Allah, incire ve yetiştiği mekâna, zeytine ve İsa -aleyhisselam-'ı gönderdiği Filistin topraklarındaki yetiştiği yere yemin etmiştir.
Which was revealed in Makkah
The Recitation of Surat At-Tin in the Prayer while traveling
Malik and Shu`bah narrated from `Adi bin Thabit, who narrated that Al-Bara' bin `Azib said, "The Prophet used to recite in one of his Rak`ahs while traveling `At-Tin waz-Zaytun' (Surat At-Tin), and I have never heard anyone with a nicer voice or recitation than him." The Group has recorded this Hadith in their books.
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
The Explanation of At-Tin and what comes after it
Al-`Awfi reported from Ibn `Abbas that what is meant by At-Tin is the Masjid of Nuh that was built upon Mount Al-Judi. Mujahid said, "It is this fig that you have."
وَالزَّيْتُونِ
(By Az-Zaytun.) Ka`b Al-Ahbar, Qatadah, Ibn Zayd and others have said, "It is the Masjid of Jerusalem (Bayt Al-Maqdis)." Mujahid and `Ikrimah said, "It is this olive which you press (to extract the oil)."
وَطُورِ سِينِينَ
(By Tur Sinin.) Ka`b Al-Ahbar and several others have said, "It is the mountain upon which Allah spoke to Musa."
وَهَـذَا الْبَلَدِ الاٌّمِينِ
(By this city of security.) meaning Makkah. This was said by Ibn `Abbas, Mujahid, `Ikrimah, Al-Hasan, Ibrahim An-Nakha`i, Ibn Zayd and Ka`b Al-Ahbar. There is no difference of opinion about this. Some of the Imams have said that these are three different places, and that Allah sent a Messenger to each of them from the Leading Messengers, who delivered the Great Codes of Law. The first place is that of the fig and the olive, which was Jerusalem, where Allah sent `Isa bin Maryam. The second place is Mount Sinin, which is Mount Sinai where Allah spoke to Musa bin `Imran. The third place is Makkah, and it is the city of security where whoever enters is safe. It is also the city in which Muhammad was sent. They have said that these three places are mentioned at the end of the Tawrah. The verse says, "Allah has come from Mount Sinai - meaning the one upon which Allah spoke to Musa bin `Imran; and shined from Sa`ir - meaning the mountain of Jerusalem from which Allah sent `Isa; and appeared from the mountains of Faran - meaning the mountains of Makkah from which Allah sent `Isa; and appeared from the mountains of Faran - meaning the mountains of Makkah from which Allah sent Muhammad ." Thus, He mentioned them in order to inform about them based upon their order of existence in time. This is why He swore by a noble place, then by a nobler place, and then by a place that is the nobler than both of them.
Man becoming Lowly even though He was created in the Best Form
and the Result of that Allah says,
لَقَدْ خَلَقْنَا الإِنسَـنَ فِى أَحْسَنِ تَقْوِيمٍ
(Verily, We created man in the best form.) This is the subject being sworn about, and it is that Allah created man in the best image and form, standing upright with straight limbs that He beautified.
ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ
(Then We reduced him to the lowest of the low.) meaning, to the Hellfire. This was said by Mujahid, Abu Al-`Aliyah, Al-Hasan, Ibn Zayd and others. Then after this attractiveness and beauty, their destination will be to the Hell-fire if they disobey Allah and belie the Messengers. This is why Allah says,
إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(Save those who believe and do righteous deeds.) Some have said,
ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ
(Then We reduced him to the lowest of the low.) "This means decrepit old age." This has been reported from Ibn `Abbas and `Ikrimah. `Ikrimah even said, "Whoever gathers the Qur'an (i.e., he memorizes it all), then he will not be returned to decrepit old age." Ibn Jarir preferred this explanation. Even if this was the meaning, it would not be correct to exclude the believers from this, because some of them are also overcome by the senility of old age. Thus, the meaning here is what we have already mentioned (i.e., the first view), which is similar to Allah's saying,
وَالْعَصْرِ - إِنَّ الإِنسَـنَ لَفِى خُسْرٍ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(By Al-`Asr. Verily man is in loss, except those who believe and perform righteous deeds.) (103:1-3) Concerning Allah's statement,
فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ
(Then they shall have a reward without end.) meaning, that will not end, as we have mentioned previously. Then Allah says,
فَمَا يُكَذِّبُكَ
(Then what causes you to deny) meaning, `O Son of Adam!'
