Allah takes an oath on the sun and its rising after breaking onto the eastern horizon.
Allah Teâlâ, Güneş'e ve doğudan doğmasının ardından gelen yükselme vaktine yemin etmiştir.
"Demi matahari dan cahayanya di pagi hari, dan demi bulan apabila mengiringinya, dan demi siang apabila menampakkan-nya, dan demi malam apabila menutupinya, dan demi langit serta pembinaannya, dan demi bumi serta penghamparannya, dan demi jiwa serta penyempurnaan (ciptaan)nya, maka Allah mengilham-kan kepada jiwa itu (jalan) kefasikan dan ketakwaan. Sungguh beruntunglah orang yang menyucikan jiwa itu, dan sungguh me-rugilah orang yang mengotorinya. (Kaum) Tsamud telah mendusta-kan (rasulnya) karena mereka melampaui batas, ketika bangkit orang yang paling celaka di antara mereka, lalu Rasul Allah (Shaleh) berkata kepada mereka, '(Biarkanlah) unta betina Allah dan mi-numannya.' Lalu mereka mendustakannya dan menyembelih unta itu, maka Rabb mereka membinasakan mereka disebabkan dosa mereka, lalu Allah menyama-ratakan mereka (dengan tanah), dan Allah tidak takut terhadap akibat tindakanNya itu." (Asy-Syams: 1-15).
Makkiyah
(1-6) Allah سبحانه وتعالى bersumpah dengan ayat-ayat agung ini atas jiwa yang beruntung dan jiwa-jiwa lain yang keji seraya berfirman, ﴾ وَٱلشَّمۡسِ وَضُحَىٰهَا ﴿ "Demi matahari dan cahayanya di pagi hari," yakni, caha-yanya dan manfaat yang bersumber darinya. ﴾ وَٱلۡقَمَرِ إِذَا تَلَىٰهَا ﴿ "Dan demi bulan apabila mengiringinya," yakni mengiringinya dalam peredaran dan cahaya. ﴾ وَٱلنَّهَارِ إِذَا جَلَّىٰهَا ﴿ "Dan demi siang apabila menampakkannya," yaitu menampakkan segala sesuatu yang ada di atas muka bumi dan membuatnya jelas. ﴾ وَٱلَّيۡلِ إِذَا يَغۡشَىٰهَا ﴿ "Dan demi malam apabila menu-tupinya," yaitu menutupi permukaan bumi sehingga menjadi gelap. Silih bergantinya gelap dan terang, matahari dan rembulan di alam ini dengan keteraturan, kesempurnaan, dan memberi berbagai manfaat untuk manusia, merupakan bukti terbesar bahwa Allah سبحانه وتعالى Maha Mengetahui lagi Mahakuasa atas segala sesuatu. Maka hanya Dia-lah yang berhak disembah dan semua sembahan selainNya adalah batil. ﴾ وَٱلسَّمَآءِ وَمَا بَنَىٰهَا ﴿ "Dan demi langit serta pembinaannya," ke-mungkinan, مَا dalam ayat ini adalah kata sambung sehingga sum-
pah berlaku untuk langit dan Yang membangunnya, yaitu Allah سبحانه وتعالى. Kemungkinan lain, مَا tersebut adalah kata keterangan tempat sehingga sumpah berlaku untuk langit dan bangunannya yang amat sempurna dan indah. Hal ini sama seperti Firman Allah سبحانه وتعالى, ﴾ وَٱلۡأَرۡضِ وَمَا طَحَىٰهَا ﴿ "Dan demi bumi serta penghamparannya," yakni, Allah سبحانه وتعالى membentangkan dan memperluasnya sehingga memungkinkan seluruh makhluk untuk memanfaatkan bumi dengan berbagai seginya.
(7-8) ﴾ وَنَفۡسٖ وَمَا سَوَّىٰهَا ﴿ "Dan demi jiwa serta penyempurnaan (cip-taan)nya." Kemungkinan yang dimaksudkan adalah jiwa seluruh makhluk hidup sebagaimana dikuatkan oleh keumuman ayat ini. Dan kemungkinan yang dimaksudkan adalah sumpah dengan jiwa manusia mukallaf saja, dengan dalil yang akan disebutkan be-rikutnya. Secara keseluruhan, jiwa adalah salah satu tanda-tanda kebesaran Allah سبحانه وتعالى yang berhak untuk dijadikan obyek sumpah, karena jiwa adalah sesuatu yang amat lembut dan tidak kelihatan, amat cepat berpindah dan bergerak, cepat berubah, terpengaruh oleh emosi-emosi diri seperti sedih, berkeinginan, cinta, dan benci. Tanpa jiwa, raga hanyalah patung yang tidak ada gunanya. Diben-tuknya ia secara sempurna merupakan salah satu tanda kebesaran Allah سبحانه وتعالى.
(9-10) ﴾ قَدۡ أَفۡلَحَ مَن زَكَّىٰهَا ﴿ "Sungguh beruntunglah orang yang me-nyucikan jiwa itu," yakni, menyucikan dirinya dari berbagai dosa, membersihkannya dari berbagai aib, dan meningkatkannya dengan ketaatan dan ilmu yang bermanfaat serta amal baik. ﴾ وَقَدۡ خَابَ مَن دَسَّىٰهَا ﴿ "Dan sungguh merugilah orang yang mengotorinya," yakni, menyem-bunyikan jiwanya yang mulia yang tidak sebenarnya dengan menghempaskannya dan menyembunyikannya dengan kekotoran, kerendahan, dan mendekatkannya dengan berbagai aib dan dosa, meninggalkan sesuatu yang bisa menyempurnakan dan menum-buhkannya, serta menggunakan sesuatu yang memperkeruh dan mengotorinya.
