Beginning of The Qur’ anic Revelation
It is universally agreed that the first five verses of Surah Al-` Alaq or Iqra' mark the very beginning of Qur’ anic revelation. [ Baghawi ]. Bukhari, Muslim, other authentic sources and overwhelming consensus of scholars, ancient and modern, all concur on this point. However, some scholars state that Surah Al-Muddaththir was the first Surah to be revealed, and yet others say that Surah Al-Fatihah [ The Opening ] was revealed first. It is possible to reconcile between these different views as follows: After the revelation of Surah Al-` Alaq or Iqra', there was a temporary break in the revelation during which the Holy Prophet used to be very sad, but after some time, the Angel Jibra'il (علیہ السلام) appeared to him once again, and he faced the same situation as he faced when the first verses of Surah Iqra' were revealed to him. On this occasion, the opening verses of Surah Al-Muddaththir were conveyed to him by the angel. From this point of view, it may be said that the first Surah to be revealed after the temporary break was Surah Al-Muddaththir. Some of the Companions held the view that Surah Al-Fatihah was the first Surah to be revealed. They probably meant to say that this was the first Surah to be revealed in a complete form. Undoubtedly, some verses (of Surahs Al-` Alaq or Iqra', Al-Muzzammil and Al-Muddaththir) were revealed earlier, but the rest of the verses of those Surahs were revealed at later dates. Al-Fatihah is the first Surah that was revealed to the Holy Prophet ﷺ in its entirety, all seven verses at once. [ Mazhari ]
The Holy Prophet's ﷺ First Experience of Revelation
In a lengthy narration, as recorded in the Sahihs of Bukhari and Muslim, the Mother of the Faithful, Sayyidah ` A'ishah ؓ says that revelation to the Messenger of Allah ﷺ was started by true dreams. Whatever he saw in a dream would happen in reality as clearly as the light of dawn. Then solitude became dear to him, and he used to seclude himself for worship in the cave Ha', (a cave in the mount known today as 'Jabal-un-Nur, which is clearly visible in front of Jannat-ul-Ma` la, the famous graveyard of Makkah) and therein he devoted himself to Divine worship for several nights before he came back to his family and took provisions for his retirement; then he would return to the Mother of the Faithful, Sayyidah Khadijah ؓ and take more provisions for a similar period. (The period of his stay in the cave is mentioned differently by different reports, but the report of sahihain maintains that it was a month, the whole month of Ramadan. Authentic traditions are silent about the mode of worship he adopted during this period. Some scholars have opined that he used to worship according to the Shari` ah of Nuh, Ibrahim and ` Isa (علیہم السلام) but neither any authentic report supports it, nor is it likely, because he was an 'ummiyy (unlettered). It is, therefore, more likely that his worship was concentration and reflection on Allah Almighty and His omnipotence until the Truth, that is, the revelation came to him while he was in the cave of Hira'; so the angel came to him and said, اِقرَا 'Read'. The Holy Prophet replied, ما انا بقاری 'I am not the one who can read'. (The Holy Prophet was under the impression that he was directing him to read a written document. Since the Holy Prophet ﷺ could not read or write, he replied accordingly.) Then the angel embraced him and pressed him so hard that he felt extreme pain, then he released him and said, اِقرَا 'Read'. The Holy Prophet ﷺ replied, 'I am not the one who can read'. Then he embraced him and pressed him a second time so hard that he felt extreme pain, then he released him again and said, اِقرَا 'Read'. The Holy Prophet ﷺ replied ما انا بقاری ، 'I am not the one who can read'. Then he embraced the Holy Prophet ﷺ and pressed him a third time, then he released him and said,
اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ ﴿1﴾ خَلَقَ الْإِنسَانَ مِنْ عَلَقٍ ﴿2﴾ اقْرَأْ وَرَبُّكَ الْأَكْرَمُ ﴿3﴾ الَّذِي عَلَّمَ بِالْقَلَمِ ﴿4﴾ عَلَّمَ الْإِنسَانَ مَا لَمْ يَعْلَمْ ﴿5﴾
'Read with the Name of your Lord Who created [ everything ], He created man from a clot of blood. Read, and your Lord is the most gracious, who imparted knowledge by means of the Pen. He taught man what he did not know.'
The Messenger of Allah ﷺ returned with this message [ of five verses ] while his heart trembled and he came to Sayyidah Khadijah ؓ saying زمّلونی زمّلونی 'wrap me up, wrap me up', and she wrapped him up, until the awe left him. (It should be noted that the fear felt by the Holy Prophet ﷺ was due to the great responsibility delegated to him, and due to the unusual event of seeing an angel in his original form.)
Then he said to Sayyidah Khadijah ؓ عنہا while he related to her what had happened: "I feared for myself." Sayyidah Khadijah ؓ said: 'Nay, by Allah, Allah will never expose you to disgrace, because you unite the ties of kinship, and bear the burden of the weak, and earn for the destitute, and offer hospitality to the guests, and help (people) in real distress.'
Then Sayyidah Khadijah ؓ took him to her cousin, Waraqah Ibn Naufal. He was a man who had adopted Christianity (which was a true religion at that time) during the days of Ignorance, and he used to write the Hebrew script, and translate it into Arabic. He was a very old man who had turned blind. Sayyidah Khadijah ؓ said to him, 0 Uncle's son! Listen to your brother's son. Waraqah asked him, My brother's son! What have you seen? So the Messenger of Allah ﷺ related to him what he had seen. Waraqah said to him, This is the very same confidant [ angel Jibra'il (علیہ السلام) ] whom Allah sent to Holy Prophet Musa (علیہ السلام) ; would that I were a young man at this time - would that I were alive when your people would expel you! The Messenger of Allah ﷺ asked in surprise, Will they expel me?" He replied. Yes; never has a man appeared with the like of that which you have brought, but he has been held in enmity; and if your time finds me alive, I shall help you with the fullest support. After that, not much time had passed before Waraqah died, and the revelation broke off temporarily. [ Bukhari and Muslim ]
The temporary break of revelation, according to Suhaili, lasted for about a year and half. Other reports say that it lasted to about three years. [ Mazhari ]
Verse [ 1] اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (Read with the Name of your Lord, Who created [ everything ]) In the prepositional phrase bismi rabbika [ with the name of your Lord ], the addition of the word ismi is significant in two ways [ 1] that whenever the Qur'an is being recited, the reader should begin by reciting the formula , بسم اللہ الرحمٰن الرحیم "With the name of Allah, the All-Merciful, the Very-Merciful". When Jibra'il Amin (علیہ السلام) suddenly appeared to the Holy Prophet ﷺ and said 'iqra' (read) , he tendered apology that he is unable to read or recite, because he is unlettered. The phrase b-ismi rabbika points to the fact that under present circumstances you, 0 Holy Prophet ﷺ ، may be 'ummiyy' or unlettered, but Allah has the power to grant you the highest level of knowledge, the most elegant style of oration and eloquence, so that you would surpass and subdue the most educated or literate people, as it became manifest later on. [ Mazhari ]. [ 2] Allah has many Beautiful Names, but the blessed name rabb is particularly chosen in the verse here probably because it supports and emphasizes the theme that Allah cherishes and sustains the Holy Prophet through all the different stages of his development, until he is fully consummated. He can make him read and recite, despite being unlettered. In the relative clause al-ladhi khalaqa [ Who created ], particularly contains the Divine attribute of takhliq [ creating ] presumably because the first Divine favor is wujud or 'existence' as a result of His drawing out beings from the realm of non-existence into the realm of existence. Many other favors of His follow. The verb khalaqa [ created ] is transitive and it requires an object that is absent here. This indicates the verb is used absolutely, and it signifies that the Creator has created the entire universe and every existent thing it contains.
Which was revealed in Makkah
This was the First of the Qur'an revealed
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
The Beginning of the Prophethood of Muhammad ﷺ and the First of the Qur'an revealed
Imam Ahmad recorded that `A'ishah said: The first thing that began happening with the Messenger of Allah ﷺ from the revelation was dreams that he would see in his sleep that would come true. He would not see any dream except that it would come true just like the (clearness of) the daybreak in the morning. Then seclusion became beloved to him. So, he used to go to the cave of Hira' and devote himself to worship there for a number of nights, and he would bring provisions for that. Then he would return to Khadijah and replenish his provisions for a similar number of nights. This continued until the revelation suddenly came to him while he was in the cave of Hira'. The angel came to him while he was in the cave and said, "Read!" The Messen- ger of Allah said,
«فَقُلْتُ: مَا أَنَا بِقَارِىء»
(I replied: "I am not one who reads.) Then he said, "So he (the angel) seized me and pressed me until I could no longer bear it. Then he released me and said: `Read!' So I replied: `I am not one who reads.' So, he pressed me a second time until I could no longer bear it. Then he released me and said:
اقْرَأْ بِاسْمِ رَبِّكَ الَّذِى خَلَقَ
(Read in the Name of your Lord who has created.) until he reached the Ayah,
مَا لَمْ يَعْلَمْ
(That which he knew not. )" So he returned with them (those Ayat) and with his heart trembling until he came (home) to Khadijah, and he said,
«زَمِّلُونِي زَمِّلُونِي»
(Wrap me up, wrap me up!) So they wrapped him up until his fear went away. After that he told Khadijah everything that had happened (and said),
«قَدْ خَشِيتُ عَلَى نَفْسِي»
(I fear that something may happen to me.) Khadijah replied, "Never! By Allah, Allah will never disgrace you. You keep good relations with your relatives, you speak the truth, you help the poor and the destitute, you serve your guests generously, and you help the deserving, calamity afflicted people." Khadijah then accompanied him to her cousin Waraqah bin Nawfal bin Asad bin `Abdul-`Uzza bin Qusay, who, during the period of ignorance became a Christian and used to scribe the Scriptures in Arabic. He would write from the Injil in Hebrew as much as Allah willed for him to write. He was an old man and had lost his eyesight. Khadijah said to him, "O my cousin! Listen to the story of your nephew." Waraqah asked, "O my nephew! What have you seen" Allah's Messenger ﷺ described what he saw. Waraqah said, "This is An-Namus whom Allah had sent to Musa. I wish I was young and could live until the time when your people would drive you out." Allah's Messenger ﷺ asked,
«أَوَ مُخْرِجِيَّ هُمْ؟»
(Will they drive me out) Waraqah replied in the affirmative and said, "Anyone who came with something similar to what you have brought, was treated with hostility and enmity; and if I should remain alive till that day then I would firmly support you." But Waraqah did not remain. He died and the revelation paused until Allah's Messenger ﷺ became sad according to what we were told. Due to this grief he set out a number of times with the intent of throwing himself from the mountain tops. However, every time he would reach the peak of a mountain to throw himself from it, Jibril would appear to him and say, "O Muhammad! You are truly the Messenger of Allah ﷺ!" Therefore, his worry would be eased, his soul would be settled and he would return (down from the mountain). Then, when the revelation did not come again for a long time, he set out as he had done before. So when he reached the peak of the mountain, Jibril appeared to him again and said to him the same as he had said before." This Hadith has been recorded in the Two Sahihs by way of Az-Zuhri. We have already discussed this Hadith's chain of narration, its text and its meanings at length in the beginning of our explanation of Sahih Al-Bukhari. Therefore, whoever would like to read it, it is researched there, and all praise and blessings are due to Allah. So the first thing that was revealed of the Qur'an were these noble and blessed Ayat. They are the first mercy that Allah bestowed upon His servants and the first bounty that Allah favored them with.
