Allah takes an oath on the night when it covers whatever is between the heavens and the earth with its darkness.
"Demi malam apabila menutupi (cahaya siang), dan demi siang apabila terang benderang, dan penciptaan laki-laki dan perempuan, sesungguhnya usaha kamu memang berbeda-beda. Adapun orang yang memberikan (hartanya di jalan Allah) dan bertakwa, dan membenarkan adanya pahala yang terbaik (surga), maka Kami kelak akan menyiapkan baginya jalan yang mudah. Dan adapun orang-orang yang bakhil dan merasa dirinya cukup, serta mendustakan pahala yang terbaik, maka kelak Kami akan menyiapkan baginya (jalan) yang sukar. Dan hartanya tidak ber-manfaat baginya apabila ia telah binasa. Sesungguhnya kewajiban Kamilah memberi petunjuk, dan sesungguhnya kepunyaan Kamilah akhirat dan dunia. Maka, Kami memperingatkan kamu dengan api yang menyala-nyala. Tidak ada yang masuk ke dalamnya kecuali orang yang paling celaka, yang mendustakan (kebenaran) dan (ber-paling) dari iman. Dan kelak akan dijauhkan orang yang paling takwa dari neraka itu, yang menafkahkan hartanya (di jalan Allah) untuk membersihkannya, padahal tidak ada seseorang pun yang memberikan suatu nikmat kepadanya yang harus dibalasnya, te-tapi (dia memberikan itu semata-mata) karena mencari keridhaan Rabbnya Yang Mahatinggi. Dan kelak dia benar-benar mendapat kepuasan." (Al-Lail: 1-21).
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(1-2) Ini adalah sumpah Allah سبحانه وتعالى dengan waktu yang di dalamnya perbuatan-perbuatan manusia berlangsung meski de-ngan kondisi-kondisi yang berbeda. ﴾ وَٱلَّيۡلِ إِذَا يَغۡشَىٰ ﴿ "Demi malam apabila menutupi (cahaya siang)," yakni, menutupi semua makhluk dengan kegelapannya sehingga masing-masing merasa tenang di tempat berteduhnya atau tempat tinggalnya, dan manusia pun merasa nyaman dari keletihan dan kelelahan. ﴾ وَٱلنَّهَارِ إِذَا تَجَلَّىٰ ﴿ "Dan demi siang apabila terang benderang" untuk para makhluk. Mereka memanfaat-kan terangnya siang dan bertebaran untuk kepentingan-kepentingan mereka.
(3) ﴾ وَمَا خَلَقَ ٱلذَّكَرَ وَٱلۡأُنثَىٰٓ ﴿ "Dan penciptaan laki-laki dan perempuan"; bila مَا dalam ayat ini adalah kata sambung, maka sumpah dalam ayat ini adalah dengan DiriNya Yang Mahamulia yang disifati sebagai Pencipta lelaki dan perempuan. Dan bila مَا tersebut adalah kata keterangan, maka sumpah tersebut adalah dengan penciptaan-Nya bagi lelaki dan perempuan serta sempurnanya hikmah Allah سبحانه وتعالى dalam hal itu dengan menciptakan setiap spesies hewan yang ingin dipertahankan Allah سبحانه وتعالى berpasangan, jantan dan betina, agar spesiesnya tetap ada dan tidak punah. Allah سبحانه وتعالى mendorong masing-masing dari keduanya dengan rantai libido pada yang lain dan menjadikan masing-masingnya serasi dengan pasangannya. Maha-suci Allah سبحانه وتعالى, Pencipta yang paling baik.
(4) Allah سبحانه وتعالى berfirman, ﴾ إِنَّ سَعۡيَكُمۡ لَشَتَّىٰ ﴿ "Sesungguhnya usaha kamu memang berbeda-beda." Inilah yang disumpahkan Allah سبحانه وتعالى. Artinya, sesungguhnya usaha kalian wahai para mukallaf berbeda-beda. Perbedaan ini mengacu pada tingkat amal, ukuran, dan segi ke-giatannya dan juga berdasarkan maksud dari perbuatan itu sendiri, apakah dimaksudkan untuk Wajah Allah Yang Mahaagung dan Abadi sehingga amal yang dikerjakan tetap kekal seiring kebera-daan Allah سبحانه وتعالى dan membawa manfaat bagi pelakunya, ataukah amalan tersebut sirna dan fana sehingga usaha yang dilakukan pun runtuh dan sirna seiring runtuh dan sirnanya amalan tersebut. Itu-lah semua perbuatan yang tidak dimaksudkan untuk Wajah Allah سبحانه وتعالى dengan sifat seperti itu.
(5-7) Karena itulah Allah سبحانه وتعالى membedakan mereka yang beramal dan menyebutkan sifat pekerjaan-pekerjaan mereka seraya berfirman, ﴾ فَأَمَّا مَنۡ أَعۡطَىٰ ﴿ "Adapun orang yang memberikan (hartanya di jalan Allah)," yakni menunaikan ibadah harta yang diperintahkan seperti zakat, nafkah, kaffarat, sedekah, infak untuk kebajikan, dan ibadah badan seperti shalat, puasa, dan lainnya, maupun gabungan antara ibadah harta dan badan seperti haji, umrah, dan lainnya ﴾ وَٱتَّقَىٰ ﴿ "dan bertakwa," dengan menjaga diri dari hal-hal yang diha-ramkan dan kemaksiatan dengan berbagai jenisnya, ﴾ وَصَدَّقَ بِٱلۡحُسۡنَىٰ ﴿ "dan membenarkan adanya pahala yang terbaik (surga)," yakni membenarkan dengan kalimat tauhid dan semua keyakinan Agama yang ditun-jukkannya, serta segala akibat baiknya berupa balasan akhirat, ﴾ فَسَنُيَسِّرُهُۥ لِلۡيُسۡرَىٰ ﴿ "maka Kami kelak akan menyiapkan baginya jalan yang mudah." Maksudnya, Kami akan mempermudah urusannya, segala kebaikan Kami jadikan mudah baginya dan Kami mudahkan bagi-nya meninggalkan segala keburukan, karena ia menempuh sebab-sebab kemudahan, sehingga Allah سبحانه وتعالى mempermudahkannya.
(8-10) ﴾ وَأَمَّا مَنۢ بَخِلَ ﴿ "Dan adapun orang-orang yang bakhil," de-ngan apa yang diperintahkan dan tidak mau mengeluarkan infak wajib dan sunnah dan tidak merelakan dirinya menunaikan ke-wajiban untuk Allah سبحانه وتعالى, ﴾ وَٱسۡتَغۡنَىٰ ﴿ "dan merasa dirinya cukup," tidak memerlukan Allah سبحانه وتعالى dengan tidak menyembahNya dan tidak menganggap dirinya butuh pada Rabbnya sementara tidak ada keselamatan, keberuntungan, dan kemenangan bagi jiwa selain menjadikan Allah سبحانه وتعالى sebagai Dzat yang dicintai dan disembah yang dimaksudkan dan menjadi tujuan, ﴾ وَكَذَّبَ بِٱلۡحُسۡنَىٰ ﴿ "serta mendustakan pahala yang terbaik," yakni mendustakan apa yang diwajibkan Allah سبحانه وتعالى atas para hamba untuk dipercayai berupa akidah-akidah yang baik, ﴾ فَسَنُيَسِّرُهُۥ لِلۡعُسۡرَىٰ ﴿ "maka kelak Kami akan menyiapkan baginya (jalan) yang sukar," yakni untuk keadaan sulit dan sifat-sifat tercela dengan dijadikan sebagai orang yang mudah melakukan keburukan, di mana saja berada, ia selalu terkait dengan perbuatan-perbuatan maksiat. Kita memohon kepada Allah سبحانه وتعالى semoga diberi keselamatan.
(11) ﴾ وَمَا يُغۡنِي عَنۡهُ مَالُهُۥٓ ﴿ "Dan hartanya tidak bermanfaat baginya," yakni harta yang membuatnya melampaui batas, merasa cukup dengan harta itu dan menjadikannya bakhil, bila ia mati, karena hanya amal shalih yang akan selalu menemani seseorang. Sedang-kan hartanya yang tidak ditunaikan kewajibannya akan menjadi bencana baginya, karena tidak melakukan apa pun untuk akhirat dengan harta tersebut.
(12) ﴾ إِنَّ عَلَيۡنَا لَلۡهُدَىٰ ﴿ "Sesungguhnya kewajiban Kamilah memberi petunjuk," yakni jalan yang lurus yang akan mengantarkan menuju Allah سبحانه وتعالى dan mendekatkan pada keridhaanNya. Sedangkan kese-satan, jalannya tertutup, tidak bisa mencapai Allah سبحانه وتعالى dan hanya mengantarkan orang menuju siksaan yang dahsyat.
(13) ﴾ وَإِنَّ لَنَا لَلۡأٓخِرَةَ وَٱلۡأُولَىٰ ﴿ "Dan sesungguhnya kepunyaan Kamilah akhirat dan dunia," yakni dari segi hak kepemilikan dan hak menga-tur. Tidak ada sesuatu pun yang bersekutu dengan Allah سبحانه وتعالى pada keduanya. Karena itu hendaklah orang-orang gemar meminta padaNya dan memutus harapan mereka dari sesama makhluk.