(11-15) ﴾ كَذَّبَتۡ ثَمُودُ بِطَغۡوَىٰهَآ ﴿ "(Kaum) Tsamud telah mendustakan (rasulnya) karena melampaui batas," yakni karena tindakan mereka yang melampaui batas dan merasa tinggi hati terhadap kebenaran serta sombong terhadap rasul mereka. ﴾ إِذِ ٱنۢبَعَثَ أَشۡقَىٰهَا ﴿ "Ketika bangkit orang yang paling celaka di antara mereka," yakni orang yang paling sengsara di antara penduduk kabilah tersebut,[145] yaitu Qudar bin Salif karena menyembelih unta ketika mereka sepakat untuk itu dan mereka menyuruhnya lalu ia menunaikan perintah mereka. ﴾ فَقَالَ لَهُمۡ رَسُولُ ٱللَّهِ ﴿ "Lalu Rasul Allah, (Shaleh عليه السلام) berkata kepada mereka," memberi peringatan, ﴾ نَاقَةَ ٱللَّهِ وَسُقۡيَٰهَا ﴿ "(Biarkanlah) unta betina Allah dan minumannya." Artinya, waspadalah kalian, jangan sampai menyembelih unta Allah سبحانه وتعالى yang dijadikan sebagai tanda-tanda kebesaran Allah سبحانه وتعالى untuk kalian. Jangan kalian batasi nikmat Allah سبحانه وتعالى berupa meminum susunya dengan menyembelihnya. Mereka pun mendustakan nabi mereka, Shaleh عليه السلام, ﴾ فَعَقَرُوهَا فَدَمۡدَمَ عَلَيۡهِمۡ رَبُّهُم بِذَنۢبِهِمۡ ﴿ "dan menyembelih unta itu, maka Rabb mereka membinasakan mereka disebabkan dosa mereka." Allah سبحانه وتعالى membinasakan mereka dan meratakan siksaan pada mereka semua. Allah سبحانه وتعالى mengirim suara keras dari atas mereka dan goncangan dari bawah mereka hingga mereka pun berjongkok di atas lutut tanpa ada seorang pun yang memanggil dan menyahut. ﴾ فَسَوَّىٰهَا ﴿ "Lalu Allah menyama-ratakan mereka (dengan tanah)," yakni Allah سبحانه وتعالى meratakan mereka dalam siksaan, ﴾ وَلَا يَخَافُ عُقۡبَٰهَا ﴿ "dan Allah tidak takut terhadap akibat tindakan-Nya itu," yakni apa-apa yang menjadi akibat setelah itu. Bagaimana Dzat Yang Maha Memaksa yang tidak satu pun makhluk bisa ter-lepas dari paksaan dan tindakanNya merasa takut. Mahabijaksana Allah dalam segala hal yang diputuskan dan disyariatkanNya.
Selesai. Segala puji hanya untuk Allah سبحانه وتعالى semata.
Which was revealed in Makkah
Recitation of Surah Ash-Shams wa Duhaha in the `Isha' Prayer The Hadith of Jabir which was recorded in the Two Sahihs has already been mentioned. In it the Messenger of Allah ﷺ said to Mu`adh,
«هَلَّا صَلَّيْتَ بِــ
سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى
وَالشَّمْسِ وَضُحَـهَا
وَالَّيْلِ إِذَا يَغْشَى »
(Why didn't you pray with (the recitation of) (Glorify the Name of your Lord the Most High) (87), (By the sun and Duhaha) (91), and (By the night as it envelops) (92))
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
Allah swears by His Creation that the Person Who purifies Himself will be Successful and the Person Who corrupts Himself will fail
Mujahid said,
وَالشَّمْسِ وَضُحَـهَا
(By the sun and Duhaha.) "This means, by its light." Qatadah said,
وَضُحَـهَا
(wa Duhaha.) "The whole day." Ibn Jarir said, "The correct view is what has been said, `Allah swears by the sun and its daytime, because the clear light of the sun is daytime."'
وَالْقَمَرِ إِذَا تَلـهَا
(By the moon as it Talaha.) Mujahid said, "It follows it (the sun)." Al-`Awfi reported from Ibn `Abbas that he said,
وَالْقَمَرِ إِذَا تَلـهَا
(By the moon as it Talaha.) "It follows the day." Qatadah said, "`as it Talaha (follows it)' is referring to the night of the Hilal (the new crescent moon). When the sun goes down, the Hilal is visible." Concerning Allah's statement,
وَالنَّهَارِ إِذَا جَلَّـهَا
(By the day as it Jallaha.) Mujahid said, "When it illuminates." Thus, Mujahid said,
وَالنَّهَارِ إِذَا جَلَّـهَا
(By the day as it Jallaha.) "This is similar to Allah's statement,
وَالنَّهَارِ إِذَا تَجَلَّى
(By the day as it Tajalla.) (92:2)" And they have said concerning Allah's statement,
وَالَّيْلِ إِذَا يَغْشَـهَا
(By the night as it Yaghshaha.) meaning, when it covers the sun, which takes place when sun disappears and the horizons become dark. Concerning Allah's statement,
وَالسَّمَآءِ وَمَا بَنَـهَا
(By the heaven and Ma Banaha.) The meaning here could be for descriptive purposes, meaning "By the heaven and its construction." This was said by Qatadah. It could also mean "By the heaven and its Constructor." This was stated by Mujahid. Both views are interrelated, and construction means raising. This is as Allah says,
وَالسَّمَآءَ بَنَيْنَـهَا بِأَيْدٍ
(With Hands did We construct the heaven.) (51:47) meaning, with strength.
وَالسَّمَآءَ بَنَيْنَـهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ - وَالاٌّرْضَ فَرَشْنَـهَا فَنِعْمَ الْمَـهِدُونَ
(Verily, We are able to extend the vastness of space thereof. And We have spread out the earth: how excellent a spreader are We!) (51:47-48) This is also similar to Allah's statement,
وَالاٌّرْضِ وَمَا طَحَـهَا
(By the earth and Ma Tahaha.) Mujahid said, "Tahaha means He spread it out." Al-`Awfi reported from Ibn `Abbas that he said,
وَمَا طَحَـهَا
(and Ma Tahaha.) "This means what He created in it." `Ali bin Abi Talhah reported from Ibn `Abbas that he said, "Tahaha means that He proportioned it." Mujahid, Qatadah, Ad-Dahhak, As-Suddi, Ath-Thawri, Abu Salih and Ibn Zayd all said that
طَحَـهَا
(Tahaha) means, He spread it out. Allah then says,
وَنَفْسٍ وَمَا سَوَّاهَا
(By Nafs, and Ma Sawwaha (Who apportioned it).) meaning, He created it sound and well-proportioned upon the correct nature (Al-Fitrah). This is as Allah says,
فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً فِطْرَةَ اللَّهِ الَّتِى فَطَرَ النَّاسَ عَلَيْهَا لاَ تَبْدِيلَ لِخَلْقِ اللَّهِ
(So set you your face towards the religion, Hanif. Allah's Fitrah with which He has created mankind. No change let there be in the Khalqillah.) (30:30) The Messenger of Allah ﷺ said,
«كُلُّ مَوْلُودٍ يُولَدُ عَلى الْفِطْرَةِ فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ، كَمَا تُولَدُ الْبَهِيمَةُ بَهِيمَةً جَمْعَاءَ، هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاءَ؟»
(Every child that is born, is born upon the Fitrah, but his parents make him a Jew, a Christian, or a Zoroastrian. This is just as the animal is born, complete with all of its parts. Do you notice any mutilation in it) Both Al-Bukhari and Muslim recorded this Hadith from Abu Hurayrah. In Sahih Muslim, it has been narrated from `Iyad bin Himar Al-Mujashi`i that the Messenger of Allah ﷺ said,
«يَقُولُ اللهُ عَزَّ وَجَلَّ: إِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ فَجَاءَتْهُمُ الشَّيَاطِينُ فَاجْتَالَتْهُمْ عَنْ دِينِهِم»
(Allah the Mighty and Majestic says, "Verily I created My servants Hunafa' (as monotheists), but then the devils came to them and distracted them from their religion.)" Then Allah says,
فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا
(Then He showed it its Fujur and its Taqwa.) meaning, He showed him to his transgression and his Taqwa. This means that He clarified that for it and He guided it to what has been ordained for him. Ibn `Abbas said,
فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا
(Then He showed it its Fujur and its Taqwa.) "He explained the good and the evil to it (the soul)." Mujahid, Qatadah, Ad-Dahhak and Ath-Thawri all said the same. Sa`id bin Jubayr said, "He gave him inspiration (to see what was) good and evil." Ibn Zayd said, "He made its Fujur and its Taqwa inside of it." Ibn Jarir recorded from Abul-Aswad Ad-Dili that he said, "`Imran bin Husayn said to me, `Do you think that what the people do, and what they strive for is a thing that is pre-ordained and predestined for them, or is it a thing which is only written after the Message comes to them from the Prophet , when there will be an evidence against them' I said, `Rather it is something preordained upon them.' Then he said, `Is that an injustice' Then I became extremely frightened of him (due to what he was saying), and I said to him, `There is nothing except that He (Allah) created it and possesses it in His Hand. He is not asked about what He does, while they (His creation) will be asked.' He (`Imran) then said, `May Allah guide you! I only asked you about that in order to inform you that a man from Muzaynah or Juhaynah tribe came to the Allah's Messenger ﷺ and asked him: "O Messenger of Allah! Do you consider the actions of mankind and their struggles to be preordained for them and written for them from Qadr, or something written for them only after the Message came to them from their Prophet, when there will be an evidence against them" He (the Prophet ) replied:
«بَلْ شَيْءٌ قَدْ قُضِيَ عَلَيْهِم»
(Rather it is something preordained for them.) So the man said, "Then what is the point of our actions" The Prophet replied,
«مَنْ كَانَ اللهُ خَلَقَهُ لإِحْدَى الْمَنْزِلَتَيْنِ يُهَيِّئُهُ لَهَا، وَتَصْدِيقُ ذَلِكَ فِي كِتَابِ اللهِ تَعَالَى:
وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا »
(Whoever Allah created for one of the two positions (Paradise or Hell), He makes it easy for him (to attain). The proof of that is in the Book of Allah (By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa).)" Ahmad and Muslim both recorded this Hadith. Allah then says,
قَدْ أَفْلَحَ مَن زَكَّـهَا - وَقَدْ خَابَ مَن دَسَّـهَا
(Indeed he succeeds who purifies it. And indeed he fails who Dassaha.) This could mean that whoever purifies himself by obedience to Allah, then he will be successful. This is as Qatadah said, "He cleanses it from the lowly and despicable characteristics." Similar to this has been reported from Mujahid, `Ikrimah and Sa`id bin Jubayr.
وَقَدْ خَابَ مَن دَسَّـهَا
(And indeed he fails who Dassaha.) meaning, to conceal it. This means that he makes it dull, and he disregards it by neglecting to allow it to receive guidance. He treats it in this manner until he performs acts of disobedience and he abandons obedience of Allah. It also could mean that he is indeed successful whose soul Allah purifies, and he has failed whose soul Allah corrupts. This is like what was reported by Al-`Awfi and `Ali bin Abi Talhah from Ibn `Abbas. At-Tabarani recorded that Ibn `Abbas said, "The Messenger of Allah ﷺ used to stop whenever he recited this Ayah,
وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا
(By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa.) Then he would say,
«اللْهُمَّ آتِ نَفْسِي تَقْوَاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا، وَخَيْرُ مَنْ زَكَّاهَا»
(O Allah! Give my soul its good. You are its Guardian and Master, and the best to purify it.)" Another Hadith Imam Ahmad recorded that Zayd bin Arqam said that the Messenger of Allah ﷺ said,
«اللْهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْعَجْز وَالْكَسَلِ، وَالْهَرَمِ وَالْجُبْنِ وَالْبُخْلِ وَعَذَابِ الْقَبْرِ. اللْهُمَّ آتِ نَفْسِي تَقْوَاهَا، وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا. اللْهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ قَلْبٍ لَا يَخْشَعُ، وَمِنْ نَفْسٍ لَا تَشْبَعُ، وَعِلْمٍ لَا يَنْفَعُ، وَدَعْوَةٍ لَا يُسْتَجَابُ لَهَا»
(O Allah! Verily, I seek refuge with You from weakness, laziness, senility (of old age), cowardliness, stinginess and the torment of the grave. O Allah! Give my soul its good and purify it, for You are the best to purify it. You are its Guardian and Master. O Allah! Verily, I seek refuge with You from a heart that is not humble, a soul that is not satisfied, knowledge that does not benefit and a supplication that is not answered.) Zayd then said, "The Messenger of Allah ﷺ used to teach us these (words) and we now teach them to you." Muslim also recorded this Hadith.
Allah bersumpah dengan matahari dan bersumpah dengan waktu naiknya matahari setelah terbitnya dari tempat munculnya.
Allah prête serment par le soleil et par le moment où il s’élève au-dessus de l’horizon après s’être levé,
Commentary
Allah swears by the objects and phenomena mentioned in verses [ 1-7], which gives these creations an added significance and draws man's attention to them. Man ought to reflect on these phenomena and try to appreciate their value and the purpose of their creation. The first oath is taken by:
وَالشَّمْسِ وَضُحَاهَا (I swear by the sun and his broad light,...91:1). The phrase and his broad light' is, though conjoined to 'by the sun' by means of the conjunctive particle 'and', the context indicates that 'broad light' is in adjectival position qualifying shams 'the sun', that is to say, 'I swear by the sun when it is in the time of forenoon. The word duha is that part of the day when the sun rises [ early in the morning ] and goes up slightly higher [ on the sky ], and its light spreads on the earth. Man observes it to be near to himself and observes it fully on account of lack of heat.
Allāh giurò sul sole, e giurò sul momento in cui si leva, dopo essere sorto dal Levante.
Sumumpa si Allāh sa araw at sumumpa Siya sa oras ng pag-angat nito matapos ng pagsikat nito sa silangan nito.
1- Andolsun güneşe ve aydınlığına,
2- Onu takip ettiği zaman aya,
3- Yeryüzünü açığa çıkardığı zaman gündüze,
4- Onu bürüdüğü zaman geceye,
5- Göğe ve onu bina edene,
6- Yere ve onu yayıp döşeyene,
7- Nefse ve yaratılışını düzgün kılana,
8- Ona hem isyan hem de ondan sakınma (takvâ) özelliğini ilham edene ki;
9- Nefsini (iyiliklerle) arındıran elbette kurtuluşa ermiştir.
10- Onu (kötülüklerle) örten de kesinlikle ziyana uğramıştır.
11- Semûd, azgınlığı nedeniyle yalanladı.
12- Hani onların en azılıları (deveyi kesmek üzere) öne atılmıştı.
13- Allah’ın rasûlü (Salih) ise onlara: “Allah’ın devesine zarar vermekten ve su hakkını engellemekten sakının!” demişti.
