubungan kerabat, atau orang miskin yang sangat fakir. Dan dia termasuk orang-orang yang beriman dan saling berpesan dengan kesabaran dan saling berpesan dengan kasih sayang. Mereka (orang-orang yang beriman dan saling berpesan itu) adalah golongan kanan. Dan orang-orang yang kafir kepada ayat-ayat Kami, mereka itu adalah golongan kiri. Mereka berada dalam neraka yang tertutup rapat." (Al-Balad: 1-20).
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(1-3) Allah سبحانه وتعالى bersumpah ﴾ بِهَٰذَا ٱلۡبَلَدِ ﴿ "dengan kota ini," yang aman, yaitu Makkah al-Mukarramah. Negeri paling mulia secara mutlak, khususnya pada saat munculnya Rasulullah a di negeri itu. ﴾ وَوَالِدٖ وَمَا وَلَدَ ﴿ "Dan demi bapak dan anaknya," yaitu Adam dan ketu-runannya.
(4-7) Yang menjadi obyek sumpah adalah Firman Allah سبحانه وتعالى, ﴾ لَقَدۡ خَلَقۡنَا ٱلۡإِنسَٰنَ فِي كَبَدٍ ﴿ "Sungguh Kami telah menciptakan manusia berada dalam susah payah." Kemungkinan yang dimaksudkan adalah se-gala kesusahan yang menderanya ketika berada di dunia, di alam barzakh dan pada hari berlakunya kesaksian. Seharusnya manusia mengerjakan perbuatan yang bisa membuatnya terbebas dari berbagai kesusahan itu dan mengharuskannya berbahagia selama-lamanya. Bila ia tidak mengerjakannya, berarti ia senantiasa didera siksaan berat selama-lamanya.
Kemungkinan lain, makna ayat ini adalah Allah سبحانه وتعالى mencipta-kan manusia dalam bentuk dan wujud yang paling sempurna yang membuatnya mampu berbuat apa saja serta mengerjakan perbuat-an-perbuatan berat. Meski demikian, manusia tetap saja tidak mau bersyukur kepada Allah سبحانه وتعالى atas nikmat yang agung itu. Bahkan ia merasa sombong karena diberi kesehatan serta bersikap angkuh terhadap Penciptanya. Dengan kebodohan dan kezhalimannya, ia mengira kondisi itu akan bertahan lama baginya dan dikira kekua-saannya untuk bertindak tidak akan hilang darinya. Karena itulah Allah سبحانه وتعالى berfirman, ﴾ أَيَحۡسَبُ أَن لَّن يَقۡدِرَ عَلَيۡهِ أَحَدٞ ﴿ "Apakah manusia itu me-nyangka bahwa sekali-kali tiada seorang pun yang berkuasa atasnya," hingga ia pun bertindak melampaui batas dan merasa bangga atas harta yang dibelanjakan untuk keinginan-keinginan dirinya lalu berkata, ﴾ أَهۡلَكۡتُ مَالٗا لُّبَدًا ﴿ "Aku telah menghabiskan harta yang banyak," yakni yang amat banyak. Allah سبحانه وتعالى menyebut membelanjakan harta untuk keinginan syahwat dan maksiat dengan kata membinasakan, karena orang yang membelanjakan tersebut tidak mendapatkan guna dari harta yang dibelanjakan. Hanya ada penyesalan, kerugian, kelelahan, dan kekurangan yang didapatkan. Tidak sama seperti orang yang membelanjakan hartanya dalam keridhaan Allah سبحانه وتعالى dan untuk kebajikan. Karena orang tersebut pada hakikatnya melaku-kan perdagangan dengan Allah سبحانه وتعالى dan mendapatkan keuntungan berlipat-lipat dari harta yang dibelanjakannya.
Allah سبحانه وتعالى berfirman mengancam orang yang bangga terhadap harta yang dibelanjakan dalam kesenangan, ﴾ أَيَحۡسَبُ أَن لَّمۡ يَرَهُۥٓ أَحَدٌ ﴿ "Apa-kah dia menyangka bahwa tiada seorang pun yang melihatnya," yakni apakah ia mengira dengan melakukan hal itu Allah سبحانه وتعالى tidak meli-hatnya dan tidak memperhitungkan atas perbuatan yang kecil dan yang besar? Allah سبحانه وتعالى melihatnya, mencatat perbuatannya dan me-nugaskan para malaikat pencatat amal perbuatan untuk menulis kebajikan dan keburukan yang ia kerjakan.
(8-10) Kemudian Allah سبحانه وتعالى menegaskannya dengan berbagai nikmat seraya berfirman, ﴾ أَلَمۡ نَجۡعَل لَّهُۥ عَيۡنَيۡنِ 8 وَلِسَانٗا وَشَفَتَيۡنِ 9 ﴿ "Bukankah Kami telah memberikan kepadanya dua buah mata, lidah, dan dua buah bibir," untuk keindahan, penglihatan, untuk berbicara, dan manfaat-manfaat penting lainnya. Semua ini adalah kenikmatan dunia.
Selanjutnya Allah سبحانه وتعالى berfirman tentang kenikmatan agama, ﴾ وَهَدَيۡنَٰهُ ٱلنَّجۡدَيۡنِ ﴿ "Dan Kami telah menunjukkan kepadanya dua jalan," yaitu jalan kebaikan dan keburukan. Kami menjelaskan antara petunjuk dan kesesatan padanya. Kenikmatan-kenikmatan besar ini mengharuskan manusia untuk menunaikan hak-hak Allah سبحانه وتعالى serta bersyukur atas segala nikmatNya, serta tidak digunakan untuk mendurhakai Allah سبحانه وتعالى.
(11) Tapi orang itu tidak melakukannya, ﴾ فَلَا ٱقۡتَحَمَ ٱلۡعَقَبَةَ ﴿ "tetapi dia tiada menempuh jalan yang mendaki lagi sukar," yaitu tidak menem-puh dan menyeberanginya, karena ia mengikuti hawa nafsunya, dan jalan tersebut amat sukar baginya.
(12-16) Kemudian kesukaran di atas dijelaskan oleh Fir-manNya, ﴾ فَكُّ رَقَبَةٍ ﴿ "(Yaitu) melepaskan budak dari perbudakan," yakni membebaskannya dari perbudakan atau membantunya melunasi angsurannya untuk membebaskan diri dari perbudakan. Dan tentu lebih utama lagi membebaskan tawanan Muslim dari tangan orang-orang kafir. ﴾ أَوۡ إِطۡعَٰمٞ فِي يَوۡمٖ ذِي مَسۡغَبَةٖ ﴿ "Atau memberi makan pada hari kela-paran," yaitu pada hari kelaparan hebat dengan memberi makanan pada saat diperlukan untuk orang yang memerlukan, ﴾ يَتِيمٗا ذَا مَقۡرَبَةٍ ﴿ "(kepada) anak yatim yang memiliki kerabat," yakni menyatukan antara kondisi sebagai anak yatim, fakir, dan masih kerabat, ﴾ أَوۡ مِسۡكِينٗا ذَا مَتۡرَبَةٖ ﴿ "atau orang miskin yang sangat fakir," yakni amat memerlukan uluran tangan dan terpaksa.
(17) ﴾ ثُمَّ كَانَ مِنَ ٱلَّذِينَ ءَامَنُواْ ﴿ "Dan dia (tidak pula) termasuk orang-orang yang beriman," dan mengerjakan perbuatan-perbuatan baik.[144] Yakni, beriman dengan hati mereka kepada apa-apa yang wajib diimani dan mengerjakan amal baik dengan anggota badan. Dan semua perkataan dan perbuatan wajib dan yang dianjurkan ter-masuk dalam hal ini.
﴾ وَتَوَاصَوۡاْ بِٱلصَّبۡرِ ﴿ "Dan saling berpesan dengan kesabaran," untuk taat pada Allah سبحانه وتعالى dan menjauhi kemaksiatan serta bersabar atas keten-tuan-ketentuanNya yang tidak berkenan, dengan saling mendo-rong satu sama lain untuk tunduk pada ketentuan Allah سبحانه وتعالى serta menunaikannya dengan sempurna, lapang dada serta dengan ke-tenangan jiwa. ﴾ وَتَوَاصَوۡاْ بِٱلۡمَرۡحَمَةِ ﴿ "Dan saling berpesan dengan kasih sayang" terhadap manusia dengan membantu mereka yang memerlukan uluran tangan, mengajari mereka yang tidak tahu, menunaikan apa saja yang mereka perlukan dari segala sisinya, serta membantu mereka untuk kepentingan-kepentingan dunia dan akhirat, men-cintai untuk mereka seperti halnya untuk diri sendiri serta mem-benci atas mereka seperti halnya atas diri sendiri.