The Honor and Nobility of Man is in His Knowledge
These Ayat inform of the beginning of man's creation from a dangling clot, and that out of Allah's generosity He taught man that which he did not know. Thus, Allah exalted him and honored him by giving him knowledge, and it is the dignity that the Father of Humanity, Adam, was distinguished with over the angels. Knowledge sometimes is in the mind, sometimes on the tongue, and sometimes in writing with the fingers. Thus, it may be intellectual, spoken and written. And while the last (written) necessitates the first two (intellectual and spoken), the reverse is not true. For this reason Allah says,
اقْرَأْ وَرَبُّكَ الاٌّكْرَمُ - الَّذِى عَلَّمَ بِالْقَلَمِ - عَلَّمَ الإِنسَـنَ مَا لَمْ يَعْلَمْ
(Read! And your Lord is the Most Generous. Who has taught by the pen. He has taught man that which he knew not.) There is a narration that states, "Record knowledge by writing." There is also a saying which states, "Whoever acts according to what he knows, Allah will make him inherit knowledge that he did not know."
¡Lee, Mensajero!, lo que Al-lah te revela, empezando por el nombre de tu Señor, Quien creó todas las cosas.
"Bacalah dengan (menyebut) nama Rabbmu Yang mencipta-kan, Dia telah menciptakan manusia dari segumpal darah. Yang mengajar (manusia) dengan perantaraan pena. Dia mengajarkan kepada manusia apa yang tidak diketahuinya. Ketahuilah! Sesung-guhnya manusia benar-benar melampaui batas, karena dia melihat dirinya serba cukup. Sesungguhnya hanya kepada Rabbmulah kembali(mu). Bagaimana pendapatmu tentang orang yang mela-rang seorang hamba ketika dia mengerjakan shalat, bagaimana pendapatmu jika orang yang dilarang itu berada di atas kebenaran, atau dia menyuruh bertakwa (kepada Allah). Bagaimana penda-patmu jika orang yang melarang itu mendustakan dan berpaling? Tidakkah dia mengetahui bahwa sesungguhnya Allah melihat segala perbuatannya? Ketahuilah, sungguh jika dia tidak berhenti (berbuat demikian) niscaya Kami tarik ubun-ubunnya, (yaitu) ubun-ubun orang yang mendustakan lagi durhaka. Maka biarkanlah dia memanggil golongannya (untuk menolongnya), kelak Kami akan memanggil malaikat Zabaniyah, sekali-kali jangan, janganlah kamu patuh kepadanya; dan sujudlah dan dekatkanlah (dirimu kepada Allah)." (Al-'Alaq: 1-19).
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(1) Ini adalah surat pertama yang turun kepada Rasulullah a. Surat ini turun kepada Rasulullah a sebagai prinsip-prinsip kenabian pada saat beliau belum mengetahui apa itu al-Qur`an dan apa itu iman. Jibril عليه السلام mendatangi beliau dengan membawa risalah dan memerintah beliau untuk membaca. Lalu Allah سبحانه وتعالى menu-runkan padanya, ﴾ ٱقۡرَأۡ بِٱسۡمِ رَبِّكَ ٱلَّذِي خَلَقَ ﴿ "Bacalah dengan (menyebut) nama Rabbmu Yang menciptakan," yakni menciptakan makhluk secara umum.
(2) Kemudian Allah سبحانه وتعالى mengkhususkan manusia dan me-nyebutkan awal penciptaannya, (yaitu) ﴾ مِنۡ عَلَقٍ 2 ﴿ "dari segumpal darah," karena itu Dzat yang menciptakan manusia dan mengatur-nya pasti mengaturnya dengan perintah dan larangan dengan di-utusnya para rasul dan diturunkannya kitab suci. Karena itu Allah سبحانه وتعالى menyebutkan penciptaan manusia setelah memerintah untuk membaca.
(3-5) Kemudian Allah سبحانه وتعالى berfirman, ﴾ ٱقۡرَأۡ وَرَبُّكَ ٱلۡأَكۡرَمُ ﴿ "Bacalah, dan Rabbmulah Yang Paling Pemurah," yakni Yang banyak dan luas sifatNya, sangat pemurah dan baik, luas dermaNya yang di antara-nya adalah mengajarkan berbagai macam ilmu dan ﴾ عَلَّمَ بِٱلۡقَلَمِ 4 عَلَّمَ ٱلۡإِنسَٰنَ مَا لَمۡ يَعۡلَمۡ 5 ﴿ "mengajar (manusia) dengan perantaraan pena. Dia mengajar-kan kepada manusia apa yang tidak diketahuinya," Allah سبحانه وتعالى mengeluar-kan manusia dari perut ibunya dalam keadaan tidak mengetahui apa pun dan Allah سبحانه وتعالى membuatkan pendengaran, penglihatan dan hati serta mempermudah baginya sebab-sebab ilmu. Allah سبحانه وتعالى me-ngajarkan al-Qur`an, al-Hikmah (hadits) dan mengajarkan melalui perantara pena yang dengannya berbagai ilmu terpelihara, hak-hak terjaga, dan menjadi utusan-utusan untuk manusia sebagai peng-ganti bahasa lisan mereka. Segala puji dan karunia hanya milik Allah سبحانه وتعالى semata yang diberikan pada para hambaNya yang tidak mampu mereka balas dan syukuri. Kemudian Allah سبحانه وتعالى menganu-gerahkan kecukupan dan keluasan rizki kepada mereka.
(6-8) Tapi manusia karena kebodohan dan kezhalimannya bila melihat dirinya kaya, ia bertindak melampaui batas dan ber-buat keji, sombong terhadap petunjuk dan lupa bahwa kepada Rabbnyalah ia ﴾ ٱلرُّجۡعَىٰٓ ﴿ "kembali," dan tidak takut akan pembalasan. Bahkan sampai pada kondisi meninggalkan petunjuk dan menye-rukan orang lain untuk meninggalkannya, lalu melarang shalat yang merupakan amalan iman terbaik.
(9-14) Allah سبحانه وتعالى berfirman untuk orang yang membangkang lagi angkuh ini, ﴾ أَرَءَيۡتَ ﴿ "Bagaimana pendapatmu," wahai orang yang melarang orang untuk shalat, ﴾ إِن كَانَ ﴿ "jika dia," yakni hamba yang shalat, ﴾ عَلَى ٱلۡهُدَىٰٓ ﴿ "berada di atas kebenaran," yakni mengetahui kebe-naran dan mengamalkannya, ﴾ أَوۡ أَمَرَ ﴿ "atau dia menyuruh" orang lain untuk ﴾ بِٱلتَّقۡوَىٰٓ ﴿ "bertakwa (kepada Allah)," patutkah orang yang sifat-nya seperti ini dicegah? Bukankah mencegahnya adalah salah satu penentangan terbesar terhadap Allah سبحانه وتعالى dan perang terhadap kebe-naran? Larangan ini hanya tertuju pada orang yang dirinya sendiri tidak berada di atas petunjuk atau orang yang memerintahkan orang lain agar tidak bertakwa. ﴾ أَرَءَيۡتَ إِن كَذَّبَ ﴿ "Bagaimana pendapatmu jika orang yang melarang itu mendustakan" orang yang melarang ke-benaran, ﴾ وَتَوَلَّىٰٓ ﴿ "dan berpaling" dari perintah, apakah ia tidak takut kepada Allah سبحانه وتعالى dan siksaNya? ﴾ أَلَمۡ يَعۡلَم بِأَنَّ ٱللَّهَ يَرَىٰ ﴿ "Tidakkah dia mengetahui bahwa sesungguhnya Allah melihat" segala perbuatannya?
(15-16) Kemudian Allah سبحانه وتعالى mengancam bila ia terus-mene-rus berada dalam kondisinya seraya berfirman, ﴾ كـَلَّا لَئِن لَّمۡ يَنتَهِ ﴿ "Ketahuilah, sungguh jika dia tidak berhenti" dari perbuatannya, ﴾ لَنَسۡفَعَۢا بِٱلنَّاصِيَةِ ﴿ "nis-caya Kami tarik ubun-ubunnya," yakni Kami akan mencabut ubun-ubunnya secara kasar, dan memang demikian halnya, karena ia adalah ﴾ نَاصِيَةٖ كَٰذِبَةٍ خَاطِئَةٖ ﴿ "ubun-ubun orang yang mendustakan lagi durhaka"; berdusta dalam perkataannya dan durhaka dalam perbuatannya.