14- Fakat onlar onu yalanladılar ve deveyi kestiler. Rableri de günahları sebebi ile onlara bir azap gönderdi de birini bile ayırt etmeden hepsini helak etti.
15- O, bunun akıbetinden korkacak değil ya!
(Mekke’de inmiştir. 15 âyettir)
Yüce Allah, kurtuluşa eren nefis ile bunun dışında kalan günahkâr nefisler hakkında bu pek büyük âyetlere/delillere yemin ederek şöyle buyurmaktadır:
1. “Andolsun güneşe ve aydınlığına” güneşin nuruna ve ondan meydana gelen menfaatlere;
2. “Onu takip ettiği zaman aya” yani konak ve aydınlığında onun arkasından giden aya.
3. “Yeryüzünü açığa çıkardığı zaman” yeryüzünde bulunanları aydınlatıp açık seçik hale getirerek gösteren “gündüze;”
4. “Onu bürüdüğü zaman” yeryüzünü örterek üzerindekileri karanlığa gömen “geceye.”
Böylelikle karanlık ve aydınlık, güneş ve ay, bu âlemde gâyet düzenli ve sağlıklı bir şekilde arka arkaya gelmekte, bu yolla kulların maslahatına olan pek çok husus gerçekleşmektedir. İşte bu, Yüce Allah’ın her şeyi bildiğine, her şeye kadir olduğuna ve yegane mabud olduğuna, O’nun dışındaki bütün mabudların ise batıl olduğuna en büyük delildir.
5-6. “Göğe ve onu bina edene” buradaki ifadenin: Semâya ve semâyı bina eden Yüce Allah’a yemin olması manasına gelmesi ihtimal dahilinde olduğu gibi semâya ve semânın son derece sağlam, mükemmel ve güzel yapısına yemin olma ihtimali de vardır. Aynı ihtimaller, Yüce Allah’ın:“Yere ve onu yayıp döşeyene” buyruğu hakkında da geçerlidir. Yüce Allah, yeri yayıp döşemiş ve genişletmiştir. Böylelikle oradaki varlıklar da bütün yollarla yeryüzünden istifade edebilme imkânını elde etmişlerdir.
7-8. “Nefse ve yaratılışını düzgün kılana” buyruğunda maksadın, genel ifadenin desteklediği üzere bütün canlı mahlukların nefsi olma ihtimali olmakla birlikte bundan sonra gelecek olan ifadelerin delili ile yalnızca mükellef olan insan nefsine yemin olma ihtimali de vardır.
Hangisi olursa olsun nefis/ruh, Allah’ın âyetlerinden adına yemin edilmeye layık olan pek büyük bir âyettir/delildir. Çünkü nefis, son derece latif, hafif, hızlıca yer değiştirip hareket eden, değişen, etkilenen, niyet, irade, maksat, sevgi gibi pek çok ruhi etkileşimleri bulunan bir varlıktır. Eğer nefis olmasaydı beden hiçbir faydası bulunmayan cansız bir heykelden ibaret olurdu. Nefsin bu şekilde düzenlenmiş olması, elbetteki Allah’ın pek büyük âyetlerinden/delillerinden biridir.
9. “Nefsini (iyiliklerle) arındıran” Nefsini günahlardan temizleyip kusurlardan arındıran, Allah’a itaat ile onu yücelten, faydalı bilgi ve salih amel ile onu yükselten kimse “elbette kurtuluşa ermiştir.”
10. “Onu (kötülüklerle) örten” yani kirletilmeye layık olmayan o değerli nefsini bayağı davranışlarla, günah ve kusurlarla içli dışlı olmak, onu kemâle erdirip geliştirecek şeyleri terk etmek, onu çirkinleştiren ve güzelliklerini örten işler yapmak suretiyle örten kimse “de kesinlikle ziyana uğramıştır.”
11. “Semûd, azgınlığı nedeniyle” azgınlaşmaları, hakka karşı büyüklük taslamaları ve rasûllerine karşı direnmeleri sebebi ile “yalanladı.”
12. “Hani onların en azılıları” o dişi deveyi kesmesi için üzerinde ittifak ettikleri şahıs olan kabilenin en bedbaht kişisi Kudâr b. Sâlif deveyi esmek üzere “öne atılmıştı” kabilesi ona bunu yapmasını söylemiş o da dediklerini yerine getirmişti.
13. “Allah’ın rasûlü” Salih aleyhisselam onları sakındırmak üzere “onlara: Allah’ın devesine zarar vermekten ve su hakkını engellemekten sakının, demişti.” Yani Allah’ın sizin için pek büyük bir mucize olarak yaratmış olduğu o deveyi kesmekten sakının. Allah’ın size ihsan etmiş olduğu onun sütünü içme nimetine onu kesmekle karşılık vermeyin.
14. Ancak onlar peygamberleri Salih aleyhisselam’ı “yalanladılar ve deveyi kestiler. Rableri de günahları sebebi ile onlara bir azap gönderdi.” Onların yurtlarını yıktı, gönderdiği azap onların hepsini kuşattı. Üzerlerine uğultulu esen fırtınayı, altlarından da sarsıntı ve zelzeleyi azap olarak gönderdi de hepsi yurtlarında diz üstü çöküp kaldılar. Onlardan ses seda çıkmaz oldu. “birini bile ayırt etmeden hepsini helak etti.” Verdiği bu cezayı hepsine eşit olarak tattırdı.
15. “O, bunun akıbetinden korkacak değil ya!” Kâhir (her şeye emrini geçiren), hiçbir mahlukun kahır ve tasarrufunun dışında olmadığı, bütün hükümlerinde hikmeti sonsuz olan Allah, nasıl olur da bundan korkar ve çekinir ki?
Şems Sûresi’nin tefsiri burada sona ermektedir.
Yardımı dolayısı ile Yüce Allah’a hamd-u senâlar olsun.
***
Al-lah jura por el Sol y su salida después de irrumpir en el horizonte oriental.
Allah se kune Suncem i kune se vremenom kada se ono podiže i počinje da sija.
Allah thề bởi mặt Trời và bởi ánh nắng chiếu sáng rực của nó sau khi nó đã mọc lên cao.
E giurò sulla luna quando segue le sue tracce dopo il tramonto.
I kune se Mjesecom kada prati Sunce, nakon što zađe.
Ngài thề bởi mặt Trăng khi đuổi theo mặt Trời sau khi mặt Trời lặn.
Sumumpa Siya sa buwan kapag sumunod ito sa bakas niyon matapos ng paglubog niyon.
Ve Güneş'in batmasının ardından izini takip eden Ay’a yemin etmiştir.
The second oath is taken by:
وَالْقَمَرِ إِذَا تَلَاهَا (and by the moon when she follows him,...91:2). This signifies one of two things: [ 1] The moon following the sun is seen clearly during the middle of the lunar months when the full moon rises to dominate the sky with its radiance after sunset. [ 2] The phrase 'when she follows him' could signify just as the sun is seen in full in broad light, so does the moon, following the sun, becomes full. The third oath is taken by:
He also takes an oath on the moon when it follows the sun after it has set.