بَعْدُ بِالدِّينِ
(after this the Recompense) meaning, `in the recompense that will take place in the Hereafter. For indeed you know the beginning, and you know that He Who is able to begin (the creation) is also able to repeat it which is easier. So what is it that makes you deny the final return in the Hereafter after you have known this' Then Allah says,
أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَـكِمِينَ
(Is not the Allah the best of judges) meaning, `is He not the best of judges, Who does not oppress or do any injustice to anyone' And from His justice is that He will establish the Judgement, and He will give retribution to the person who was wronged in this life against whoever wronged him. This is the end of the Tafsir of Surat wat-Tin waz-Zaytun and all praise and thanks are due to Allah.
Commentary
وَالتِّينِ وَالزَّيْتُونِ (I swear by the Fig and the Olive...95:1). This verse takes an oath by four objects. Two of them are trees, the fig tree and the olive tree. [ The third object ] is Tur, the mount of Sinai, and the fourth object is the City of Makkah. The two trees have been specified because they possess abundant blessings and advantages in the same way as Tur and the City of Makkah possess abundant blessings. Some authorities say that the 'fig' and the 'olive' symbolise, in this context, the lands in which these trees predominate: that is, the countries bordering on the eastern part of the Mediterranean, especially Palestine and Syria. Most of the Prophets (علیہم السلام) lived and preached in these lands, including Holy Prophet Ibrahim (علیہ السلام) . The latter Prophet was made to migrate from here to Makkah. The oaths, in this way, comprehend all the holy places where Allah-inspired men were born and raised as Prophets t. Syria was the land and home of all the Prophets (علیہم السلام) . Mount Sinai stresses specifically the messenger-ship of Musa (علیہ السلام) where Allah spoke to him. 'Peaceful City' refers to Makkah, the birthplace and residence of the Final Messenger of Allah ﷺ .
Allah se kune smokvom i mjestom gdje ona raste, i maslinom i mjestom gdje ona raste, u Palestini u kojoj je kao poslanik bio Isa, alejhi selam.
1- Andolsun incire ve zeytine,
2- Tûr-u Sîna dağına,
3- Ve şu güvenli beldeye ki;
4- Biz insanı gerçekten en güzel surette yarattık,
5- Sonra onu aşağıların en aşağısına döndürdük.
6- Ancak iman edip salih ameller işleyenler müstesnâ. Çünkü onlar için kesintisiz bir mükâfat vardır.
7- O halde bütün bunlardan sonra sana hesabı yalanlatan şey nedir (ey insan)?
8- Allah hükmedenlerin en üstünü değil mi?
(Mekke’de inmiştir. 8 âyettir)
Rahmân ve Rahîm Allah adı ile.
1. “Andolsun incire ve zeytine” bu bildiğimiz incir ve zeytindir. Bu iki ağaca yemin edilmesi, her ikisinin de ağaçlarında ve meyvelerinde birçok faydalar bulunması ve bunların özellikle Meryem oğlu İsa aleyhisselam’ın nübüvvet mahalli olan Şam diyarında yaygın olarak yetişmeleri dolayısıyladır.
2. “Tûr-u Sîna dağına” bu da Mûsâ aleyhisselam’a nübüvvetin verildiği Tur dağıdır.
3. “Ve şu güvenli beldeye ki...” Bu da Muhammed sallallahu aleyhi ve sellem’e nübüvvetin verildiği yer olan Mekke-i Mükerremedir. Yüce Allah, seçtiği ve oralarda peygamberlerin en faziletlilerini ve en şereflilerini gönderdiği bu mukaddes yerlere yemin etmektedir.
4. Hakkında yemin edilen hususa gelince o da:“Biz insanı gerçekten en güzel surette yarattık” buyruğunda ifade edilmektedir. Yani Biz, insanı azaları birbirleri ile uyumlu, boyu dimdik, zahiren ve batınen gerek duyduğu her bir şeyle onu donatılmış, tam ve eksiksiz olarak yarattık.
5. İnsanın şükürle karşılaması gereken bunca büyük nimetlere rağmen, insanların pek çoğu bu nimetleri ihsan edenin şükründen uzaklaşmakta, oyun ve eğlence ile meşgul olmaktadır. Kendileri için en aşağılık ve en düşük işlere razı olmaktadırlar. Yüce Allah da onları “aşağıların en aşağısına”(esfel-i sâfilîn’e) yani ateşin/cehennemin en aşağısına göndermiştir. Burası, Rablerine karşı baş kaldıran isyankârların mahallidir.
6. Bunlardan Allah’ın kendilerine iman, salih amel, yüce ve üstün ahlâk lütfettiği kimseler müstesnâdır. İşte bu üstün mertebelerden dolayı “onlar için kesintisiz” yani ardı arkası kesilmez “bir mükâfat vardır.” Aksine bunlar için mükemmel lezzetler, kesintisiz sevinçler ve ebediyyen artıp duran nimetler vardır. Bu nimetler asla sona ermez, bitip tükenmez. Oranın yiyecekleri de gölgesi de ebedidir.