(17-18) ﴾ فَلۡيَدۡعُ ﴿ "Maka biarkanlah dia," orang yang benar-benar tertimpa azab, ﴾ نَادِيَهُۥ ﴿ "memanggil golongannya," yakni teman-temannya dan orang-orang di sekitarnya agar mereka menolong-nya dari azab yang menimpanya. ﴾ سَنَدۡعُ ٱلزَّبَانِيَةَ ﴿ "Kelak Kami akan me-manggil malaikat Zabaniyah," yakni para penjaga Neraka Jahanam untuk menyiksanya. Dan hendaklah ia memperhatikan, manakah di antara kedua golongan yang lebih kuat dan kuasa. Ini adalah kon-disi orang yang melarang dan siksaan yang diancamkan padanya.
(19) Sedangkan kondisi orang yang dilarang, Allah سبحانه وتعالى memerintahnya agar tidak menuruti dan tunduk pada larangan orang durhaka itu seraya berfirman, ﴾ كـَلَّا لَا تُطِعۡهُ ﴿ "Sekali-kali jangan, janganlah kamu patuh kepadanya," karena ia hanya memerintahkan sesuatu yang menyebabkan kerugian, ﴾ وَٱسۡجُدۡۤ ﴿ "dan sujudlah" untuk Rabbmu, ﴾ وَٱقۡتَرِب۩ ﴿ "dan dekatkanlah (dirimu kepada Allah)," baik dalam bersujud dan berbagai ketaatan dan amalan-amalan lain yang men-dekatkan diri kepada Allah سبحانه وتعالى, karena semua itu bisa mendekatkan pada RidhaNya. Ini berlaku secara umum bagi setiap orang yang melarang kebaikan dan yang dilarang melakukan kebaikan meski ayat ini turun berkaitan dengan Abu Jahal ketika melarang Rasu-lullah a shalat dan menyiksa, serta menyakiti beliau.
Selesai. Dan segala puji hanya bagi Allah semata, Rabb semesta alam. 9
O Messenger! Read what Allah reveals to you, starting with the name of your Lord who created the creation.
Ô Messager, lis ce qu’Allah te révèle en commençant par prononcer le Nom de ton Seigneur qui a créé toutes les créatures,
-Ey Peygamber!- Bütün varlıkları yaratan Rabbinin adıyla başlayarak Allah’ın sana vahyettiklerini oku!
Bumasa ka, O Sugo, ng ikinakasi ni Allāh sa iyo, na nagpapasimula sa ngalan ng Panginoon mo na lumikha sa lahat ng mga nilikha,
Uči, o Poslaniče, ono što ti Allah objavljuje, otpočinjući s imenom tvoga Gospodara koji je Tvorac svih stvorenja.
Bacalah -wahai Rasul- apa yang diwahyukan Allah kepadamu, dimulai dengan membaca nama Tuhanmu yang telah menciptakan seluruh makhluk.
1- Oku, yaratan Rabbinin adıyla!
2- O, insanı bir kan pıhtısından yarattı.
3- Oku! Rabbin, sonsuz lütuf sahibidir.
4- Kalemle öğretendir.
5- O, insana bilmediklerini öğretmiştir.
6- Asla! İnsan gerçekten azar;
7- Kendini zengin/yeterli görünce.
8- Halbuki dönüş, ancak Rabbinedir.
9, 10- Namaz kılarken kulu(umuz Muhammed’i) engelleyeni gördün mü?
11- Ya o (namaz kılan) doğru yol üzerindeyse;
12- Yahut takvâyı emrediyorsa (nasıl onu engeller)!?
13- Ya (onu engelleyen de) yalanlayıp yüz çeviriyor ise?!
14- O, Allah’ın kendisini gördüğünü bilmiyor mu?
15- Asla! Eğer buna bir son vermezse andolsun onu alnından tuttuğumuz gibi (ateşe atarız)!
16- O yalancı ve günahkâr alnından.
17- O da çağırsın bakalım meclisindekileri,
18- Biz de Zebânileri çağırırız.
19- Asla! Ona itaat etme! Secde et ve (Allah'a) yaklaş!
(Mekke’de inmiştir. 19 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1. Bu sûre, Rasûlullah sallallahu aleyhi ve sellem’e inen ilk Kur’ân sûresidir. Nübüvvetinin başlangıcında nazil olmuştu. O vakit Peygamber sallallahu aleyhi ve sellem Kitab nedir, iman nedir, bilmiyordu. Cibril aleyhisselam ona risalet görevini getirip vermiş ve okumasını emretmişti. O ise mazeret beyan ederek:“Ben okuma bilen birisi değilim!” demişti. Cebrail, bu emrini Peygamber sallallahu aleyhi ve sellem okuyuncaya kadar tekrar etmişti. Ardından Yüce Allah şu buyrukları indirdi:“Oku” bütün varlıkları “yaratan Rabbinin adıyla!”
2. Sonra Alah, özellikle insanı ve onun yaratılışının başlangıcını anarak onu “bir kan pıhtısından” yarattığını belirtmektedir. İnsanı yaratan, var edilişinde ona oldukça itina gösteren bu yüce zatın, emir ve yasaklar ile de onun işlerini yönlendirmesi kaçınılmazdır. Bu da peygamberler göndermek ve Kitaplar indirmekle olur. İşte bundan dolayı okuma emrini verdikten sonra insanı yarattığını söz konusu etmekte ve daha sonra da şöyle buyurmaktadır:
3. “Oku! Rabbin, sonsuz lütuf sahibidir” Pe kçok sıfatta ve pek geniş kerem ve ihsanların sahibidir. Cömertliği pek boldur. Çeşitli ilimleri öğretmiş olması da O’nun kereminin bir tecellisidir.
4-5. Ayrıca O “kalemle öğretendir. O, insana bilmediklerini öğretmiştir.” Yüce Allah, insanı annesinin karnından hiçbir şey bilmez bir halde çıkarmıştır. Ona işitecek kulak, görecek göz, akledecek kalp vermiş, ona ilmi elde etme yollarını kolaylaştırmıştır. Ona Kur’ân’ı ve hikmeti öğrettiği gibi kendisi vasıtası ile ilimlerin korunabildiği, hakların tespit edilebildiği, insanların konuşmalarının yerini tutan ve başkalarına mesaj iletme aracı olan kalemle yazı yazmayı da öğretmiştir.
Hamd Allah’adır. O, kulların şükretmekten ve karşılıklarını vermekten âciz kaldıkları bunca nimetleri ihsan edendir.
6-8. Yüce Allah, insana bol rızık lütfetmiş ve ayrıca onu ihtiyaçtan kurtararak varlık sahibi kılmıştır. Fakat insan bilgisizliği ve zalimliği dolayısıyla kendisini müstağnî (muhtaç olmayan) bir konumda gördüğü vakit haddi aşar, azgınlaşır, hidâyete karşı büyüklenir ve Rabbine döneceğini unutur. Amellerinin karşılığının verileceğinden korkmaz. Hatta hidâyeti terk etmenin yanı sıra başkalarını da hidâyeti terk etmeye çağırma noktasına kadar ulaştığı da olur:
9-12. Başkasını hidâyeti terk etmeye çağıran kişi bununla da kalmaz imanın öngördüğü amellerin en faziletlisi olan namazdan alıkoymaya da kalkışır. İşte Yüce Allah, böyle azgın ve batıl üzerinde direnen kimseye şunları söylemektedir: Ey namaz kılan kuluma engel olan kişi! “Ya o” namaz kılan kulum “doğru yol üzerindeyse?” Hakkı biliyor ve gereğince amel ediyor ise? “Yahut” başkasına “takvâyı emrediyorsa?” Bu nitelikte olan bir kimsenin bu işten alıkonulması uygun bir şey midir? Böyle birisini bu ibadetten alıkoymak, Allah’a karşı savaşın, hakka karşı mücadelenin en büyük şekli değil midir? Çünkü böyle bir alıkoyma, ancak bizzat hidâyet üzere olmayan yahut da başkasına takvânın aksini emreden kimseye yapılabilir.
13. “Ya” namazdan alıkoyan kimse hakkı “yalanlayıp” ilâhî emirlerden “yüz çeviriyor ise?” Allah’tan korkmaz ve O’nun azabından çekinmez mi?
14. “O, Allah’ın” yapıp ettiklerini “gördüğünü bilmiyor mu?” Daha sonra halini sürdürmeye devam ettiği takdirde onu tehdit etmek üzere şöyle buyurmaktadır:
15-16. “Asla! Eğer buna bir son vermezse” söylediklerinden ve yaptıklarından vazgeçmez ise “andolsun onu alnından yakalayıp (ateşe atarız).” Çok güçlü ve zorlu bir şekilde alnından yakalayıp çekeriz. Ona gerçekten bu yakışır. Çünkü onun alnı, söylediği sözlerinde “yalancı ve” yaptıklarında “günahkâr” bir alındır.
17. “O da” azaba uğratılması hak olan bu kişi, “çağırsın bakalım meclisindekileri.” Başına gelen bu musibete karşı yardım etsinler diye meclisinde olanları, arkadaşlarını ve çevresindekileri çağırsın.
18. “Biz de” onu yakalamak ve ona azap etmek üzere cehennem bekçileri olan “Zebânileri çağırırız.” O da baksın ve düşünsün bakalım! Bu iki tarafın hangisi daha güçlü, daha muktedirdir? Bu da namaz kılanı alıkoymak isteyen kişinin durumunu ve onun kendisi ile tehdit olunduğu cezayı ortaya koymaktadır.
19. Namaz kılması engellenene gelince; Yüce Allah ona da bu engellemeye kulak asmamasını, onun bu yasaklamasına itaat etmemesini emrederek şöyle buyurmaktadır:“Asla! Ona itaat etme!” Çünkü o, ancak hüsran ihtiva eden bir emir verir.
Rabbine “secde et” ve gerek secde halinde gerekse diğer itaatlerle Allah’a yakınlaştırıcı amellerle O’na “yaklaş!” Çünkü bütün bu ameller, kişiyi Allah’ın rızasına ve O’na yakınlaştırır.
Bu buyruklar, her ne kadar Rasûlullah sallallahu aleyhi ve sellem’i namazdan alıkoymak isteyen, bundan dolayı da ona işkence eden Ebû Cehil hakkında nâzil olmuş ise de hayırdan alıkoymaya çalışan ve hayırdan alıkonulmak istenen herkes hakkında geçerlidir.