(14-16) ﴾ فَأَنذَرۡتُكُمۡ نَارٗا تَلَظَّىٰ ﴿ "Maka Kami memperingatkan kamu de-ngan api yang menyala-nyala," yakni yang berkobar. ﴾ لَا يَصۡلَىٰهَآ إِلَّا ٱلۡأَشۡقَى 15 ٱلَّذِي كَذَّبَ ﴿ "Tidak ada yang masuk ke dalamnya kecuali orang yang paling celaka, yang mendustakan" kebaikan, ﴾ وَتَوَلَّىٰ ﴿ "dan berpaling" dari pe-rintah.
(17-21) ﴾ وَسَيُجَنَّبُهَا ٱلۡأَتۡقَى 17 ٱلَّذِي يُؤۡتِي مَالَهُۥ يَتَزَكَّىٰ 18 ﴿ "Dan kelak akan dijauhkan orang yang paling takwa dari neraka itu, yang menafkahkan hartanya (di jalan Allah) untuk membersihkannya," dengan niat mem-bersihkan diri dan menyucikannya dari berbagai dosa dan kotoran dengan niat karena Allah سبحانه وتعالى.
Ayat ini menunjukkan, bahwa bila infak sunnah diiringi dengan meninggalkan nafkah wajib seperti membayar hutang dan tidak menunaikan nafkah wajib, hal itu tidaklah disyariatkan. Bahkan menurut kebanyakan ulama, pemberian orang yang ber-sangkutan tertolak, karena ia membersihkan diri dengan perbuatan yang dianjurkan sementara perbuatan itu membuatnya tidak me-nunaikan kewajiban. ﴾ وَمَا لِأَحَدٍ عِندَهُۥ مِن نِّعۡمَةٖ تُجۡزَىٰٓ ﴿ "Dan tidak ada seseorang pun yang memberikan suatu nikmat kepadanya yang harus dibalasnya," yakni tidak seorang pun yang memiliki suatu nikmat yang menjadi tanggungan orang yang paling bertakwa tersebut melainkan dia pasti membalasnya. Dan bisa saja tersisa suatu karunia dan nikmat yang ditanggung orang lain, namun ia memurnikan diri menjadi hamba Allah سبحانه وتعالى, karena hanya Dia semata yang amat lembut kebaik-anNya. Lain halnya orang yang masih punya tanggungan pada sesama namun tidak membalasnya, ia pasti membiarkan untuk sesama dan melakukan sesuatu yang bisa mengurangi keikhlasan.
Ayat ini meski mencakup Abu Bakar ash-Shiddiq رضي الله عنه bahkan ada yang menyatakan ayat ini turun disebabkan Abu Bakar, karena tidak seorang pun yang memiliki hak tanggungan nikmat atas Abu Bakar melainkan pasti dibalas, hingga Rasulullah a sekali pun, hanya saja nikmat yang diberikan Rasulullah a tidak mungkin bisa dibalas, yaitu nikmat dakwah menuju Agama Islam dan me-ngajarkan petunjuk serta agama kebenaran, Allah سبحانه وتعالى dan RasulNya memiliki karunia pada setiap orang yang tidak mungkin bisa dibalas, namun demikian, ayat ini mencakup setiap orang yang memiliki sifat mulia ini, sehingga tidaklah tersisa suatu nikmat pun yang menjadi tanggungan seseorang melainkan pasti dibalas dan amalnya tetap ikhlas karena Allah سبحانه وتعالى semata. Karena itu Allah سبحانه وتعالى berfirman, ﴾ إِلَّا ٱبۡتِغَآءَ وَجۡهِ رَبِّهِ ٱلۡأَعۡلَىٰ 20 وَلَسَوۡفَ يَرۡضَىٰ 21 ﴿ "Tetapi (dia memberikan itu semata-mata) karena mencari keridhaan Rabbnya Yang Mahatinggi. Dan kelak dia benar-benar mendapat kepuasan." Inilah orang yang paling bertakwa karena berbagai macam karamah dan pahala yang diberikan oleh Allah سبحانه وتعالى padanya.
Dan segala puji hanya untuk Allah, Rabb semesta alam.
Sumumpa si Allāh sa gabi kapag nagtatakip ito sa nasa pagitan ng langit at lupa ng kadiliman nito.
Allah thề bởi ban đêm khi nó bao trùm trời đất bằng bóng tối của nó.
Yüce Allah, gökyüzüyle yeryüzünün arasını karanlığıyla kapladığı zaman geceye yemin etmiştir.
1- Andolsun örtüp bürüdüğü zaman geceye;
2- Açılıp aydınlandığı zaman gündüze;
3- Erkeği ve dişiyi yaratana ki;
4- Sizin amelleriniz farklı farklıdır.
5- Kim verir ve korkup sakınırsa,
6- En güzel (sözü) de tasdik ederse,
7- Biz ona en kolay yolu kolaylaştırırız.
8- Ama kim de cimrilik eder ve (Allah'a) ihtiyacı olmadığını düşünürse,
9- En güzel (sözü) de yalanlarsa,
10- Biz de ona en zor yolu kolaylaştırırız.
11- (Cehenneme) yuvarlandığı zaman da malı kendisine fayda vermez.
12- Şüphesiz doğru yolu açıklamak (ve ona ulaştırmak) Bize aittir.
13- Âhiret de dünya da yalnız Bizimdir.
14- İşte Ben sizi alev alev yanan bir ateşle uyardım.
15, 16- Oraya yalanlayıp yüz çeviren en bedbaht kimselerden başkası girmez.
17, 18- Malını arınmak için veren, en takvalı kimseler ise ondan uzak tutulur.
19- Böylesinin üzerinde hiçbir kimseye ait karşılığı verilmesi gereken bir iyilik yoktur.
20- (O nedenle o, verdiğini) ancak en yüce olan Rabbinin rızasını kazanmak için (verir).
21- Yakında da o, elbette (yaptıklarının karşılığını alarak) razı olacaktır.
(Mekke’de inmiştir. 21 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1. Burada Yüce Allah, kulların fiillerinin içinde bulundukları farklı hallerine göre ortaya çıktığı zamana yemin etmekte ve şöyle buyurmaktadır:
"Andolsun” karanlığı ile bütün yaratıkları “örtüp bürüdüğü zaman” ve böylelikle her bir varlık kendi barınağına ve meskenine çekildiği ve kulların çalışmaktan yorulduktan sonra, dinlenmeye çekildiği vakit olan “geceye”
2. Işığı ile insanlar için “açılıp aydınlandığı zaman gündüze;” ki onlar onun aydınlığında işleri ve maslahatları için etrafa yayılırlar.
3. “Erkeği ve dişiyi yaratana ki;” Bu, Yüce Allah’ın erkek ve dişilerin yaratıcısı olma sıfatına sahip olması anlamında kendi şerefli zatına yapılmış bir yemin olabileceği gibi O’nun erkeği ve dişiyi yaratması fiiline yapılmış bir yemin de olabilir.
Yüce Allah’ın bu husustaki hikmeti kemâl derecesindedir. Çünkü O, hayatta kalmalarını dilediği canlıların bütününü, erkek ve dişi olarak yaratmıştır. Böylelikle o canlı türü hayatta kalabilmekte ve yok olmamaktadır. Bunların birini de diğerine şehvet zinciri ile bağlamış ve her birini diğerine uygun olarak yaratmış bulunmaktadır. En güzel yaratıcı olan Allah’ın şanı ne yücedir!
4. “Sizin amelleriniz farklı farklıdır.” Hakkında yemin edilen husus budur. Yani ey mükellefler, sizin yaptıklarınız birbirinden çok farklıdır.
Bizzat ameller ve onların miktarları farklı olduğu gibi bu amelleri yapmaktaki gayretler ve bu amellerden gözetilen maksatlar da birbirinden çok farklıdır: Acaba yapılan bu amel, baki ve en yüce Allah’ın rızası için midir? Ki o takdirde bu amelin mükâfatı -Allah’ın baki olması sebebiyle kalıcıdır- ve sahibi ondan sürekli yararlanır.
Yoksa bu amel, yok olmaya ve faniliğe mahkûm bir maksat için midir? Ki o takdirde de bu maksat batıl olduğu için onun için yapılan çaba da batıl olur. Bu gayenin yok oluşu ile amel de yok olur gider. İşte Allah’tan başkasının rızası gözetilerek yapılan bütün ameller böyledir.
Bundan dolayı Yüce Allah, amelde bulunanlar arasında üstünlük farkı bulunduğunu belirtmekte ve onların amellerinin niteliklerini söz konusu ederek şöyle buyurmaktadır:
5. “Kim verir” yani zekât, nafakalar, keffâretler, sadakalar, çeşitli hayır yollarına yapılan harcamalar gibi malî ibadetleri yerine getirirse; namaz, oruç ve buna benzer bedeni ibadetleri ifa ederse; hac, umre ve benzeri her ikisinin de bir arada bulunduğu (hem mali hem bedeni) ibadetleri yaparsa; “ve korkup sakınırsa” kendisine yasak kılınmış haramlardan ve masiyetlerden her türü ile uzak durursa;
6. “En güzel (sözü)”“Lâ ilâhe illallah”ı ve bunun delalet ettiği dinî akideleri ve bunun sonucu olarak verilecek mükâfatları “tasdik ederse;”
7. “Biz ona en kolay yolu kolaylaştırırız.” İşini ona kolaylaştırır, her türlü hayrı kolayca işlemesini, her türlü kötülüğü de kolayca terk etmesini sağlarız. Çünkü o, bu kolaylaştırmayı beraberinde getiren sebepleri işlemiştir. O bakımdan Allah da bunları ona kolaylaştırır.