7. O halde sana hesabı yalanlatan şey nedir (ey insan)? Yani ey insan! Seni amellerin karşılığının verileceğini yalanlamaya iten nedir? Halbuki sen Yüce Allah’ın, kesin olarak bunu kabul etmeyi gerektiren pek çok âyetini ve delilini, bu konuda sana verilen haberlerden hiçbir şeyi inkar etmemeni gerektiren nimetlerini görmüş bulunuyorsun.
8. “Allah hükmedenlerin en üstünü değil mi?” İnsanların başıboş bırakılmaları, onlara emir verilmemesi, yasaklar konulmaması, iyiliklerinin mükâfatlandırılmaması, kötülüklerinin cezalandırılmaması hiç O’nun hikmetine yakışır mı!? Yoksa insanoğlunu ard arda gelen aşamalar halinde yaratan, onlara sayamayacakları kadar çok nimetler, hayır ve iyilikler ulaştıran, en güzel şekilde onları besleyip gözeten zatın, onları ebediyen kalacakları ve nihai olarak varacakları hedefleri olan bir yurda döndürmesi mi O’na yakışır?
Tîn Sûresi’nin tefsiri burada sona ermektedir.
Yüce Allah’a hamdolsun.
***
Al-lah jura por la higuera y el lugar donde crece, y el olivo y el lugar donde crece: la tierra de Palestina donde Jesús u fue enviado como mensajero.
Allah prête serment par le figuier et le lieu où il pousse ainsi que par l’olivier et le lieu où il pousse, c’est-à-dire en Palestine où Jésus a été envoyé,
"Demi (buah) Tin dan (buah) Zaitun, dan demi bukit Sinai, dan demi kota (Makkah) ini yang aman, sungguh Kami telah men-ciptakan manusia dalam bentuk yang sebaik-baiknya. Kemudian Kami kembalikan dia ke tempat yang serendah-rendahnya (neraka), kecuali orang-orang yang beriman dan mengerjakan amal shalih; maka bagi mereka pahala yang tiada putus-putusnya. Maka apa-kah yang menyebabkan kamu mendustakan (hari) pembalasan sesudah (adanya keterangan-keterangan) itu? Bukankah Allah adalah Hakim yang paling adil?" (At-Tin: 1-8).
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(1-3) ﴾ وَٱلتِّينِ ﴿ "Demi (buah) Tin," yaitu buah tin yang lazim di-kenal dan juga ﴾ وَٱلزَّيۡتُونِ ﴿ "(buah) Zaitun." Allah سبحانه وتعالى bersumpah dengan kedua pohon ini karena banyaknya manfaat pohon dan buahnya dan karena keduanya begitu dominan di negeri Syam tempat kena-bian Nabi Isa putra Maryam عليه السلام. ﴾ وَطُورِ سِينِينَ ﴿ "Dan demi bukit Sinai," yaitu Thursina, tempat kenabian Musa عليه السلام. ﴾ وَهَٰذَا ٱلۡبَلَدِ ٱلۡأَمِينِ ﴿ "Dan demi kota ini yang aman," yaitu Makkah al-Mukarramah, tempat ke-nabian Muhammad a. Allah سبحانه وتعالى bersumpah dengan tempat-tempat suci ini yang Dia pilih dan dari tempat-tempat itu Allah سبحانه وتعالى mengutus nabi-nabi paling mulia.
(4) Yang disumpahkan adalah FirmanNya, ﴾ لَقَدۡ خَلَقۡنَا ٱلۡإِنسَٰنَ فِيٓ أَحۡسَنِ تَقۡوِيمٖ ﴿ "Sungguh Kami telah menciptakan manusia dalam bentuk yang sebaik-baiknya," yakni dalam bentuk ciptaan yang sempurna, bagian-bagian tubuh yang saling sesuai, tegak berdiri dan tidak keku-rangan apa pun yang diperlukan secara lahir dan batin.
(5-6) Tapi meski dikaruniai berbagai nikmat agung ini yang seharusnya disyukuri, kebanyakan manusia menyimpang, tidak mensyukuri Dzat yang memberi nikmat tersebut, justru sibuk de-ngan senda gurau dan bermain-main. Mereka merelakan dirinya dengan hal-hal rendahan dan akhlak tercela, hingga Allah سبحانه وتعالى meng-hempaskan mereka ﴾ أَسۡفَلَ سَٰفِلِينَ ﴿ "ke tempat yang serendah-rendahnya (neraka)," yakni neraka paling bawah tempat para pendurhaka yang membangkang Rabb mereka, kecuali orang yang diberi anugerah keimanan dan amal shalih serta akhlak mulia lagi luhur oleh Allah سبحانه وتعالى, ﴾ فَلَهُمۡ ﴿ "maka bagi mereka," dengan posisi-posisi tinggi itu ada ﴾ أَجۡرٌ غَيۡرُ مَمۡنُونٖ ﴿ "pahala yang tiada putus-putusnya," yakni tidak terhenti-henti bahkan kelezatan berlimpah, kebahagiaan terus-menerus, dan nikmat yang amat banyak dalam keabadian yang tiada akhir, dan nikmat yang tidak berubah, buah dan naungannya kekal.