Alak Sûresi’nin tefsiri burada sona ermektedir.
Âlemlerin Rabbi olan Allah’a hamdolsun.
***
Recita, o Messaggero, ciò che Allāh ti ha rivelato, iniziando con il nome del tuo Dio, Colui che ha creato tutta le creature.
Hãy đọc đi - hỡi Thiên Sứ - những gì Allah đã mặc khải cho Ngươi, hãy bắt đầu bằng Bismillah - nhân danh Allah - Đấng đã tạo hóa tất cả vạn vật.
Verse [ 2] خَلَقَ الْإِنسَانَ مِنْ عَلَقٍ (Created man from a clot of blood.) The previous verse referred to the creation of macrocosm, the large or entire universe in general. In this verse, the phrase is khalaqa'l-insan which refers to the creation of microcosm 'the best, noblest or most honourable creation', Man. If analysed carefully, we notice that man is the epitome of macrocosm or the large universe. He is a small scale representation, analogue, or miniature of the large and complex universe. Another reason why man has been particularly mentioned is that the purpose of Prophet-hood, messenger-hood and revelation of the Qur'an is the implementation of Divine ordinances, injunctions and laws and acting upon them: This is the essential peculiarity of mankind. The word ` alaq, being the plural of 'alaqatun, means 'congealed blood'. The creation of man has passed and passes through various phases. His primordial creation is from the four major elements, that is, earth, water, fire and air. His procreation is from an insignificant and humble state, the sperm which then transforms into congealed blood. This is the primary state of the embryo which happens after the conception. Then it takes the shape of a lump of flesh and then the skeletal structure is created. 'Alaqah is the middle phase in the whole process of creation. The specific mention of ` alaqah covers the initial stage and the final stage of the process of creation.
O insanı, bir damla meni olduktan sonra donmuş kandan yarattı.
Creò l'uomo a partire da un grumo di sangue integro, dopo essere stato un fiotto.
Dia telah menciptakan manusia dari sepotong darah padat setelah sebelumnya berupa air mani.
lumikha sa tao mula sa isang piraso ng dugong namuo matapos na ito dati ay isang patak.
Stvorio je čovjeka od komada zgrušane krvi nakon što je bio sjeme.
Ngài đã tạo hóa con người từ hòn máu đặc sau khi nó chỉ là giọt tinh dịch.
Quien creó al ser humano a partir de una célula embrionaria que luego se transforma en un cigoto.
He created the human from a clot of congealed blood, after it had been a drop of semen.
qui a créé l’être humain d’un caillot de sang issu d’une goutte de sperme.
-Ey Peygamber!- Allah’ın sana vahyettiklerini oku! Senin Rabbin hiçbir kerem sahibinin O'nun cömertliğine yaklaşamayacağı en büyük kerem sahibi olandır. O, çok büyük cömertlik ve ihsan sahibidir.
Recita, o Messaggero, ciò che Allāh ti rivela; il tuo Dio, il Più Generoso, Colui che non ha pari nella Sua Generosità, ed Egli è Munifico nel concedere beni e grazie.
Verse [ 3] اقْرَأْ وَرَبُّكَ الْأَكْرَمُ (Read, and your Lord is the most gracious.) The command iqra' [ Read ] has been repeated in this verse for two reasons: The first command in verse [ 1] was for the Holy Prophet himself to read or recite. The second command in this verse is to proclaim, convey, communicate and teach or preach. It is not inconceivable that the command iqra' is repeated by deliberate design for emphasis. The Divine attribute al-Akram 'the Most Gracious' signifies that Allah did not create the world or man for any ulterior motive, for selfish motivation or for His own benefit. He has done it out of His infinite grace, generosity and magnanimity. He endowed upon the universe the great favour of existence without asking for it.
Này hỡi Nabi, Ngươi hãy đọc những gì được ban xuống cho Ngươi bởi Thượng Đế của Ngươi rất rộng lượng và bao dung.
Uči, o Poslaniče, ono što ti Allah objavljuje, a tvoj Gospodar je najplemenitiji, čijoj plemenitosti ništa nije slično, i On je veliki dobročinitelj.
Ô Messager, lis ce qu’Allah te révèle. Ton Seigneur le très magnanime, dont la magnanimité n’est égalée par celle de personne. En effet, Il est très généreux et bienfaisant.
¡Lee, Mensajero, lo que Al-lah te revela! Tu Señor es el más Generoso; ninguna persona bondadosa puede alcanzar Su bondad, porque Él tiene abundante generosidad y bondad.
O Messenger! Read what Allah reveals to you. Your Lord is the most Kind; no kind person can come to His kindness, because He has abundant generosity and goodness.
Bacalah -wahai Rasul- apa yang diwahyukan Allah kepadamu dan Tuhanmu Mahamulia yang tidak ada kemuliaan yang mendekati kemuliaan-Nya, Dia telah berbuat banyak derma dan kebaikan.
Bumasa ka, O Sugo, ng ikinakasi ni Allāh sa iyo samantalang ang Panginoon mo ay ang Napakamapagbigay, na walang nakapapantay sa pagkamapagbigay Niya na isang mapagbigay sapagkat Siya ay ang marami ang kagalantehan at ang paggawa ng mabuti.
The one who taught to write, and the revelation, through the pen.
Kalemle harfleri ve yazı yazmayı öğretendir.
na nagturo ng pagsasatitik at pagsulat sa pamamagitan ng panulat,
Colui che ha insegnato la calligrafia, l'alfabeto e come utilizzare il calamo per la scrittura,
Ngài là Đấng đã dạy nhân loại chữ viết bằng cây viết.
Dialah yang telah mengajarkan tulisan dan cara menulis dengan pena.
Verse [ 4] الَّذِي عَلَّمَ بِالْقَلَمِ (Who imparted knowledge by means of the Pen.) The preceding verse spoke of the creation of man. The current verse speaks of man's education or literacy, because knowledge, as part of education and literacy, distinguishes man from all other animals and creatures, and occupies the position of the crown of creation. There are two means, methods or media through which knowledge is imparted: [ 1] oral or spoken method or by word of mouth; and [ 2] Pen or written method. The command iqra' [ read ] at the beginning of Surah refers to the oral or spoken method. However, the current verse, which speaks more explicitly about imparting knowledge, speaks of the written method of recording and transmitting knowledge from generation to generation.
Pen and Writing: The First and Most Important Means of Transmitting Knowledge
An authentic narration of Sayyidna Abu Hurairah ؓ reports that the Messenger of Allah said:
لَمَّا خلق اللہ الخلق کتب فی کتابہ فھو عندہ فوق العرش، ان رحمتی غلبت غضبی
"When Allah created the creation, He inscribed a document which is with Him above the Throne: Indeed My mercy has preceded My anger."
In another narration, the Messenger of Allah ﷺ is reported to have
said:
اوّل ما خلق اللہ القلم، فقال لہ : اکتب، فکتب ما یکون الٰی یوم القیامۃ فھو عندہ فی الذکر فوق عرشہٖ
"The first thing Allah created was the pen. He told it to write, so it wrote what was to take place till Doomsday. This is with Allah on His Throne." [ Qurtubi ]
Three Types of Pen
Scholars have said that there are three types of pen in the world: [ 1] a Pen that Allah created with His own hand and instructed it to write the decree of the universe; [ 2] the pen of the angels who record the events that are to occur and their magnitude, they also use it to record the deeds of human beings; and [ 3] the pen of human beings, which they use to reduce their speech to writing. Writing, in fact, is a kind of speech [ or a manifestation of it ]. Humans are biologically programmed by Allah for speech, and it is thus natural, inborn and innate faculty. [ Qurtubi ] The leading authority on Tafsir, Mujahid, cites from Abu ` Amr that Allah created four things in the entire universe with His own Creative hand, and the rest of the creation came into being by His cosmic command of kun [ be ] and they became. The four things are: [ 1] the pen; [ 2] The Divine Throne; [ 3] the Garden of Eden; and [ 4] Holy Prophet 'Adam (علیہ السلام) .
Who was First Trained in the Writing Skill and Art?
Scholars have differed on this question. Some say the art and skill of writing was first imparted to the father of mankind, i.e. the prophet 'Adam (علیہ السلام) and he was the first one to write. [ Ka` b Ahbar ]. Others say that this art was first taught to the Holy Prophet Idris (علیہ السلام) and he was thus the very first scribe. [ Dahhak ]. Some others have observed that the art and skill of writing is the Divine knowledge given as a gift to anyone whom Allah wills.
Writing Skill and Art: A Great Divine Gift
Sayyidna Qatadah (رح) stated that Pen is a great Divine gift. If Allah had not granted man the art and skill of writing with pen, it would not have been possible for him to preserve or protect the religion in its pristine form, nor would it have been possible for him to conduct his worldly affairs in the proper manner. Sayyidna ` Ali' ؓ has stated that it is a great generosity that Allah has granted His servants knowledge of things they did not know. He drew them out from the darkness of ignorance and brought them into the light of knowledge. He urged them to acquire the art and skill of writing as it accrues great benefits. Only Allah is able to keep count of the benefits of writing. All sciences and philosophies are codified by means of pen. The history of the former and latter nations are compiled by means of pen. Their chronicles and monographs are preserved in writing. The Divinely revealed Books are committed to writing, and shall be preserved till the world lasts. The pen' is thus able to make great contribution towards the propagation and dissemination of spiritual sciences and Divine secrets revealed by the Qur'an and of physical sciences to which the study of the Qur'an imparted a great stimulus. Without the pen, all worldly and religious works will come to a standstill.
Writing Skill and Art: Attitude of Scholars in All Ages
Scholars of the former and the latter times have always realised the stupendous role pen plays in the preservation and transmission of knowledge, as a result they made a great use of it and left behind a huge legacy of books and writings. It is regretful to notice that in this age students and scholars have ignored the importance of this skill and art. As a result, scarcely a few people in a few million people have mastered the art, or developed the skill, of writing. To Allah do we direct our complaint!