8. “Ama kim de” emrolunduğu şeyleri yerine getirmekte “cimrilik eder” farz ve müstehab olan infakı terk edip de nefsi Allah’ın farzlarını eda etme noktasında cömert davranmazsa, “ve” Allah’a “ihtiyacı olmadığını düşünürse” nefsinin Rabbine son derece muhtaç olduğunu kabul etmeyerek O’na ibadeti bir kenara atarsa… Halbuki nefsin kurtuluşu, umduğunu elde etmesi ve felâhı, ancak Allah’ı sevmesi, O’nu esas gaye görüp O’nu yöneldiği mabudu olarak kabul etmesi ile olur.
9. “En güzel (sözü) de” Allah’ın kullarına farz kılmış olduğu güzel inançları tasdik etmeyerek “yalanlarsa;”
10. “Biz de ona” nerede olursa olsun, kötülüğü kolaylaştırmak ve masiyetleri işleme imkânını vermek sureti ile “en zor yolu” en zor hali ve en kötü hasletleri “kolaylaştırırız.” Allah’tan esenlik dileriz.
11. “(Cehenneme) yuvarlandığı” helâk olduğu “zaman da” kendisini azdıran, kendisi sebebi ile Allah’a ihtiyacı olmadığını düşündüğü ve cimrilik ederek infâk etmediği “malı kendisine fayda vermez.”
Çünkü insan ile birlikte salih amelinden başka bir şey gitmez. Farz haklarını çıkarıp vermediği malına gelince bu, onun için bir vebal olur. Zira o maldan, âhirette yarayacak şeyleri önden göndermemiştir.
12. “Şüphesiz doğru yolu açıklamak (ve ona ulaştırmak) Bize aittir.” Dosdoğru yol olan hidâyet Allah’a ulaştırır, O’nun rızasına yakınlaştırır. Sapıklığın yolları ise Allah’a ulaşmaz. Kişiyi çetin azaptan başka bir yere de götürmez.
13. “Âhiret de dünya da” mülkiyet ve tasarrufları itibari ile “yalnız Bizimdir.” Her ikisinde de O’nun hiçbir ortağı yoktur. O halde istekleri olanlar, O’ndan istesinler. Yaratılmışlara bel bağlamasınlar.
14. “İşte Ben sizi alev alev yanan” alevli, kaynayıp coşan “bir ateşle uyardım.”
15-18. “Oraya” Allah'ın bildirdiklerini “yalanlayıp” Rabbinin emirlerinden “yüz çeviren en bedbaht kimseden başkası girmez. Malını” nefsini arındırmak, onu günahlardan ve kirlerden temizlemek ve Yüce Allah’ın rızasını ummak suretiyle “arınmak için veren en takvalı kimseler ise ondan uzak tutulur.”
Bu buyruklar, şuna delil teşkil etmektedir: Eğer müstehap olan bir infak, beraberinde farz olan borç ödeme, nafaka ve benzeri bir farzı terk etmeyi getiriyorsa meşru değildir. Aksine böyle bir kimsenin verdiği, çoğu ilim adamlarının kanaatine göre geçersizdir. Çünkü böyle bir kimse, farzı yerine getirme imkânını ortadan kaldıran bir müstehab ile arınmış olmaz.
19. “Böylesinin üzerinde hiçbir kimseye ait karşılığı verilmesi gereken bir iyilik yoktur.” Bu “en takvalı kimse” üzerinde mahlukattan herhangi bir kimsenin, karşılığı verilmesi gereken bir iyiliği yoktur. Kimin ona iyiliği dokunmuşsa o, mutlaka ona karşılığını vermiştir. Hatta belki kendisinin diğer insanlar üzerinde karşılığı ödenmedik iyilikleri vardır.
Bu bakımdan o, Allah’ın halis bir kuludur. Çünkü yalnızca O’nun ihsanının kölesidir. İnsanların lütuf ve iyiliği karşısında borçlu kalan kimse, eğer bunların karşılığını vermeyecek olursa mutlaka onların hatırı için bir şeyleri terk eder ya da yapar ki bu da onun ihlâsını eksiltir.
Bu âyet-i kerime elbette ki Ebû Bekir es-Sıddîk radıyallahu anh’ı kapsamına alır. Hatta bu âyetin nüzul sebebinin o olduğu dahi söylenmiştir. Çünkü onun üzerinde kimseye karşılığını vermesi gereken bir minnet borcu yoktur. Rasûlullah sallallahu aleyhi ve sellem’in bile. Zira onun, onun üzerinde sadece karşılığının ödenmesine imkân bulunmayan Allah Rasûlü olma nimeti vardır. Bu da İslâm dinine davet etmek, hidâyeti öğretmek ve hak dini göstermek nimetidir. Bu yönüyle Allah’ın ve Rasûlünün herkes üzerinde nimeti ve lütfu vardır. Bu lütfun karşılığını vermeye ise imkân yoktur.
Bu âyet-i kerime Ebu Bekir radıyallahu anh’ı öncelikle kapsamına almakla birlikte elbette ki bu üstün vasfa sahip olup hiçbir mahluka karşı minnet borcu olmayan ve böylelikle bütün amelleri sırf Allah rızası için olan herkesi de kapsamına alır. Bundan dolayı Yüce Allah şöyle buyurmaktadır:
20-21. “(O nedenle o, verdiği) ancak en yüce olan Rabbinin rızasını kazanmak için (verir). Yakında da o, elbette (yaptıklarını karşılığını alarak) razı olacaktır.” Bu, en takvalı kişi, Allah’ın kendisine bağışlayacağı pek çok lütuf, ihsan ve mükâfat çeşitlerinden dolayı hoşnut olacaktır.
Leyl Sûresi’nin tefsiri burada sona ermektedir.
Alemlerin Rabbi Allah'a hamdolsun.
***
Al-lah jura por la noche cuando cubre con su oscuridad todo lo que hay entre los cielos y la Tierra.
Allah bersumpah dengan malam apabila menutupi segala yang ada di antara langit dan bumi dengan kegelapannya.
Allah se kune noći kada svojom tamom prekrije sve između nebesa i Zemlje.
Allah prête serment par la nuit qui couvre de son obscurité ce qui se trouve entre le Ciel et la Terre,
The Recitation of Surat Al-Layl in the `Isha' Prayer
The statement of the Prophet to Mu`adh has already preceded, where he said,
«فَهَلَّا صَلَّيْتَ ب
سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى
وَالشَّمْسِ وَضُحَـهَا
وَالَّيْلِ إِذَا يَغْشَى»
(Why did you not pray with (the recitation of) (Glorify the Name of your Lord the Most High) (87), and (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.
Swearing by the Diversity of Mankind in Their Efforts and informing of the Different Results of that
Allah swears by saying:
الْلَّيْلَإِذَا يَغْشَى
(By the night as it envelops.) meaning, when it covers the creation with its darkness.
وَالنَّهَارِ إِذَا تَجَلَّى
(By the day as it appears.) meaning, with its light and its radiance.
وَمَا خَلَقَ الذَّكَرَ وَالاٍّنثَى
(By Him Who created male and female.) This is similar to Allah's saying,
وَخَلَقْنَـكُمْ أَزْوَجاً
(And We have created you in pairs.) (78:8) It is also similar to saying,
وَمِن كُلِّ شَىْءٍ خَلَقْنَا زَوْجَيْنِ
(And of everything We have created pairs.) (51:49) And just as these things that are being sworn by are opposites, likewise that which this swearing is about are opposing things. This is why Allah says,
إِنَّ سَعْيَكُمْ لَشَتَّى
(Certainly, your efforts and deeds are diverse. ) meaning, the actions of the servants that they have performed are also opposites and diverse. Therefore, there are those who do good and there are those who do evil. Allah then says,
فَأَمَّا مَنْ أَعْطَى وَاتَّقَى
(As for him who gives and has Taqwa.) meaning, he gives what he has been commanded to give and he fears Allah in his affairs.
وَصَدَّقَ بِالْحُسْنَى
(And believes in Al-Husna.) meaning, in the compensation for that. This was said by Qatadah. Khusayf said, "In the reward." Then Allah says,
فَسَنُيَسِّرُهُ لِلْيُسْرَى
(We will make smooth for him the path of ease.) Ibn `Abbas said, "Meaning for goodness." Thus, Allah says,
وَأَمَّا مَن بَخِلَ
(But he who is greedy) meaning, with that which he has.
وَاسْتَغْنَى
(and thinks himself self-sufficient,) `Ikrimah reported that Ibn `Abbas said, "This means he is stingy with his wealth and considers himself to be in no need of his Lord, the Mighty and Majestic." This was recorded by Ibn Abi Hatim.
وَكَذَّبَ بِالْحُسْنَى
(And denies Al-Husna.) meaning, the recompense in the abode of the Hereafter.
فَسَنُيَسِّرُهُ لِلْعُسْرَى
(We will make smooth for him the path to evil.) meaning, the path of evil. This is as Allah says,
وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَـرَهُمْ كَمَا لَمْ يُؤْمِنُواْ بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِى طُغْيَانِهِمْ يَعْمَهُونَ
(And We shall turn their hearts and their eyes away, as they refused to believe therein for the first time, and We shall leave them in their trespass to wander blindly.) (6:110) And there are many Ayat with this meaning, proving that Allah rewards those who intend good with success, while whoever intends evil is abandoned, and all of this is in accordance with a preordained decree. There are also many Hadiths that prove this.