(7-8) ﴾ فَمَا يُكَذِّبُكَ بَعۡدُ بِٱلدِّينِ ﴿ "Maka apakah yang menyebabkan kamu mendustakan (hari) pembalasan sesudah (adanya keterangan-keterangan) itu?" Yakni apa yang membuatmu mendustakan adanya Hari Pembalasan amal perbuatan wahai manusia? Engkau telah melihat banyak tanda-tanda kebesaran Allah سبحانه وتعالى yang membuatmu yakin dan berbagai nikmatNya yang mengharuskanmu agar tidak meng-kufurinya sedikit pun. ﴾ أَلَيۡسَ ٱللَّهُ بِأَحۡكَمِ ٱلۡحَٰكِمِينَ 8 ﴿ "Bukankah Allah adalah Hakim yang paling adil?" Lantas patutkah hikmahNya mengharus-kanNya meninggalkan manusia sia-sia, tidak diperintah, dilarang, diberi pahala dan siksa? Ataukah Yang menciptakan manusia dalam berbagai tahap, memberi mereka berbagai nikmat, kebajikan, dan kebaikan yang tidak terkira, merawat mereka dengan baik pasti mengembalikan mereka ke negeri keabadian dan tujuan mereka yang mereka tuju dan ikuti?
Selesai. Segala puji hanya bagi Allah سبحانه وتعالى semata.
Allah bersumpah dengan buah tiin dan tempat tumbuhnya, serta bersumpah dengan buah zaitun dan tempat tumbuhnya di negeri Palestina.
Sumumpa si Allāh sa igos at lugar na tinutubuan nito at sa oliba at lugar na tinutubuan nito sa lupain ng Palestina na ipinadala roon si Jesus – sumakanya ang pagbati ng kapayapaan.
Allah đã thề bởi câu Sung và cây Ô Liu và nơi mọc ra hai loại cây này ở đất Palestine, nơi mà Ysa nhận lãnh sứ mạng.
Allah takes an oath on the fig and the place it grows, and the olive and the place it grows: the land of Palestine where Jesus (peace be upon him) was sent as a Messenger.
Allāh giurò sul fico e sul luogo in cui cresce, e sull'olivo e il luogo in cui cresce, nella terra della Palestina dove venne inviato ‘Īsā, pace a lui,
Sumumpa Siya sa bundok ng Sinai na nakipag-usap nang sarilinan sa piling Niya ang propeta Niyang si Moises – sumakanya ang pagbati ng kapayapaan.
par le Mont Sinaï où Allah parla à Son prophète Moïse,
Y jura por el Monte Sinaí, cerca de donde Él conversó íntimamente con Moisés u.
Ngài thề bởi ngọn núi Saina' nơi Allah đã nói chuyện với Musa.
I kune se brdom Sinaj na kojem je Allah dozvao svoga Vjerovjesnika, Musaa, alejhi selam.
e giurò sul monte Sinai, dove il profeta Mūsā, pace a lui, dialogò con Lui,
And He takes an oath on Mount Sinai, near where Allah conversed intimately with Moses (peace be upon him).
Allah juga bersumpah dengan bukit Sinai yang merupakan tempat Allah memanggil Nabi-Nya, Musa -'alaihissalām-.
Ve peygamberi Musa -aleyhisselam- ile konuştuğu Sîna Dağı'na yemin etmiştir.
Sumumpa Siya sa Makkah, ang bayan na pinakababanal na natitiwasay ang sinumang pumasok doon, na ipinadala roon si Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan.
Fig (Tin) and Olive (Zaytun) are the names of two hills in the vicinity of Jerusalem where Jesus’s field of action was situated. Mount Sinai (Tur Sinin) refers to that hill where God made His revelation to Moses. The ‘secure land’ (al-Baladu’l Amin) refers to Makkah where the Prophet Muhammad was born.
e giurò sulla Mekkah, il Luogo Sacro, dove chi vi entra è al sicuro, e in cui è stato inviato Muħammed, pace e benedizione di Allāh su di lui ﷺ.
Ngài cũng thề bởi xứ sở Haram, nơi bình an dành cho những ai vào trong nó, là nơi mà Thiên Sứ Muhammad nhận lãnh sứ mạng, đó là Makkah thiêng liêng.