(18) ﴾ أُوْلَٰٓئِكَ ﴿ "Mereka itu," yakni orang-orang yang menunai-kan sifat-sifat tersebut adalah mereka yang diberi taufik oleh Allah سبحانه وتعالى untuk menempuh jalan yang sukar itu. Mereka adalah ﴾ أَصۡحَٰبُ ٱلۡمَيۡمَنَةِ ﴿ "golongan kanan," karena mereka menunaikan hak-hak Allah سبحانه وتعالى dan hak-hak manusia yang diperintahkan serta meninggalkan apa pun yang dilarang. Inilah tanda-tanda kebahagiaan.
(19-20) ﴾ وَٱلَّذِينَ كَفَرُواْ بِـَٔايَٰتِنَا ﴿ "Dan orang-orang yang kafir kepada ayat-ayat Kami," dengan mencampakkan hal-hal ini di balik punggung mereka (tidak menghiraukan) dan tidak membenarkan Allah سبحانه وتعالى, tidak beriman padaNya, tidak melakukan amal baik dan tidak bersikap kasih sayang terhadap hamba-hamba Allah سبحانه وتعالى, mereka itulah ﴾ أَصۡحَٰبُ ٱلۡمَشۡـَٔمَةِ 19 عَلَيۡهِمۡ نَارٞ مُّؤۡصَدَةُۢ 20 ﴿ "golongan kiri, mereka berada dalam neraka yang tertutup rapat," yakni tertutup. Berada di tempat yang amat luas yang terbentang dari belakangnya agar pintu-pintunya tidak terbuka hingga mereka berada dalam kesempitan, kesedihan, dan kesusahan.
Dan segala puji bagi Allah سبحانه وتعالى semata. 9
Yüce Allah, Mekke-i Mükerreme'ye, o haram olan topraklara yemin etmiştir.
Allāh ha giurato sul Luogo Sacro, ovvero la Benedetta Mekkah.
1- Yemin olsun bu beldeye,
2- Ki sen de bu beldede bulunmaktasın;
3- Babaya ve soyundan gelenlere de yemin olsun ki,
4- Biz insanı (karşı karşıya kalacağı birçok) zorluk içinde yarattık.
5- O, kendisine kimsenin güç yetiremeyeceğini mi sanıyor?
6- “Ben, yığınla mal tükettim.” diyor.
7- Hiç kimsenin kendisini görmediğini mi sanıyor?
8- Biz ona iki göz vermedik mi?
9- Bir dil ve iki de dudak?
10- Ona her iki yolu da gösterdik.
11- Fakat o, zorluğu göğüsleyip sarp yokuşu aşamadı.
12- O sarp yokuşun ne olduğunu sen nereden bilebilirsin ki?
13- O, bir köleyi/esiri azat etmektir,
14- Yahut açlık gününde yemek yedirmektir;
15- Akrabalık bağı olan bir yetime,
16- Yahut da toprağa sarılmış bir yoksula.
17- Bir de iman edenlerden ve birbirlerine hem sabrı hem de merhameti tavsiye edenlerden olmaktır.
18- İşte onlar, amel defterleri sağdan verilecek olanlardır.
19- Âyetlerimizi inkar edenlere gelince onlar, amel defterleri soldan verilecek olanlardır.
20- Onlara kapıları sımsıkı kapatılmış bir ateş vardır.
(Mekke’de inmiştir. 20 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1-2. Yüce Allah, güvenilir beldeye yani kayıtsız ve şartsız olarak beldelerin en faziletlisi -özellikle de Rasûlullah sallallahu aleyhi ve sellem’in o beldede bulunduğu dönemde- olan Mekke-i Mükerreme’ye yemin etmektedir.
3. “Babaya ve soyundan gelenlere ki” yani Âdem’e ve onun soyundan gelenlere…
4. Hakkında yemin edilen konu ise şudur:“Biz insanı (karşı karşıya kalacağı birçok) zorluk içinde yarattık.” Bundan kastın insanın karşı karşıya kaldığı dünya hayatındaki zorluklar, berzah/kabir alemindeki zorluklar ve şahitlerin ayağa dikileceği kıyamet günündeki zorluklar olma ihtimali vardır. Öyleyse insanın bu gibi zorluk ve sıkıntılardan kendisini rahata kavuşturacak, ebedi sevinç ve sürûra gark edecek türden amellerde bulunması gerekir. Böyle yapmazsa o, ebedi azabın sıkıntıları ile karşı karşıya kalır.
Anlamın şu şekilde olma ihtimali de vardır: Andolsun biz, insanı tasarrufta bulunabilecek, zorlu işleri yapabilecek şekilde, en güzel ölçülerde ve en mükemmel bir hilkate sahip olarak yarattık.
Bununla birlikte o, bu pek büyük nimet dolayısı ile Yüce Allah’a şükretmez; aksine sağlık ve esenliğinden ötürü azgınlaşır, yaratıcısına karşı başkaldırır. Bu halinin devam edeceğini, bu tasarruf yetki ve imkânının sonunun gelmeyeceğini sanması, cahillik ve zulüm olarak ona yeter. Bundan dolayı Allah devamla şöyle buyurmaktadır:
5-6. “O, kendisine kimsenin güç yetiremeyeceğini mi sanıyor?” Nefsî arzuları uğrunda harcamış olduğu mallar dolayısı ile övünüp şımararak azgınlaşıyor mu? Çünkü o: “Ben, yığınla mal tükettim.” Üst üste yığılmış pek çok mal harcadım, “diyor.”
Yüce Allah, nefsi arzular ve masiyetler uğrunda harcanan mallar hakkında: “tüketmek/yok etmek” tabirini kullanmıştır. Çünkü bu tür yollarda malını tüketen kimse, bu harcamasından pişmanlık, yorgunluk ve kıtlıktan başka bir fayda sağlamaz. Allah’ın rızası uğrunda ve hayır yolunda malını infak eden kimse ise onun gibi değildir. Çünkü malını bu uğurda infak eden kimse, Allah ile ticaret yapmış olur ve harcadığının kat kat fazlasını kâr olarak elde eder.
7. Yüce Allah, devamla arzu ve şehvetleri uğrunda yaptığı harcamalarla böbürlenip övünenleri tehdit ederek şöyle buyurmaktadır:“Hiç kimsenin kendisini görmediğini mi sanıyor?” Bu yaptıkları ile Allah’ın kendisini görmediğini, küçük ve büyük işleri dolayısı ile kendisini hesaba çekmeyeceğini mi sanır? Aksine Allah, onu görmektedir. Amellerini tek tek kaydetmektedir. Ona Kiramen Kâtibîn’i hayır ve şer türünden yapmış olduğu her bir işi yazmak üzere görevlendirmiş bulunmaktadır.
8-9. Daha sonra Allah, insanın üzerindeki nimetleri sayarak ona itiraf ettirmek üzere şöyle buyurmaktadır:“Biz ona iki göz vermedik mi? Bir dil ve iki de dudak?” Güzelliği, görmesi ve konuşması için ona bunları vermedik mi? Bunların dışında bu azaların yaşam için zorunlu daha pek çok faydaları vardır. Bunlar hep dünya nimetleridir.
10. Daha sonra din nimeti hakkında da şöyle buyurmaktadır:“Ona her iki yolu da gösterdik.” Hayır ve şer yollarını gösterdik. Ona neyin hidâyet, neyin sapıklık olduğunu, neyin hak, neyin batıl olduğunu açıkladık. İşte bu, pek büyük lütuflar, kulun Allah’ın haklarını yerine getirmesini, nimetlerine karşılık O’na şükretmesini ve bu güçlerini Allah’a isyanda kullanmamasını gerektirir. Fakat insan, bu şekilde davranmıyor.
11. “Fakat o, zorluğu göğüsleyip sarp yokuşu aşamadı.” Hevâsına tabi olduğundan dolayı bu yokuşu tırmanmaya, onu geçip aşmaya kalkışmadı. Bu yokuş ona çok zor geldi. Daha sonra Allah, bu yokuşun mahiyetini şu buyrukları ile açıklamaktadır:
12-13. “O sarp yokuşun ne olduğunu sen nereden bilebilirsin ki? O, bir köleyi/esiri azat etmektir.” Köleyi kölelikten kurtarmak yahut sahibi ile yaptığı sözleşmenin gereği olan bedeli ödeme konusunda ona yardımcı olmaktır. Kâfirlerin elinde bulunan bir esiri kurtarmak ise öncelikli olarak söz konusudur.