Dia bersumpah dengan bulan apabila mengiringi jejak matahari setelah matahari tenggelam.
También jura por la Luna cuando aparece tras la puesta del Sol.
par la lune qui apparaît après que le soleil se soit couché,
Ve yeryüzünün üzerinde bulunanları ışığıyla ortaya çıkaran gündüze yemin etmiştir.
Allah also takes an oath on the day when it reveals whatever is on the face of the earth through its light.
Giurò sul giorno quando rivela ciò che vi è sulla terra con la sua luce.
Sumumpa Siya sa maghapon kapag naglantad ito ng nasa balat ng lupa dahil sa tanglaw niyon.
وَالنَّهَارِ إِذَا جَلَّاهَا (and by the day when it shows its brightness...91:3). The attached pronoun ha 'its' may possibly refer to the earth or the world, although neither of the nouns precedes it. Such usage in Arabic is commonplace, especially if the phenomenon, such as the earth or the world, with which man is generally familiar. In such a case Arabs commonly refer to the phenomenon simply by using a pronoun without making prior reference to it. The addressee understands the meaning by implication. The Qur'an has many examples of, and bears ample testimony to, this grammatical phenomenon. The verse thus signifies 'by the day and by the world or the earth which the day has brightened up'. In other words, 'by the day when it is fully bright'. Another possibility, which is more pertinent to the context, is that the pronoun 'its' refers to the 'sun' in which case it signifies 'by the day when it brightens up the sun'. This relation of attribution, in this case, would be a metaphorical relationship. Although the sun is usually understood to be the cause of the day to come out, here the day is said to brighten up the sun. Thus the verse would signify 'when the sun is seen brightened up because the day is out.
Ngài thề bởi ban ngày khi nó chiếu sáng bề mặt trái đất bằng ánh sáng của nó.
I kune se danom kada se njegova svjetlost pojavi na Zemlji.
Y jura por el día, cuando revela todo lo que hay sobre la faz de la Tierra a través de su luz.
par le jour qui, par sa lumière, fait apparaître ce qui se trouve à la surface de la Terre,
Dia bersumpah dengan siang hari apabila telah menyingkap apa yang berada di atas permukaan bumi dengan cahayanya.
Ngài thề bởi ban đêm khi nó bị che phủ tối mịt.
And He also takes an oath on the night when it covers the face of the earth, darkening it.
Dia bersumpah dengan malam hari apabila telah menutupi permukaan bumi sehingga menjadi gelap.
Ve yeryüzünü kaplayıp karanlık olduğunda geceye yemin etmiştir.
Sumumpa Siya sa gabi kapag bumalot ito sa balat ng lupa para iyon ay naging madilim.
The fourth oath is taken thus:
وَاللَّيْلِ إِذَا يَغْشَاهَا (and by the night when it envelops him,...91:4). In other words, when it [ the night ] sets in, the brightness of the sun is concealed [ and only darkness prevails ].
'
par la nuit qui enveloppe la surface de la Terre et l’obscurcit,
Y por la noche, cuando cubre la faz de la Tierra, oscureciéndola.
E giurò sulla notte quando copre la superficie della terra e la rende scura.
I kune se noći kada prekrije Zemlju svojom tamom, tako da se pojavi mrak.
Dia bersumpah dengan langit dan bersumpah dengan pembangunannya yang teliti.
And He takes an oath on the sky, taking an oath on its perfect creation.
Ngài thề bởi bầu trời và thề bởi công trình tinh vi của nó.
par le Ciel et sa construction parfaite,
The fifth oath is:
وَالسَّمَاءِ وَمَا بَنَاهَا (and by the sky, and the One who built it...91:5). Most clearly the context suggests that the ma may be taken as infinitival particle [ masdariyyah ], signifying 'by the sky and its make ' as elsewhere in the Qur'an غَفَرَ لِي رَبِّي '...how my Lord has forgiven me [ 36:27] ' (1)
1. It should be kept in mind that the translation of the text is not based on this construction. It is based on taking 'ma' as mousulah in the sense of 'the one' as adopted by Maulana Thanawi, and explained by the author in the following verse. word taswiyah means, to proportion, balance, perfect. The meaning of this word has been explained in the previous Surah.
E giurò sul Cielo e giurò sulla sua perfetta edificazione.
Gökyüzüne ve sağlamca inşa edilen binasına yemin etmiştir.
Sumumpa Siya sa langit at sumumpa Siya sa pinahusay na pagpapatayo nito.
Y jura por el cielo y la perfecta creación que hay en él.
I kune se nebom i onim ko ga je sazdao na savršen način.
He also takes an oath on the earth: the way it has been spread so that people can live on it.
Dia bersumpah dengan bumi dan bersumpah dengan hamparannya agar manusia bisa menghuninya.
E giurò sulla terra affinché la gente potesse dimorarvi.
I kune se Zemljom i onim ko ju je rasprostro, kako bi ljudi na njoj mogli boraviti.
The sixth oath is:
وَالْأَرْضِ وَمَا طَحَاهَا (and by the earth, and the One who spread it...91:6). The ma in this phrase too stands for masdariyyah or infinitival particle, signifying 'by the earth and its expanse'. The word tahwun means 'to spread'. Thus in the two verses above attention has been focused on the great Designer and Architect of the sky and earth [ that is, the universe ], and on the perfection and complete freedom from flaw or defect in the design and creation of the universe. Sayyidna Qatadah and others reported this interpretation. Kashshaf, Baidawi and Qurtubi preferred this interpretation. Some of the commentators have taken ma in the sense of man 'the One Who' and refer it to 'Allah', signifying 'by the sky and its Maker and by the earth and One who spreads it. Thus far, all the oaths were taken by the created objects and phenomena. In between is taken oath by Allah. And Allah knows best! The seventh oath is taken thus:
También jura por la Tierra y la forma en que fue extendida para que la gente pudiera vivir en ella.
Sumumpa Siya sa lupa at sumumpa Siya sa paglatag nito upang manirahan ang mga tao sa ibabaw nito.
Yeryüzüne ve insanların üzerinde yaşaması için onun yayıp döşenmesine yemin etmiştir.
par la Terre et son étendue propice à l’installation des gens,
Ngài thề bởi trái đất và thề bởi sự trải rộng thênh thang của nó để con người cư ngụ.
He also takes an oath on each soul, with Allah having created it equally.
Sumumpa si Allāh sa bawat kaluluwa at sumumpa Siya sa pagkakalikha Niya rito na nahubog.
Bütün canlılara ve Allah’ın onları düzgünce yaratmasına yemin etmiştir.
Y jura por cada alma, que Al-lah ha creado en armonía.
Ngài thề bởi tất cả linh hồn và bởi tạo vật của Allah với hình dạng hoàn chỉnh.
par toute âme et sa création harmonieuse par Allah
وَنَفْسٍ وَمَا سَوَّاهَا (and by the soul, and the One who made it well,...91:7) If, in this phrase, the particle ma is taken to function as infinitival particle, it signifies 'by the human soul and its perfection'. If ma is taken in the sense of man , it signifies 'by the soul and the One who proportioned it'. The
E giurò su tutte le anime e giurò sulla perfezione della sua creazione da parte di Allāh.