Ve Muhammed -sallallahu aleyhi ve sellem-'in gönderildiği, içine giren kimsenin güvende olduğu haram şehir Mekke’ye yemin etmiştir.
And He takes an oath on Makkah, the sacred city which gives sanctuary to whoever enters it, and in which Muhammad (peace be upon him) was sent as a Messenger.
Kemudian Dia bersumpah dengan tanah haram Makkah yang merupakan tempat aman bagi orang orang yang memasukinya sekaligus tempat pengutusan Nabi Muhammad -Ṣallallāhu 'alahi wasallam-.
et par la Mecque, le Pays Sacré, où celui qui y entre se sent en sécurité et où a été envoyé le Prophète Muħammad, que:
Y jura por La Meca, la ciudad sagrada que es santuario para quienes entran en ella, y en la cual Mujámmad r fue enviado como mensajero.
I kune se svetim gradom Mekkom u kojem je siguran svako onaj ko u njega uđe i u koji je poslao Muhammeda, sallallahu alejhi ve sellem.
Sungguh Kami telah menciptakan manusia dengan sebaik-baik ciptaan dan seindah-indahnya rupa.
Talaga ngang nagpairal Kami sa tao sa pinakakatamtamang pagkakalikha at pinakamainam na anyo.
Verily, I have created the human in the most balanced of ways and the best appearance.
The subject of the four oaths is: لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ (We have created man in the best composition...95:4). The word taqwim literally denotes 'to set a thing aright or lay the foundation straight or even; or to form something into an appropriate shape in a moderate regulation'. The verse signifies that man has been endowed with the best natural powers and qualities which other creatures have not been endowed with. Physically too he is cast in the best composition - having no parallel in other creatures.
Man is the Most Beautiful of Allah's Creation
Allah has created man the most beautiful of all His creation. Ibn ` Arabi asserts that there is no creature of Allah more beautiful than man, because Allah, besides granting him life, he gave him knowledge, power, speech, hearing, sight, planning and wisdom. All these, in fact, are the qualities of Allah. It is mentioned in a hadith of Bukhari and Muslim:
اِنَّ اللہَ خَلَقَ اٰدَمَ عَلٰی صُورتِہٖ
'Allah has created Adam in His image'
It could only mean that man has been characterised by some of the qualities of Allah, because Allah is beyond any [ physical ] shape or image. [ Qurtubi ].
A Wonderful Story of Human Beauty
Qurtubi, on this occasion, cites a story of ` Isa Ibn Musa Hashimi. He was a high ranking officer in the royal court of Caliph Abu Ja'far Mansur. The officer loved his wife very much. Once he was sitting with his wife in a moonlit night and suddenly cried out:
انت طالق ثلاثاً ان لم تکونی احسن من القمر
'You are divorced thrice if you are not more beautiful than the moon.'
As soon as the wife heard this, she went into seclusion and veiled herself, on the grounds that the husband has pronounced three express divorce on her. It was said in joke. However, the law of express divorce is that it becomes effective whether uttered jokingly or seriously. ` Isa Ibn Musa spent the night restlessly and in grief. The next morning, he paid a visit to Caliph Abu Ja'far Mansur and recounted to him the whole story. Caliph Abu Ja'far Mansur invited all the jurists of the city and put the case before them. All the jurists unanimously agreed that the divorce has become effective, because no human being can possibly be more beautiful than the moon. There was, however, one scholar, a student of Imam Abu Hanifah (رح) ، who remained silent. Mansur asked him: "Why are you so quiet?" He recited 'Bismillah to the end' and then recited Surah Tin and explained: "Ruler of the Faithful, Allah says that He has created man in the best composition or in the finest mould. Nothing can be more beautiful than man." Having heard this, all the scholars and jurists were perplexed. None of them opposed him. Mansur ordered that the divorce is not effective.
This indicates that man is the most beautiful creation of Allah outwardly and inwardly, in terms of elegance and attractiveness and in terms of bodily structure. Every limb of the human body is able to move in many different ways. He is able to hold, move and lift various things by moving his hands and arms. The thumb alone is a masterpiece of creation without which man will not be able to hold things. The functioning of the ears, the eyes, the mouth, the teeth, the nose, the chest and the stomach are all wonders in their own right. Gathered together on his head, they form a beautiful and coherent assortment, each one complementing the other. The flexibility of the tongue, the arrangement of the teeth and the mastery of the vocal cords allow him to roar like a lion and sing as beautifully as a nightingale. All this makes human body look like a sophisticated factory where automatic machines are able to accomplish the delicate work. This is the reason why philosophers call man 'microcosm' [ a miniature universe as opposed to 'macrocosm' )a large universe)]. The microcosm epitomises the macrocosm. [ Qurtubi ]
The Sufis have supported this concept. Some scholars have analysed in detail - from head to toe - to show how man is the epitome of the large universe.