14-16. “Yahut” ileri derecede bir “açlık gününde” insanların yemeğe çokça muhtaç oldukları bir zamanda “yemek yedirmektir. Akrabalık bağı olan bir yetime” hem yetim hem de akrabalık sıfatını kendisinde taşıyana; “yahut da toprağa sarılmış” ihtiyaçtan ve çaresizlikten yere düşüp toprağa yapışmış olan “bir yoksula”;
17. “Bir de iman edenlerden” yani iman edilmesi gereken şeylere kalpleri ile inanıp azaları ile de farz ya da müstehap olan söz ve fiiller türünden salih amelleri işleyenlerden; “birbirlerine hem sabrı” Allah’a itaat üzere, O’nun masiyetinden kaçınmak üzere ve elemli takdirlerine katlanmak üzere sabretmeyi, sabrı gönül hoşluğu ve huzurlu bir kalp ile eksiksiz olarak yerine getirmeyi tavsiye edenlerden; “hem de merhameti” insanların muhtaç olanlarına bir şeyler vermek, cahillerine öğretmek, bütün yönleri ile muhtaç oldukları şeyleri gerçekleştirmeye çalışmak, dinî ve dünyevî menfaatleri uğrunda onlara yardımcı olmak, kendisi için sevdiği şeyleri onlar için sevmek, kendisi için hoşlanmadığı şeylerden de onlar adına hoşlanmamak suretiyle merhametli olmayı “tavsiye edenlerden olmaktır.”
18. “İşte onlar” bu niteliklere sahip olup bu sarp yokuşu tırmanmaya Allah’ın muvaffak ettiği kimseler “amel defterleri sağdan verilecek olanlardır.” Çünkü bunlar, hem Allah’ın emretmiş olduğu haklarını hem de kulların haklarını eksiksiz olarak yerine getirdikleri gibi O’nun yasakladıklarını da terk etmişlerdir. İşte mutluluğun adresi ve alâmeti de budur.
19-20. “Âyetlerimizi” bütün bu emirleri arkalarına atarak, Allah’ı tasdik etmeyerek, O’na iman etmeyerek, salih amel işlemeyerek ve Allah’ın kullarına merhamet etmeyerek “inkar edenlere gelince onlar, amel defterleri soldan verilecek olanlardır. Onlara kapıları sımsıkı kapatılmış bir ateş vardır.” Onlar açılmasın diye kapılarının arka tarafından alabildiğine uzatılmış direkler konarak kapatılmış ve kilitlenmiş bir ateş içerisinde olacaklardır. Böylelikle darlık, keder, zorluk ve sıkıntı içerisinde kalacaklardır.
Beled Sûresi’nin tefsiri burada sona ermektedir.
Hamd, Allah’a mahsustur.
***
Allah thề bởi xứ sở Haram tức Makkah thiêng liêng.
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
Swearing by the Sanctity of Makkah and Other Things that Man was created in Hardship
Here Allah has sworn by Makkah, the Mother of the Towns, addressing its resident (during the non-sacred months,) free in this city in order to draw his attention to the significance of its sanctity when its people are in the state of sanctity. Khusayf reported from Mujahid;
لاَ أُقْسِمُ بِهَـذَا الْبَلَدِ
(Nay! I swear by this city;) "The word "La" (Nay) refers to the refutation against them (Quraish). I swear by this city." Shabib bin Bishr narrated from `Ikrimah, from Ibn `Abbas that he said,
لاَ أُقْسِمُ بِهَـذَا الْبَلَدِ
(Nay! I swear by this city;) "This means Makkah." Concerning the Ayah:
وَأَنتَ حِلٌّ بِهَـذَا الْبَلَدِ
(And you are free in this city.) he (Ibn `Abbas) said, "O Muhammad! It is permissable for you to fight in it." Similar was reported from Sa`id bin Jubayr, Abu Salih, `Atiyah, Ad-Dahhak, Qatadah, As-Suddi and Ibn Zayd. Al-Hasan Al-Basri said, "Allah made it lawful (to fight in) for him (the Prophet ) for one hour of a day." The meaning of what they have said was mentioned in a Hadith that is agreed- upon as being authentic. In it the Prophet said,
«إِنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللهُ يَوْمَ خَلَقَ السَّموَاتِ وَالْأَرْضَ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلَى يَوْم الْقِيَامَةِ لَا يُعْضَدُ شَجَرُهُ وَلَا يُخْتَلَى خَلَاهُ، وَإِنَّمَا أُحِلَّتْ لِي سَاعَةٌ مِنْ نَهَارٍ، وَقَدْ عَادَتْ حُرْمَتُهَا الْيَوْمَ كَحُرْمَتِهَا بِالْأَمْسِ، أَلَا فَلْيُبَلِّغِ الشَّاهِدُ الْغَائِب»
(Verily, Allah made this city sacred on the Day that He created the heavens and the earth. Therefore, it is sacred by the sanctity of Allah until the Day of Judgement. Its trees should not be uprooted, and its bushes and grasses should not be removed. And it was only made lawful for me (to fight in) for one hour of a day. Today its sanctity has been restored just as it was sacred yesterday. So, let the one who is present inform those who are absent.) In another wording of this Hadith, he said,
«فَإِنْ أَحَدٌ تَرَخَّصَ بِقِتَالِ رَسُولِ اللهِ فَقُولُوا: إِنَّ اللهَ أَذِنَ لِرَسُولِهِ وَلَمْ يَأْذَنْ لَكُم»
(So, if anyone tries to use the fighting of the Messenger (to conquer Makkah) as an excuse (to fight there), then tell him that Allah permitted it for His Messenger and He has not permitted it for you.) Concerning Allah's statement,
وَوَالِدٍ وَمَا وَلَدَ
(And by the begetter and that which he begot.) Mujahid, Abu Salih, Qatadah, Ad-Dahhak, Sufyan Ath-Thawri, Sa`id bin Jubayr, As-Suddi, Al-Hasan Al-Basri, Khusayf, Shurahbil bin Sa`d and others have said, "Meaning, by the begetter, Adam, and that which he begot is his children." This view that Mujahid and his companions have chosen is good and strong. This is supported by the fact that Allah swears by the Mother of the Towns, which are dwellings. Then after it He swears by the dwellers therein, who is Adam, the father of mankind, and his children. Abu `Imran Al-Jawni said, "It refers to Ibrahim and his progeny." Ibn Jarir recorded this statement as did Ibn Abi Hatim. Ibn Jarir preferred the view that it is general and it refers to every father and his children. This meaning is also acceptable. Allah then says,
لَقَدْ خَلَقْنَا الإِنسَـنَ فِى كَبَدٍ
(Verily, We have created man in Kabad.) Ibn Abi Najih and Jurayj reported from `Ata, from Ibn `Abbas concerning the phrase `in Kabad', "He was created while in hardship. Don't you see him" Then he mentioned his birth and the sprouting of his teeth. Mujahid said,
فِى كَبَدٍ
(in Kabad.) "A drop of sperm, then a clot, then a lump of flesh, enduring in his creation." Mujahid then said, "This is similar to Allah's statement,
حَمَلَتْهُ أُمُّهُ كُرْهاً وَوَضَعَتْهُ كُرْهاً
(His mother bears him with hardship. And she brings him forth with hardship.) (46:15) and she breast-feeds him with hardship, and his livelihood is a hardship. So he endures all of this." Sa`id bin Jubayr said,
لَقَدْ خَلَقْنَا الإِنسَـنَ فِى كَبَدٍ
(Verily, We have created man in Kabad.) "In hardship and seeking livelihood." `Ikrimah said, "In hardship and long-suffering." Qatadah said, "In difficulty." It is reported from Al-Hasan that he said, "Enduring the hardships of the world by life and the severity of the Hereafter."
Man is encompassed by Allah and His Bounties
Allah says,
أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ
(Does he think that none can overcome him) Al-Hasan Al-Basri said,
أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ
(Does he think that none can overcome him) "Meaning no one is able to take his wealth." Qatadah said,
أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ
(Does he think that none can overcome him) "The Son of Adam thinks that he will not be asked about this wealth of his -- how he earned and how he spent it." Allah said:
يَقُولُ أَهْلَكْتُ مَالاً لُّبَداً
(He says: "I have wasted wealth in abundance!") This means, the Son of Adam says, "I spent an abundance of wealth." Mujahid, Al-Hasan, Qatadah, As-Suddi and others have said this.
أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ
(Does he think that none sees him) Mujahid said, "Does he think that Allah, the Mighty and Majestic, does not see him." Others among the Salaf have said similar to this. Allah said;
أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ
(Have We not made for him two eyes) meaning, for him to see with them.
وَلِسَاناً
(And a tongue) meaning, for him to speak with, and so that he can express that which is inside of him.