The Narration of Abu Bakr As-Siddiq
Imam Ahmad recorded from Abu Bakr that he said to the Messenger of Allah ﷺ, "O Messenger of Allah! Do we act according to what has already been decided, or is the matter just beginning (i.e., still undecided)" He replied,
«بَلْ عَلَى أَمْرٍ قَدْ فُرِغَ مِنْه»
(Indeed it is according to what has already been decided.) Then Abu Bakr said, "Then what (good) are deeds, O Messenger of Allah" He replied,
«كُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَه»
(Everyone will find it easy to do such deeds that will lead him to what he was created for.)
The Narration of `Ali
Al-Bukhari recorded from `Ali bin Abi Talib that they (the Companions) were with the Messenger of Allah ﷺ at the cemetery of Baqi` Al-Gharqad for a funeral, when the Prophet said,
«مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَقَدْ كُتِبَ مَقْعَدُهُ مِنَ الْجَنَّةِ وَمَقْعَدُهُ مِنَ النَّار»
(There is none among you except that his place has already been written, a seat in Paradise and a seat in the Hellfire.) They said, "O Messenger of Allah! Should we depend on this" He replied,
«اعْمَلُوا ، فَكُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَه»
(Perform deeds for everyone will have the deeds of what he was created for (Paradise or Hell) made easy for him.) Then he recited the Ayah
فَأَمَّا مَنْ أَعْطَى وَاتَّقَى - وَصَدَّقَ بِالْحُسْنَى - فَسَنُيَسِّرُهُ لِلْيُسْرَى
(As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease.)" until the Ayah:
لِلْعُسْرَى
(the path to evil) He (Imam Al-Bukhari) also recorded another similar narration from `Ali bin Abi Talib in which he said, "We were at a funeral in the cemetery of Baqi` Al-Gharqad when the Messenger of Allah ﷺ came and sat down. So we came and sat around him and he had a stick with him. Then he bowed his head and he began to scratch the ground with his stick. He then said,
«مَا مِنْكُمْ مِنْ أَحَدٍ أَوْ مَا مِنْ نَفْسٍ مَنْفُوسَةٍ إِلَّا كُتِبَ مَكَانُهَا مِنَ الْجَنَّةِ وَالنَّارِ،وَإِلَّا قَدْ كُتِبَتْ شَقِيَّةً أَوْ سَعِيدَة»
(There is not anyone among you -- or is not a single soul (that has been created) -- except that his place has been written in Paradise or in the Fire, and it has been written that he will be miserable or happy.) A man said, "O Messenger of Allah! Should we just depend on what has been written for us and give up performing deeds For whoever of us is of the people of happiness then he will be of the people of happiness, and whoever among us is of the people of misery then he will be of the people of misery." The Prophet replied,
«أَمَّا أَهْلُ السَّعَادَةِ فَيُيَسَّرُونَ لِعَمَلِ أَهْلِ السَّعَادَةِ، وَأَمَّا أَهْلُ الشَّقَاءِ فَيُيَسَّرُونَ إِلَى عَمَلِ أَهْلِ الشَّقَاءِ، ثُمَّ قَرَأَ:
(Those people who are the people of happiness, they will have the deeds of the people of happiness made easy for them. And those people who are the people of misery, they will have the deeds of the people of misery made easy for them.) Then he recited the Ayah:
فَأَمَّا مَنْ أَعْطَى وَاتَّقَى - وَصَدَّقَ بِالْحُسْنَى - فَسَنُيَسِّرُهُ لِلْيُسْرَى - وَأَمَّا مَن بَخِلَ وَاسْتَغْنَى
وَكَذَّبَ بِالْحُسْنَى- فَسَنُيَسّرُهُ لِلْعُسْرَى-»
(As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease (goodness). But he who is greedy and thinks himself self-sufficient, and belies Al-Husna. We will make smooth for him the path to evil.)) The other compilers of the Group have also recorded this Hadith.
The Narration of `Abdullah bin `Umar
Imam Ahmad recorded from Ibn `Umar that `Umar said, "O Messenger of Allah! Do you think that the deeds that we do are a matter that is already predetermined or are they something just beginning or new" The Prophet replied,
«فِيمَا قَدْ فُرِغَ مِنْهُ، فَاعْمَلْ يَا ابْنَ الْخَطَّابِ، فَإِنَّ كُلًّا مُيَسَّرٌ، أَمَّا مَنْ كَانَ مِنْ أَهْلِ السَّعَادَةِ فَإِنَّهُ يَعْمَلُ لِلسَّعَادَةِ، وَأَمَّا مَنْ كَانَ مِنْ أَهْلِ الشَّقَاءِ فَإِنَّهُ يَعْمَلُ لِلشَّقَاء»
(It is something that has already been predetermined. Therefore, work deeds, O son of Al-Khattab! For verily, each person will have things made easy for him. So whoever is from the people of happiness, then he will work deeds for happiness, and whoever is from the people of misery, then he will work deeds for misery.)" This Hadith has been recorded by At-Tirmidhi in the Book of Al-Qadar and he said "Hasan Sahih." Another Hadith Narrated by Jabir Ibn Jarir recorded from Jabir bin `Abdullah that he said, "O Messenger of Allah! Are we performing deeds for something that has already been predetermined or is the matter based upon what we are just doing (now)" The Prophet replied,
«لِأَمْرٍ قَدْ فُرِغَ مِنْه»
(It is a matter that has been predetermined.) Then Suraqah said, "Then what is the purpose of deeds" The Messenger of Allah ﷺ then said,
«كُلُّ عَامِلٍ مُيَسَّرٌ لِعَمَلِه»
(Everyone who does deeds will have his deeds made easy for him.) Muslim also recorded this Hadith. Ibn Jarir recorded from `Amir bin `Abdullah bin Az-Zubayr that he said, "Abu Bakr used to free servants upon their acceptance of Islam in Makkah. He used to free the elderly and the women when they accepted Islam. So his father said to him, `O my son! I see that you are freeing people who are weak. But if you freed strong men they could stand with you, defend you and protect you.' Abu Bakr replied, `O my father! I only want -- and I think he said -- what is with Allah.' Some people of my family have told me this Ayah was revealed about him:
فَأَمَّا مَنْ أَعْطَى وَاتَّقَى - وَصَدَّقَ بِالْحُسْنَى - فَسَنُيَسِّرُهُ لِلْيُسْرَى
(As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease.)" Then Allah says,
وَمَا يُغْنِى عَنْهُ مَالُهُ إِذَا تَرَدَّى
(And what will his wealth avail him when he goes down) Mujahid said, "This means when he dies." Abu Salih and Malik said -- narrating from Zayd bin Aslam, "When he goes down into the Fire."
Allāh giurò sulla notte quando copre lo spazio tra il Cielo e la Terra con la sua oscurità,
Dia bersumpah dengan siang hari apabila tersingkap dan tampak.
par le jour qui apparaît et se découvre,
I kune se danom kada se pojavi i otkrije.
Ve ortaya çıkıp göründüğünde gündüze yemin etmiştir.
And Allah takes an oath on the day when it becomes clear and visible.
Sumumpa Siya sa maghapon kapag nagpakalantad ito at lumitaw ito.
E giurò sul giorno quando si rivela e appare,
Y por el día cuando se vuelve claro y visible.
Ngài thề bởi ban ngày khi nó xuất hiện.
All things in this world are in pairs—male and female; night and day; positive and negative particles, matter and anti-matter. Everything in this world joins its pair and fulfils its purpose. This is a clear proof of the fact that this universe is purposeful. In such a purposeful universe it is impossible for both the good deeds and the bad deeds performed in it to have the same final consequences. This would not be consistent with the image of the Creator presented by the universe.
Yarattığı iki tür üzerine yemin etmiştir. Bu tür erkek ve dişidir.
Dia bersumpah dengan dua jenis makhluk-Nya, yaitu lelaki dan perempuan.
par la création des deux genres qu’Il a créés: le mâle et la femelle, que:
e giurò sui due generi che creò: maschio e femmina.
Ngài thề bởi sự tạo hóa ra hai giới đực cái.
Sumumpa Siya sa pagkalikha Niya sa dalawang kasarian: ang lalaki at ang babae.
And He takes an oath on His creating the two genders: The male and female.
Jura por Quien creó a los dos géneros: el hombre y la mujer.
I kune se Tvorcem dvije vrste, muške i ženske.
-Ey insanlar!- Şüphesiz yaptıklarınız birbirinden farklıdır. Bir kısmı cennete girme sebebi olan iyiliklerden, bir kısmı da cehenneme girme sebebi olan kötülüklerdendir.
O people! Your actions are different: some are good, which are the causes of entering Paradise, while others are evil, which are the causes of entering the hellfire.
Ô gens, vos œuvres sont disparates. Certaines sont bonnes et mènent au Paradis et d’autres sont mauvaises et mènent en Enfer.
Tunay na ang gawain ninyo, O mga tao, ay talagang nagkakaiba-iba sapagkat kabilang dito ang mga magandang gawa, na siyang kadahilanan ng pagpasok sa Hardin, at ang mga masagwang gawa na siyang kadahilanan ng pagpasok sa Apoy.
¡Gente! Sus obras son diversas: algunas son buenas y son la causa de su entrada al Paraíso, mientras que otras son malas y son la razón de su ingreso al fuego del Infierno.
In verità, le vostre azioni, o gente, sono differenti: vi sono le buone azioni che sono il motivo per cui si entra in Paradiso, e i peccati, che sono il motivo per cui si entra nel Fuoco.