Dia bersumpah dengan setiap jiwa dan bersumpah dengan penciptaan jiwa tersebut secara sempurna.
I kune se dušom i time što ju je Allah stvorio ispravnom.
فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (then inspired it with its [ instincts on evil and piety...91:8) The word ilham denotes 'to cast into the heart'. The word fujur denotes 'open transgression'. The meaning of taqwa is well-known. This sentence is linked with the seventh oath وَنَفْسٍ وَمَا سَوَّاهَا and by the soul, and the One who made it well, [ 91:7] ', signifying that Allah has equipped man with human soul which has the capacity to distinguish between good and bad, and right and wrong. In other words, in his make-up Allah has built in him a special ability to choose freely the righteous path or the sinful path. Whichever way he takes out of his own free will, he will be rewarded or punished. This interpretation is deducible from a traceable Hadith which is transmitted by Muslim on the authority of Sayyidna ` Imran Ibn Husain ؓ . The Holy Prophet ﷺ was sitting in the company of his followers. They asked him a question regarding Divine Destination. In response, the Holy Prophet ﷺ recited this verse. This verse will allay the doubt about Divine Destination only if the words 'then inspired it with its (instincts of) evil and piety, [ 91:8] ' are taken in the sense that human soul has been inspired with conscience to distinguish between right and wrong, and has also been granted the ability to do good as well as the ability to commit sin. Man is not a creature of pure force or coercion. He has free will to choose his path of good or evil. He, in fact, has the option to do good or refrain from sin. The choice is his, for which he is rewarded or punished.
Sayyidna Abu Hurairah and Ibn ` Abbas ؓ report that whenever the Holy Prophet ﷺ recited the verses [ 91:7-8] under comment would stop and recite the following supplication aloud:
اللّٰھُمَّ اٰتِ نفسِی تَقوٰھَا اَنتَ وَلِیُّھَا وَ مَولَاھَا وَ اَنتَ خَیرُ مَن زَکَٰھَا
'0 Allah! Give my soul its good. You are its Guardian and Master, and the best to purify it.'
Lalu Dia memahamkan kepadanya tanpa belajar segala yang buruk agar ia menghindarinya dan segala yang baik agar ia melakukannya.
Saka nagpatalos Siya rito nang walang pagtuturo kung ano ang kasamaan upang umiwas roon at kung ano ang kabutihan upang gumawa niyon.
Then He made it understand - without teaching it - what was evil so it could be abstained from, and what was good so it could be implemented.
pa je nadahnuo, da bez izučavanja, zna šta je zlo, kako bi ga se klonio, a šta dobro, kako bi ga činio.
Al-lah le dio al ser humano las herramientas para comprender y distinguir entre lo que era malo para que se pudiera abstenerse, y lo que era bueno para que lo pudiera implementar.
Le fece capire, senza insegnamenti, qual è il male da evitare e qual è il bene da compiere.
Yüce Allah uzak durup, kaçınması için kötülükleri ve amel edip, işlemesi için iyilikleri insana öğretmeden nefislere yerleştirip, anlamasını sağlamıştır.
qui lui a inspiré, sans qu’elle n’ait eu besoin d’aucun apprentissage, ce qui est mal, afin qu’elle s’en écarte et ce qui est bien, afin qu’elle s’en approche, que:
Rằng quả thật, chắc chắn những ai biết giữ linh hồn trong sạch với những điều thiện tốt và biết tránh xa những điều xấu thì sẽ thành công.
Postigao je željeni uspjeh onaj ko dušu očisti i ukrasi lijepim osobinama, te je očisti od svega što ne valja.
Nagtamo nga ng hinihiling niya ang sinumang nagdalisay ng sarili niya sa pamamagitan ng paggagayak dito ng mga mabuting asal at ng paghuhubad dito ng mga masamang asal.
Celui qui purifie son âme en la pourvoyant de vertus et en la défaisant des turpitudes, remporte ce qu’il désire
قَدْ أَفْلَحَ مَن زَكَّاهَا ﴿9﴾ وَقَدْ خَابَ مَن دَسَّاهَا ﴿10﴾ (success is really attained by him who purifies it, and failure is really suffered by him who pollutes it....91:10). This is the subject of the seven oaths. The primitive meaning of tazkiyah is 'inner cleanliness', signifying 'he who obeyed Allah and purified his inner and outer selves.' Verse [ 10] signifies 'he who caused his soul to sink in the swamp of sins will be deprived'. The word dassa is derived from the basic word dass' which denotes 'to bury in the ground' as for instance it occurs elsewhere in the Qur'an, thus:
أَمْ يَدُسُّهُ فِي التُّرَابِ
...or put it away into the dust? [ 16:59] '
Some of the commentators have analysed that the pronouns of zakka 'He purified' and dassa 'He caused to pollute' as referring to 'Allah', signifying that 'he is successful indeed whose soul Allah has purified and he has failed whose soul Allah pollutes '. This verse has divided the entire mankind into two groups: [ 1] successful; and [ 2] unsuccessful. An example of the second group has been cited to show how it rejected the message of Allah and consequently how Allah destroyed them. Such a group will receive severe punishment in the Hereafter. Sometimes, however, an installment of punishment is meted out to them in this world as in the case of Thamud. Their story is recounted fully in Surah A` raf [ S.7:73-79; S.11:61-68; S. 26:141-159; S.27:45-53; S..41:17-18; S.54:23-32; and S. 69:4-5]. Here a brief reference is made to that story and their punishment.
Verily, the one who has purified his soul by adorning it with virtuous characteristics and freeing it from evil traits, has succeeded.
Sungguh, orang yang menyucikan jiwanya serta menghiasinya dengan sifat-sifat kebaikan dan mengosongkannya dari sifat-sifat buruk telah menang dengan mendapatkan apa yang diinginkannya.
Colui che ha purificato la propria anima, elevandola con le virtù e liberandola dalle nefandezze, avrà ottenuto ciò che vuole,
Quien haya purificado su alma adornándola con virtudes y liberándola de los malos rasgos, ha triunfado.
Nefsini faziletlerle süsleyerek ve rezilliklerden temizleyerek arındıran kimse elbette muradını kazanmıştır.
Nefsini gizlice günah ve suçların içine gömen ise hüsrana uğramıştır.
et celui qui la corrompt en lui faisant commettre des actes de désobéissance et des péchés est perdant.
Nalugi nga ang sinumang naglibing ng sarili nito habang nagkukubli nito sa mga pagsuway at mga kasalanan.
mentre colui che ha imprigionato la propria anima nei peccati capitali e veniali avrà perduto sé stesso.
Còn những ai làm cho nó dơ bẩn bởi những tội lỗi thì sẽ bị thua thiệt và thất bại.
Pero ciertamente quien secretamente ha inmerso su alma en el pecado y la desobediencia, ha fracasado.