وَشَفَتَيْنِ
(and two lips) In order to help him with speaking, eating food, and beautifying his face and his mouth.
The Ability to distinguish between Good and Evil is also a Blessing
وَهَدَيْنَـهُ النَّجْدَينِ
(And shown him the two ways) This refers to the two paths. Sufyan Ath-Thawri narrated from `Asim, from Zirr, from `Abdullah bin Mas`ud that he said,
وَهَدَيْنَـهُ النَّجْدَينِ
(And shown him the two ways) "The good and the evil." Similar to this has been reported from `Ali, Ibn `Abbas, Mujahid, `Ikrimah, Abu Wa'il, Abu Salih, Muhammad bin Ka`b, Ad-Dahhak, and `Ata' Al-Khurasani among others. Similar to this Ayah is Allah's statement,
إِنَّا خَلَقْنَا الإِنسَـنَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَـهُ سَمِيعاً بَصِيراً - إِنَّا هَدَيْنَـهُ السَّبِيلَ إِمَّا شَاكِراً وَإِمَّا كَفُوراً
(Verily, We have created man from Nutfah Amshaj, in order to try him: so We made him hearer and seer. Verily, We showed him the way, whether he be grateful or ungrateful.) (76:2-3)
Allah Uzvišeni kune se Svetim gradom, časnom Mekkom.
Commentary
لَا أُقْسِمُ بِهَـٰذَا الْبَلَدِ (I swear by this city...90:1). The particle la ('no' ) in the beginning of this sentence has no meaning here. Such particles in Arabic language are commonplace. However, the more appropriate view is that when a Surah begins with a la (no) followed by an oath, it was revealed in refutation to a false assumption of the opponents. In other words, Allah is saying, 'No, what you [ the unbelievers ] are saying or thinking is not correct, but the truth is what We are swearing about...'. The word al-balad 'the City' refers to the Holy City of Makkah, as in Surah At-Tin [ 95:3] where Allah swears an oath 'by this peaceful City [ of Makkah ] وھٰذا البَلَدِ الاَمِین . The adjective attached to the 'City' is 'peaceful'. This shows the superiority and honour of Makkah over other cities. Sayyidna ` Abdullah Ibn ` Adiyy ؓ reports that when the Holy Prophet of Allah ﷺ was migrating from Makkah to Madinah, he addressed the city of Makkah and said: "By Allah, you are dearer to Allah than the entire earth. If I was not forced out of this place, I would never have abandoned you." [ Transmitted by Tirmidhi and Ibn Majah vide Mazhari ].
Allah bersumpah dengan tanah haram, yaitu Makkah al-Mukarramah.
Allah takes an oath on the sacred city i.e. Makkah Al-Mukarramah
et toi, ô Messager, tes agissements y sont licites, comme lorsque tu y tues ceux qui méritent d'être tués et y capture ceux qui méritent d’être capturés.
Ed è lecito per te, o Messaggero, uccidere chi merita di essere ucciso e imprigionare chi merita di essere preso prigioniero.
O Messenger! It is permissible for you to do whatever you wish on the Day of the Conquest of Makkah, from capital punishment to those whom are deserving of it, to taking captive whomsoever deserves it.
Sungguh engkau -wahai Rasul- halal melakukan apa yang engkau lakukan di dalamnya, seperti membunuh orang yang berhak untuk dibunuh maupun menawan orang yang berhak ditawan.
habang ikaw, O Sugo, ay pinahihintulutan sa anumang gagawin mo rito gaya ng pagpatay sa sinumang naging karapat-dapat sa pagpatay at pagbihag sa sinumang naging karapat-dapat sa pagbihag.
Tebi je, o Poslaniče, dopušteno sve u ovom gradu, da pogubiš onoga ko zaslužuje pogubljenje i da zarobiš onoga ko to zaslužuje.
وَأَنتَ حِلٌّ بِهَـٰذَا الْبَلَدِ (and [ 0 Holy Prophet,] you are going to be allowed to fight in this city....90:2). The word hillun bears two possibilities: [ 1] It could be derived from hulul which signifies to reside in or to descend on some place. In this sense, hillun signifies 'a dweller or resident' and the verse purports to say that the city of Makkah itself is sacred, and since Holy Prophet Muhammad ﷺ is the inhabitant of this city, it adds to the sanctity, honour and glory of the place. Thus, on account of the Holy Prophet's ﷺ residing in that city its honour and sanctity has been enhanced and augmented. The second possibility is that it is derived from hillatun which means 'the thing the doing of which is lawful'. From this point of view, hillun could signify one of two things: One that the pagans of Makkah consider it lawful to do the Holy Prophet ﷺ any harm, even to kill him, in this City of Makkah which is so sacred that the doing of harm to a living creature in its precincts, not to say of killing it or hunting it, is strictly forbidden even according to their own belief system. Secondly, this may be a prophecy that the city of Makkah is going to be made lawful for the Holy Prophet in the sense that fighting in it will be allowed for him for a specified time, and He will alight in this City of Makkah, as it happened on the occasion of the Conquest of Makkah. On this occasion, all the injunctions and ordinances of the حرم Haram were suspended for one day, and it was made lawful to kill the disbelievers. Mazhari cites three possible meanings, and says that all three of them are equally possible.
Và Ngươi – hỡi Thiên Sứ – là cư dân tự do được phép làm bất cứ gì trong xứ sở thiêng liêng này, Ngươi được quyền giết ai đáng bị giết, được quyền giam cầm ai đáng bị giam cầm.
-Ey Peygamber!- Orada yaptıkları sebebiyle öldürülmeyi hak edenin öldürülmesi ve tutsak edilmeyi hak edenin tutsak edilmesi sana helaldir.
¡Mensajero! Es permisible que actúes según tu criterio el Día de la liberación de La Meca, encarcelar a quien consideres y aplicar la pena capital a quien consideres debido a sus crímenes de lesa humanidad.
وَوَالِدٍ وَمَا وَلَدَ (and by the father and that which he begot,...90:3) The word walid refers to Holy Prophet 'Adam (علیہ السلام) the father of mankind, and the phrase مَا وَلَدَ 'that which he begot' refers to his children from the inception of the world to the end of the world. Thus this phrase swears an oath by Holy Prophet 'Adam (علیہ السلام) and all his children. The subject of the oath follows next, thus:
And Allah takes an oath on the father of humanity, also taking an oath on the offspring reproduced from him.
Allah juga bersumpah dengan bapak manusia dan bersumpah dengan anak-anak turunannya.
I Allah se kune ocem čovječanstva i kune se njegovim potomcima.
Allah thề bởi tổ phụ của loài người đó là Adam và các thế hệ dòng dõi của Người.
E Allāh giurò sul Padre degli Uomini, e giurò sui suoi discendenti.
Y Al-lah jura por el padre de la humanidad, y también jura sobre su descendencia.
Allah Teâlâ, beşeriyetin babasına ve ondan çoğalıp üreyen çocuklara da yemin etmiştir.
Allah prête serment par le père des êtres humains et par sa descendance, que:
Sumumpa si Allāh sa nag-anak sa sangkatauhan at sumumpa Siya sa isinupling mula rito na anak.
Talaga ngang lumikha Kami sa tao sa isang pagpapagod at isang paghihirap dahil sa ipinagdurusa niya na mga kasawiangpalad sa Mundo.
Man has never been able to free himself from hardship. This shows that he is subordinate to some Superior Power. Similarly, man’s eyes show that there is also a Superior Eye which is watching him. His power of speech indicates that there is One capable of speech over and above him, who has bestowed upon him the power of speech and showed him the right path. If a man realizes himself in the true sense, then he will certainly recognise God.
Doğrusu biz insanı, dünyada çektiği zorluklar sebebiyle bir gayret ve meşakkatin içinde yarattık.
Ciertamente, he creado al ser humano para una vida de continuas pruebas y dificultades, que experimentará en el mundo.
Verily, I have created the human in tiredness and difficulty, because of the severities he experiences in the world.
Quả thật, TA đã tạo con người và y phải chịu sự nhọc nhằn và đau khổ về tâm trí lẫn thể xác trên thế gian.
Abbiamo creato l'uomo nella fatica e nell'afflizione, in seguito alle grandi sofferenza della vita.
Sungguh Kami telah menciptakan manusia dalam kepayahan dan kesusahan karena apa yang mereka hadapi di dunia yang berupa cobaan.
Mi smo stvorili čovjeka da je je u naporu i poteškoćama, zbog nedaća koje ga prate na ovom dunjaluku.
لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Indeed We have created man [ to live ] in hard struggle…90:4) The word kabad means 'labour, 'toil' or 'difficulty'. The verse purports to say that man's life is a series of hard and toilsome works.