Quả thật, việc làm của các ngươi - hỡi con người - khác nhau, có người ngoan đạo sẽ được vào Thiên Đàng và có người làm tội lỗi sẽ bị vào Hỏa Ngục.
Sesungguhnya amal perbuatan kalian -wahai manusia- berbeda-beda, ada yang baik yang merupakan penyebab masuk ke dalam surga dan ada yang buruk yang merupakan penyebab masuk ke dalam neraka.
Commentary
إِنَّ سَعْيَكُمْ لَشَتَّىٰ (your efforts are diverse....92:4). This statement is like the statement in Surah Inshiqaq, verse [ 6]:
إِنَّكَ كَادِحٌ إِلَىٰ رَبِّكَ كَدْحًا
'0 man, you have to work hard constantly to reach your Lord. [ 84:6] '
which has already been explained in that Surah. The sense is that man, by his nature, is used to making efforts for one objective or another. But the nature and the results of these efforts are different. Some people work hard for an objective that brings eternal happiness to them, and others work hard for an objective that makes them suffer eternal perdition. It is reported in a Tradition that the Messenger of Allah ﷺ said: "Each morning when a man gets up, he goes to conduct his business and keeps himself busy. His business is either successful and emancipates himself from Hell, or unsuccessful and his efforts become the cause of his destruction." Therefore, a wise person should first apply his mind to think whether his efforts will pay dividends, and he should never undertake those efforts that bring about temporary comfort and pleasure, but eternal perdition and grief.
The Two Diverse Types of Human Efforts Divide Humankind into Two Groups
The Qur'an further shows that, broadly speaking, the humankind may be divided into two opposing groups in terms of their opposing efforts. Each of the two groups are characterised by three qualities. The first group is a successful one, and its three characteristics are: [ 1] they give in charity in the cause of Allah; [ 2] fear Allah and avoid violating the injunctions of Allah in every aspect of life; and [ 3] believe in the 'best word'. The 'best words' refer to the credo of 'there is no god but Allah' [ as Ibn ` Abbas, Dahhak have explained ]. Testifying to the kalimah signifies 'to profess the True Faith'. Faith or belief is the essence of all actions, and comes first in order of rank, but on this occasion, it is mentioned last, probably because the main theme in this context is that of physical exertion, efforts and actions. 'Iman or faith, on the other hand, pertains to the heart. It signifies the acceptance and confirmation of Allah and His Messenger ﷺ with one's heart. Confession of this must be made by means of reciting kalimah shahadah 'testimony of faith'. Obviously, none of these things involve physical exertion or effort, nor are they generally counted as actions.
The second group is [ the unsuccessful one ] and its three characteristics are: [ 1] they are misers to such an extent that they even fail to pay the zakah and other obligatory alms; [ 2] they deem themselves self-sufficient rather than obeying Allah; and [ 3] they reject the 'best word' [ that is, the kalimah of 'Iman ]. Referring to the first group, the verse says:
Vaši postupci, o ljudi, doista su različiti, pa među njima ima dobrih djela koja su uzrok ulaska u Džennet, i loših djela koja su uzrok ulaska u Vatru.
As for the one who gives whatever is necessary for him to spend, i.e. Zakat, financial support and repatriation, and is mindful of that which Allah has prohibited him from.
En cuanto a quien da generosamente de sus bienes, pagando el zakat, dando caridades voluntarias, compensaciones por sus faltas y es consciente de lo que Al-lah le ha prohibido.
Colui che elargisce la Zakēt che è tenuto a elargire e l'elemosina, e ciò che è dovuto per l'espiazione, e che fa attenzione a ciò che Allāh ha proibito,
Kim vermesi gereken zekât, nafaka ve sadakasını verir ve Allah’ın yasakladığı şeylerden sakınırsa.
Kaya tungkol naman sa sinumang nagbigay ng inoobliga sa kanya na ipagkaloob niya na zakāh, panggugol, at panakip-sala, at nangilag sa sinaway ni Allāh sa kanya,
Adapun orang-orang yang memberikan apa yang seharusnya dia tunaikan berupa zakat, nafkah, dan kafarat, serta meninggalkan apa yang dilarang oleh Allah,
A onome koji udjeljuje ono što mora udjeljivati, kao što je zekat, izdržavanje porodice i otkupi, i bogobojazan je, čuvajući se onoga što mu Allah zabranjuje -
Đối với ai cho đi thứ bắt buộc như Zakah, cấp dưỡng, chuộc tội và biết kính sợ mà tránh điều bị Allah cấm.
Celui qui donne ce qu’il est tenu de donner, comme l’aumône légale, les dépenses obligatoire et les expiations, s’éloigne de ce qu’Allah défend,
I vjeruje u ono što mu je Allah obećao.
e che crede nella ricompensa che Allāh gli ha promesso,
Y cree en la promesa que Al-lah le ha hecho en el Más Allá.
at nagpatotoo sa ipinangako sa kanya ni Allāh na kapalit;
Yüce Allah’ın kişiye ölümünün ardından vadettiği cenneti tasdik ederse.
et accorde du crédit à la promesse de récompense émanant d’Allah,
And he believes in the substitute Allah has promised him.
Và luôn tin tưởng những gì được Allah hứa hẹn ở Đời Sau.
serta membenarkan adanya balasan yang telah dijanjikan oleh Allah,
I shall soon make performing good deeds and spending in My path easy for him.
agevoleremo per lui le opere buone e le elargizioni per la causa di Allāh;
magpapagaan Kami sa kanya ng gawang maayos at paggugol sa landas ni Allāh.
TA sẽ tạo điều kiện dễ dàng cho y trong việc hành đạo và làm việc thiện cũng như chi dùng tiền của cho con đường của Allah.
Olakšaćemo mu dobra djela i udjeljivanje na Allahovom putu.
فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (We will facilitate for him the way to extreme ease [ i.e. the comforts of Paradise ]....92:7). The word yusra literally denotes 'ease and comfort' or a thing in which there is no difficulty, but here it refers to "Paradise". Likewise, referring to the second group it says:
فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (for him We will facilitate the way to extreme distress...92:10). The opposite of yusra is ` usra which literally denotes 'extreme distress, referring to "Hell". The two statements signify that those who exert their efforts in the first three acts, that is, spending in the cause of Allah, fearing Allah and testifying to the kalimah, Allah. will pave their way to extreme ease, that is, to deeds that will lead them to the comforts of Paradise. On the other hand, those who exert their efforts in the latter three acts, Allah will pave their way to extreme distress, that is, make easy for them to perform deeds that will lead them to Hell. By right, here it should have been said that the deeds of Paradise or Hell are made easy for them, because 'easy' or 'difficult' qualify deeds, and not persons or people. But the Qur'an says that the people or the people themselves will be made easy to do the deeds. This probably implies that the first group will be predisposed to behave in a particular way that behaving otherwise will make them feel uneasy. The second group will be predisposed to behave in a way that will make them feel comfortable to do deeds of Hell, and they will feel uneasy doing deeds of Paradise. Each of these two groups will have their own nature and predisposition, and will find it easier to behave in that particular way. A Hadith confirms that the Messenger of Allah ﷺ said:
اعملوا فکل میسر لما خلق لہ، امّا من کان من اھل السّعادۃ فییسّرلعمل السّعادۃ، وامّا من کان من اھل الشّقاوۃ فییسّر لعمل اھل الشّقاوۃ
"Perform deeds, for everyone will have the deeds of what he was created for [ Paradise or Hell ] made easy for him. Those people who are the people of happiness, they will have the deeds of the people of happiness made easy for them. And those who are the people of misery, they will have the deeds of the people of misery made easy for them."
But both these things are the results of the use of the God-given choice and free will. Therefore, man is rewarded or punished.
Thereafter the unfortunate inmates of Hell are warned, thus:
Le facilitaré la realización de buenas obras y gastar en Mi camino será sencillo para él.
Nous lui faciliterons de bien œuvrer et de dépenser pour la cause d’Allah
Biz de ona, salih ameller işlemeyi ve Allah yolunda infak etmeyi kolaylaştıracağız.
maka Kami akan memudahkan baginya untuk beramal saleh dan berinfak di jalan Allah.
Quant à celui qui se montre avare de ce qu’il possède, n’en prélève pas les dépenses obligatoires, croit pouvoir se passer d’Allah grâce à ses richesses, en ne demandant rien à Allah de Sa grâce,
Tungkol naman sa sinumang nagmaramot ng yaman niya kaya hindi nagkaloob nito sa anumang kinakailangan sa kanya ang pagkakaloob nito at nag-akalang makapagsasarili sa pamamagitan ng yaman niya palayo kay Allāh kaya hindi humihingi kay Allāh mula sa kabutihang-loob Niya ng anuman,
quanto a chi è avaro e non spende ciò che è tenuto a spendere, e che si dichiara indipendente da Allāh in seguito alla sua ricchezza, e che non chiede ad Allāh nessuna delle Sue grazie,
Đối với ai keo kiệt, ôm lấy tài sản không chịu chi dùng cho những điều bắt buộc đối với bản thân y và tự cho mình đã đầy đủ không cần xin Allah bất cứ gì.
A onome ko škrtari u svome imetku i ne daje tamo gdje je obavezan davati i smatra se neovisnim o Allahu, te od Njega ne traži nimalo Njegove dobrote
Adapun orang yang bakhil dengan hartanya dengan tidak menyalurkan apa yang menjadi kewajibannya dan merasa cukup dengan hartanya sehingga tidak membutuhkan Allah, lalu tidak mau memohon karunia dari-Nya,
En cuanto al que es avaro con sus riquezas y no las gasta en las formas que debe, pensando que no necesita de Al-lah y no le pide a Al-lah nada de Su gracia.