Writing Skill and Art: The Reason Why the Holy Prophet ﷺ was not Taught
It is really very significant that mention should have been made of 'Pen' in a Book which was revealed to a person, the Final Messenger ﷺ ، who himself did not know how to read and write. The reason for this is the profound Divine wisdom underlying it. Allah had willed that the dignity and status of the Final Messenger ﷺ should be far above the thinking of the general populace. Allah placed the Holy Prophet ﷺ in an environment which was not favourable for any spontaneous accomplishments, nor was it conducive to any achievements by natural exposure. His birthplace was the rugged and rocky mountainous terrain. The desert of Arabia had fewer plants apart from the date-palms, little water apart from the zam zam well and the weather was always dry, far away from civilisation, and completely cut off from the cradle of knowledge and wisdom. The communications system or network was inaccessible; as a result, the people of Arabia had no contact with Syria, Iraq, Egypt and other civilised areas of the world. Hence, all the Arabs were referred to as 'unlettered' who generally had no respect for knowledge, wisdom and writing. Very rarely people had the opportunity to learn knowledge or to acquire the art and skill of writing. The Holy Prophet ﷺ was born in such bare region, among such illiterate tribes and in such harsh environment. He was never given the opportunity to become literate. It was inconceivable that a person born in such a surrounding will be gifted with knowledge, wisdom and high morals. He was, however, suddenly granted the cloak of Prophethood, together with incessant flow of knowledge and wisdom. The greatest of poets and orators of Arabia were subdued by the eloquence of the unlettered Holy Prophet ﷺ . This was his open and overt miracle. Every open-minded person should be able to see with his eye of certainty that his attainments were not the result of acquisition by his own efforts or human exertion, but they were the result of the invisible generosity of Allah Who endowed him with the Prophetic gift. This is the Divine wisdom underlying the reason why the Holy Prophet ﷺ was not trained in the skill and the art of writing. [ Adapted from Qurtubi ]
Verse [ 5] عَلَّمَ الْإِنسَانَ مَا لَمْ يَعْلَمْ (Taught Man what he did not know." The preceding verse was concerned with a particular means of teaching, namely, 'pen', the written method.
Many other Means of Teaching
The present verse purports to say that the real teacher is Allah, and He has innumerable ways and means, besides pen, to impart knowledge. Therefore, the verse says that Allah taught man things with which he was unacquainted previously. The verse does not mention 'pen' or any other means of teaching. The reason for that is man is taught from the very inception of his life. First, he is gifted with intellect, the greatest means of receiving knowledge. Man, by the right use of intellect, is able to understand many things. Further, his entire environment is the manifestation of the perfect power of Allah and studded with the evidence of Divine power by witnessing which he is able to recognise his Creator. Revelation and inspiration are other means of knowledge. The knowledge of many essential things are learnt intuitively. Intuition is the God-given ability to know or understand things through feelings, rather than by considering facts or evidence. As a result, there is no need for tongue or pen. When a baby is born, it is not conscious of how its environment operates. However, it instinctively reaches out for the mother's breast, when it feels hungry and feeds itself. Who teaches it and who can teach it? Allah has taught it the 'skill' of crying since its birth. The cry of the baby is the means of satisfying all its needs. When it cries, it becomes a cause of concern for the parents to find out what is wrong. The baby's cry satisfies its hunger, thirst, heat and cold. Who teaches the new-born baby how to cry? All this is instinctive knowledge with which Allah has programmed every living organism, especially man. After the instinctive knowledge, man's knowledge continues to increase by word of mouth, and then by the supra-rational organ of intuition, called the heart. Apparently, there was no need to say مَا لَمْ يَعْلَمْ (... what he did not know) because normally knowledge is imparted of things that are not known. It is explicitly stated here, probably because man may not assume that the God-given knowledge and skills are the results of his own efforts and exertion. The concluding phrase مَا لَمْ يَعْلَمْ "what he did not know" has been added in order to make man realise that there was a time when he knew nothing, thus in [ 16:78] we came across أَخْرَجَكُم مِّن بُطُونِ أُمَّهَاتِكُمْ لَا تَعْلَمُونَ شَيْئًا (And Allah has brought you forth from your mothers' wombs when you knew nothing...). This shows that knowledge is not an ingrained personal excellence of man. It is the gift of the Creator and the Master. [ Mazhari ]. Some scholars interpret the word 'man' to be referring to the Holy Prophet 'Adam (علیہ السلام) because he was the first man to whom knowledge was imparted, thus in [ 2:31] وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا (And He taught 'Adam the names, all of them...). And others say the reference is to the Final Messenger ﷺ whose knowledge embraces the knowledge of all the previous Prophets (علیہم السلام) .
As stated earlier, these five verses of this Surah represent the very beginning of the revelation of the Qur'an. Verses [ 6-19] of the Surah are of much later date. We assert this on the following grounds: These verses were revealed in connection with an incident in which Abu Jahl prevented the Holy Prophet from offering salah. In the initial stages of revelation and Prophet-hood, the Holy Prophet ﷺ had no enemies in Makkah. All used to call him by the title of 'al-Amin' [ the honest or upright ]. They respected and loved him. Abu Jahl's enmity and opposition obviously started when the Holy Prophet ﷺ proclaimed his propagation openly, called the people towards Islam publicly, and performed the salah in the Sacred Mosque. Salah was prescribed on the Night of Ascent, (Mi` raj). Therefore, prevention from salah, referred to in these verses, may not be imagined before that time.
Onaj koji poučava pisanju perom.
C’est Lui qui enseigna l’écriture par la plume (`al-qalamu),
Él enseñó a escribir y la revelación a través de la escritura.
e che insegnò all'uomo ciò che non sapeva.
Le enseñó al ser humano lo que este no conocía.
Onaj koji je čovjeka naučio svemu što nije znao.
Dia mengajari manusia apa-apa yang sebelumnya tidak diketahuinya.
The first five verses of this chapter were the very first verses which were revealed to the Prophet Muhammad. Almighty God created man out of ordinary material elements. Then He blessed him with the rare capacity to read and to understand the import of what he read. Then, man was given the additional capacity to use the pen and thus systematise and preserve his knowledge. While the capacity to read enables a man to acquire knowledge, the pen makes him capable of spreading this knowledge to others on a large scale. The ‘pen’ is a symbol of knowledge. In other words, through written words the believers are enjoined to acquire and spread the knowledge of the truth, wisdom and beauty of Islam. Today, spreading the word of God will be done by means of printed material and through other means of communication which includes the internet and the multimedia. Translations of the Quran in various languages, Islamic books and other printed material on Islam should be distributed as a part of dawah work on a large scale, so that the word of God reaches each and every home—big or small as predicted in a hadith (Musnad Ahmed). Thousands of men and women are dying every day without having had the message of God conveyed to them; without having had the opportunity to accept it, they have missed their chance of improving their lives in the Hereafter. In such a situation it is the solemn responsibility of the believers to desist from making excuses and seriously take up the mission of proclaiming the divine truth. The conveying of the message of Truth to everyone, the responsibility for which has been placed on the Muslims, is not like an optional subject, which you may either take up or leave off on some pretext. This is a responsibility of such a nature that it has to be discharged at all costs. Dawah, which in the Quran is called ‘warning and giving glad tidings’, is directly the mission of God. So that men might have no argument with God on the plea that they were unaware, this task was passed on to the believers themselves after the preservation of the Quran. This exigency has opened up the opportunity for man to perform this great divine task. Those who come forward to carry out this divine mission of dawah will receive special succour in this life and will be held deserving of great honour in the life Hereafter.
He taught the human that which he did not know.
et enseigna à l’être humain ce qu’il ne connaissait pas.
İnsana bilmediklerini öğretti.
nagturo sa tao ng hindi dati nito nalaman.
Ngài dạy con người những điều y vốn chưa từng biết.
En vérité, l’être humain pervers, à l’image de `Abû Jahl, transgresse exagérément les limites d'Allah,
The Threat against Man's Transgression for the sake of Wealth
Allah informs that man is very pleased, most evil, scornful and transgressive when he considers himself self-sufficient and having an abundance of wealth. Then Allah threatens, warns and admonishes him in His saying,
إِنَّ إِلَى رَبِّكَ الرُّجْعَى
(Surely, unto your Lord is the return.) meaning, `unto Allah is the final destination and return, and He will hold you accountable for your wealth, as to where you obtained it from and how did you spend it.'
Scolding of Abu Jahl and the Threat of seizing Him
Then Allah says,
أَرَأَيْتَ الَّذِى يَنْهَى - عَبْداً إِذَا صَلَّى
(Have you seen him who prevents. A servant when he prays) This was revealed about Abu Jahl, may Allah curse him. He threatened the Prophet for performing Salah at the Ka`bah. Thus, Allah firstly admonished him with that which was better by saying,
أَرَءَيْتَ إِن كَانَ عَلَى الْهُدَى
(Have you seen if he is on the guidance.) meaning, `do you think this man whom you are preventing is upon the straight path in his action, or
أَوْ أَمَرَ بِالتَّقْوَى
(Or enjoins Taqwa) in his statements Yet, you rebuke him and threaten him due to his prayer.' Thus, Allah says,
أَلَمْ يَعْلَم بِأَنَّ اللَّهَ يَرَى
(Knows he not that Allah sees) meaning, doesn't this person who is preventing this man who is following correct guidance know that Allah sees him and hears his words, and He will compensate him in full for what he has done Then Allah says by way of warning and threatening,
كَلاَّ لَئِن لَّمْ يَنتَهِ
(Nay! If he ceases not,) meaning, if he does not recant from his discord and obstinacy,
لَنَسْفَعاً بِالنَّاصِيَةِ
(We will scorch his forehead.) meaning, `indeed We will make it extremely black on the Day of Judgement.' Then He says,
نَاصِيَةٍ كَـذِبَةٍ خَاطِئَةٍ
(A lying, sinful forehead!) meaning, the forehead of Abu Jahl is lying in its statements and sinful in its actions.
فَلْيَدْعُ نَادِيَهُ
(Then let him call upon his council.) meaning, his people and his tribe. In other words, let him call them in order to seek help from them.