Ibn ` Abbas ؓ says: 'Man was conceived and held in his mother's womb. The mother bore the pangs of birth. The hardship of sucking the mother's milk and the difficulty of weaning. This is followed by seeking livelihood and other necessities of life with hardship. Then he endures hardships and long-suffering of old age, death, grave, resurrection, accountability of deeds before Allah, reward and punishment.' These difficulties and hardships are not confined to man. Other animals too share them. Man has particularly been mentioned in this connection because of his intelligence. The more the power of a creature's intelligence, the higher the degree of his legal obligation. Lastly, the greatest difficulty and hardship would be borne at resurrection and life-after-death, when we will be required to give an account of the deeds we might have done throughout our life. Other species of animals will not be required to do this.
Some scholars say that no creation suffers as much difficulties or hardships as human beings, despite the fact that his body is smaller and weaker than most other animals. Man's brainpower, however, is most powerful. Therefore, he has been specifically mentioned. Swearing an oath by Makkah, 'Adam and his children, Allah has made it plain that man has been created in difficulties and to endure hardships. This is a proof that man did not come into existence on his own but his Creator is an All-Powerful Being who has, in His wisdom, created every species of creation with specific predisposition and capacity of actions. If man had any part in his own creation, he would never have allowed such difficulties and hardships for himself. [ Qurtubi ]
Absolute Comfort, without Hardship, Is not Possible in the World: Man Must be Prepared to Endure Hardships
The oath and its subject makes plain to man that his desire to live peacefully and comfortably in this world, without enduring any hardship, is a silly idea and false notion, which is not possible to happen. Therefore, it is necessary for difficulty, hardship, distress and affliction to befall every person. Since they are bound to befall, a wise person should be in readiness to work hard for something that may help him for an eternal life. The only factor that will help him for this is faith and obedience to the Truth.
Then, after describing a few of the ignorant disbeliever's qualities, the following verse says about an unbeliever: أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ (Does he think that no one has seen him?...90:7) that is, his evil deeds. He should realise that his Creator watches every action of his.
Nous l’avons créé pour une vie de peine, en raison des malheurs qu’il endure dans le bas monde.
Apakah manusia mengira apabila ia melakukan kemaksiatan tidak ada seorang pun yang berkuasa atasnya atau membalas perbuatannya, meskipun itu adalah Tuhan yang telah menciptakannya?!
L'uomo pensa forse che, quando commette peccati, nessuno possa fermarlo e nessuno si vendichi di lui, neanche il suo Dio, Colui che lo ha creato?!
Does the human think that when he sins, no one is in a position to be able to do anything to him, nor take retribution from him, even if it is his Lord who created him?
Nagpapalagay ba ang tao na siya, kapag nakagawa siya ng mga pagsuway, ay walang makakakaya sa kanya na isa man at walang maghihiganti sa kanya, kahit pa man ang Panginoon niya ang lumikha sa kanya?
Há con người nghĩ rằng khi y làm tội lỗi thì không ai có quyền cấm cản hay trừng phạt y ư, kể cả Thượng Đế đã tạo ra y luôn?
¿Acaso el ser humano piensa que cuando comete un delito nadie está en condiciones juzgarlo y aplicarle la ley, ni siquiera su Señor, Quien lo ha creado?
L’être humain croit-il que, lorsqu’il commet des péchés, personne ne pourra rien contre lui ni ne se vengera de lui, même son Seigneur qui l’a créé?
İnsan; günah işlediği zaman hiç kimsenin hatta onu yaratan Rabbinin bile kendisine güç yetiremeyeceğini ve ondan intikam alamayacağını mı zannediyor?
Zar misli čovjek, kada čini grijehe, da mu niko ništa ne može i da ga neće kazniti, pa makar to bio i Gospodar njegov koji ga je stvorio?
On govori: Potrošio sam mnogo imetka nagomilanog.
Ia berkata, “Aku telah menginfakkan harta yang banyak dan bertumpuk-tumpuk, sebagiannya di atas sebagian yang lain.”
Il dit: J’ai dépensé des amas de richesses.
He says: “I spent a lot of wealth, heaped up.”
"Birbiri üzerine yığılmış pek çok mal harcadım'' der.
Él dice: “He derrochado una gran fortuna”.
Con người thường nói quá: Tôi đã chi dùng rất nhiều tài sản.
Magsasabi siya: "Gumugol ako ng yamang marami, na nagkapatung-patong: ang isang bahagi nito sa ibabaw ng ibang bahagi."
Dice: "Ho elargito montagne di denaro".
¿Se jacta esta persona de la riqueza que ha gastado pensando que Al-lah no lo ve? ¿Y que Él no tomará en cuenta lo que hizo con sus riquezas: cómo las obtuvo y cómo las gastó?
Harcadığı şeyle böbürlenen bu kimse, Allah’ın onu görmediğini ve malını nereden kazandığını ve onu nerede harcadığını sorup onu hesaba çekmeyeceğini mi zannediyor?
Há tên khoe khoang này nghĩ rằng những gì có lợi cho y sẽ giúp y thoát được tầm nhìn của Allah ư? Chẳng lẽ y nghĩ rằng y sẽ không bị thanh toán bởi tiền bạc đó rằng y đã kiếm được từ đâu và chi dùng ra sao ư?
Zar ovaj koji se hvališe trošenjem imetka, misli da ga Allah vidi i da pred Njim neće polagati račun kako je stekao imetak i gdje ga je potrošio?
Costui che si vanta di ciò che ha elargito pensa forse che Allāh non lo veda e che non gli chieda il rendiconto del suo denaro, dove lo ha guadagnato e come lo ha speso?!
Nagpapalagay ba itong nakikipaghambugan ng ginugugol niya na si Allāh ay hindi nakakikita sa kanya at na siya ay hindi tutuusin sa yaman niya kung mula saan niya nakamit ito at kung sa ano niya ginugol ito?
Does this person boastful over the wealth he has spent think that Allah does not see him? And that He will not take him to account over his wealth: how he earned it and where he spent it?
Apakah orang sombong ini mengira dengan yang diinfakkannya tersebut bahwa Allah tidak melihatnya dan bahwa Allah tidak akan memperhitungkannya tentang hartanya; dari mana ia mendapatkannya dan untuk apa ia menafkahkannya?!
Ce prétentieux croit-il qu’Allah ne voit pas ce qu’il dépense, et qu’Il ne lui demandera pas de compte sur la provenance de sa richesse et comment l’a-t-il dépensée?
أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ ﴿8﴾ وَلِسَانًا وَشَفَتَيْنِ ﴿9﴾ وَهَدَيْنَاهُ النَّجْدَيْنِ ﴿10﴾
(Did We not make for him two eyes, and a tongue and two lips, and showed him the two ways?...90:8-10)
The word najdain is the dual form of najd which means an elevated or conspicuous road. The word najdain signifies the two high and conspicuous ways of good and evil, or of success and destruction. The preceding verse pointed out the ignorance and heedlessness of man. He thinks that Allah has no power over him, and that there is no one watching over his actions. The current verse mentions a few of the organs and abilities that Allah has endowed him with. If he reflects carefully on these endowments, he will appreciate His infinite wisdom and power within himself. He has a pair of eyes. The optic nerves and tissues are rather delicate. They send nervous impulses to the brain when stimulated by light rays from external objects. The structure of the eye itself is most delicate. Each eye consists of a hollow, spherical capsule [ eyeball ], made up of several layers and structures. It is set into a socket in the skull, and is protected by eyelids and eyelashes, and eyebrows. It works like an automatic machine. When a harmful object is seen coming from the front, the eyelids close on their own. The eyelashes block the dust from getting into the eyes. The eyebrows help keep things away from falling into the eyes directly from top. The facial bones, especially the orbit [ eye socket and the cheek bones ], protect the eye, if one were to fall on one's face or something were to fall on the face.