Fakat her kim de malında cimrilik ederse ve üzerine farz olan yerlerde onu harcamaz, malından ötürü Allah’a karşı kendini yeterli görür ve Allah’ın kereminden hiçbir şey istemezse.
And as for the one who is miserly with his wealth and does not spend it in the avenues necessary for him to spend in, thinking himself to be in no need of Allah and not asking Allah for any of His grace.
at nagpasinungaling sa ipinangako sa kanya ni Allāh na kapalit at gantimpala sa paggugol niya ng yaman niya sa landas ni Allāh;
I poriče Allahovo obećanje da će dati nagradu za udjeljivanje na Allahovom putu.
Malını Allah yolunda infak etmesine karşılık Allah Teâlâ'nın vadettiği ve kendisinin ardından gelecek olanı ve sevabı yalanlarsa.
Whilst rejecting the substitute and reward Allah has promised him if he spends his wealth in His path.
et traite de mensonge la récompense d’Allah rétribuant la dépense de ses richesses pour la cause d’Allah,
e che rinnega la ricompensa che Allāh gli ha promesso per aver elargito il proprio denaro per la causa di Allāh,
Al mismo tiempo que rechaza la promesa de Al-lah en el Más Allá y la recompensa que Al-lah ha prometido si gasta sus riquezas en Su camino.
Dan mendustakan adanya balasan yang telah dijanjikan Allah dan pahala atas menginfakkan hartanya di jalan Allah.
Và bác bỏ những gì được Allah hứa hẹn ở Đời Sau và phần thưởng dành cho tài sản chi dùng vì con đường của Allah.
maka Kami mudahkan baginya untuk melakukan keburukan serta Kami sulitkan baginya untuk berbuat baik.
Ona; kötü amelleri kolaylaştırıp, hayırlı amelleri zorlaştırırız.
Le facilitaré la realización de malas acciones y le haré difícil hacer el bien.
Njemu ćemo olakšati činjenje zla, a otežati dobra djela.
gli agevoleremo fare il male e gli renderemo difficile fare il bene.
TA sẽ tạo điều kiện thuận lợi giúp y dễ dàng làm điều xấu những lại rất khó khăn khi làm việc thiện.
Nous lui faciliterons de faire le mal et lui rendrons difficile de faire le bien,
magpapagaan Kami sa kanya sa paggawa ng kasamaan at magpapahirap Kami sa kanya sa paggawa ng kabutihan.
I will soon make performing evil deeds easy for him, and make difficult doing good.
وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ (And his wealth will not help him when he will fall down...92:11). The word taradda literally denotes 'to fall into a pit and perish'. The expression 'When he fall' signifies that when Divine decree regarding his destruction comes into operation, nothing - not even his wealth - will save him, whether in grave after his death, or on the Day of Judgment, when he will be falling into the abyss of Hell.
Su riqueza, con la que es avaro, no le beneficiará en absoluto cuando muera y entre en el fuego del Infierno.
Và vào Ngày đó, tài sản và của cải của họ chẳng giúp ích được gì cho họ khi họ bị trừng phạt trong Hỏa Ngục.
Hartanya yang dia pelitkan itu tidak bermanfaat sedikit pun baginya saat ia telah binasa dan masuk ke dalam neraka.
Imetak kojeg je škrtario neće mu koristiti, kada se strovali u Vatru.
Ano ang maidudulot para sa kanya ng yaman niya na nagmaramot siya nito kapag napahamak siya at pumasok sa Apoy?
E a cosa gli servirà la ricchezza che ha tenuto per sé quando morirà ed entrerà nel Fuoco?!
et ses biens dont il était avare ne lui seront d’aucune utilité lorsqu’il sera perdu et introduit dans le Feu.
His wealth that he is miserly with will not benefit him at all when he dies and enters the hellfire.
Ölüp cehenneme girdiğinde, cimrilik yaptığı malı ona herhangi bir fayda vermeyecek.
Mi smo dužni da pojasnimo šta je to put istine, a šta put zablude.
In verità, siamo tenuti a mostrare la via del bene e la via del falso,
Tunay na nasa Amin na maglinaw Kami ng daan ng katotohanan mula sa kabulaanan.
Quả thật, bổn phận của TA trình bày rõ ràng con đường Chân Lý và con đường ngụy tạo và lệch lạc.
Indeed, it is My responsibility to make the path of truth clear from the path of falsehood.
C’est à Nous qu’il revient de distinguer la voie du vrai de celle du faux
The Matter of Guidance and other than it is in the Hand of Allah, and Allah's Warning about the Hell
Qatadah said,
إِنَّ عَلَيْنَا لَلْهُدَى
(Truly, on Us is (to give) guidance.) "This means, We will explain what is lawful and what is prohibited." Others have said that it means, "Whoever traverses upon the path of guidance, then he will reach Allah (i.e., in the Hereafter)." They consider this Ayah like Allah's saying,
وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ
(And upon Allah is the responsibility to explain the Straight path.) (16:9) This has been mentioned by Ibn Jarir. Allah said;
وَإِنَّ لَنَا لَلاٌّخِرَةَ وَالاٍّولَى
(And truly, unto Us (belong) the last (Hereafter) and the first (this world).) This means, `they both belong to Us and I (Allah) am in complete control of them.' Then Allah says,
فَأَنذَرْتُكُمْ نَاراً تَلَظَّى
(Therefore I have warned you of a Fire Talazza.) Mujahid said, "Blazing." Imam Ahmad recorded from Simak bin Harb that he heard An-Nu`man bin Bashir giving a sermon, in which he said, "I heard the Messenger of Allah ﷺ giving a sermon, in which he said:
«أَنْذَرْتُكُمُ النَّار»
(I have warned you of the Fire.) And he said it in such a voice that if a man was in the marketplace he could hear it from where I am standing now. And he said it (with such force) that the garment that was on his shoulder fell down to his feet." Imam Ahmad recorded from Abu Ishaq that he heard An-Nu`man bin Bashir giving a sermon, in which he said, "I heard the Messenger of Allah ﷺ saying,
«إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا يَوْمَ الْقِيَامَةِ رَجُلٌ تُوضَعُ فِي أَخْمَصِ قَدَمَيْهِ جَمْرَتَانِ يَغْلِي مِنْهُمَا دِمَاغُه»
(Verily, the person to be punished lightest of the people of the Fire on the Day of Judgement will be a man who will have placed on the soles of his feet two coals that will cause his brain to boil.)" Imam Al-Bukhari also recorded this narration. Muslim recorded that Abu Ishaq narrated from An-Nu`man bin Bashir that the Messenger of Allah ﷺ said,
«إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا مَنْ لَهُ نَعْلَانِ وَشِرَاكَانِ مِنْ نَارٍ يَغْلِي مِنْهُمَا دِمَاغُهُ كَمَا يَغْلِي الْمِرْجَلُ، مَا يَرَى أَنَّ أَحَدًا أَشَدُّ مِنْهُ عَذَابًا، وَإِنَّهُ لَأَهْوَنُهُمْ عَذَابًا»
(Verily, the lightest punishment received by the people of the Hellfire will be a man who will have two sandals whose straps will be made of fire that will cause his brain to boil just as a cauldron boils. Yet he will not think that anyone is receiving a torment more severe than him, even though he will be receiving the lightest punishment of them.) Allah says,
لاَ يَصْلَـهَآ إِلاَّ الاٌّشْقَى
(None shall enter it save the most wretched.) meaning, none will enter surrounded by it on all sides except the most wretched. Then Allah explains who this (the most wretched) is by His saying,
الَّذِى كَذَّبَ
(Who denies) meaning, in his heart.
وَتَوَلَّى
(and turns away.) meaning, from acting with his limbs and performing deeds according to their pillars. Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah ﷺ said,
«كُلُّ أُمَّتِي يَدْخُلُ الْجَنَّـةَ يَوْمَ الْقِيَامَةِ إِلَّا مَنْ أَبَى»
(All of my followers will enter Paradise on the Day of Judgement except for whoever refuses.) They (the Companions) said, "Who would refuse, O Messenger of Allah" He replied,
«مَنْ أَطَاعَنِي دَخَلَ الْجَنَّةَ، وَمَنْ عَصَانِي فَقَدْ أَبَى»
(Whoever obeys me, he will enter Paradise, and whoever disobeys me, then he has refused.) Al-Bukhari also recorded this Hadith. Allah then says,
وَسَيُجَنَّبُهَا الاٌّتْقَى
(And those with Taqwa will be far removed from it.) meaning, the righteous, pure, most pious person will be saved from the Fire. Then He explains who he is by His saying,
الَّذِى يُؤْتِى مَالَهُ يَتَزَكَّى
(He who gives of his wealth for self-purification.) meaning, he spends his wealth in obedience of his Lord in order to purify himself, his wealth and whatever Allah has bestowed upon him of religion and worldly things.
وَمَا لاًّحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَى
(And who has (in mind) no favor from anyone to be paid back.) meaning, giving his wealth is not done so that he may gain some favor from someone wherein they return some good to him, and therefore he gives to get something in return. He only spends his wealth
ابْتِغَآءَ وَجْهِ رَبِّهِ الاٌّعْلَى
(to seek the Face of his Lord, the Most High) meaning, hoping to attain the blessing of seeing Him in the final abode in the Gardens of Paradise. Allah then says,
وَلَسَوْفَ يَرْضَى
(He, surely, will be pleased.) meaning, indeed those with these characteristics will be pleased.