سَنَدْعُ الزَّبَانِيَةَ
(We will call out the guards of Hell!) `And they are the angels of torment. This is so that he may know who will win -- Our group or his group' Al-Bukhari recorded that Ibn `Abbas said, "Abu Jahl said, `If I see Muhammad praying at the Ka`bah, I will stomp on his neck.' So this reached the Prophet , who said,
«لَئِنْ فَعَلَ لَأَخَذَتْهُ الْمَلَائِكَة»
(If he does, he will be seized by the angels.)" This Hadith was also recorded by At-Tirmidhi and An-Nasa'i in their Books of Tafsir. Likewise, it has been recorded by Ibn Jarir. Ahmad, At-Tirmidhi, An-Nasa'i and Ibn Jarir, all recorded it from Ibn `Abbas with the following wording: "The Messenger of Allah ﷺ was praying at the Maqam (prayer station of Ibrahim) when Abu Jahl bin Hisham passed by him and said, `O Muhammad! Haven't I prevented you from this' He threatened the Prophet and thus, the Messenger of Allah ﷺ became angry with him and reprimanded him. Then he said, `O Muhammad! What can you threaten me with By Allah, I have the most kinsmen of this valley with me in the large.' Then Allah revealed,
فَلْيَدْعُ نَادِيَهُ - سَنَدْعُ الزَّبَانِيَةَ
(Then let him call upon his council. We will call out the guards of Hell!)" Ibn `Abbas then said, "If he had called his people, the angels of torment would have seized him at that very instant." At-Tirmidhi said, "Hasan Sahih." Ibn Jarir recorded from Abu Hurayrah that Abu Jahl said, "Does Muhammad cover his face with dust (i.e., from prostration) while he is among you all" They (the people) replied, "Yes." Then he said, "By Al-Lat and Al-`Uzza, if I see him praying like this, I will stomp on his neck, and I will certainly put his face in the dust." So the Messenger of Allah ﷺ came and he began praying, which made it possible for Abu Jahl to stomp on his neck. Then the people became surprised at him (Abu Jahl) because he began retreating on his heels and covering himself with his hands. Then it was said to him, "What's the matter with you" He replied, "Verily, between me and him is a ditch of fire, monsters and wings." Then the Messenger of Allah ﷺ said,
«لَوْ دَنَا مِنِّي لَاخْتَطَفَتْهُ الْمَلَائِكَةُ عُضْوًا عُضْوًا»
(If he had come near me, the angels would have snatched him limb by limb.) The narrator added; "Allah revealed an Ayah, but I do not know whether it is concerning the Hadith of Abu Hurayrah or not:
كَلاَّ إِنَّ الإِنسَـنَ لَيَطْغَى
(Nay! Verily, man does transgress.) to the end of the Surah." Imam Ahmad bin Hanbal, Muslim, An-Nasa'i and Ibn Abi Hatim all recorded this Hadith.
Amusement for the Prophet
Then Allah says,
كَلاَّ لاَ تُطِعْهُ
(Nay! Do not obey him.) meaning, `O Muhammad! Do not obey him in what he is forbidding from such as steadfastness in worship and performing worship in abundance. Pray wherever you wish and do not worry about him. For indeed Allah will protect you and help you, and He will defend you against the people.'
وَاسْجُدْ وَاقْتَرِب
(Fall prostrate and draw near (to Allah)!) This is just like what has been confirmed in the Sahih of Muslim on the authority of Abu Salih who reported from Abu Hurayrah that the Messenger of Allah ﷺ said,
«أَقْرَبُ مَا يَكُونُ الْعَبْدُ مِنْ رَبِّهِ وَهُوَ سَاجِدٌ، فَأَكْثِرُوا الدُّعَاء»
(The closest that a servant can be to his Lord is when he is in prostration. Therefore, make abundant supplications (i.e., while prostrating).)" It has also been mentioned previously that the Messenger of Allah ﷺ used to prostrate when he recited
إِذَا السَّمَآءُ انشَقَّتْ
(When the heaven is split asunder.) (84:1) and
اقْرَأْ بِاسْمِ رَبِّكَ الَّذِى خَلَقَ
(Read! In the Name of your Lord Who has created.) (96:1) This is the end of the Tafsir of Surah Iqra' (Surat Al-`Alaq). Unto Allah is due all praise and thanks, and He is the Giver of success and protection against error.
Sungguh, orang yang jahat semisal Abu Jahal telah melampaui batas dalam melanggar batasan-batasan Allah.
No! In verità, o uomo licenzioso come Abū Jahl, che oltrepassa ogni limite nel trasgredire la legge di Allāh,
Zaista je čovjek griješnik, poput Ebu Džehla, i prelazi granice koje je Allah postavio.
Sa katotohanan, tunay na ang taong masamang-loob tulad ni Abū Jahl ay talagang lumampas sa hangganan sa paglabag sa mga hangganan ni Allāh.
Truly, indeed, the transgressing human i.e. Abu Jahl, has crossed the limit in overstepping the limits of Allah.
Verses [ 6-7] كَلَّا إِنَّ الْإِنسَانَ لَيَطْغَىٰ أَن رَّآهُ اسْتَغْنَىٰ (The fact is that man crosses the limits, because he deems himself to be free of need.) Although the verse immediately refers to a particular person, namely, Abu Jahl who insulted the Holy Prophet ﷺ ، the statement is general which draws man's attention to one of his weaknesses. So long as man is in need of others, he walks straight; but when he thinks that he does not need anyone, he tends towards transgression, and develops the tendency to wrong-doing, tyranny and oppression. This is generally the behavior of the affluent people, government officials, and people with abundant children and friends or servants. They become purse-proud and intoxicated with the leadership power they exercise on their groups. Abu Jahl was a typical example of this. He was one of the well-to-do and prosperous people of Makkah. All the members of his tribe and inhabitants of the city respected and obeyed him. He became arrogant and insulted the leader of all the Prophets - the noblest of creation. The next verse warns such arrogant people about the evil consequences of their behavior.
Gerçekten Ebu Cehil gibi facir insanlar, Allah’ın sınırlarını ihlal ederek çiğner.
Sin duda, la transgresión humana, como por ejemplo la de Abu Yahl, ha excedido los límites de lo establecido por Al-lah.
Thực tế, kẻ hư đốn như Abu Jahal đã vượt quá giới hạn của Allah.
che si ritiene ricco per il rango che detiene e il denaro che possiede,
İnsan sahip olduğu makam ve maldan ötürü kendisini yeterli gördüğü için azgınlık eder.
Hal itu karena ia melihat dirinya telah merasa cukup dengan martabat dan harta yang dimilikinya.
dahilan sa nakakita siya sa sarili niya na nakasapat dahil sa taglay niya na impluwensiya at yaman.
Just because he has seen him showing no need of the prestige and wealth he possesses.
*puisqu’il estime se suffire à lui-même par son prestige et sa richesse.
Bởi vì y tự mãn về tài sản phong phú và quyền lực hiện tại.
Porque ha creído que depende únicamente de su prestigio y riquezas.
jer se neovisnim osjeti zbog položaja i imetka kojeg posjeduje.
-Ey Peygamber!- Muhakkak kıyamet günü dönüş Rabbine olacak ve O da herkese hak ettiği karşılığı verecektir.
Sesungguhnya kepada Tuhanmu -wahai manusia- tempat kembali di hari Kiamat, lalu Allah membalas masing-masing sesuai dengan bagiannya.
Verse [ 8] إِنَّ إِلَىٰ رَبِّكَ الرُّجْعَىٰ إِنَّ إِلَىٰ رَبِّكَ الرُّجْعَىٰ (Surely to your Lord is the Return.) The word rufa, like bushra, is the verbal noun of infinitive - meaning all will be returning to their Lord. The apparent meaning is 'returning to the Lord after death and giving account of good and bad deeds and seeing with their own eyes the evil consequences of arrogance.' The profounder meaning of the verse is that though man has been endowed with great natural powers and has been created in the best make, he errs grievously if he thinks that he can ignore Allah's help and guidance. He constantly stands in need of Divine assistance, because his capacities and capabilities - either as an individual or in his collective capacity - are at best limited. The proud and arrogant man is thus not self-sufficient. If he thinks deeply, he will find that he needs Allah for every movement and pause. If He has apparently not made any member of the human species in need of another, he is at least in need of Allah for all his needs. Thinking that human beings are not in need of one another is also a fallacy. Allah has made man a social being, and as such he cannot satisfy all his needs by himself. Allah has made the social system or network such that all human beings need one another to satisfy their needs some time or the other. Let us consider an example: A fresh morsel of food that goes into our mouth and we swallow it unreflecting, is the result of thousands of human beings and animals who worked hard for a long period of time. It is not possible for anyone to engage so many thousands of human beings in his service. The same applies to clothes and other needs which require the services of thousands of millions of humans and animals to prepare the needful things. None of them is his servant. Even if he hires them at a rate of wages to work for him, it would not be possible for him to pay them their wages or salary. This secret or mystery dawns upon man when he realizes that the system of preparing all his needs is set into motion by the consummate wisdom of the Creator of the universe. He inspired someone to become a farmer, He cast into another's mind to become a woodcutter or a carpenter, He kindled in someone else's mind to become a blacksmith, He stimulated others to be content with labouring or working for somebody else, He ignited in others the burning desire to be involved in commerce or business, trade or industry. In this way, Allah has set up a bazaar of human needs which no government, nor its legal system or an individual could ever set up. A careful thinking along this line must lead us to the natural corollary that إِنَّ إِلَىٰ رَبِّكَ الرُّجْعَىٰ (Surely to your Lord is the Return.", that is, we witness that ultimately all things are under Divine power and wisdom.
O human! Indeed, to your Lord is the return on the Day of Judgement, where He will requite each person with what he deserves.
Nhưng ngươi - hỡi con người - sẽ phải quay trở lại với Allah để Ngài xét xử và thanh toán trong Ngày Tận Thế.
¡Ser humano! En efecto, a tu Señor es el retorno en el Día del Juicio, donde Él retribuirá a cada persona con lo que se merece.