The second gift that man is endowed with is the 'tongue'. This organ - the articulator - is the most amazing and important creation. It is the long piece of flesh fixed to the bottom of the mouth that can represent thoughts of the heart, the automatic and mysterious machine. The heart works in an amazing way. A thought occurs in the heart, the brain interprets it, and prepares appropriate topic and words. The words are uttered by the tongue. Such a complex task is performed so swiftly that the listener does not even realise how many systems have worked before the distinguishable sounds, letters and words were uttered. Nature has equipped man with two lips that play an important role in articulating the different sounds, letters and words. Nature has made the tongue such a swift-working articulator that within half a minute it may utter a word which may take him out from Hell and admit him into Paradise, as the word of faith, or may endear him to his enemy in the world, as by seeking forgiveness of his shortcomings. The same tongue within the same short span of time may take him to Hell, as by uttering the word of disbelief, or may make him his biggest enemy who was previously his closest friend, as by using obscene language against him. The tongue has many benefits as well as many ways of destruction. It is a double-edged sword that can operate against an enemy, and it can also cut one's own throat. Therefore, Allah has kept it covered within the case of two lips. Probably, this is the reason why the pair of lips is mentioned. The Creator Who has endowed man with tongue has equipped him with a pair of lips in order to protect it. Therefore, he should be careful in its use. He should not unsheathe it unnecessarily. Allah has equipped him with a pair of eyes, a pair of lips and a tongue, and has equipped him with the ability to distinguish good from evil and right from wrong, thus:
فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا
then inspired it with its [ instinct of ] evil and piety [ 91:8] '
Thus in the first instance man receives guidance from his own conscience. This is supported by the guidance of the Holy Prophets (علیہم السلام) and celestial books that clarify it.
In sum, an ignoramus and heedless person, who denies the power of the Omnipotent, should look into his own being, he would be able to observe His attribute of perfect power and consummate wisdom. He should observe with his two eyes and confess with his tongue. He has been shown the two ways of good and evil; and of right and wrong so that he may choose between the two. Obviously, he should choose the good way. In his make-up, there exists the ability to take either way. All these bounties have not motivated man to attempt the steep course. Then the heedless man is warned that he should reflect on the clear proofs and arguments pertaining to Allah's Omnipotence, pertaining to the Day of Judgment, life after death and Reckoning, and believe in these articles of faith. This faith requires that man should be a source of benefit and comfort to others; he should abstain from hurting them; he should believe in Allah; he should amend his own conduct and think of reforming others also, so that, on the Day of Judgment, he may be among the people of the right hand, the inmates of Paradise, enjoying a happy recompense for what he has done in this life. The unfortunate ones who persistently denied the Truth shall be encircled by the Hell-fire. This theme has been taken up from this point onward to the end of the Surah. Failing to do a few of the good deeds have been [ selectively ] described in a unique style.
Hindi ba Kami gumawa para sa kanya ng dalawang mata na nakakikita siya sa pamamagitan ng dalawang ito,
Non gli abbiamo forse concesso due occhi per vedere?!
Há TA đã không tạo cho con người cặp mắt để nhìn ngắm và quan sát?
Bukankah Kami telah menjadikan dua mata baginya untuk melihat,
Zar mu nismo podarili dva oka kojima gleda?
Did I not create eyes for him with which he can see?
¿Acaso no lo he creado ojos con los que pueda ver?
Biz, ona görebileceği iki göz vermedik mi?
Ne lui avons-Nous pas donné deux yeux pour voir,
E una lingua e due labbra per parlare?!
isang dila, at dalawang labi na nagsasalita siya sa pamamagitan ng dalawang ito?
cùng chiếc lưỡi và đôi môi để nói chuyện hay sao?
ainsi qu’une langue et deux lèvres pour parler?
juga lisan serta dua bibir untuk berbicara,
And a tongue and lips with which he can speak?
Konuşabileceği bir dil ve iki dudak vermedik mi?
¿Y una lengua y labios con los que pueda hablar?
i zar mu nismo dali jezik i dvije usne pomoću kojih govori?
Ona, hak yolu ve batıl yolu öğretmedik mi?
Ne lui avons-Nous pas montré la voie du bien et la voie du mal?
¿Y no le di a conocer los senderos del bien y del mal?
Và vạch ra cho y biết rõ hai con đường tốt và con đường xấu?
God has commanded man to scale two heights—one is to treat others with justice, and help them in their hour of need. The other is to have firm faith in God. When such belief enters the inner depths of a human being, it does not remain confined to his own thinking but rather makes him become communicative. He then attempts to lead others along the path of Truth which he himself has adopted.
i zar mu nismo pojasnili koji je to put dobra, a koji put zla?
Nagpakilala Kami sa kanya sa daan ng kabutihan at daan ng kabulaanan.
And I made the paths of goodness and evils known to him.
E non gli abbiamo forse insegnato la via del bene e la via del falso?!
serta Kami telah menunjukkan kepadanya jalan kebaikan dan jalan kebatilan?!
فَلَا اقْتَحَمَ الْعَقَبَةَ ﴿11﴾ وَمَا أَدْرَاكَ مَا الْعَقَبَةُ ﴿12﴾
(Yet he did not make his way through the steep course. And what may let you know what the steep course is? ...90:11-12] '
The word 'aqabah means 'hill, high place or a steep road'. It also refers to a 'low area of land between two hills or mountains, that is, a valley'. 'Aqabah helps a man in saving himself when pursued by an enemy by ascending the summit of the mountain, or in escaping by descending into the valley. Here the word 'aqabah refers to obedience and devotion. Just as it saves man from an enemy, righteous deeds save man from the punishment of the Hereafter. The righteous deeds are as follows:
فَكُّ رَقَبَةٍ ([ It is ] freeing of the neck of a slave...90:13). This is a great devotional act [ and carries a great reward because ] it moulds a man's life.
أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ (or giving food in a day of hunger...90:14).
Although it is an act of great reward to feed any hungry person, it carries even a greater reward to feed certain people, as follows:
يَتِيمًا ذَا مَقْرَبَةٍ ﴿15﴾ أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ ﴿16﴾
(to an orphan near of kin, or to a needy person lying in dust....90:15-16)
If an orphaned family member is given food to eat, its reward is twofold, for satisfying the hunger of a hungry person and for maintaining family ties and fulfilling his rights.
فِي يَوْمٍ ذِي مَسْغَبَةٍ (in a day of hunger...90:14). It means that feeding him in a day when he is hungry will attract more reward. If an orphan is not a close relative or family member, but he is so poor as to be wallowing in dust, spending on him will yield a greater reward. The poorer the person is, the greater will be the reward for the spender.
He will be required to cross the valley that separates him from Paradise, which he will cross.
Siya ay hinihiling na lumampas sa matarik nadaan na nagpapahiwalay sa kanya sa Paraiso para makatawid siya nito at makalampas siya rito.
Yêu cầu y phải vượt qua sự trở ngại đó đã chia cắt y với Thiên Đàng bằng việc bố thí và việc làm ngoan đạo.