The Cause of this Revelation and the Virtue of Abu Bakr
Many of the scholars of Tafsir have mentioned that these Ayat were revealed about Abu Bakr As-Siddiq. Some of them even mentioned that there is a consensus among the Qur'anic commentators concerning this. There is no doubt that he is included in the meaning of these Ayat, and that he is the most deserving of the Ummah to be described with these characteristics in general, for indeed, the wording of these Ayat is general. As in Allah's saying,
وَسَيُجَنَّبُهَا الاٌّتْقَى - الَّذِى يُؤْتِى مَالَهُ يَتَزَكَّى - وَمَا لاًّحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَى
(And those with Taqwa will be far removed from it. He who gives of his wealth for self-purification. And who has (in mind) no favor from anyone to be paid back.) However, he (Abu Bakr) was the first and foremost of this Ummah to have all of these characteristics and other praiseworthy characteristics as well. For verily, he was truthful, pious, generous, charitable, and he always spent his wealth in obedience of His Master (Allah) and in aiding the Messenger of Allah ﷺ. How many Dirhams and Dinars did he spend seeking the Face of His Most Noble Lord. And did not consider any of the people as owning him some favor that he needed to get compensation for. Rather, his virtue and kindness was even shown towards leaders and chiefs from all the other tribes as well. This is why `Urwah bin Mas`ud, who was the chief of the Thaqif tribe, said to him on the day of the Treaty of Hudaybiyyah, "By Allah, if I did not owe you a debt, which I have not paid you back for, I would have responded to you (i.e., your call to Islam)." Abu Bakr As-Siddiq became angry with him for saying such a thing (i.e., I owe you something). So if this was his position with the chiefs of the Arabs and the heads of the tribes, then what about those other than them. Thus, Allah says,
وَمَا لاًّحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَى - إِلاَّ ابْتِغَآءَ وَجْهِ رَبِّهِ الاٌّعْلَى - وَلَسَوْفَ يَرْضَى
(And who has (in mind) no favor from anyone to be paid back. Except to seek the Face of his Lord, the Most High. He, surely, will be pleased.) And in the Two Sahihs it is recorded that the Messenger of Allah ﷺ said,
«مَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ دَعَتْهُ خَزَنَةُ الْجَنَّةِ يَاعَبْدَاللهِ، هَذَا خَيْر»
(Whoever equipped two riding animals in the way of Allah, the Gatekeepers of Paradise will call to him saying, "O servant of Allah! This is good.") So Abu Bakr said, "O Messenger of Allah! The one who is called from them will not have any need. Will there be anyone who will be called from all of them" The Prophet replied,
«نَعَمْ ، وَأَرْجُو أَنْ تَكُونَ مِنْهُم»
(Yes, and I hope that you will be one of them.) This is the end of the Tafsir of Surat Al-Layl, and all praise and thanks are due to Allah.
Sesungguhnya menjadi kewajiban Kami untuk menjelaskan jalan kebenaran dari jalan yang sesat.
En efecto, es Mi responsabilidad hacer claro el camino de la verdad respecto del camino de la falsedad.
Muhakkak bizim görevimiz, hak yolu batıl yoldan ayırıp beyan etmektir.
e, in verità, a Noi appartiene la vita nell'Aldilà e la vita mondana, ne facciamo tutto ciò che vogliamo e nessun altro può farlo, all'infuori di Noi.
Y en efecto, la vida después de la muerte y la vida mundana Me pertenecen, Yo hago lo que deseo con ello. Esto no es asunto de nadie más.
And indeed, the afterlife and the worldly life belongs to Me; I do whatever I want with it. That is not the case with anyone else.
Chính Ngài mới là Đấng có quyền chi phối thế giới trần gian và Đời Sau. Ngoài Ngài không một ai có thẩm quyền đó cả.
Nama pripada i onaj i ovaj svijet, i Mi činimo na njima šta hoćemo, a niko to pored nas ne može da čini.
Tunay na sa Amin ay talagang ang buhay na pangkabilang-buhay at ang buhay na pangmundo: gumagawa Kami sa dalawang ito ng niloloob Namin, at hindi iyon ukol sa isang iba pa sa Amin.
Sesungguhnya kepunyaan Kamilah kehidupan akhirat dan kehidupan dunia, Kami berbuat pada keduanya sekehendak Kami, tidak ada seorang pun yang berhak atas hal itu selain Kami.
Muhakkak ahiret hayatı da dünya hayatı da bize aittir. Buralarda dilediğimiz gibi tasarrufta bulunuruz. Bunu bizden başka hiç kimse yapamaz.
et c’est à Nous qu’appartiennent l’au-delà et la vie du bas monde. Nous en disposons comme Nous le voulons et personne d’autre que Nous ne dispose de cette faculté.
Kaya nagbigay-babala Ako sa inyo, O mga tao, laban sa apoy na nagniningas kung kayo ay sumuway sa Akin.
Oleh sebab itu, Aku mengingatkan kalian -wahai manusia- dengan adanya api neraka yang menyala-nyala jika kalian bermaksiat kepada Allah.
Ô gens, Je vous ai averti d’un Feu qui flambe si vous désobéissez à Allah,
E vi ho avvertito, o gente, del fuoco divampante, se disobbedite ad Allāh.
Opominjem vas, o ljudi, na Vatru rasplamsalu, ako budete griješili prema Allahu.
So O people! If you disobey Me, I warn you of the hellfire which is being kindled.
-Ey insanlar!- Allah’a karşı gelmeniz durumunda, tutuşturulmuş ateşe karşı sizi uyardım.
Ta cảnh báo các ngươi - hỡi nhân loại - về ngọn lửa cháy dữ dội dành cho những ai nghịch lại Allah.
Así que, ¡gente! Si Me desobedecen, les advierto con el fuego del Infierno que se está encendiendo.
Vrelinu ove vatre neće osjetiti osim nesretnik, a to je nevjernik.
Tidaklah merasakan pedihnya neraka ini kecuali orang yang sengsara, yaitu orang kafir.
et ne brûlera dans ce Feu que le plus misérable, c’est-à-dire le mécréant,
Bu ateşin sıcaklığının ızdırabını, kâfir olan en bahtsız/azgın kimseden başkası çekmeyecektir.
Nadie sufrirá el calor de este fuego excepto los desventurados, que son los incrédulos.
لَا يَصْلَاهَا إِلَّا الْأَشْقَى الَّذِي كَذَّبَ وَتَوَلَّىٰ (None will enter it but the wretched one who rejected [ the truth ] and turned away....92:16). This describes the fire of Hell. It is quite clear that only a kafir will reject Allah and His Messenger. Apparently, it seems that a sinful believer who does not reject the truth will not enter Hell, whereas the Qur'an and Hadith are replete with clear texts that a sinful believer will enter Hell, unless he had repented, or someone interceded for him, or was forgiven out of pure Grace. He will abide in Hell until he has received punishment for the sins he has committed. After paying for his sins, he will be taken out of Hell, and through the blessings of his faith, he will be admitted into Paradise.
Apparently, the wordings of the verse are contrary to this interpretation. Therefore, it is necessary that the interpretation of the verse under comment be brought in line with other Qur'anic verses and authentic Ahadith. It’ s plain and simple interpretation would be that this verse refers to entering the Hell for good, which is peculiar to the unbelievers. They will be tortured eternally in the Hell-fire. The sinful believers, on the other hand, will receive punishment for their sins and will eventually - at some time or the other - be taken out of Hell. Other scholars of Tafsir have given some other interpretations too, which can also be appropriate. Tafsir Mazhari has come up with another explanation according to which 'the wretched one' and 'the most God-fearing one' should not be taken in its general sense. Both words refer particularly to people who lived during the blessed time of the Holy Prophet ﷺ . From amongst them, no Muslim, who lived at that time, will enter Hell through the blessings of the Holy Prophet's ﷺ company, even though he might have committed some sins incidentally.
All of The Blessed Companions will be Saved from the Ordeal of Hell
The reason for this is that the Companions rarely ever committed sins. Furthermore, even if they did commit sins, they must have repented by dint of the fear of the Hereafter - as their living conditions indicate . If any of them committed a sin, his good deeds are so many that they can wipe out the sin as the Qur'an says:
إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ
'...Surely good deeds erase bad deeds [ 11:114] '
Adopting the company of the Holy Prophet ﷺ is an act that can outweigh all other good deeds. The Holy Prophet ﷺ is reported to have said regarding the righteous members of the community:
ھم قوم لا یشقیٰ جلیسھم ولا یخاف انیسھم
'The one who sits with them is never deprived, and the one who feels happy in their company is never unsuccessful.' [ Sahihain ]
Obviously, a person who sits in the company of the Holy Prophet ﷺ and is his intimate associate cannot be wretched. Therefore, there are express texts available in the authentic Traditions that all the noble Companions are safe from the punishment of Hell. The Qur'an itself bears testimony that –
وَكُلًّا وَعَدَ اللَّـهُ الْحُسْنَىٰ
...and to each Allah has promised good [ 4:95] '
Husna in this statement refers to 'Paradise'. In another verse, the Qur'an says:
إِنَّ الَّذِينَ سَبَقَتْ لَهُم مِّنَّا الْحُسْنَىٰ أُولَـٰئِكَ عَنْهَا مُبْعَدُونَ
Surely, those for whom the good (news) from Us has come earlier shall be kept far away from it. [ 21:101]
Husna in this statement also refers to 'Paradise'. The pronoun 'it' in the phrase 'from it' refers to 'Hell', signifying that they will be far away from Hell. A Tradition says that 'Hell-Fire will not touch him who has seen me'. [ Tirmidhi transmitted it from Jabir ؓ ].