Or c’est vers ton Seigneur qu’aura lieu le retour le Jour de la Résurrection, ô être humain, et Il rétribuera chacun selon ce qu’il mérite.
Tunay na tungo sa Panginoon mo, O tao, ang pagbabalik sa Araw ng Pagbangon para gumanti Siya sa bawat ayon sa magiging karapat-dapat dito.
O čovječe, svome Gospodaru ćeš se vratiti, pa će On svakom dati ono što zaslužuje.
in verità, o uomo, il ritorno sarà presso il tuo Dio, nel Giorno della Resurrezione, e ricompenserà ognuno in base a ciò che merita.
Connais-tu un cas plus étonnant que celui de `Abû Jahl, qui défend
Vidje li ti ikog čudnijeg od Ebu Džehla koji sprečava
Nakakita ka ba ng higit na kataka-taka kaysa sa nauukol kay Abū Jahl na sumasaway
Há Ngươi còn thấy việc nào lạ đời hơn việc Abu Jahal đã cấm cản.
Hai visto questione più assurda di quella di Abū Jahl, colui che ostacola
Have you seen anything more shocking than the matter of Abu Jahl, who prevented.
Verses [ 9-10] أَرَأَيْتَ الَّذِي يَنْهَىٰ عَبْدًا إِذَا صَلَّىٰ أَرَأَيْتَ الَّذِي يَنْهَىٰ (Have you seen him who forbids a slave of Allah when he prays?) From here to the end of the Surah, the verses allude to an incident. When the Holy Prophet was enjoined to perform the salah, he started performing it at first privately, later in public in the Sacred Mosque. Abu Jahl stopped him from performing salah and threatened him that if he were to perform salah and prostrate, he would [ God forbid!] trample his neck. Verse [ 14] أَلَمْ يَعْلَم بِأَنَّ اللَّـهَ يَرَىٰ (Does he not know that Allah is watching?) is in response to the threat made by Abu Jahl, and the verse does not mention whom He is watching. It is of general application - He is watching the pious personality who is performing the salah, as well as the wretched, miserable person who is obstructing the performance of the salah. Here the statement merely asserts that Allah is watching everything and everyone. It does not specify what will happen at Resurrection, because the horrible, terrible and dreadful scenes of that are unimaginable.
9. ¿Has visto algo más chocante que cuando Abu Yahl trató de impedir
Engel olmaya çalışan Ebu Cehil’in yaptığından daha çok şaşılacak bir şey gördün mü?
Apakah kamu melihat perkara yang lebih aneh dari perkara Abu Jahal yang melarang
hamba Kami, Muhammad -ṣallallāhu 'alaihi wa sallam-, ketika dia melakukan salat di sisi Kakbah?!
He prevented My servant Muhammad (peace be upon him) when he performed prayer near the Ka‘bah.
il Nostro suddito Muħammed, pace e benedizione di Allāh su di lui ﷺ, quando prega presso la Ka'bah.
sa lingkod Naming si Muḥammad – sumakanya ang basbas at ang pagbati ng kapayapaan – kapag nagdasal siya sa tabi ng Ka`bah?
Nô lệ Muhammad của TA khi Y hành lễ Salah tại Ka'bah hay không?
roba našeg Muhammeda, sallallahu alejhi ve sellem, da klanja kod Ka'be.
a Mi siervo Mujámmad r realizar las oraciones cerca de la Ka'bah?
à notre serviteur Muħammad de prier près de la Ka’bah?
Kulumuz Muhammed -sallallahu aleyhi ve sellem- Kâbe’de namaz kıldığı zaman.
Bu engellenen kimse, Rabbinden hidayet ve basiret üzerineyse ne dersin?
What do you think will happen, if this person who has been prevented, is following guidance and foresight from his Lord?
Non sai che colui al quale è stato impedito ciò è ben guidato e illuminato dal suo Dio?!
¿Qué crees que sucederá, si esta persona que ha sido impedida de rezar está siguiendo la guía y luz de su Señor?
Šta misliš, ako taj ko je spriječen, slijedi uputu od svoga Gospodara?
Nakakita ka ba kung itong sinasaway ay nasa isang patnubay at isang pagkatalos mula sa Panginoon niya,
Bagaimana pendapatmu apabila orang yang dilarang ini ternyata berada di atas petunjuk dan ilmu dari Tuhannya?!
Crois-tu qu’il suit une guidée et une clairvoyance provenant de son Seigneur?
Ou alors, ordonnait-il de craindre Allah en se conformant à Ses commandements et en renonçant à Ses interdits? Celui qui ordonne cela défend-il de prier?
Que instruye a la gente a recordar a Al-lah, cumpliendo Sus mandamientos y absteniéndose de las cosas que Al-lah no ha permitido; ¿crees que debería ser impedida de realizar estas cosas una persona como el Profeta?
Veya insanlara emirlerini yerine getirip, yasaklarından sakınarak Allah’tan korkmalarını emreden bir kimse engellenir mi?
ili ako ljudima bogobojaznost naređuje, koja se ogleda u slijeđenju Allahovih naredbi i ostavljaju zabrana. Zar takav treba da se spriječi?
Hay là kẻ ra lệnh mọi người biết kính sợ Allah, biết phục tùng Ngài lại có hành động cấm cản thế sao?
o nag-uutos noon ng pangingilag magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya? Sinasaway ba ang sinumang ito ang pumapatungkol sa kanya?
O che ordinava alla gente di temere Allāh obbedendo ai suoi ordini e rispettando i Suoi divieti: Può essere forse ostacolato qualcuno che si comporta in questo modo?!
Or that he instructs the people to be mindful of Allah by fulfilling His commands and refrain from the things he has not allowed; can such a person be prevented?
Atau ternyata dia memerintahkan manusia untuk bertakwa kepada Allah dengan menjalankan segala perintah-Nya dan menjauhi segala larangan-Nya, apakah orang yang seperti ini harus dilarang?!
Non vedi che costui che sbarra ciò che il Messaggero ha comunicato e che vi è avverso non teme Allāh?!
What do you think will happen if this preventer rejected whatever the Messenger brought and turned away from it? Does he not fear Allah?
Si cet individu traite de mensonge ce que le Messager apporte et s’en détourne, cela signifierait-il qu’il craint Allah?
Nakakita ka ba kung nagpasinungaling sa inihatid ng Sugo ang tagasaway na ito o umayaw siya roon? Hindi ba siya natatakot kay Allāh?
Bagaimana pendapatmu apabila orang yang melarang ini ternyata mendustakan apa yang dibawa oleh Rasul dan berpaling darinya, tidakkah ia takut kepada Allah?
Šta misliš, ako ovaj ko spriječava, poriče istinu koju je donio Poslanik, i okreće se od nje? Zar se on ne boji Allaha?
Ona engel olan kişinin de, Peygamber'in getirdiğini yalanlayıp, ondan yüz çevirmesine ne dersin? Allah’tan hiç korkmuyor mu?
¿Qué crees que pasaría si alguien rechazara lo que el Mensajero trajo y se apartara de él? ¿No tienes temor de Al-lah?
Lẽ nào kẻ quay lưng với sự thật và ngăn cản điều mà Thiên Sứ truyền đạt lại không biết sợ Allah ư?
Hindi ba nakaalam ang tagasaway ng lingkod na iyan sa pagdarasal na si Allāh ay nakakikita sa ginagawa nito, na walang nakakukubli sa Kanya mula roon na anuman?
Does the preventer of this servant from prayer not know that Allah sees whatever he does, and that nothing is hidden from Him?
Hay là kẻ cấm cản nô lệ của Ngài hành lễ Salah cho rằng Allah không nhìn thấy hành động của hắn ư, trong khi không gì giấu được Ngài cả?
Zar onaj ko brani robu da klanja ne zna da Allah vidi šta čini, da Mu ništa nije skriveno?
Bu kulu namazdan alıkoyan kimse, Allah’ın onun ne yaptığını gördüğünü, bunlardan hiç birinin O'na gizli kalmadığını bilmiyor mu?
Tidakkah orang yang melarang seorang hamba dari salat ini tahu bahwa Allah melihat perbuatannya karena tidak ada sedikit pun yang tersembunyi dari-Nya?!
Ne sait-il pas qu’Allah voit ce qu’il fait et que rien ne Lui échappe?
¿No sabe el que impide que este siervo rece que Al-lah ve lo que hace, y que nada está oculto para Él?
Colui che ostacola questo suddito che prega non sa che, in verità, Allāh vede ciò che fa e che nulla di tutto ciò Gli è nascosto?!
Le cose non stanno come questo ignorante crede; se non smette di fare del male al Nostro suddito e di smentirlo, lo afferreremo con forza per la fronte e lo trascineremo al Fuoco.
Durum hiç de bu cahilin tasavvur ettiği gibi değildir. Eğer kulumuza eziyet etmeyi ve onu yalanlamayı bırakmazsa, onu başının önünden/perçeminden yakalayıp zorla cehennemin içine çekeceğiz.
Kenyataannya tidak seperti apa yang dibayangkan oleh orang bodoh ini, jika ia tidak berhenti menyakiti hamba-Ku dan mendustakannya, niscaya Kami seret ubun-ubun kepalanya dengan paksa menuju neraka.
Ang usapin ay hindi gaya ng ginuniguni ng mangmang na ito! Talagang kung hindi siya nagpigil sa pananakit niya sa lingkod Namin at pagpapasinungaling niya rito ay talagang dadaklot nga Kami sa kanya habang hinihila patungo sa apoy sa pamamagitan ng unahan ng ulo niya nang may karahasan.
Chắc chắn sự việc sẽ không như tên Abu Jahal đã nghĩ, nếu hắn không chịu dừng lại thì TA sẽ túm mạnh lấy chùm tóc láo khoét của hắn mà ném vào Hỏa Ngục.
Il n’en est pas comme se l’imagine cet ignorant: s’il ne cesse pas de persécuter notre serviteur et de le traiter de menteur, Nous le trainerons violemment par le toupet jusqu’en Enfer.
It is not as this ignorant person imagines; if he does not stop causing harm to My servant and rejecting him, I will definitely seize him and drag him violently by the top of his head, towards the hellfire.