The Encouragement to traverse upon the Path of Goodness
Ibn Zayd said,
فَلاَ اقتَحَمَ الْعَقَبَةَ
(But he has not attempted to pass on the path that is steep.) "This means, will he not traverse upon the path which contains salvation and good Then He explains this path by his saying,
وَمَآ أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ أَوْ إِطْعَامٌ
(And what will make you know the path that is steep Freeing a neck, or giving food.)" Imam Ahmad recorded from Sa`id bin Marjanah that he heard Abu Hurayrah saying that the Messenger of Allah ﷺ said,
«مَنْ أَعْتَقَ رَقَبَةً مُؤمِنَةً أَعْتَقَ اللهُ بِكُلِّ إِرْبٍ أَيْ عُضْوٍ مِنْهَا إِرْبًا مِنْهُ مِنَ النَّارِ حَتْى إِنَّهُ لَيُعْتِقُ بِالْيَدِ الْيَدَ، وَبِالرِّجْلِ الرِّجْلَ، وَبِالْفَرْجِ الْفَرْج»
(Whoever frees a believing slave, Allah will free for every limb (of the slave) one of his limbs from the Fire. This is to such an extent that He (Allah) will free a hand for a hand, a leg for a leg, and a private part for a private part.) `Ali bin Al-Husayn then said (to Sa`id), "Did you hear this from Abu Hurayrah" Sa`id replied, "Yes." Then `Ali bin Al-Husayn said to a slave boy that he owned who was the swiftest of his servants, "Call Mutarrif!" So when the slave was brought before him he said, "Go, for you are free for the Face of Allah." Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, all recorded this Hadith from Sa`id bin Marjanah. Imam Ahmad recorded from `Amr bin `Abasah that the Prophet said,
«مَنْ بَنَى مَسْجِدًا لِيُذْكَرَ اللْهُ فِيهِ بَنَى اللْهُ لَهُ بَيْتًا فِي الْجَنَّةِ وَمَنْ أَعْتَقَ نَفْسًا مُسْلِمَةً كَانَتْ فِدْيَتَهُ مِنْ جَهَنَّمَ وَمَنْ شَابَ شَيْبَةً فِي الْإِسْلَامِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَة»
(Whoever builds a Masjid so that Allah may be remembered in it, Allah will build a house for him in Paradise; and whoever frees a Muslim person, then it will be his ransom from Hell; and whoever grows grey in Islam, then it will be a light for him on the Day of Judgement.) According to another route of transmission, Ahmad recorded from Abu Umamah, who reported from `Amr bin `Abasah that As-Sulami said to him, "Narrate a Hadith to us that you heard from the Messenger of Allah ﷺ, without any deficiency or mistakes." He (`Amr) said, "I heard him saying,
«مَنْ وُلِدَ لَهُ ثَلَاثَةُ أَوْلَادٍ فِي الْإِسْلَامِ فَمَاتُوا قَبْلَ أَنْ يَبْلُغُوا الْحِنْثَ أَدْخَلَهُ اللهُ الْجَنَّةَ بِفَضْلِ رَحْمَتِهِ إِيَّاهُمْ، وَمَنْ شَابَ شَيْبَةً فِي سَبِيلِ اللهِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ، وَمَنْ رَمَى بِسَهْم فِي سَبِيلِ اللهِ بَلَغَ بِهِ الْعَدُوَّ أَصَابَ أَوْ أَخْطَأَ كَانَ لَهُ عِتْقُ رَقَبَةٍ، وَمَنْ أَعْتَقَ رَقَبَةً مُؤْمِنَـةً أَعْتَقَ اللهُ بِكُلِّ عُضْوٍ مِنْهُ عُضْوًا مِنْهُ مِنَ النَّارِ، وَمَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ فَإِنَّ لِلْجَنَّةِ ثَمَانِيَةَ أَبْوَابٍ يُدْخِلُهُ اللهُ مِنْ أَيِّ بَابٍ شَاءَ مِنْهَا»
(Whoever has three children born to him in Islam, and they die before reaching the age of puberty, Allah will enter him into Paradise by virtue of His mercy to them. And whoever grows gray in the way of Allah (fighting Jihad), then it will be a light for him on the Day of Judgement. And whoever shoots an arrow in the way of Allah (fighting Jihad) that reaches the enemy, whether it hits or misses, he will get the reward of freeing a slave. And whoever frees a believing slave, then Allah will free each of his limbs from the Fire for every limb that the slave has. And whoever equipped two riding animals in the way of Allah (for fighting Jihad), then indeed Paradise has eight gates, and Allah will allow him to enter any of them he choses.)" Ahmad recorded this Hadith from different routes of transmission that are good and strong, and all praise is due to Allah.Allah said,
أَوْ إِطْعَامٌ فِى يَوْمٍ ذِى مَسْغَبَةٍ
(Or giving food in a day full of Masghabah,) Ibn `Abbas said, "Of hunger." `Ikrimah, Mujahid, Ad-Dahhak, Qatadah and others all said the same. The word `Saghb' means hunger. Then Allah says,
يَتِيماً
(To an orphan) meaning, he gives food on a day like this to an orphan.
ذَا مَقْرَبَةٍ
(near of kin.) meaning, who is related to him. Ibn `Abbas, `Ikrimah, Al-Hasan, Ad-Dahhak and As-Suddi all said this. This is similar to what was related in a Hadith that was collected by Imam Ahmad on the authority of Salman bin `Amir who said that he heard the Messenger of Allah ﷺ say,
«الصَّدَقَةُ عَلَى الْمِسْكِينِ صَدَقَةٌ وَعَلَى ذِي الرَّحِمِ اثْنَتَانِ: صَدَقَةٌ وَصِلَة»
(Charity given to the poor person is counted as one charity, while if it is given to a relative it is counted as two: charity and connecting the ties (of kinship).) At-Tirmidhi and An-Nasa'i both recorded this Hadith and its chain of narration is authentic. Then Allah says,
أَوْ مِسْكِيناً ذَا مَتْرَبَةٍ
(Or to a Miskin cleaving to dust (Dha Matrabah).) meaning, poor, miserable, and clinging to the dirt. It means those who are in a state of destitution. Ibn `Abbas said, "Dha Matrabah is that who is dejected in the street and who has no house or anything else to protect him against the dirt." Allah said;
ثُمَّ كَانَ مِنَ الَّذِينَ ءَامَنُواْ
(Then he became one of those who believed) meaning, then, along with these beautiful and pure characteristics, he was a believer in his heart, seeking the reward of that from Allah. This is as Allah says,
وَمَنْ أَرَادَ الاٌّخِرَةَ وَسَعَى لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَـئِكَ كَانَ سَعْيُهُم مَّشْكُورًا
(And whoever desires the Hereafter and strives for it, with the necessary effort due for it while he is believer, then such are the ones whose striving shall be appreciated.) (17:19) Allah also says,
مَنْ عَمِلَ صَـلِحاً مِّن ذَكَرٍ أَوْ أُنْثَى وَهُوَ مُؤْمِنٌ
(Whoever works righteousness -- whether male or female -- while being a true believer....) (16:97) Allah says,
وَتَوَاصَوْاْ بِالصَّبْرِ وَتَوَاصَوْاْ بِالْمَرْحَمَةِ
(and recommended one another to patience, and recommended one another to compassion.) meaning, he was from the believers who worked righteous deeds, and advised each other to be patient with the harms of the people, and to be merciful with them. This is similar to what has been related in the noble Hadith,
«الرَّاحِمُونَ يَرْحَمُهُمُ الرَّحْمنُ، ارْحَمُوا مَنْ فِي الْأَرْضِ يَرْحَمْكُمْ مَنْ فِي السَّمَاء»
(The merciful people will be treated with mercy by the Most Merciful (Allah). Be merciful to those who are on the earth and He Who is above the heavens will be merciful to you.) In another Hadith he said,
«لَا يَرْحَمُ اللهُ مَنْ لَا يَرْحَمِ النَّاس»
(Allah will not be merciful with whoever is not merciful with the people.) Abu Dawud recorded from `Abdullah bin `Amr that he narrated (from the Prophet ),
«مَنْ لَمْ يَرْحَمْ صَغِيرَنَا وَيَعْرِفْ حَقَّ كَبِيرِنَا فَلَيْسَ مِنَّا»
(Whoever does not show mercy to our children, nor does he recognize the right of our elders, then he is not of us.) Then Allah says,
أُوْلَـئِكَ أَصْحَـبُ الْمَيْمَنَةِ
(They are those on the Right,) meaning, those who have these characteristics are the companions of the Right Hand.
The Companions of the Left Hand and Their Recompense
Then Allah says,
وَالَّذِينَ كَفَرُواْ بِـَايَـتِنَا هُمْ أَصْحَـبُ الْمَشْـَمَةِ
(But those who disbelieved in Our Ayat, they are those on the Left.) meaning, the companions of the Left Hand.
عَلَيْهِمْ نَارٌ مُّؤْصَدَةُ
(Upon them Fire will Mu'sadah.) meaning, it will be sealed over them and there will be no way for them to avoid it, nor will they have any way out. Abu Hurayrah, Ibn `Abbas, `Ikrimah, Sa`id bin Jubayr, Mujahid, Muhammad bin Ka`b Al-Qurazi, `Atiyah Al-`Awfi, Al-Hasan, Qatadah and As-Suddi, all said,
مُّؤْصَدَةُ
(Mu'sadah.) "This means shut." Ibn `Abbas said, "Its doors will be closed." Ad-Dahhak said,
مُّؤْصَدَةُ
(Mu'sadah.) "It will be sealed over them and it will have no door." Qatadah said,
مُّؤْصَدَةُ
(Mu'sadah.) "It will be shut and there will be no light in it, no crevice (escape), and no way out of it forever." This is the end of the Tafsir of Surat Al-Balad, and all praise and blessings are due to Allah.
Od njega se traži da uspon koji ga odvaja od Dženneta, savlada i pređe.
Sebab itu, dia dituntut untuk melewati rintangan yang memisahkannya dengan surga agar dia melalui dan melewatinya.
Kendisini cennetten ayıran engeli aşması gerekir. Böylece o da onu aşar ve geçer.
Or il lui est demandé de franchir l’obstacle qui le sépare du Paradis.
Se le pedirá que cruce el camino que lo lleva al Paraíso, el cual deberá cruzar.
Costui è tenuto a superare l'ostacolo che lo separa dal Paradiso, così da percorrerlo e attraversarlo.
Ano ang nagpaalam sa iyo, O Sugo, kung ano ang matarik na daan na kailangan niyang tawirin upang pumasok siya sa Paraiso?
Tahukah kamu -wahai Rasul- apakah rintangan yang harus ia lewati agar bisa masuk surga?!
Cosa ne sai, o Messaggero, di quale sia l'ostacolo che deve percorrere per entrare in Paradiso?!
-Ey Peygamber!- cennete girmek için aşacağın engelin ne olduğunu sana ne öğretti?
¡Mensajero! ¿Sabes cuál es el camino que tienen que transitar para entrar al Paraíso?