Trong Hỏa Ngục, không ai bị đày vào đó ngoài những kẻ bất hạnh, đó là nhóm người vô đức tin.
None will suffer the heat of this fire except the most wretched, i.e. the disbeliever.
Walang magdurusa sa init ng apoy na ito kundi ang pinakamalumbay, ang tagatangging sumampalataya,
Non soffrirà l'ardore di questo fuoco che il più licenzioso, ovvero il miscredente,
The relationship of God with His subjects is not only that of a ruler but also that of a supporter. He smooths the path of those of His subjects who want to draw near to Him. Conversely, He lets those who adopt the way of arrogance to carry on in that way.
The one who rejected whatever the Messenger (peace be upon him) brought, and turned away from fulfilling the command of Allah.
na nagpasinungaling sa inihatid ng Sugo – basbasan siya ni Allāh at batiin ng kapayapaan – at umayaw sa pagsunod sa utos ni Allāh.
Đó là những kẻ phủ nhận Thiên Sứ và không phục tùng mệnh lệnh của Allah.
Onaj ko bude negirao istinu koju je donio Poslanik, sallallahu alejhi ve sellem, i okretao se od pokornosti Allahovim naredbama.
Peygamber -sallallahu aleyhi ve sellem-'in getirdiklerini yalanlamış ve Allah’ın emirlerini yerine getirmekten yüz çevirmiştir.
Dialah yang mendustakan apa yang dibawa oleh Rasul -Ṣallallāhu 'alaihi wasallam- dan berpaling dari menaati perintah Allah.
qui traite ce qu’apporte le Messager de mensonge et refuse de se conformer aux commandements d’Allah,
El que rechazó todo lo que el Mensajero r trajo, y se apartó de cumplir con lo encomendado por Al-lah.
colui che ha smentito ciò che ha comunicato il Messaggero pace e benedizioni di Allāh su di luiﷺ, e che si è rifiutato di sottomettersi agli ordini di Allāh,
The most Allah-conscious of the people will be distanced from it, i.e. Abu Bakr.
mentre ne verrà tenuto lontano il più devoto tra la gente, Abu Bakr, che Allāh sia compiaciuto di lui,
Adapun manusia yang paling bertakwa akan dijauhkan dari neraka itu, yaitu Abu Bakar -raḍiyallāhu 'anhu-.
Palalayuin doon ang pinakatagapangilag magkasala sa mga tao, si Abū Bakr – malugod si Allāh sa kanya,
tandis qu’en sera écarté le plus pieux des gens, c’est-à-dire `Abû Bakr,
Những ai kính sợ Allah sẽ được Ngài cứu thoát khỏi Hỏa Ngục điển hình như Abu Bakr.
Los más piadosos se distanciarán del fuego, entre ellos Abu Bakr.
وَسَيُجَنَّبُهَا الْأَتْقَى الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّىٰ (And saved from it will be the most God-fearing one who gives his wealth [ in charity ] to become purified,....92:17-18). This verse describes the reward of the most God-fearing person, as opposed to the punishment of the most wretched in the preceding verse. The word atqa is the superlative form and signifies a man of taqwa, that is, the most God-fearing person, who spends his wealth in obedience of his Lord in order to purify himself from sins, will be kept far away from the fire of Hell.
The wordings of the verse give good news, in general, to anyone who spends in Allah's cause in a state of faith, but the occasion of revelation indicates that atqa refers to Sayyidna Abu Bakr As-Siddiq ؓ in particular. Ibn Abi Hatim reports from Sayyidna 'Urwah ؓ that seven Muslims had been enslaved by the Makkan disbelievers. When they became Muslims, they were persecuted in a variety of ways. Sayyidna Abu Bakr ؓ spent a great amount of his money, and purchased them and set them free. Verses [ 17-21] were revealed on this occasion. [ Mazhari ]
Od Vatre će biti udaljen najbogobojazniji među ljudima, Ebu Bekr, radijallahu 'anhu.
İnsanların en takvalısı olan Ebu Bekir -radıyallahu anh- oradan uzak tutulacaktır.
Dialah yang telah menafkahkan hartanya di jalan-jalan kebaikan untuk membersihkan dirinya dari dosa-dosa.
Onaj ko daje svoj imetak u razne dobrotvorne svrhe, kako bi se od grijeha očistio.
Người đã chi dùng tài sản cho con đường chính nghĩa của Allah để được xóa tội.
The one who spends his wealth in righteous avenues, to purify himself of sins.
colui che elargisce i propri beni nelle opere buone per purificarsi dai peccati.
Quien gasta de su riqueza en causas justas para purificarse de los pecados.
qui dépense de ses biens en œuvres charitables afin de se purifier des péchés.
na gumugugol ng yaman niya sa mga uri ng pagpapakabuti upang magpakadalisay mula sa mga pagkakasala
Günahlarından temizlenmek için malını iyilik yolunda infak eden.
He does not spend whatever wealth he spends, to repay any favour done to him by anyone.
وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ (while no one has conferred any favour on him for which he would give a return,...92:19) Sayyidna Abu Bakr ؓ did this great favour by spending abundant wealth. The emancipated slaves had not done him any favour in the past, so that one could say that he was returning their favour. He took this step for one purpose only as the verse says:
إِلَّا ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَىٰ (but [ he gave his wealth in charity ] only to seek the Countenance of his Lord, the Most High....92:20). Mustadrak of Hakim records that it was a usual practice of Sayyidna Abu Bakr that he used to purchase Muslim slaves from the disbelievers and set them free whenever he found them in their bondage. Generally, these people were weak and helpless. Abu Qahafah ؓ ، the father of Abu Bakr ؓ ، said to him: "Since you are emancipating slaves, why do you not set free strong and brave people, so that they may assist you in fighting the enemies and protect you." He replied: "My purpose of emancipating them is not to expect any benefit in return. My only purpose is to seek the pleasure of Allah." [ Mazhari ]
وَلَسَوْفَ يَرْضَىٰ (And surely he will soon be happy...92:21). Whoever spends in Allah's way with pure and good intentions of pleasing Allah, and not for any personal worldly gains, will acquire the pleasure of Allah in the Hereafter by achieving the wonderful and eternal blessings of Paradise. It is confirmed that these verses were revealed about Sayyidna Abu Bakr ؓ . Therefore, this last verse of the Surah is a great and splendid news and honour for him given in this very world by Allah.
Al-hamdulillah
The Commentary on
Surah Al-Lail
Ends here
O; malından infak ettiklerini, birinin ona verdiği bir nimete karşılık olarak, infak etmemiştir.
Il ne dépense pas ce qu’il dépense, afin de récompenser quelqu’un qui lui a fait don de quelque chose,
No gastando de su riqueza para retribuir favores de otras personas.
On ne udjeljuje svoj imetak očekujući da mu se uzvrati.
Và y bố thí cho người nhưng không mong được bất cứ ai trả ơn mình.
at hindi siya nagkakaloob ng ipinagkakaloob niya mula sa yaman niya upang tumumbas sa isang biyayang ibiniyaya ng isa sa kanya,
e che non elargisce le sue ricchezze per premiare chi gli ha fatto un favore,
Padahal tidaklah ia menafkahkan apa yang telah dinafkahkan dari hartanya itu untuk membalas kenikmatan yang pernah orang lain berikan kepadanya.
e che con le sue elargizioni non cerca altro che il volto di Allāh L'Altissimo, Colui che lo ha creato,
Svojim davanjem imetka on želi steći Lice Gospodara koji je iznad svojih stvorenja.
Sino que a través de sus gastos solo pretende la complacencia de su Señor, el Altísimo, que está por encima de Su creación.
Với tài sản cho đi y chỉ mong được Allah Tối Cao ban thưởng ở Đời Sau.
O kimse infak ettiği malıyla tüm canlıların üzerinde olan Rabbinin vechini isteyip, arzular.
mais seulement dans le but de satisfaire son Seigneur le Très Haut,
hindi siya nagnanais sa ipinagkakaloob niya mula sa yaman niya maliban sa [ikalulugod] ng Mukha ng Panginoon niya, ang Nakatataas sa nilikha.
Through his spending, he only intends the pleasure of his Lord who is High above His creation.
Dia tidak menginginkan dari harta yang dia nafkahkan itu kecuali wajah Tuhannya Yang Mahatinggi di atas makhluk-Nya.
I on će biti zadovoljan plemenitom nagradom koju će mu Allah dati.
e sarà soddisfatto della generosa ricompensa che Allāh gli concederà.
et il sera certes satisfait par la rétribution généreuse que lui donnera Allah.
Talagang malulugod siya sa ibibigay sa kanya ni Allāh na masaganang ganti.
Y por eso, pronto, quedará complacido con la generosa recompensa que Al-lah le concederá.
Sungguh, dia pasti akan merasa puas dengan balasan mulia yang diberikan Allah kepadanya.
And indeed, soon, he will be pleased with the generous reward Allah will grant him.
Đo dó, Allah sẽ làm y toại nguyện hài lòng với những phần thưởng Ngài ban cho.
Allah Teâlâ’nın ona vereceği değerli mükâfattan elbette o da razı olacaktır.