Kuşkusuz biz, insanı en düzgün ve en üstün surette var ettik.
Rằng quả thật, TA đã tạo con người với một vóc dạng cân đối và tốt đẹp nhất.
Abbiamo creato l'uomo nel modo più perfetto e nella migliore immagine,
Nous avons créé l’être humain dans la forme la plus harmonieuse et lui avons donné la meilleure apparence.
Mi smo čovjeka stvorili kao stvorenja najboljeg i najskladnijeg oblika.
Ciertamente, He creado al ser humano de la manera más equilibrada y con la mejor conformación.
Pagkatapos nagpabalik Kami sa kanya tungo sa pagkahukluban at pag-uulyanin sa Mundo kaya hindi siya nakikinabang sa katawan niya gaya ng hindi niya pakikinabang dito nang nagpatiwali siya sa kalikasan ng pagkalalang sa kanya at napunta sa Impiyerno,
Sau đó, TA lại đẩy con người xuống vị trí thấp kém và hèn hạ nhất ở chốn trần gian, không gì giúp ích cho y khi y bị đày vào Hỏa Ngục.
Kemudian Kami kembalikan fisiknya menjadi tua dan pikun di dunia, sehingga tak dapat memanfaatkan jasadnya sebagaimana ia tak dapat mengambil manfaat bila fitrahnya rusak dan masuk neraka,
Then I return him to old age and childishness in the world, so he cannot benefit fully from his body, when he ruins his nature and goes towards the hellfire.
Zatim dajemo da na dunjaluku ostari i da nema koristi od svoga tijela, kao što od njega nema koristi kada mu se iskvari priroda i završi u Vatri.
dopodiché lo facemmo tornare alla vecchiaia e alla senilità, in vita, senza poter sfruttare il suo corpo così come non potrebbe sfruttarlo se corrompesse il suo istinto e andasse a finire nel Fuoco,
Ensuite, Nous le ramenons à la sénilité et à la décrépitude dans le bas monde, de sorte qu’il ne peut plus se servir de son corps tout comme il ne peut plus s’en servir lorsqu’il corrompt sa saine nature et entre en Enfer.
Pero luego llega la vejez y la decrepitud en este mundo, por lo que ya no puede beneficiarse de su cuerpo, de la misma manera que no se beneficiará de él si es arrojado al fuego del Infierno.
Sonra da onu, dünyada yaşlı ve aklının zayıf bir hale geldiği bir duruma getirdik. Böylece insan bedeninden faydalanamaz bir duruma gelir. Fıtratını bozup, ifsat ettiği için cehenneme girer.
ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ (then We turned him into the lowest of the low...95:5). In the preceding sentence, it was stated that man is created in the best composition and is the most beautiful being. In the prime of his life, man is brimming with strength and vigour and all his faculties are functioning at their best. As opposed to that, this sentence states that when man ages, he physically grows weaker and his health deteriorates all the time. He even begins to lose his physical beauty. He no longer has a good-looking and attractive face. He begins to look uglier. He becomes useless and a burden to others. Other animals, on the contrary, are useful to the end of their lives. Man utilises them for milk, for mounting, for luggage-loading and for myriad of other things. When they are slaughtered or dead, man still utilises their hide, hair, bones and every other part or fibre of theirs usefully. Man, on the other hand, becomes useless when he falls ill or grows old. From the worldly point of view he is unable to do anything. Even when he dies, no part of his body is of any benefit to any man or animal. In short, the phrase 'the lowest of the low' refers to bodily condition. His body bends over and legs can barely carry him. The man who was once supporting others now needs others to support him. [ Dahhak and others vide Qurtubi ].
tranne coloro che hanno creduto in Allāh e che hanno compiuto opere buone; costoro, quando invecchieranno, otterranno una ricompensa eterna e ininterrotta, poiché hanno preservato il loro istinto.
إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ (except those who believed and did righteous deeds, because for them there is a reward never ending....95:6). The foregoing interpretation of the preceding verse should not be misunderstood. The exceptive sentence does not mean that the believers will not attain to decrepit old age. It would not be correct to exclude the believers from this, because some of them are also overcome by the senility of old age. The sense, however, is that they do not suffer a big harm due to their physical or mental deterioration in old age. Only those will suffer from it who spent their entire energy on improving their physical condition that has now ended. They shall have no portion of it in the Hereafter. The righteous believers will have an unfailing reward. This verse makes it clear that even after reaching old age, a believer never becomes useless. Even in decrepitude he can accumulate rewards - comfort and high positions - for the Hereafter that are eternal. During the period of senility when he is unable to do righteous deeds, the good deeds will be recorded in his Record Book which he used to do in good health. Sayyidna Anas ؓ narrates that the Holy Prophet ﷺ said that when a Muslim falls ill Allah instructs the recording angels to record the good deeds he used to perform in good health. [ Al-Baghawi transmitted it in Sharh-us-Sunnah from Abu Musa, and Bukhari has reported the same rewards for a traveller and a person suffering from a disease.) Here instead of mentioning the rewards and blessings of Paradise for the righteous believers, the verse reads: لَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ (for them there is a reward never ending.) This could signify that their reward starts in this mortal world [ and continues in the Hereafter eternally ]. Allah gathers around them in their decrepit old age such sincere companions who benefit from them spiritually until the last moment of their life. They serve them in every possible way. The righteous servants of Allah in decrepitude are productive while generally the senile and people in bad health are thought to be unproductive.