A šta ti misliš, o Poslaniče: šta je to uspon koji se mora preći da bi se ušlo u Džennet?
Và Ngươi - hỡi Thiên Sứ - có biết sự trở ngại mà y vượt qua nó để vào Thiên Đàng là gì không?
O Messenger! Do you know what the valley is that he has to cross, in order to enter Paradise?
Ô Messager, quel est l’obstacle qu’il doit franchir pour entrer au Paradis?
O, erkek veya dişi bir köle azat etmektir.
Ia adalah membebaskan budak, baik laki-laki maupun perempuan,
It is to free a male or female slave.
Ito ay isang pagpapalaya sa isang alipin, lalaki man o babae,
Đó là trả tự do cho một nô lệ dù nam hay nữ.
to znači da se rob, bio muško ili žensko, oslobodi.
Es liberar a un esclavo o a una esclava.
È liberare uno schiavo, maschio o femmina,
Il consiste à affranchir un esclave, homme ou femme,
Or to feed on a day of drought, in which food is scarce.
Hoặc nuôi ăn vào một ngày đói khát.
ili da se, kada je glad i kada je manjak hrane, nahrani
oppure nutrire, in tempo di carestia, quando il cibo scarseggia,
O dar alimento en un día de sequía, cuando la comida es escasa,
ou offrir de la nourriture en un jour de famine
Veya yiyeceğin nadir bulunduğu açlık zamanında yemek yedirmektir.
o na magpakain sa isang araw na may pagkakagutom na dumadalang dito ang pagkakaroon ng pagkain,
atau memberi makan saat terjadi kelaparan, saat makanan sulit didapat,
yaitu kepada anak kecil yang kehilangan ayahnya dan yang masih punya hubungan kekerabatan dengannya,
siroče, tj. dijete koje je ostalo bez oca, a koje je dio rodbine.
Onunla akrabalık bağı bulunan babasını kaybetmiş bir çocuğa.
à un enfant qui a perdu son père et avec qui on a un lien de parenté,
al niño huérfano, con quien está emparentado.
Cho trẻ mồ côi không cha có quan hệ họ hàng.
sa isang batang nawalan ng ama nito, na sa kanya ay may pagkakaanak
A child who has lost his father, whom he is related to.
un bambino che ha perduto il padre con cui si ha un legame di parentela,
o sa isang maralitang walang anumang minamay-ari.
Veya hiçbir şeye sahip olmayan bir fakiri.
atau kepada orang fakir yang tidak mempunyai apa-apa.
ou à un pauvre qui ne possède rien,
oppure un povero che non possiede nulla,
Or a poor person who has no possessions.
Hoặc cho người nghèo đói không sở hữu bất cứ gì.
O a una persona pobre que no tiene posesiones.
ili siromaha koji ne posjeduje ništa.
Obligations of a Believer
ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ (then he did not join those who believe and advise each other to be patient and advise each other to be merciful...90:17). The verse points out that the doing only of good actions mentioned in the foregoing verse is not enough for raising the all round stature of the Muslim community. Good ideals and right principles, combined with continuous and sustained adherence to the path of moral rectitude and teaching of virtues to others, are equally essential for the attainment of the high aim. Thus the verse after 'faith' draws the attention of a believer to his socio-moral obligation to the effect that he ought to teach his other Muslim brothers to be patient and to be merciful. The word sabr signifies 'to withhold oneself from evil deeds and to act upon good deeds'. The word marhamah signifies 'to show mercy to one another or to empathise with others and abstain from hurting them.' This embraces almost all the injunctions of the entire religion.
Al-hamdulillah
The Commentary on
Surah Al-Balad
Ends here
tout en étant de ceux qui croient en Allah, s’enjoignent les uns les autres d’être patient dans l’accomplissement des actes d’adorations et s’enjoignent les uns les autres d’être miséricordieux envers les serviteurs d’Allah.
a pored toga da je od onih koji u Allaha vjeruju, koji jedni drugima strpljenje preporučuju, kako u pokornosti tako i u ostavljanju grijeha i u iskušenjima, te jedni drugima preporučuju da budu milostivi prema Allahovim robovima.
Pagkatapos naging kabilang siya sa mga sumampalataya kay Allāh; nagtagubilin sa isa't isa sa kanila ng pagtitiis sa mga pagtalima, paglayo sa mga pagsuway, at sa pagsubok; at nagtagubilin sa isa't isa sa kanila ng pagkaawa sa mga lingkod ni Allāh.
Sonra da Allah’a iman eden kimselerden, birbirilerine Allah’a itaat etmeyi, günahlara bulaşmamayı ve musibetlere karşı sabır göstermeyi tavsiye eden ve birbirlerine Allah Teâlâ’nın kullarına karşı merhametli davranmayı tavsiye edenlerden olmaktır.
così da divenire uno di coloro che credono in Allāh e che si raccomandano l'un l'altro di essere perseveranti negli atti di culto e di allontanarsi dai peccati e dalle tentazioni, e che si raccomandano a vicenda di essere benevoli con i sudditi di Allāh.
Những người luôn làm điều thiện tốt và luôn hướng đức tin của mình nơi Allah, khuyên nhủ nhau kiên nhẫn, vâng lệnh Allah, tránh xá điều tội lỗi, kết nối tình yêu thương nhân loại.
Then he is required to be from those who have faith in Allah and advise each other to remain steadfast on act of obedience and refraining from sins, and bearing patience over difficulties, together with advising one another to show mercy to the servants of Allah.
Que sea de los que tienen fe en Al-lah y de los que se aconsejan mutuamente para ser perseverantes en actos de obediencia, abstenerse de cometer pecados, tener paciencia ante las dificultades, y también aconsejarse mutuamente ser misericordiosos con los siervos de Al-lah.
Kemudian dia juga termasuk orang yang beriman kepada Allah, saling berwasiat satu sama lain dengan kesabaran dalam ketaatan dan kesabaran dari perbuatan maksiat dan musibah, serta saling berwasiat satu sama lain agar berkasih sayang terhadap hamba-hamba Allah.
Ang mga nailarawang iyon sa mga katangiang iyon ay ang mga kasamahan ng kanan.
Ceux qui possèdent ces caractéristiques sont les gens de la droite
Những người có những thuộc tính vừa nêu là nhóm người bạn của tay phải.
Esta es la gente bienaventurada de la derecha.
Oni koji budu imali ove osobine, biće sretnici.
Those are the people of the right.
Orang-orang yang mempunyai sifat-sifat tersebut adalah golongan kanan.
Coloro che possiedono tali caratteristiche sono la Gente della Destra.
İşte bu özelliklere sahip olan kimseler sağ taraf ashabıdır.
Coloro che non hanno creduto ai Nostri versetti rivelati al Nostro Messaggero sono La Gente della Sinistra.
As for those who disbelieve in My verses that were revealed to My Messenger, they are the people of the left.
En cuanto a los que no creen en Mis aleyas, que fueron reveladas a Mi Mensajero, ellos serán la gente desventurada de la izquierda.
Những kẻ vô đức tin phủ nhận những gì mà TA đã thiên khải cho Thiên Sứ của TA sẽ là những người bạn của tay trái.
tandis que ceux qui mécroient en Nos versets révélés à Notre Messager sont les gens de la gauche,
Ang mga tumangging sumampalataya sa tanda Naming pinababa sa Sugo Namin ay ang mga kasamahan sa kaliwa.
Peygamberimize indirilen ayetlerimizi inkâr edenler ise sol taraf ashabıdır.
Oni koji budu poricali istinitost naših ajeta koje objavljujemo našem Poslaniku, biće nesretni.
Sebaliknya, orang-orang yang kafir kepada ayat-ayat Kami yang diturunkan kepada Rasul Kami adalah golongan kiri.
El Día del Juicio se les prenderá fuego a quemarropa, con lo cual serán castigados.
A closed fire will be set upon them on the Day of Judgement, with which they will be punished.
Phần thưởng của chúng là bị lửa bao vây và thiêu đốt trong Ngày Tận Thế.
Mereka berada dalam neraka yang tertutup pada hari Kiamat dan mereka disiksa di dalamnya.
Saranno circondati dal fuoco, nel Giorno del Giudizio, nel quale saranno torturati.
iznad njih će, na Sudnjem danu, vatra zatvorena biti, i u njoj će se kažnjavati.
sur lesquels le Feu où ils seront châtiés se refermera le Jour de la Résurrection.
Kıyamet günü onlar için içinde azap gördükleri ve üzerilerine kapıları kilitlenmiş bir ateş vardır.
Sa ibabaw nila ay may apoy na nakasara sa Araw ng Pagbangon, na pagdurusahin sila roon.