Almighty God has made threefold arrangements for the guidance of man. On the one hand, the universe has been so constructed that it has become the practical manifestation of God’s will. On the other hand, the human psyche has been infused with an intuitive consciousness of good and bad. Thereafter, it was arranged that Truth and falsehood, justice and injustice be revealed clearly through the prophets in a language understandable to the people. Even after this, if people do not adopt the right path, they are undoubtedly transgressors.
propast čeka onoga ko dušu isprlja grijesima.
Sebaliknya, orang yang mengotori jiwanya dengan kemaksiatan dan dosa secara sembunyi-sembunyi telah merugi.
And verily the one who has secretly thrust his soul into sins and disobedience, has lost.
After Allah mentions the loss of the one who thrust his soul secretly into sins, He mentions the Thamūd as an example of that, saying: The Thamūd rejected their Prophet Saleh due to their transgressing the limits in committing sins and disobedience.
Nagpasinungaling ang [liping] Thamūd sa propeta nitong si Ṣāliḥ dahilan sa paglampas nito sa hangganan sa paggawa ng mga pagsuway at paggawa ng mga kasalanan
Bằng sự vướt mức giới hạn trong việc pham điều tội lỗi, người dân Thamud đã chối bỏ Nabi của mình - Saleh.
Narod Semudov poricao je svoga vjerovjesnika Saliha, prelazeći granicu u činjenju grijeha.
Kaum Ṡamūd telah mendustakan Nabi mereka, Saleh, karena mereka telah melampaui batas dalam melakukan kemaksiatan dan dosa,
Semûd kavmi, sınırları çiğneyip, suç işlemeleri ve günahlara dalmaları sebebiyle peygamberi Salih’i yalanladı.
Les Thamûd, par leur exagération dans les péchés, ont traité leur prophète Şâliħ de menteur
Después de que Al-lah menciona el fracaso de quien empuja su alma secretamente hacia los pecados, menciona al pueblo de Zamud como ejemplo de ello, diciendo: El pueblo de Zamud rechazó a su Profeta Sálih, transgrediendo los límites al cometer pecados y desobedeciendo a Al-lah.
The Rejection of Thamud and Allah's Destruction of Them
Allah informs that Thamud rejected their Messenger because of the injustice and transgression they practiced. This was said by Mujahid, Qatadah and others. Therefore, this resulted in a rejection in their hearts for the guidance and conviction their Messenger came to them with.
إِذِ انبَعَثَ أَشْقَـهَا
(When their most wicked went forth.) meaning, the most wicked person of the tribe, and he was Qudar bin Salif, the one who killed the she-camel. He was leader of the tribe of Thamud, and he is the one whom Allah refers to in His saying,
فَنَادَوْاْ صَـحِبَهُمْ فَتَعَاطَى فَعَقَرَ
(But they called their comrade and he took (a sword) and killed (her).) (54:29) This man was mighty and respected among his people. He was of noble lineage and a leader who was obeyed. This is just as Imam Ahmad recorded from `Abdullah bin Zam`ah. He said that the Messenger of Allah ﷺ gave a sermon in which he mentioned the she-camel and he mentioned the man who killed her. Then he said,
«إِذِ انبَعَثَ أَشْقَـهَا
انْبَعَثَ لَهَا رَجُلٌ عَارِمٌ عَزِيزٌ مَنِيعٌ فَي رَهْطِهِ مِثْلُ أَبِي زَمْعَة»
((When their most wicked went forth.)( A strong and mighty man who was invincible among his tribe, like Abu Zam`ah, went forth to her.) This Hadith was recorded by Al-Bukhari in his Book of Tafsir, and Muslim in his Book of the Description of the Hellfire. At-Tirmidhi and An-Nasa'i both recorded it in their Sunans in their Books of Tafsir.
The Story of Salih's She-Camel
Allah then says,
فَقَالَ لَهُمْ رَسُولُ اللَّهِ
(But the Messenger of Allah said to them) referring to Salih.
نَاقَةُ اللَّهِ
(That is the she-camel of Allah!) meaning, `beware of touching the she-camel of Allah with any harm.'
وَسُقْيَـهَا
(and its drink!) meaning, `do not transgress against her in her drinking, for she has been allocated a day to drink and you have been allocated a day to drink, as is known to you.' Then Allah says,
فَكَذَّبُوهُ فَعَقَرُوهَا
(Then they denied him and they killed it.) which means they rejected what he came with. This resulted in them killing the she-camel that Allah had brought out of the rock as a sign for them and a proof against them.
فَدَمْدمَ عَلَيْهِمْ رَبُّهُمْ بِذَنبِهِمْ
(So their Lord destroyed them because of their sin,) meaning, He became angry with them and He annihilated them.
فَسَوَّاهَا
(Fasawwaha!) meaning, He made the punishment descend upon them all equally. Qatadah said, "It has reached us that the leader of tribe of Thamud did not kill the she-camel until their youth, their elderly, their males and their females all pledged allegiance to him. So when the people cooperated in killing her, Allah destroyed them all with the same punishment due to their sin." Allah said,
وَلاَ يَخَافُ
(And He feared not) it has also been recited as (فَلَا يَخَافُ) (So He feared not)
عُقْبَـهَا
(the consequences thereof.) Ibn `Abbas said, "Allah does not fear any consequences from anyone else." Mujahid, Al-Hasan, Bakr bin `Abdullah Al-Muzani and others all said the same. This is the end of the Tafsir of Surat Ash-Shams, and all praise and thanks are due to Allah.
I Thamuditi smentirono il loro profeta Sāleħ, poiché oltrepassarono ogni limite, commettendo peccati capitali e veniali.
kada je najnesretniji među njima ustao, nakon što ga je narod njegov izabrao
yaitu ketika orang paling celaka di antara mereka berdiri (untuk menyembelih unta betina Allah) setelah kaumnya mewakilkan itu padanya.
When the most wretched among them stood up after his people has appointed him for the task.
Onların en bedbaht/eşkıya olanı, kavminin kendisini görevlendirmesinin ardından bu işi yapmaya kalktı.
lorsque le plus misérable d’entre eux, désigné par les siens, se leva.
nang tumindig ang pinakamalumbay nito matapos ng pagpapakatawan ng mga kalipi niya sa kanya.
Cuando el más miserable de entre ellos se preparó para matar a la camella cuando su pueblo le encomendó esa tarea.
Quando il più licenzioso di loro venne scelto per rappresentare il suo popolo,
Một nhóm người trong bọn chúng đứng dậy muốn gây hại cho con lạc đà.
Saleh, vị Thiên Sứ của Allah được gởi đến cho họ bảo: Hãy để mặc con lạc đà của Allah, các người hãy để mặc nó uống nước vào ngày của nó, chớ gây hại đến nó.
Pa im je Allahov poslanik, Salih, alejhi selam, kazao: Ostavite Allahovu devu neka pije kada je njen dan pijenja i ne činite joj zlo.