Verse [ 15 - concluding part ] لَنَسْفَعًا بِالنَّاصِيَةِ (...We will certainly drag [ him ] by forelock.) The nasfa'an is derived from the infinitive safuun which means 'to seize and drag' and the word nasiyah means 'forelock', that is, the front part of a person's hair that falls forward over the forehead. When a person's forelock is seized, he becomes helpless in the hands of the seizer.
Las cosas no son como este ignorante se imagina; si no deja de hacer daño a Mi siervo y de agredirlo, definitivamente lo tomaré por su frente y lo arrastraré hacia el fuego del Infierno.
Ne valja to kako zamišlja ovaj neznalica, jer situacija nije kako tvrdi. Ako ne prestane da uznemirava Našeg roba i da ga poriče, uzet ćemo ga i snažno dohvatiti za prednji dio glave.
Pemilik ubun-ubun itu dusta dalam ucapan dan salah dalam perbuatan.
Vlasnik te kike laže i griješne postupke radi.
Colui che è stato afferrato per la fronte, mente nelle sue affermazioni e sbaglia nelle azioni che compie.
*Le propriétaire de ce toupet est un menteur et un pécheur.
El dueño de esa frente es un mentiroso en sus palabras y un perverso en sus acciones.
Kẻ bị nắm chùm tóc đó là tên nói bậy và làm sai.
The owner of that forehead is a liar in speech and erroneous in action.
Bu perçemin sahibi sözünde yalancı, yaptıklarında ise günahkârdır.
Ang nagmamay-ari ng bumbunang iyon ay nagsisinungaling sa sabi, nagkakamali sa gawa.
Qu’il appelle donc ses amis et ses connaissances lorsqu’il sera traîné en Enfer, afin qu’ils l’aident à repousser le châtiment.
Así que, cuando sea tomado por su frente y arrastrado hacia el fuego del Infierno, que llame a sus compañeros y asociados pidiendo su ayuda para salvarlo del castigo.
pa neka on, kada ga uzmemo za kiku, pozove društvo svoje i neka ga spasi od kazne.
Cứ để mặc hắn kêu gọi đồng bọn của hắn, gia đình hắn đến giúp đỡ khi hắn bị túm đầu kéo vào Hỏa Ngục chịu trừng phạt.
Kaya tumawag siya – kapag dinadaklot siya sa unahan ng ulo niya patungo sa Apoy – sa mga kasamahan niya at mga tao ng umpukan niya upang magpatulong sa kanila upang sumagip sila sa kanya mula sa pagdurusa.
So when he is seized by his forehead towards the hellfire, let him call out to his companions and associates asking for their help to save him from the punishment.
Lascia che colui che verrà trascinato nel Fuoco per la fronte invochi i suoi amici e i suoi compagni, in quel Giorno, e che chieda loro di salvarlo dalla punizione.
Sebab itu -ketika Kami tarik ubun-ubun kepalanya menuju neraka- hendaknya ia memanggil teman-temannya dan anggota kelompoknya agar ia meminta pertolongan kepada mereka untuk menyelamatkannya dari siksa.
Başının önünden cehenneme doğru yakaladığımızda, aile halkını ve aşiretini onu azaptan kurtarmaları için onlardan yardım isteyerek çağırsın bakalım.
Invocaré a los guardianes del Infierno: a los ángeles feroces que no desobedecen Mi mandato cuando Yo les ordeno, y hacen todo lo que se les ordena hacer. Entonces se verá cuál de las dos partes es más fuerte y más capaz.
TA cho gọi các Thiên Thần gác Hỏa Ngục luôn lạnh lùng không dám nghịch lệnh Allah khi Ngài ra lệnh Họ trừng phạt hắn, xem ai sẽ mạnh hơn.
Kami akan memanggil para malaikat penjaga neraka Jahanam yang kasar, yang tidak pernah mendurhakai perintah Allah terhadap mereka dan selalu mengerjakan apa yang diperintahkan kepada mereka. Lalu hendaknya ia melihat, mana dari kedua golongan ini yang lebih kuat dan lebih kuasa.
Pour Notre part, Nous appellerons les gardiens de l’Enfer: des anges rudes qui ne désobéissent en rien à Allah et qui font ce qui leur est ordonné. Qu’il voie donc lequel des deux partis est plus fort et plus capable.
Noi chiameremo i bruschi custodi angelici dell'Inferno che non disobbediscono agli ordini di Allāh e che eseguono ciò che viene loro ordinato. Che osservi quale dei due gruppi è più forte e più potente!
Tatawag Kami mismo sa mga tanod ng Impiyerno na mga anghel na mababagsik, na hindi sumusuway sa Amin sa ipinag-utos sa kanila at gumagawa sa ipinag-uutos sa kanila. Kaya tumingin siya sa kung alin sa dalawang pangkat ang higit na malakas at higit na nakakakaya.
Biz de Allah Teâlâ'nın kendilerine yapmalarını emrettiklerinde O'na karşı gelmeyen ve emredileni yerine getiren cehennemin sert yapılı meleklerinden olan muhafızlarını çağıracağız. Bir baksın bakalım hangi taraf daha güçlü ve daha kudretlidir.
I will call upon the gatekeepers of hell: the fierce angels who do not disobey My command when I command them, and do whatever they are commanded to do. It will then be seen which of the two parties are stronger and more capable.
Mi ćemo pozvati čuvare Džehennema, snažne meleke koji ne griješe u pogledu Allahovih naredbi i rade ono što im naredi, pa neka razmisli ko je jači i moćniji.
Le cose non stanno come crede questo trasgressore; non riuscirà a farti alcun male, dunque non obbedirgli e prostrati dinanzi ad Allāh e avvicinati a Lui tramite gli atti di obbedienza, poiché questi fanno avvicinare a Lui ۩.
İş, bu zalimin kötülük yaparak sana zarar vermeyi hayal ettiği gibi değildir. Sakın ola onun emir ve yasaklarına itaat etme! Allah Teâlâ’ya secde et ve O'na ibadet ederek yaklaş. Şüphesiz bunlar, O'na yakınlaşma sebebidir.
Perkaranya tidak sebagaimana yang dikira oleh orang yang zalim ini bahwa ia bisa menimpakan keburukan kepadamu. Oleh sebab itu, janganlah engkau menaati perintah ataupun larangannya, bersujudlah kepada Allah, dan mendekatlah kepada-Nya dengan ketaatan, sesungguhnya ketaatan itu mendekatkanmu kepada-Nya.
Ang usapin ay hindi gaya ng hinaka-haka ng tagalabag sa katarungan na ito na magparating siya sa iyo ng isang kasagwaan. Kaya huwag kang tumalima sa kanya sa isang pag-uutos ni isang pagsaway, magpatirapa ka kay Allāh, at lumapit ka sa Kanya sa pamamagitan ng mga pagtalima sapagkat ang mga ito ay nakapagpapalapit sa Kanya.
No es como este opresor piensa, que puede hacerte daño. Por lo tanto, no lo obedezcas en lo que ordene o prohíba hacer, sino que prostérnate ante Al-lah y busca Su proximidad por medio de actos de obediencia, porque así es como puedes acercarte a Él.
Verse [ 19] كَلَّا لَا تُطِعْهُ وَاسْجُدْ وَاقْتَرِب ۩ (No! never obey him, and bow down in sajdah { Prostration}, and come closer.) The Holy Prophet ﷺ is advised to ignore and disobey Abu Jahl when he stops him from praying. He is asked to be steadfast in prayer and prostration.
Acceptability of Supplication in the Posture of Prostration
It is recorded in Abu Dawud on the authority of Sayyidna Abu Hurairah ؓ that the Messenger of Allah ﷺ said: اقرب ما یکون العبد من ربّہٖ وھو ساجد فاکثروا الدعاء . (The closest that a servant can be to his Lord is when he is in prostration. Therefore, make abundant supplications [ while prostrating ]) Another authentic Tradition states: فانّہ قمن ان یستجاب لکم (...because it is fitting and proper that supplications be accepted in the state of prostration.)
Ruling
It is valid to supplicate in the supererogatory (nafi) salah while prostrating. In certain narrations, special words of the supplications are recorded from the Holy Prophet ﷺ . It is better to recite those transmitted prayers of the Holy Prophet ﷺ . There is no proof or evidence of such supplications in the prostration of obligatory salah, because the obligatory salah needs to be short.
Ruling
A prostration is compulsory for one who recites this verse and listens to it. A narration of Sayyidna Abu Hurairah ؓ states that the Messenger of Allah ﷺ used to prostrate when he recited this verse. Allah knows best!
Al-hamdulillah
The Commentary on
Surah Al-` Alaq
Ends here
Nije tako kako ovaj nepravednik misli da će ti učiniti zlo, pa mu se ne pokoravaj, nego sedždu Allahu čini i pokornošću Mu se približi, jer ona zaista Njemu približava.
Cet injuste n’a pas le pouvoir de t’atteindre comme il se l’imagine. Ne lui obéis donc pas lorsqu’il t’ordonne ou te défend quelque chose. Prosterne-toi devant Allah et rapproche-toi de Lui par les actes d'obéissance, car ceux-ci rapprochent effectivement d’Allah.
Nhưng thực tế, kẻ bất công này không thể thực hiện điều mà hắn muốn hãm hại Ngươi, do đó, Ngươi chớ nghe theo những gì hắn kêu gọi và cấm cản mà hãy năng cúi đầu quỳ lạy Allah, hãy năng phục tùng Ngài để được đến gần Ngài hơn.
Those who wage aggressive campaigns against Truth or place impediments in the way of those who adopt the path of Truth, are destined to have a miserable fate. In such circumstances, the real prop for a preacher of Truth is his prayers to God. Having been disappointed by people, he should turn to God for fulfilment. He should distance himself from human beings and come close to the God of all humanity and submit to Him.
It is not as this oppressor thinks: that he can cause any harm to you. So do not follow him in command or prohibition; rather, prostrate to Allah and draw closer to Him through acts of obedience, because that is how you can draw closer to Him.