Some commentators say that the statement - رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ (We turned him into the lowest of the low) does not refer to human beings in general. It refers specifically to unbelievers who destroyed the God-given best composition, human perfection, honour and intellect by pursuing physical pleasures. As a result of their ingratitude, they will be turned into the lowest of the low. In this interpretation, the exception - إِلَّا الَّذِينَ آمَنُوا (except those who believed and did righteous deeds, because for them there is a reward never ending) will carry its basic interpretation, in that they will not be turned into the lowest of the low. For those who believed and did righteous deeds, there is a reward that is unending. [ Thus in al-Mazhari ].
maliban sa mga sumampalataya kay Allāh at gumawa ng mga gawang maayos sapagkat tunay na ukol sa kanila, kahit pa naghukluban sila, ay isang gantimpalang mamamalaging hindi mapuputol, ang Paraiso, dahil sila ay naglinis sa mga kalikasan ng pagkalalang sa kanila.
kecuali orang yang beriman kepada Allah dan melakukan amal saleh karena meskipun jasad mereka menua, namun bagi mereka balasan yang kekal dan tidak terputus, yaitu surga karena mereka menyucikan fitrah diri mereka.
Except for those who have faith in Allah and do good deeds, because they, despite growing old, will get an everlasting reward i.e. Paradise, because they kept their nature pure.
Izuzimaju se oni koji vjeruju u Allaha i rade dobra djela, jer oni, i kada ostare, njih čeka neprekidna nagrada, tj. Džennet, s obzrom da su se trudili da ne iskvare svoju zdravu prirodu.
En cambio, aquellos que tienen fe en Al-lah y hacen buenas obras recibirán una recompensa eterna, el Paraíso, porque ellos, a pesar de envejecer, mantuvieron pura su naturaleza.
Allah'a iman eden ve salih amel işleyenler ise bundan müstesnadır. Onlar kocasalar bile onlar için kesintisiz daimî bir mükâfat vardır ki, o da cennettir. Çünkü onlar fıtratlarını arındırmışlardır.
God has created man with superior capabilities. These capabilities have been given to man so that he should be able to recognise the Truth conveyed to him through the prophets, and to shape his life in accordance with it. Those who do so, will reach a high position of honour, which will be theirs for all eternity. On the contrary, those who do not make their God-given capabilities subservient to God’s will, will have even the existing blessings taken away and they will have no place to take refuge. Their lot will be total deprivation. The raising of prophets and the end-results of their mission, bear testimony to the veracity of this fact.
Exception faite de ceux qui croient en Allah et accomplissent de bonnes œuvres qui, lorsqu’ils atteignent la vieillesse, recevront une récompense permanent et ininterrompue, qui est le Paradis, pour s’être élevés.
Ngoại trừ những ai có đức tin và làm việc thiện thì họ sẽ được ban thưởng với một một phần thưởng vĩ đại và vô tận ở nơi Thiên Đàng.
فَمَا يُكَذِّبُكَ بَعْدُ بِالدِّينِ (So, what can make you, after all this, to deny the Requital?...95:7). In the preceding verses man is made to realise that Allah created him, He bestowed on him special favours and the revolution that He brought about in his old age. Man will move from stage to stage, finally reaching the grave and the Hereafter. But he rejects the Hereafter, as a result he is warned. He has seen the scenes of Divine omnipotence and revolutions - how dare he denies and rejects the Hereafter! Is Allah not the Greatest Ruler of all the rulers? [ 8]
Ruling
Sayyidna Abu Hurairah ؓ narrates that the Holy Prophet ﷺ said that while reciting Surah At-Tin, when one reaches the end of it:
أَلَيْسَ اللَّـهُ بِأَحْكَمِ الْحَاكِمِينَ
'Is Allah not the Greatest Ruler of all the rulers? [ 8] '
one should recite:
بلٰی وَاَنَا عَلٰی ذٰلِکَ مِنَ الشّاھِدِینَ
'Yes, indeed, Allah is the Ruler of the rulers, and I bear witness to it.'