Kaya nagsabi sa kanila ang sugo ni Allāh na si Ṣāliḥ – sumakanya ang pagbati ng kapayapaan: "Hayaan ninyo ang dumalagang kamelyo ni Allāh at ang pag-inom nito sa araw nito kaya huwag kayong makialam dito nang may kasagwaan."
Rasul Allah, Saleh -'alaihissalām-, lantas berkata kepada mereka, “Biarkan unta Allah ini dan giliran minumnya pada waktunya, janganlah kalian mengganggunya.”
Allah’ın resulü Salih -aleyhisselam- onlara şöyle dedi: "Allah’ın devesini su içmenin ona ait olduğu günde bırakın suyunu içsin ve ona bir kötülük etmeyin!''
El Mensajero de Al-lah, Sálih u les dijo: “Dejen en paz a la camella de Al-lah; dejen que beba libremente y no la persigan con la intención de hacerle mal”.
Il Messaggero di Allāh, Sāleħ pace a lui, disse loro: "Lasciate in pace questa cammella di Allāh che si abbevera nel giorno a lei riservato e non fatele del male".
The Messenger of Allah Saleh (peace be upon him) said to them: “Leave the camel of Allah alone; let it drink on its day and do not pursue it intending evil.”
Le messager d’Allah, Şâliħ, leur dit: Laissez la chamelle d’Allah boire durant son jour et ne vous en prenez pas à elle.
Lalu mereka mendustakan Rasul mereka dalam perkara unta ini, kemudian orang paling celaka dari mereka membunuh unta itu dengan restu dari mereka terhadap perbuatannya, sehingga mereka semua bersekutu dalam perbuatan dosa, lalu Allah pun menimpakan siksa-Nya kepada mereka dengan menghancurkan mereka dengan suara keras yang menggelegar karena dosa-dosa mereka dan Allah menyamaratakan mereka dalam hukuman yang Allah gunakan untuk menghancurkan mereka.
Smentirono il loro messaggero sulla questione della cammella e il più licenzioso di loro la uccise con il loro consenso, e così divennero compagni nel peccato. Allāh inflisse loro la Sua punizione e li distrusse con l'Urlo a causa dei loro peccati, e inflisse a tutti la stessa punizione che li distrusse.
Seulement, ils démentirent leur messager au sujet de la chamelle et le plus misérable d’entre eux la tua avec leur approbation. Ils furent donc les complices de son crime et Allah abattit sur eux Son châtiment. Il les fit périr par le Cri, pour leurs péchés et étendit son châtiment sur tous,
Pero ellos desestimaron a su Mensajero con respecto a la camella, y así los más miserables de entre ellos la mataron con el consentimiento de su pueblo. Pero todos ellos fueron culpables del crimen, y por eso Al-lah los envolvió en Su castigo y los destruyó con un grito a causa de sus pecados. Al-lah castigó con justicia al ejecutor del crimen, así como a los que lo idearon.
Oni su prevarili svoga poslanika u pogledu deve, pa ju je među njima najnesretniji ubio, a oni su bili zadovoljni njegovim postupkom, te su tako bili saučesnici u grijehu. Poslije je Allah na njih spustio kaznu i strašnim ih glasom, zbog njihovih grijeha, uništio, te ih tako u pogledu kazne, zbog koje su uništeni, izjednačio.
Nhưng chúng đã cho đó là lời nói dối nên ngoan cố sát hại nó, tất cả bọn chúng đồng lòng phạm tội, thế nên Allah đã phẫn nộ và trừng phạt chúng với một sự trừng phạt thật đau đớn.
Ngunit nagpasinungaling sila sa sugo nila sa pumapatungkol sa dumalagang kamelyo saka pinatay ito ng pinakamalumbay sa kanila kalakip ng pagkalugod nila sa ginawa nito kaya sila ay naging mga katambal sa kasalanan. Kaya nagtaklob si Allāh sa kanila ng parusa Niya saka nagpahamak Siya sa kanila sa pamamagitan ng hiyaw dahilan sa mga pagkakasala nila. Pinagpantay-pantay Niya sila sa kaparusahan na ipinampahamak Niya sa kanila.
فَدَمْدَمَ عَلَيْهِمْ رَبُّهُم بِذَنبِهِمْ فَسَوَّاهَا (... so their Lord sent eradicating torment upon them, and made it equal for all. And He has no fear of its consequence....91:14). The word damdama refers to such tormenting scourge as is unleashed on a person or a nation again and again, until it destroys or crushes them completely. Fa-sawwaha signifies that the scourge overtook the entire nation, men, women, children, and young and old.
In conclusion, the verse says: وَلَا يَخَافُ عُقْبَاهَا 'Allah has no fear of its consequence'. It means that Divine torment that destroys a nation completely cannot be compared to the torment inflicted by the greatest king of this world, because a tyrant king who destroys his people on a large scale, fears for his life, lest the survivors or the supporters of the people destroyed should revenge on him and rebel against him. Whoever destroys others is himself in danger of avenge. Those who attack others must necessarily bear the brunt of counter-attack except Allah. When a people incur Divine punishment and are thus destroyed, Allah has no fear from any one.
Al-hamdulillah
The Commentary on
Surah Ash-Shams
Ends here
But they rejected their Messenger with regards to the camel, and so the most wretched among them killed it with the consent of his people. Therefore, they were all guilty of the crime and so Allah enveloped them into His punishment and destroyed them by a shriek due to their sins. He made them equal in the punishment that He destroyed them with.
Deve hakkında peygamberlerini yalanladılar. Kavmin en azgın olanı, yaptığı işe onların rızasını alıp, deveyi kesip, öldürdü. Böylece bu günaha ortak oldular. Allah Teâlâ da, günahları sebebiyle üzerlerine azabını göndererek onları bir haykırışla helak etti. Onları helak ederek yerle bir etti.
Al-lah les impuso un castigo que los destruyó, sin temer reproche por Sus acciones.
Gumawa si Allāh sa kanila ng parusa na nagpahamak sa kanila nang hindi nangangamba – kaluwalhatian sa Kanya – sa mga kahihinatnan nito.
Allāh, gloria Sua, inflisse loro questa punizione che li distrusse senza dover temere alcuna conseguenza.
sans qu’Allah n’eut à craindre la conséquence de Son châtiment.
Allah set the punishment that destroyed them, upon them, without Him, may He be glorified, fearing any reproach over His actions.
Allah menimpakan siksa yang membinasakan mereka ini tanpa takut dengan akibat yang timbul.
The she-camel of the Prophet Salih, in a way, symbolised the principle that one should respect the rights of others and discharge one’s duties to them accordingly, even if they are helpless and weak. It is quite possible that a creature which, to all appearances, is only a ‘she-camel’, may be God’s sign brought before people to test them.
Và Allah không hề lo sợ hậu quả cho việc trừng phạt chúng như thế.
Allah ih je kaznio, pri tome ne strahujući od posljedica te kazne.
Allah -Subhanehu ve Teâlâ-, sonucundan korkmadan onları helak eden bir azap gönderdi.