The jurists have ruled that it is mustahab (preferable/desirable) to recite the words.
Al-hamdulillah
The Commentary on
Surah At-Tin
Ends here
So O human! What causes you to reject the Day of Requital, after you have seen the many signs of His power?
Kaya aling bagay ang nag-uudyok sa iyo, O tao, sa pagpapasinungaling sa Araw ng Pagganti matapos na nakakita ka ng maraming palatandaan ng kakayahan Niya?
Này con người, nếu mọi việc được trình bày rõ như vậy thì điều gì đã khiến ngươi phủ nhận đức tin, phủ nhận sự phục sinh và thưởng phạt?
Šta te navodi, o čovječe, da negiraš Dan obračuna, nagrade i kazne, nakon što si vidio mnogo znakova Njegove moći?
-Ey insanoğlu!- Allah’ın büyük kudretinin alametlerini gördüğün halde, seni hesap gününü yalanlamaya sürükleyen nedir?
Lantas apa yang menjadikanmu -wahai manusia- mendustakan hari Pembalasan setelah kamu melihat langsung sebagian dari tanda-tanda kekuasaan-Nya yang banyak?!
Ô être humain, quelle chose t’amène à traiter le Jour de la Rétribution de mensonge après avoir été témoin des nombreuses preuves de Son pouvoir?
Así que, ¡ser humano! ¿Cómo puedes rechazar el Día del Juicio, después de haber visto las numerosas señales de Mi poder?
Che cosa ti porta, o uomo, a smentire il Giorno della Retribuzione dopo aver visto i molteplici segni della Sua Potenza?!
Bukankah Allah -dengan menjadikan hari Kiamat sebagai hari Pembalasan- adalah Sang Hakim yang paling bijaksana dan paling adil?! Apakah masuk akal bahwa Allah meninggalkan hamba-hamba-Nya begitu saja tanpa mengadili di antara mereka, yaitu dengan membalas orang yang baik karena kebaikannya dan membalas orang jahat karena kejahatannya?!
Allah Teâlâ, -Kıyamet gününü, hesap günü kılarak- hâkimler hâkimi ve en adaletlisi değil midir? Onların arasında hüküm vermeden ve ihsan sahibi olanların ihsanının ve kötülük yapanların kötülüklerinin karşılıklarını vermeden Yüce Allah'ın kullarını başıboş bırakması hiç düşünülebilir mi?
Is Allah not the most just and fair of judges by having appointed the Day of Judgement for requital? Is it comprehendible that Allah leaves His servants in vain, without judging between them, by not requiting the doer of good for his good, and the evil-doer for his evil?
Zar Allah, time što je dao Sudnji dan, nije sudija najpravedniji? Zar misli da će Allah ostaviti svoje robove uzalud i da neće suditi među njima, pa dobročinitelja nagraditi, a griješnika kazniti?
Non è forse Allāh, Colui che renderà il Giorno del Giudizio il giorno della Retribuzione, il Giudice più Giusto e più Equo?! È forse pensabile che Allāh trascuri i Suoi sudditi senza giudicarli, così da ricompensare chi ha compiuto buone azioni con il bene, e chi ha compiuto cattive azioni con il male?!
Há không phải việc Allah - thiết lập Ngày Tận Thế để thưởng phạt - là sự phân định công bằng nhất hay sao? Lẽ nào Allah lại bỏ mặc đám nô lệ của Ngài sống sao tùy thích, không phân xử họ, không, Ngài sẽ thưởng trọng hậu cho người ngoan đạo và trừng phạt thích đáng kẻ bất tuân.
Hindi ba si Allāh – dahil sa paggawa sa Araw ng Pagbangon bilang araw para sa pagganti – ay ang pinakahukom ng mga hukom at ang pinakamakatarungan sa kanila? Mauunawaan ba na mag-iwan si Allāh sa mga lingkod Niya habang napababayaan nang walang humahatol sa pagitan nila para gumanti Siya sa tagagawa ng maganda dahil sa paggawa nito ng maganda at sa tagagawa ng masagwa dahil sa paggawa nito ng masagwa?
¿Acaso no es Al-lah el más Justo y equitativo de los jueces al haber designado el Día del Juicio para la retribución de sus obras? ¿Es lógico que Al-lah abandone a Sus siervos en vano, sin juzgar sus acciones, retribuyendo al que hace el bien por su bien y al que hace el mal por su mal?
En faisant du Jour de la Résurrection un jour de rétribution, Allah n’est-Il pas le Plus Sage et le Plus Equitable des Juges? Est-il concevable qu’Il abandonne Ses serviteurs à leur sort sans trancher entre eux, sans rétribuer les bienfaisants parmi eux, et les malfaisants selon ce qu’ils méritent?
